Among all the vehicles that there are,
This is intended to be supreme.
This is intended to be supreme.
Dudjom Rinpoche - Fundamentals and History of the Nyingmapa
The four sections of legends and narratives,
Parables and tales of past lives
Are subsumed within the Vinayapi! aka.
The three sections of extensive teaching, Marvellous events and established instructions Are subsumed within the Abhidharmapi! aka.
As far as the secret mantra (gsang-sngags) texts are concerned in this context, most ancients claim that they belong to the section of extensive teaching because they are said to be the Bodhisattvapi! aka of extensive teaching (Mahavaipulyabodhisattvapitaka) in the Mahayoga tantra en- titled the Magical Net ofMafljusrf[i. e. Namasa1! liiti, T 360]. The learned
Narton Senge-o,5. 6 however, h. as that [the secret mantra texts] belong either to the sectIOn of establIshed mstructions or to that of marvellous events.
TRANSMITTED PRECEPTS ACCORDING TO THEIR FUNCTION AS ANTIDOTES
Fourth: when classified according to their function as antidotes, [the transmItted precepts] consist of the eighty-four thousand doctrinal com- ponents. As the Dialogue with the Four Goddesses (Caturdevfpariprccha
T 446) says:
The Great Sage [divided] the doctrines into Eighty-four thousand components.
. ,
I'1.
t IS a . so SaId that the antidotes for each of the twenty-one thousand kinds
0:desIre. , hatred and delusion, and for conduct which results from these ree POIsons in equal proportion, are respectively each of the twenty-one ou. sand components of the Vinayapitaka, Sutrapitaka and Abhidhar-
'. '
'd : ,an 0 the Mantrapitaka of the Awareness-holders As it is
mapItaka d f
SalIntheRl·. t . .
eve atzon OJ Endless Treasure (mi-zad-pa'i gter bstan-pa): Th 'd
Ofe ote for the twenty-one thousand kinds deSIre, hatred, and delusion
And of cond . h' '
A
uct In w Ich all three poisons re of equal proportion
Is said to b .
e as many doctnnal components.
the mant
endowed
Elsewh .
ere, In other [t t] h "
' . ex s , t e great paIf9Ita VImalamitra subsumed ras WIthIn the Abh'dh . 1 "
. h 1 armapqa <a, saymg In the Great Perfection
W l t (rdzogs-pa chen-po dung-yig-can NYZ)57 KYI NYima D . 5:<a t ey elong to the Abhldharma. Accordingly,
that am
. ongtePIt1 h b . '
Illapitak and others also have claimed that the Abhidhar- . aContaInSbth d.
tras form t h ' 0 outer an mner aspects, among which the man- e Inner Abhidharma. Others such/as master Santipa59 and
Transmitted Precepts 77
78 Fundamentals: Doctrines ofSal? lsara and NirvaYJa
Transmitted Precepts 79
Narton Senge-o have said that, subsuming the profound meaning, the Teacher included the mantras in the Sutrapitaka; for the Tantra ofthe Summation of the Real (Tattvasal? lgraha, T 479) says:
This sutra is excellently explained. And the VajravidaraYJa (T 750) says:
On listening to this sutra.
60
Although our own tradition
these, who subsumed [the mantras] within the Abhidharma[pitaka] and the Sutra[pitaka] because they determined their positions in accord with one or another tantra text, still, with reference to the tantrapitaka in general, it is best if they are allocated an independent pitaka, called either the Pitaka of the A wareness-holders, or the Fourth Pitaka. There- fore, the All-Accomplishing King says:
That spoken of as the antidote which cures everything Is the Fourth Pitaka teaching twenty-one thousand
components.
And also in the Tantra ofthe Dialogue with Subahu (Subahupariprccha-
namatantra, T 805): .
Thirty million five hundred thousand teachings Were given by the conquerors
In the Pitaka of Awareness-holders.
Furthermore, the Indestructible Peak (Vajrasekharamahaguhyayoga- tantra, T 480) speaks of:
The bodhisattva and inner vows Of the awareness-holders. . .
Hence, there is another way of subsuming [all the transmitted precepts] within three [sections], known as the pitaka of the pious attendants, bodhisattvas and awareness-holders, which respectively teach these three vows.
The Ornament ofthe Sutras ofthe Greater Vehicle (Mahayanasutralan:z- karakarika, T 4020, Ch. ll, v. lab) also says:
The pitaka appropriately number three or two Because they are compilations,
And owing to nine basic conditions.
Accordingly, if all the doctrinal components are subsumed, it is appro- priate to subsume them either under the three pitaka of the Vinaya, Satra and Abhidharma, or under the two pitaka of the pious attendants and bodhisattvas.
with reference to the threefold subsumption, the reason for
Here,. e number given is that the nine basic conditions are allocated h precIS. .
does not contradict [masters] such as
hoIdmg
be studied, [t e aslC con ItlOnS are t at t e tree trammgs are
e the three p1taka, three for each, by attendmg to what must be betWeen d studied and known. [The basic conditions] allocated to the by attending to what mus. t be renounced . are said t? be the th! e p . the antidote for doubt, the Vmaya as the antIdote for mvolve- Sutra the twO extremes, and the Abhidharma as the antidote for
t
f'·
to the supremacy 0 ones own VIew. y atten mg to w at
ined by the Sutra, superior moral discipline and mind are attained Vinaya, and superior discriminative awareness is attained by t:e Abhidharma. Then, by attendi. ng to w? at be known, . [the basic conditions] are that the doctnne and Its meanmg are explamed by the Sutra, attained by the Vinaya, and that, by the Abhidharma, one becomes skilled in the formulation of discourses. 61
These nine basic conditions are allocated between the three pitaka, but the importance of such a distribution is also that, by studying the three pitaka, propensities are left in the mind, by reflecting upon them the meaning is realised, and by meditating upon them, conflicting emotions are pacified through tranquillity, and one is liberated by means of properly realising just what is, through higher insight. As it is said in the Ornament ofthe Sutras ofthe Greater Vehicle (Ch. ll, v. lcd):
By understanding and pacifying propensities And by their proper realisation,
These are the cause of liberation.
