No More Learning

ara'l)zsantacatur_
ag-pa, Skt. anitya),
(nges-Par byung-ba S k t ' h p a1'}lta), dISIllusIOnment with
, . m. sara1'}a); path (lam ,
- sarpsara
Sk _
t. marga), reason (ngs-pa,
ua
174 Glossary ofEnumerations
o _ a Skt. pratipatti) and the act of becommg
skhalitam); (2) they are not noisy (ca-co med-pa, Skt. niisti ravitam); (3) they are without false memories (bsnyel-ba med-pa, Skt. niisti (4) they are without unabsorbed minds (sems mnyam-par ma-gzhag-pa med-pa, Skt. nasty asamiihitacitta); (5) they are without various perceptions (tha-dad- pa'i 'du-shes med-pa, Skt. niisti niiniitvasan:zjfiii); (6) they are without equanim- ity which does not make distinctions (so-sorma-rtogs-pa'i btang-snyoms med-pa, Skt. niisty (7) they do not degenerate in their devotion (,dun-pa nyams-pa med-pa, Skt. niisti cchandasya (8) they do not degen- erate in their perseverance (brtson-'grus nyams-pa med-pa, Skt. niisti vfryasya (9) they do not degenerate in their recollection (dran-pa nyams-pa med-pa, Skt. niisti (10) they do not degenerate in their contem- plation (ting-'dzin nyams-pa med-pa, Skt. nasti (11) they do not degenerate in their discriminative awareness (shes-rab nyams-pa med-pa,
(12) they do not degenerate in their liberation (rnam- grol nyams-pa med-pa, Skt. niisti (13) all the activities of their bodies are preceded by pristine cognition and are followed by pristine cog- nition (Lus-kyi las thams-cad ye-shes-kyi sngon-du 'gro-shing ye-shes-kyi rjes-su 'brang-ba, Skt. sarvakiiyakarmajiiiinapurvagaman:z jiiiiniinuparivarti); (14) all the activities of their speech are preceded by pristine cognition and are followed by pristine cognition (ngag-gi las thams-cad ye-shes-kyi sngon-du 'gro- shing ye-shes-kyi rjes-su 'brang-ba, Skt. sarvaviikkarmajfiiinapurvagaman:z jiiiiniinuparivarti); (15) all the activities oftheir minds are preceded by pristine cognition and are followed by pristine cognition (yid-kyi las thams-cadye-shes- kyi sngon-du 'gro-shing ye-shes-kyi rjes-su 'brang-ba, Skt. jiiiinapurvagaman:z jiiiiniinuparivarti); (16) they enter into the perception of
the pristine cognition which is unobstructed and unimpeded in respect of the past ('das-pa'i dus-La ma-chags ma-thogs-pa'i ye-shes gzigs-par jug-go, Skt. aWe 'dhvany asa1Jgam apratihatan:z jfiiinadarsanan:z pravartate); (17) they enter into the perception of the pristine cognition which is unobstructed and unimpeded in respect of the future (ma-'ongs-pa'i dus-Ia ma-chags ma-thogs- pa'i ye-shes gzigs-par jug-go, Skt. aniigate 'dhvany asangam apratihatan:z jiiiinadarsanan:z pravartate); and (18) they enter into the perception of the pristine cognition which is unobstructed and unimpeded in respect of the present (da-Itar-gyi dus-La ma-chags ma-thogs-pa'iye-shes gzigs-par jug-go, Skt. pratyutpanne 'dhvany asangam apratihatan:z jiiiinadarsanan:z pravartate); Mvt. (135-53). 22, 140
EIGHTEEN PSYCHOPHYSICAL BASES khams bco-brgyad, Skt.
The sensory bases of the eye, form and the consciousness of the eye; those of the ear, sound and the consciousness of the ear; those of the nose, smell and the consciousness of the nose; those of the tongue, taste and the conscious- ness of the tongue; those of the body, touch and the consciousness of the body; and those of the intellect, phenomena and the consciousness of the intellect; Mvt. (2040-58). 13, 55, 513
EIGHTEEN SCHOOLS sde-pa bco-brgyad, Skt. aHadasanikiiya
These are: the Aryasarvastivada who subdivided into the Kasyaplya, Mahisasaka, Dharmaguptaka, Bahusrutlya, Vibhajyavada and MUlasarvastivadin; the AryasarpmitIya who subdivided into the Kaurukul- lika, Avantaka and Vatslputrlya; the Aryamahasarpghika who subdivided
Skt. nyaya), attamment (sgrub p, 'b
0
0
b Skt nairyanika); Mvt. 1189- a,· .