Incidentally, [the pitaka] are verbally defined as follows: Aphorisms [or siitras] are so named because they are derived from [the Sanskrit] sutra [Tib. mdo]. As that same text [Ornament ofthe Sutras ofthe Greater Vehicle, Ch. l1, v. 3ab] says: '
Because they describe situations and characteristics, The doctrines and their meanings,
They are the Sutra[pitaka].
Hence the section of the slUras.
t [T;e Sanskrit word] abhi means manifest [or clear], and when added
aot. cer sYllables such as [the Sanskrit] mukhya, comes to mean "growing rnanhest". As [the above-cited text, Ch. ll v. 3cd] says:
it is manifest or clear, eeause it is repetitive,
of its overpowering realisation, 18 the Abhidharma.
lienee th .
e Abhidharma [Tib. chos mngon-pa].
ment m ·
B d· h hb· d··] h hh . .
80 Fundamentals: Doctrines ofSarrzsara and Nirva1J,a
Transmitted Precepts 81
[The Sanskrit] Vinaya [Tib. 'dul-ba] means discipline. By syllabic variation it comes to mean moral downfall (vipatti)62 and so forth. As it is said [Ornament of the Sutras of the Greater Vehicle, Ch. ll, vA]:
It is the Vinaya
Because it sets forth downfalls,
The source of negativity,
Its rejection and renunciation,
Individuals and the affirmation of vows,
And the classification and ascertainment of vows.
[The Tibetan] sde-snod derived from the [Sanskrit] word pitaka con- veys the meanings of a collection, [Sanskrit] pi1J,q,aka, and of a large measuring basket, [Sanskrit] pitaka. The pitaka are so called because they subsume all objects of knowledge in an expressible form, or gather many meanings within them.
TRANSMITTED PRECEPTS ACCORDING TO THEIR POWER
Fifth, when the transmitted precepts are classified according to their power, they form a vehicle because it appears that therein higher and higher paths are traversed, in the manner of a "vehicle". This notion is derived from the [Sanskrit] wordyana (theg-pa) , which generally conveys the meaning of "transportation". Therefore it is said in the Verse Sum- mation of the Transcendental Perfection of Discriminative Awareness (Ch. l, vv. 2lcd-22ab) also:
This vehicle is the great celestial palace. Riding on that, which is the best of vehicles, Manifestly attaining to delightful bliss,
All sentient beings pass into nirvaI). a.
When this vehicle is classified, one cannot say with absolute certainty that only such and such an enumeration is precise. This is because it was taught by the compassion of the Buddha in order to train each in accord with his or her needs, in a manner which suited the intellects of those requiring training. Such has also been saidin the Sutra of the Descent to Lanka, (Ch. 2, v. 203acd and Ch. lO, vA45abc):
In order to guide sentient beings completely, I have explained the entire vehicle.
As such it is not an object of reference.
This is expressed more briefly in the Lotus Siltra pU1J,qarfkasiltra, T 113, Ch. 2, v. 54ab):
The vehicle is one.
It is not divided into three.
According to such intentions, it is established that there is a single culminating vehicle. Yet, [other enumerations are also given]. There is a twofold classification into the lesser vehicle and the greater vehicle with its causal and resultant aspects;63 and a threefold classification either into the vehicles of the pious attendants, self-centred buddhas and bodhisattvas or, as it is said in the General Sutra which Gathers All Intentions, into the "vehicles of direction from the cause of suffering, austere awareness and overpowering means". Then, there is a fourfold classification which combines the three causal vehicles with the resultant vehicle, as stated in the Magical Net of Mafijusrl (v. l35cd):
Attaining disillusionment through the three vehicles, One abides in the result through the single vehicle.
Five vehicles are also given when the single vehicle of the higher realms [of saq1sara] is added as a path leading to these four vehicles. The Secret Nucleus (Ch. 3, v. 6) says:
[Through] the vehicle of gods and humans, The vehicle of the pious attendants,
The vehicle of the self-centred buddhas, The vehicle of the bodhisattvas
And the unsurpassed vehicle. . .
Again, there are nine successive vehicles when the "vehicle of direction from the cause of suffering" is divided into the trio of the vehicles of pious attendants, self-centred buddhas and bodhisattvas; the "vehicle of austere awareness" into the trio of the Kriyatantra, Caryatantra and Yogatantra; and the "vehicle of overpowering means" into the Mahayoga, Anuyoga and Atiyoga. Therefore it is said in the All-Ac- complishing King:
Existentially there is only one,
But empirically there are nine vehicles.
In brief, it is said that the vehicle is inconceivable because its culmination cannot be reached until the degrees of the intellect have been exhausted. As it is found in the Siltra of the Descent to Lanka (Ch. 2, v. 202ab and Ch. lO, vA58ab):
As long as there are perceptions,
The culmination of the vehicles will never be reached.
From the standpoint of the essentially pure intellect, the path onwhiCh movement relies and the one by whom movement is made are not objective referents of even the word "vehicle". So [the same text, Ch. 2, V. 202cd and Ch. lO, vA58cd] says:
When the mind becomes transformed There is neither vehicle nor mover"
-
82 Fundamentals: Doctrines ofSartZsara and NirvarJa
As for the following statement found in the Commentary on the Nucleus
of Indestructible Reality (VajrahrdayalartZkaratantrapafijika, T 2515):
For those who are Buddhists, Neither the fourth nor the fifth Are the Sage's intention.
There are some who affirm this to imply that only the enumeration of the three vehicles is valid. The actual meaning of this authoritative passage, however, is that the secret mantra texts are also subsumed within the vehicles of the pious attendants, self-centred buddhas and bodhisattvas and, on this occasion, only indicated in a general way. That statement, in particular, was purposefully made in order that the force of the verse beginning:
For those who are Buddhists. . .
might refute any equation with the five basic philosophical systems of wrong view held by the Outsiders and other such enumerations. Indeed, if that passage were [considered to be] a refutation of precise enumera- tions other than three vehicles, how then could one understand the Satra of the Descent to Lanka (Ch. 2, v. 201 and Ch. lO, v. 457) which does speak of five vehicles?
The vehicle of gods and the vehicle of Brahma,
And likewise the vehicles of the pious attendants, Tathagatas and self-centred buddhas were explained by me.
The Magical Net of Mafijufri (v. 135) also speaks of this [resultant] vehicle in the following words:
One who strives to benefit living beings
By means of the diverse vehicles
Attains disillusionment through the three vehicles And abides in the single vehicle's resuit.
It is inappropriate to think that some pious attendant or self-centred buddha, who has achieved disillusionment from saIpsara, starting from then develops the aspiration and application of the greater vehicle in his mind and attains omniscience, because [such texts] refer to the disillusionment of all three vehicles. Again, if one were to think that a bodhisattva who has attained disillusionment from the two extremes [of eternalism and nihilism] manifests the sublime buddha level through his own path of the causal greater vehicle, the above-cited statement [from the Magical Net of Mafijufrf] that the single vehicle [of the result] follows after the three vehicles would be meaningless.
If one asks what system is followed here: Though the definitive ordering of many vehicles has been made provisionally, these vehicles,
Transmitted Precepts 83
their circumstances and the varying degrees of their emphasis were revealed as a means of guiding those who require training. It is intended that when these vehicles have each arrived at the result oftheir respective paths, they are continued still higher in the supreme teaching of the vehicle of indestructible reality (Vajrayana), the unique path on which all buddhas have progressed. Those others are revealed merely as paths leading to this vehicle, and the paths which are to be traversed until perfect enlightenment are positioned like the rungs of a ladder. There- fore Nagarjuna has said:
This method has been taught by the perfect Buddha in the manner of the rungs of a ladder.
And in the Lotus Satra (Ch. 2, v. 54):
The teaching of the three vehicles of the sages Is the skilful means of the guiding [buddhas]. Though apart from the single vehicle,
A second does not exist,
The three vehicles are taught for the sake of guidance. And similarly in the Satra of the Descent to Lanka:
Those who are worn out by the path of rebirth Will not find the meaning of respite therein
[i. e. in lesser vehicles].
Furthermore, it is said in the Pagoda of Precious Jewels (Ratnaku{a, T 45-93):
Kasyapa, there are two vehicles, The lesser and the greater.
According to such passages the arrangment of only three vehicles is not exclusively observed. In this [Vajrayana] tradition of ours, there is a precise enumeration of four, namely, the vehicles of the pious attend- self-centred buddhas, bodhisattvas and mantras, the last of which IS classified into the three lower classes of tantra and the three aspects of creation and perfection belonging to the Unsurpassed Tantra (bla-na med-paJi rgyud). Therefore, there is no room for contradiction in this orderly succession of the vehicle. It is appropriate either to apply the name "single vehicle" to all the doctrines subsumed by the buddha level, or to apply the names of the individual vehicles to each in particu- lar, because they are the path which brings about progress towards all-knowing [enlightenment].
Among them, firstly the three outer vehicles of dialectics (mtshan-nyid theg-Pa gsum) are called vehicles because they respectively reach the of an arhat, a self-centred buddha [whose enlightenment is attained] 10 the manner of a parrot [i. e. in a group] or in the manner of a
84 Fundamentals: Doctrines ofSa1flsara and NirvalJa
Transmitted Precepts 85
rhinoceros [i. e. in solitude], and the eleventh level64 which is called Universal Light (Samantaprabha).
Secondly, the three vehicles of the outer tantras of austere awareness (phyi-rgyud dka'-thub rig-pa'i theg-pa-gsum) are vehicles because they respectively cause one to reach the level of a Holder of Indestructible Reality belonging to Three Enlightened Families (rigs-gsum rdo-rje 'dzin- pa), the level of a Sky-farer belonging to Four Enlightened Families (rigs-bzhi mkha'-spyod-pa), and the level of the Bounteous Array of Five Enlightened Families (rigs-lnga stug-po bkod-pa, Skt. Ghanavyuha).
Thirdly, thethreevehiclesofinnertantras of skilful means (nang-rgyud thabs-kyi theg-pa gsum) are explained by the word "vehicle" because they respectively cause one to reach the level of the Great Mass of Rotating Syllables (yi-ge 'khor-lo tshogs-chen), the level of Great Bliss (bde-ba chen-po) and the level of Unsurpassed Pristine Cognition (ye-shes bla-ma).
With an intention directed towards this, it is said in the Sutra of Descent to Lanka (Ch. 2, v. 202 and Ch. lO, v. 458):
As long as sentient beings manifest There will be no end to the vehicles.
Therefore, it is said that there are as many approaches to the vehicle as accord with the number of thoughts in the mind.
In the context of this [tradition of ours] also, the higher and lower mantra vehicles are proportionately revealed to those of middling and highest acumen with an intention directed towards appraising the intel- lects of those requiring training, which are classified into three groups of three. In addition, in the fundamental path of each [vehicle] the view, meditation, conduct and result are completely explained, one by one, but only in the context of the individual capacity of their respective paths. Then, the culmination in which intellect and all things have ceased is established as the literal truth of the sublime path.
Furthermore, with regard to this point, the nirvaI). a of the vehicles of the pious attendants and self-centred buddhas does not reach the culmination except in a merely provisional way. Having actualised the result of their own paths, in order that the nirvaI). a of liberation might be attained, they are actually gathered in the greater vehicle because, starting from then, they are required to enter the greater vehicle.