TS OFTHE FOUR TRUTHS. 226
, 0
- (ges par disillusioned with saqlsara n -
209
SIXTEEN MOMENTS OF PRISTINE
'YIn-
.
Also referred to as the SIXTEEN ASPEC COGNITION
b d
cu- rug,
Skt
sodasacu-
. f the truth of suffering (sdug-bsngal-la chos- The perception of the 0 tiveness to the perception of the shes-pa, Skt. hes-pa'i bzod-pa, Skt.
doctrine of suffering (sdug-bsnga - a c os s 0 f the doctrine of the truth
maiiianaksanti), the after-effect of the Skt duhkhanvayajfiana) 'J 0 11 0 -surtogs-pa1s -, '. 0
of suffering (sdug-bsnga - a ryes ff
f the perception of the doctnne of the
and receptiveness to the after-e ect?
. (d bsngal-laryes-sUr0sO d
Skt. niisti
truth of suffenng s ug-
'- - k - 0) These four momen
duhkhanvayaJnana
order to the truth of the ongmoof e
to the truth of the path, makmg Sixteen
t are then applied in the same
to the truth of its cessatIon an in all; Mvt. (1216-32).
226-7, 230 SIXTEEN ORNAMENTS
Skt.
According to
INNUENDO
00
gab-tsh1g-g1 rgyan
d
bcu- rug,
follows: meanmg concea
t the use 0
. 0 harmonious or denvatIve mean-
OF
0•
ENIGMA TIC
f£ rin
D d·, Mirror of Poettcs, at). . m s d o d h
o0
l V ! orks 15dof'DanInan1Sw' ,
pp.
230-9, these
are as
.
Gupta ACnttca tuy 'J ••
, . led by a concentratIon ,
lost in the apparen ,
distance from each other, contnved meamng,
both respects ( 1. e. 0 forms of the above. 105
0
f the contamer an
SIXTEEN PURE HUMAN L .
c h quotation m Fundamentals, (pp.
Reler to t e
SEVENTEEN
SEVENTEEN FORM REALMS lha-g g
59-60). 512
EIGHTEEN
d 1mo'i bye-brag bco-brgya
seman 00
0
. hOdd
d meaning abbreviatIon, 1 en
AWS mi-chos gtsang-ma bcu-drug
ORM REALMS an THE FORM REALMS. 13, 15,61
The TWELVE ORDINARY F
0
Ch III vv. 96-124, and D. K. . ,
ye-shes
' . ,
t gs-pa'i shes-pa'i bzod-pa, Skt.