In the causal aspect of the greater vehicle, and in the three lower classes of tantra, the'definitive order of the result is taught as an enum- eration. However, the distinctive attributes of profound hidden meaning [contained] in the path which causes progress toward this result are not revealed in them, and the actual result makes a great distinction between perfection and imperfection. For these reasons, it is in the unsurpassed vehicle that the skilful means is perfectly revealed. All the modes of the path and result contained in the lower [vehicles] are
fulfilled and gathered in this unsurpassed vehicle because its uncommon doctrines are neither included nor represented in those [lower vehicles].
However, even within the unsurpassed [vehicle] there are some paths of both the creation and perfection [stages] in which the means of attainment is no more than an intellectual contrivance. Since the object of their attainment becomes compounded, they differ from the vision of pristine cognition in an extreme way. This being the case, the Great Perfection, where there is no room for contact with intellectually con- trived doctrines, is the uncorrupted pristine cognition, the truth of the path subsumed by sublime minds and attained by the power of realisa- tion, which accords with the abiding nature of the truth of reality. This
is because the unerring reality, which the lower paths reveal through many enumerations as still to be actualised, is actually perceived here.
Because the vehicles, without exception, are gathered in this unsur- passed greater vehicle, it is also explained to be the "vehicle of pristine cognition". The Sutra of the Great Bounteousness of the Buddhas says:
Deeply involved in the vehicle of pristine cognition and in the greater vehicle, the mind dedicates the merit of those fundamental virtues.
And in the Sutra Requested by the Devaputra Suvikrantacinta (Suvikran- tacintaparipfcchasutra, T 161):
This vehicle of the greater vehicle,
The inconceivable vehicle of the buddhas, Giving sentient beings a chance,
Is the unsurpassed greater vehicle.
Among all the vehicles that there are,
This is intended to be supreme.
So it is that, derived from the greater vehicle, All vehicles are well classified.
In the Sublime Seal ofGreat Realisation ('phags-pa rtogs-chen phyag-rgya, T 265)65 it is said:
Certainly there is only one vehicle.
It does not exist as two or three. And in its commentary:
[The vehicles] of the pious attendants, self-centred buddhas, and the greater vehicle, are revealed in order to discipline those who require training by the three vehicles. In reality, there is but a single vehicle, the resultant vehicle of the indestructible reality.
And also in the Intermediate Mother:
Subhuti, there is only one vehicle,
The unsurpassed vehicle of the buddhas.
86 Fundamentals: Doctrines ofSan:zsara and NirvalJa And in the Sutra of the Descent to Lanka:
Apart from the single vehicle, no second exists, And the third never exists except in the world When diverse living beings are trained.
Thus, on certain occasions such as these, the single vehicle is mentioned. None the less, in certain [passages] there are also statements in which no limits such as two, three or five [vehicles] and so forth are enumer-
ated. As it is said [in the same text, Ch. 2, v. 203cd and Ch. 10, v. 445cd]:
In order to guide the childlike,
I have explained the different vehicles.
Or:
And they are sometimes also said to be countless, for example [in the same text, Ch. 2, v. 202b and Ch. lO, v. 458b]:
As long as the mind manifests. . . .
Then, with an intention directed toward the individual who sees the unbewildered abiding nature of reality, it is also said that there is no vehicle. As the same Surra of the Descent to Lanka (Ch. 2, v. 202cd and Ch. lO, v. 458cd) says:
When the mind becomes transformed There is neither vehicle nor mover.
Therefore, one should know that the statement of an exact, definitive order, saying "all such teachings necessarily have this but not that as their sole limit" is an indication that the manifestations of the intellect have not been turned in the direction of the genuine abiding reality.
In this [Nyingmapa tradition], for the while, the vehicle is precisely enumerated in nine sequences. Accordingly, the Tantra of the Great Natural Arising of Awareness says:
There are siltras and extensive teachings And extremely extensive teachings.
The extremely extensive teachings
Are the inconceivable eighty-four thousand
[components] ,
An exceedingly vast number,
Inconceivable and immeasurable,
Ineffable and most unthinkable.
The extensive teachings, in the same way)--
Are held to have nine divisions:
Those of pious attendants and self-centred buddhas,
Transmitted Precepts 87
And similarly bodhisattvas,
The Kriya and the Ubhaya
And likewise the Yoga vehicles are explained; Then the Mahayoga and the Anuyoga
And likewise the Great Perfection, Atiyoga. Explained in nine such divisions
Is the great teaching of the doctrine.
So this is the way that the vehicle which disciplines those requiring training was proportionately revealed, divided into three groups of three for situations involving those of lowest, middling and superior acumen.
It is said in the Great Array of the Highest:
The doctrines of my teaching
Were revealed in two stages
Through greater and lesser distinctions
Among the intellectual degrees of sentient beings. Each has its own view and basic position.
These respective views are classified into the erroneous and the genuine, the latter of which is outlined as follows in the same text:
The genuine [view] has three stages.
For those of lesser and greater intellect,
And likewise for those of middling intellect,
It is revealed in three stages.
The three lesser kinds
Are the doctrines corresponding to the following
intellects:
That of the pious attendants for those polluted by ideas, That of self-centred buddhas for the perceptive,
And that of bodhisattvas for those who penetrate ideas. As for the teaching given to those of the three middling
[intellects] ,
The KriyiHantra is for the lowest,
The Caryatantra is for the low,
And the Yogatantra for those endowed with [higher]
consciousness.
For those endowed with the three greater degrees [of intelligence], '
The creation [of Mahayoga] is for those who have transcended mind,
The perfection [of Anuyoga] is for those having the essence of mind[-as-such],
And Great Perfection is for [those intent on] That which is supreme and most secret.
The vehicle of the gods and the vehicle of Brahma. . .
5 Treatises
rebirth. Inother it ofrefinement
d protection, It IS a treatIse. Such IS SaId In the Ratzonal System of an . ' 66
EXposltlO n :
That which refines the enemies, conflicting emotions, without exception,
And affords protection from rebirth in evil existences, Is a treatise, for it has the attributes of refinement and
protection.
Treatises having both these attributes do not exist in
other traditions.
The treatises are classified in six ways according to: (1) the standard of their composition, (2) the purpose of their composition, (3) their individual composers, (4) the manner of their composition, (S) the transmitted precepts which they explain, and (6) the meaning which they express.
[28a. S-41a. 6] The definitive order of the treatises which comment on the intention [of these transmitted precepts] is explained under three headings: characteristic, verbal definition and classification.
Primarily, for one who is motivated by the thought of composing treatises, a mere treatise is characterised as an authoritative doctrine set forth in order that the philosophical system of one's own inclination might be revealed to others. Some which possess four special attributes are characterised as pure treatises, while those lacking any of the four special attributes are characterised as ostensible treatises.
The four special attributes are the attribute of motivation, when a composer ofundistracted mind is motivated by discriminative awareness realised in words and their meaning, and by compassion which desires to benefit others; the attribute of expressive words which form refined metrical verses; the attribute of the expressed meaning which teaches the essential means for those requiring training, who aspire to liberation; and the attribute of purposeful composition which has the power [to inspire] the attainment of liberation by study of and reflection upon those words. The Supreme Continuum of the Greater Vehicle (Ch. S, v. 19) says:
There are some who teach with undistracted mind, Referring solely to the Conqueror, the Teacher, Conforming to the path which attains to liberation. Let them be reverently accepted
Like the Sage's transmitted precepts.
Concerning the verbal definition, the [Tibetan] word bstan-bcos [or treatise] is derived from [the Sanskrit] sastra, which is a compound of sasana, to refine [or instruct], and of traya, to protect. A treatise is so called because in its causal aspect it refines the three poisonous conflict- ing emotions into the possession of the three trainings, and in its result-
ant aspect it offers protection from the suffering of evil existences and
TREA TISES
ACCORDING
TO THE
ST ANDARD
OF COMPOSITION
Firstly, when classified according to the standard of their composition, there are four kinds of treatise. As the Binding of the Chapters of the Gathering of the Sugatas (bde-'dus-kyi sa-gcod tshoms-kyi chings) says:
One should know that there are four kinds of treatise: The meaningless, the low in meaning, the erroneous, and the meaningful.
The meaningless [treatises] are exemplified by a treatise on dentistry crows those which are low in meaning y treatIses of the four common sciences, the erroneous by the of the eternalistic extremists who are Outsiders, and the mean-
Ingful by the treatises of the inner science of the Buddhists.
[oihen,. in the Yogacara Lez:el (Yogacarabhami, T 403S), nine kinds treatIse] are explained:
The meaningless, erroneous and the meaningful;
The hypocritical, the merciless and those which renounce suffering;
devoted to worldly study, polemics and attainment: hese are the nine kinds of treatise.
When divid d .
of ea h e Into these three groups of three, the first two members
group are ostensible treatises of low standard, while the last er of each group is a genuine treatise of high standard.
Treatises 89
90 Fundamentals: Doctrines ofSalflsiira and Nirvii1Ja
Treatises 91
TREATISES ACCORDING TO THE PURPOSE OF COMPOSITION
Secondly, when classified according to the purpose oftheir composition, there are three sorts of treatise: those which summarise the vast meaning of the transmitted precepts, those which rectify disorder [concerning the doctrine], and those which disclose profundity. Basic examples of these three are respectively the Compendium of the Abhidharma (Abhidharmasamuccaya, T 4049), the Root Sutra of the Vinaya (Vinaya- mulasutra, T 4117), and the Supreme Continuum ofthe Greater Vehicle.
are earliest among the commentaries. But this is doubtful for the follow- ing reason: Just as there is a distinct Abhidharmapitaka in the greater vehicle, so also the pious attendants must have had one, and the doubt arises that there is surely no reason for [the pious attendants] to have had the other two pitaka in their separate volumes but not the
Abhidharma. Hence, the tradition of the would seem to be correct.
Supreme scholars say that the great master Vasubandhu71 maintained the Sautrantika view and therefore held these [Seven Sections] to be basic examples of treatises composed by arhats. Elsewhere, there are some who talk meaninglessly, saying the Seven Sections are not transmit- ted precepts because they many errors, and that rather they
were composed by the likes of Sariputra. Such talk would seem to be extremely foolish, for if such great arhats as the Supreme Pair [Sariputra and Maudgalyayana] who had been produced by the Teacher himself, through his emanational power, had misinterpreted the transmitted precepts, there would be no referential basis for recognising any genuine witness [to the Buddha's teaching] because the genuine witness would have all but come to an end. And if even the arhats had not seen the
truth, it is implicit that there would have been no individual who saw the truth in the tradition of the pious attendants.
Furthermore, the treatises composed upon the teaching given by
sublime bodhisattvas are exemplified by the extensive treatises of the
Five Sections ofthe Levels,72 and the abbreviated treatises known as the
Two Summations, namely, the Compendium of the Abhidharma and the
Collection of the Greater Vehicle (Mahiiyiinasan:zgraha, T 4048), all of
which were composed by the sublime Asailga who was abiding on the third level. 73
The treatises which were composed after prophetic declarations had been obtained from the meditational deities are exemplified by Dig- naga's74 Compendium of Valid Cognition (Pramii1Jasamuccaya, T 4203) and the Seven Treasuries ofthe Scriptures (gsung-rab mdzod-bdun) by the great all-knowing Longcen Rapjampa.
The treatises which were composed by ordinary learned panditas to advocate their own philosophical systems and to reject the ideas of others are exemplified by the Eight Dissertations (Astaprakarana/5 composed by the best of scholars Vasubandhu. . . .
Therefore, when the are classified according to the individu- als who composed them, they are gathered into these five divisions.
TREATISES ACCORDING TO THE MANNER OF THEIR COMPOSITION
FOUrth, when treatises are classified according to the manner of their composition, they fall into two categories: those which are labelled as
TREA TISES
ACCORDING TO
THEIR
INDIVIDUAL
COMPOSERS
Thirdly, when classified according to their individual composers, there are five kinds. The treatises composed upon the teaching given by perfect buddhas are exemplified by the Five Transmissions ofthe Gather- ing of the Sugatas (bde-'dus-kyi lung-Inga), which were composed by Vajradharma,68 and the Five Doctrines ofMaitreya (byams-chos sde-Inga).
The treatises composed upon the teaching given by arhats are exemplified by the Seven Sections of the Abhidharma (mngon-pa sde- bdun). Concerning the Seven Sections, the Commentaries on the Treasury of the Abhidharma (Abhidharmakosabhiisya)69 says:
It is reported that the Components of the Doctrine (Dharmaskandha) is by Sariputra,
The Treatise on Description (Prajiiaptisiistra) is by Maudgalyayana,
The Body of the Elemental Bases (Dhiitukiiya) is by purl). a,
The Body of Consciousness (Vijiiiinakiiya) is by Devasarman,
The Entrance to Knowledge (Jiiiinaprasthiina) is by Katyayanaputra,
The Dissertation (Prakara1Japiida) is by Vasumitra, And the Enumeration of Classes (San:zgftiparyiiya) is by
70
According to the tradition of the since the teachings given in fragments by the Teacher in different places and times to different individuals were compiled by the likes of Sariputra, they are transmitted precepts similar to the Collection of Meaningful Expression. Therefore, they say that the Treasury ofDetailed Exposition is earliest among the commentaries. According to the Sautrantika; however, the Seven Sections of the Abhidharma were formulated by ordinary pious attendants. They hold the compilation of these words of the Teacher by arhats to be an ill rumour and say therefore that the Seven Sections
92 Fundamentals: Doctrines ofSa1? lsara and NirzxlrJa
Treatises 93
commentaries on the transmitted precepts themselves, and those which are composed independently on the meaning of the transmitted pre- cepts.
The former treatises are also of four kinds. Those which establish both word and meaning in detail are the extensive commentaries such as the Commentary on the Satra in Fifty Sections T 4 1 0 6 ) , a n d t h e g r e a t c o m m e n t a r y o n t h e Kalacakra Tantra entitled the Taintless Light (Vimalaprabha, T 845). Those which explain the words in conjunction with annotations are verbal commentaries such as the Commentary on the Collection ofMean- ingful Expressions (Udanavargavrtti, T 4100), and the Commentary on the Secret Nucleus entitled Dispelling Darkness in the Ten Directions (snying- 'grel phyogs-bcu mun-sel). Those which disclose points which are hard to understand are the commentaries on difficulties such as the Comment- ary on the Verse Summation ofthe Transcendental Perfection ofDiscriminat- ive Awareness (Saficayagiithapafijika, T 3798 or T 3792). And those which subsume and establish the primary meaning are the commentaries of summarised meaning such as Vimalamitra's Condensed Commentary on the Secret Nucleus (GuhyagarbhapirJejartha, P 4755), and the Chapter- less Commentary on the Supplementary Magical Net (le-Iag-gi sa-rna 'grel) by the great Rongzompa.
The latter category of treatises composed independently on the mean- ing of the transmitted precepts are of three kinds. Those which com- pletely teach the meaning of one transmitted precept are exemplified by the Root Sutra of the Vinaya, the Ornament of Emergent Realisation (Abhisamayala1? lkara, T 3786), and Buddhaguhya's Sequence ofthe Path of the Magical Net. Those which teach the meaning of a fragmentary transmitted precept are exemplified by the Stanzas on the Novitiate (Sramanerakarika, T 4124). And those which teach the meaning of many transmitted precepts are exemplified by Santideva's76 Com- pendium of Lessons T 3939-40) and the all-knowing Jikme Lingpa's77 Precious Treasury of Enlightened Attributes (yon-tan mdzod).
TREATISES ACCORDING TO THE TRANSMITTED PRECEPTS THEY EXPLAIN
Fifth, when classified according to the transmitted precepts which they explain, those treatises which comment on the transmitted precepts as a whole include commentaries on their verbal structure such as the grammatical treatises of the Kalapasutra (T 4282) and"the Grammar of Candragomin (CandravyakararJa, T 4269), and Gommentaries on their meaning such as the Seven Sections ofValid Cognition [by Dharmaklrtif8 and the Sutra [i. e. the Compendium of Valid Cognition by Dignaga].
Then, there are those which comment on the intention ofthe different particular promulgations of the transmitted precepts. Commentaries on the intention of the first promulgation of the doctrinal wheel are divided into those which establish the view, those which establish con- duct and those which establish the integration of view and conduct.
The first [those which establish the view] are exemplified by the Treasury ofthe Abhidharma. After an introduction which gives the de- finitive order of the body [of the text], the first of its eight chapters teaches the objects of perception, the components, psychophysical bases and activity fields. The second teaches the nature of the sense organs and the manner in which things that are compounded arise, along with their causal basis, conditions and results. The third teaches the truth of origination of the world, the container and its contents, [which
experience] the truth of suffering. The fourth teaches of [world-forming] deeds, and the fifth the definitive order of the conflicting emotions. The sixth, teaching of paths and individuals, reveals how the path is experientially cultivated. The seventh reveals the manner in which complete knowledge of the result is attained; and the eighth teaches the definitive order of the concentrative absorptions and so forth, be- cause they are necessary to support the truth of the path which is the antidote expounded previously in the sixth chapter.
Secondly, those commentaries which teach the aspect of conduct are
exemplified by the Root Sutra ofthe Vinaya. This text details the seven-
teen pada [of the Vinayavastu, T 1], the first of which teaches the
ordination of a renunciate (pravrajya). Thereafter, based on the sixteen
remaining pada and the Two Analyses [of the Vows of Monks and Nuns
- T 3 and T 5], it explains the
Vinaya instructions of the Supreme Text (Vinaya-uttaragrantha, T 7),
the Analyses, and so forth, with suitable excerpts from the chapters of
the Minor Transmissions. These commentaries are also exemplified by
the Flower Garland o/the Vinaya (Vinayapu$pamala, T 4123) which,
based on the Analyses, explains the Vinaya in conjunction with various other quotations.
Thirdly, those commentaries which teach the integration of view and
are exemplified by the Great Treasury of Detailed Exposition,
III which it is the meaning of the philosophy of the Vaibhasika that is
explained in detail. This text is said to have been composed in the time
79
by all the arhats in common, and there are also some
of Upagupta
hold it to be the work of Yasal). , Sarvakamin and others. The
Ibetans have confused these two reports, claiming that it was composed five hundred arhats such as Sarvakamin and Kubjita at the Narttaka Vlhara in the Northern Vindhya Mountains. Actually, it would seem correct to say that the words of these arhats were transmitted by the
elders (sthavira) from ear to ear in one continuous arrangement and later written down. '
94 Fundamentals: Doctrines ofSarrzsara and Nirvar;a
Treatises 95
Again, the commentaries on the intention of the intermediate promul- gation of the doctrinal wheel are also divided into treatises which estab- lish the view, those which establish conduct and those which establish the integration of view and conduct.
First, [those which establish the view] are exemplified by Nagar- juna's80 Collection ofMadhyamaka Reasoning (dbu-ma rigs-tshogs). There are four such collections of reasoning which refute the elaborate ex- tremes that others seek to prove, namely, the Root Stanzas on the Madhyamaka entitled Discriminative Awareness (Prajiianamamula- madhyamakakarika, T 3824), the Sixty Verses on Reason T 3825), the Seventy Verses on Emptiness (Sunyatasaptati, T 3827), and the Refutation of Disputed Topics (Vigrahavyavartanf, T 3828). Then,
with the inclusion of the Technique of Pulverisation (Vaidalyasutra, T 3826), a collection of reasons which refute the arguments of sophists, there are reputed to be five collections of reasoning; or six with the further addition ofthe Vindication ofConventional Truth (Vyavaharasid- dhi) which teaches that, although ultimately there is no substantial existence, conventions are valid with reference to relative appearances.
None the less, according to the intention ofthe Clearly Worded Comment-
ary, the enumeration of five collections of reasoning is said to be
correct. 81
Secondly, those commentaries which teach conduct are exemplified
by the Introduction to the Conduct ofa Bodhisattva (Bodhisattvacaryava- tara, T 3871) by Santideva. This text teaches in ten chapters: the beneficial attributes of the enlightened mind; the importance of the repentance of sins; the seizing of the enlightened mind; vigilance with respect to [the enlightened mind]; the guarding of awareness of the present; [the transcendental perfections of] patience; perseverance;
meditation; and discriminative awareness; and the dedication of merit. Thirdly, those commentaries which teach the integration of view and conduct are exemplified by the Ornament ofEmergent Realisation. This
text affirms (Ch. 1, v. 4) that:
The transcendental perfection of discriminative
awareness
Is correctly explained through eight topics.
Accordingly, the eight topics are the three concerned with the entry into objective understanding [namely, understanding all aspects of omnis- cience - rnam-mkhyen, Skt. sarvakarajiulna; the understanding of the path _ lam-shes-nyid, Skt. margajiiata; and understanding all bases of omni- science - thams-cad shes-pa-nyid, Skt. sarvajiiata]; the four concerned with the entry into the properties of the doctrine [namely, manifestly realizing
all aspects of omniscience - rnam-kun mngon-rdzogs rtogs-pa, Skt. sar- vakarabhisambodha; the reaching of the summit of existence - rtse-mor phyin-pa, Skt. murdhabhisamaya; the culmination of sarpsara - mthar-
gyis-pa, Skt. anupurvabhisamaya; and the instantaneous perfect en- lightenment - skad-cig-ma-gcig-gis mngon-rdzogs byang-chub-paJi sbyor- ba, Skt. and the buddha-body of reality (chos-sku, Skt. dharmakaya) which is the result of these entrances. These eight topics are established through seventy points.
Then, the commentaries on the intention of the final transmitted pre- cepts, the third promulgation of the doctrinal wheel, are also divided into treatises which establish the view, those which establish conduct and those which establish the integration of view and conduct.
First, [those which establish the view] are exemplified by the Supreme Continuum of the Greater Vehicle and the Two Analyses [the Analysis of the Middle and Extremes, Skt. Madhyantavibhanga, T 4021, and the Analysis of Phenomena and Reality, Skt. Dharmadharmatavibhanga, T 4022]. In the Supreme Continuum of the Greater Vehicle (Ch. 1, v. 1), it is stated that:
Buddha, doctrine, community, seed and enlightenment, Enlightened attributes and finally activities of the
Buddha:
The body of this entire treatise when condensed Consists of these seven topics of indestructible reality.
Accordingly, this text establishes seven topics: the Three Precious Jewels, their causal basis or seed which is the nucleus of the tathagata (tathagatagarbha), its result which consists of enlightenment, the sixty- four enlightened attributes, and the enlightened activities of the buddhas. The Analysis of the Middle and Extremes dispels the extremes of existence and non-existence, or of eternalism and nihilism, and then teaches the path. The Analysis ofPhenomena and Reality teaches the distinct- Hons between the apparitional reality or phenomena of samsara and reality of nirva1). a. 82 In this way, these two are or vzbhanga.
Secondly, those commentaries which teach conduct are exemplified
by the Twenty Verses on the Bodhisattva Vow (Bodhisattvasam-
varavirrzsaka, T 4081). This text establishes the four root downfal"ts
and forty-six transgressions which confront a bodhisattva of average ability.
Thirdly, those which teach the integration of view and conduct are exemplified by the Ornament of the Sutras of the Greater Vehicle. Its twenty-one chapters, beginning with the "Proof of the Transmitted of t? e Greater . vehicle" establish [ hIS mtegratIOn] accordmg to ten categones such as [the gradation of] the families (gotra), volition with respect to the doctrine (dharma- Paryegya) and so on.
96 Fundamentals: Doctrines ofSaJ? lsara and Nirva7Ja
Similarly, with reference to the Fourth PiTaka, or the PiTaka of the Awareness-holders, also, there are treatises which comment on the intention of the four or six classes of tantra. For example, the master Padmasambhava's Garland of Views: A Collection of Esoteric Instructions and Kawa Peltsek's83 Seventeenfold Appearance of the Sequence of the View are representative ofthose which teach the view. LIlavajra's Clarifi- cation ofCommitments (Samayavivyakti, P 4744) exemplifies those which
teach conduct, and the master Buddhaguhya's Sequence of the Path of the Magical Net84 exemplifies those which teach the integration of view and conduct.
TREATISES ACCORDING TO THE MEANING THEY EXPRESS
Sixth when the treatises are classified according to the meaning they there are those which teach quantitatively, qualitatively, and those which teach the means for attammg lIberation and omniscience.
6 Quantitative Treatises
The treatises which teach quantitatively are both common and uncom- mon.
COMMON
QUANTIT A TIVE
TREA TISES
The common sort are exemplified by the treatise on worldly behaviour entitled the Point of Human Sustenance T 4330) a n d CaJ)akya's85 Treatise on the Behaviour o f Kings (Ca7Jakyarajanftisastra, T 4334). Although these are actually the causal bases for birth in the higher realms [of gods and humans], one may still proceed through them to [a rebirth which is] receptive to liberation. It is said in the Hundred Verses on Discriminative Awareness (Prajiia- satakanamaprakara7Ja, T 4328):
If human traditions are well practised,
Progress to the god realms is not far distant.
If one ascends the stairway of the gods and men, One is close to liberation.
The common treatises also include the eight subjects of scrutiny, con- cerning which [Rongzompa]86 says:
These are the scrutiny of precious gems, land, Garments, trees, horses, elephants, men and women.
UNCOMMON QUANTIT A TIVE TREA TISES
The Outer Sciences
[34? 2-40b. 4] The uncommon sort of [quantitative] treatises are those whIch emphatically establish the first four sciences. In the Sutra Repaid
98 Fundamentals: Doctrines ofSarrzsara and NirvaIJa
with Gratitude (thabs-mkhas-pa chen-po sangs-rgyas drin-Ian bsab-pa'i
mdo, T 353) it is said:
If a bodhisattva does not study the five sciences, he can never obtain all-knowing pristine cognition in the unsurpas- sed, genuine and perfect enlightenment. This being the case, in order to obtain unsurpassed enlightenment, the five sci- ences should be studied.
And in the Yogacara Level:
If one were to ask what are the five sciences, they are as follows: the sciences of medicine, logic, grammar and ar- tistic crafts, in addition to the inner science [of Buddhism].
The necessity of training in the first four of these sciences is also mentioned by the regent Ajita [Maitreya, in the Ornament ofthe SLltras of the Greater Vehicle, Ch. 11, v. 60c]:
In this way they eradicate [the faults] of others And bring them into the fold.
Thus grammar and logic are the two sciences which respectively eradi- cate wrong understanding in the words and meaning of others, while art and medicine are the two which respectively bring into the fold seekers of many useful skills in general, and the advantage of sound health in particular.
The Arts
Since the arts gather within them the other three, it is opportune first to explain the science of the arts. If one were to wonder how this gathering comes about, then it has been said:
Through emphasising the body, the speech or neither, The arts are divided into those of body, of speech and of
mind.
Accordingly, those emphasising movements of the body and expressions of speech, which are related to the mind, are assigned to the arts of body and speech, while those in which the mind refers to thought alone, unrelated to those two, are called the arts of the mind. For this reason, the arts contain infinite means of attaining many useful skills such as the sixty-four crafts explained in the commentaries on the Scam ofExtensive Play (Lalitavistarasfitra, T 95) and the Minor Transmissions, the thirty designated arts, the eighteen appendages of music such as dancing and drama, the seven harmonious tones beginning with the middle tone and the tone of the sages, and the nine dramatic airs such as erotic grace - all of which are explained in the Mahavyutpatti
Quantitath'e Treatises 99
(T eighteen artistic techniques explained in the sutras; and the eIght subjects of scrutiny.
Supreme . among the arts of the body, in particular, are the methods of constuctmg the receptacles and contents which represent the Tathagata's body, speech and mind [i. e. images, books and stlipas]. Supreme among the arts of speech are the songs of praise in the form of offerings to the conquerors, and supreme among the arts of the mind are the extraordinary aspects of discriminative awareness88 produced by processes of thought such as study, reflection and meditation. The
textual traditi? n . which teaches these art forms comprises the Slltra Requested by Sarzputra (Sariputra$? aka, P 5812), scriptures such as the Tantra (T 3621 and the Emergence of Cakrasarrlvara (Srf- mahasarrzvarodayatantraraja, T 373), along with their commentaries the. Notebook on Iconomeuy T 4316) whIch was composed by the Atreya, the Alchemical Transmutation into Gold (Rasayanasastroddhrti, T 4314) and other such artistic treatises.
Medicine
The second of the sCienc.