0
of words the real meamng f tically connected words at a great
0
o numeration,assum e' 1h
foolish use of words, stea t Y , fo e ofsynonyms,vexmgor . 'n
ing coarse meamng, e
meaning, con usmg us
meaning, obscurity in a respedct
0
0
C f the container), obscunty 1 and a combination of various
conten
zu s-khams gnas-ris bcu-bdun
EIGHTEEN APPENDAGES OF MUSIC ro - 1 d tambour large kettledrum, d m kenerum, ' 0 1t
The dancer, dance, large ru , 1 mbals bell three-stnng u e, old mbell-metacy " . Mt
gong, lute, one-sided ken e r u , b instrumentation and flute, v · mukut). <;ta drum, cymbals, chorus, ta or,
(5007-26). 98 EIGHTEEN DISTINCT AfTR
k 0 hos ma- IBUTES OF THE BUDDHAS sangs-rgyas- y1 c
dasiivenikabuddhadharma _ 0
'dres-pa bco-brgyad, Skt. aHa
oh (1) The tathagatas are wit ou
. 0 ('khrul-pa med-pa, Skt. nastt t bewtlderment
,
d the FIVE PURE ABODES OF
Sixteen- Eighteen 175
176 Glossary ofEnumerations
, . into the Utta. rasaIla,
'-
H ' ta Lokottaravada and Pra)nap-
into the Mahaviharavaciin,
Eighteen- Twenty 177 of or disobey the commands of one's vajra master; one should not enjoy
one's teacher's consort; one should not squander the feast offerings of the faithful; one should neither defile the wealth of the precious jewels and the learned, nor drink ale to the point of intoxication; one should not enjoy the female consort of a vajra brother; one should not adhere to a consort who lacks the appropriate signs; one should not adhere to sacramental substances which lack the appropriate signs; one should not depreciate the attributes of the learned; one should not teach the secret doctrines to unworthy re- cipients; one should not abandon a consort who has the appropriate signs or a student who is a worthy recipient; one should separate neither the genuine bliss and emptiness, nor the symbolic male and female deities; one should not quarrel at home even with one's siblings or spouse; one should not enjoy that which has been enjoyed and left over by others; one should not covet the teacher's seat; one should not break one's natural retreat; one should not abandon contemplation out of indolence; one should not interrupt recitation and rituals with the words of men; one should not transgress the seals which symbolise empowerment, nor should one forget their symbolism; one should not disturb the maI). c;lala of yogins, nor divert the strength of living beings; and one should continuously bear one's master upon the crown of one's head. 367
TWENTY ELEMENTS OF SA0SARA 'khor-ba'i chos nyi-shu
To regard form as self, as a possession of self, as in the self, or as that in
which the self is; and analogously for the remaining four components of feeling, perception, habitual tendencies and consciousness. 347
TWENTY MOUNT AIN CA VES OF NGARI mnga'-ris skor-du gangs-brag nyi-shu
The twenty snow mountains of Ngari are thang-Iha gangs, ma-mkhar gangs, ti-se gangs, bu-le gangs, 'o-de gung-rgyal gangs, sham-po gangs, mkhar-ri gangs, lha-rgod gangs, pho-ma gangs, rdo-fje gangs, jo-mo kha-rag gangs, ha'o gang- bzang gangs, rtse-'dud gangs, la-phyi gangs, tshe-ring gangs, ti-sgro gangs, gsal-rje gangs, lha-ri gangs, tsii-ri gangs and nga-la gangs. Not all of these mountain ranges, however, are in the Ngari province of Tibet. 518
TWENTY ROOT DOWNFALLS rtsa-ltung nyi-shu, Skt. *vi'f! lsatimuliipatti
According to the Pagoda of Precious Jewels, these comprise the NINETEEN ROOT DOWNFALLS, with the addition of the downfall which occurs when the enlightened mind of engagement or entrance is abandoned. 235
tivada' and the Aryasthavlra whfO
, . . asm Re er to
Jetavanlya and Abhayagmv.
however, many conflicting accounts, on w
As listed m e es y- . .
. ' h d ) amely vajragzng- a-ra,r o-rye
these compnse nme rna
h'
d d rie dus-'tshams; and nme ema e
r O-'J 1
db dud-ma dbang-sdud cags- yus
gnod-sbyin, rdo-rye snn- 0, d
. d - . 'chi-b ag an
k
Bl Annals pp. 27-33. There are,
T O R S sang-ba'i sgrol-ging bco-brgyad .
EIGHTEEN SECRET LIBERA . g . 0 1 and Demons of TIbet, pp. 278-9, . Nb k Wo)koWItZ, races . k d'
u e ,
hich see HBI (Ch. VI). 42
9
Ie spmts (P 0- gu , n , . '
. , _ do-rie spyang-khYI, rdo-rye gs zn- . . prdo-ryebyungpo,r'J . f1
s'
spirits (mo-dgu ,name , s med rlung-ltar 'du-ma, gar-gyl gog
rje rdo-rye ro-Iangs, r 0 rye
, ) Iy khams-gsum ugs
sum
, rbod-Itong lam-Itar bya -ma, rna n
'dren-ma, khams-g Itar du-ma,
rgy d _ yanphra-mazer-ma, k ams-g -k i phyag-tshangs chen-mo. 620
snying-gsod-ma
NINETEEN
a n d
tshogs
Y
OF MANJUV AJRA 'jam-dpal rdo-rje lha bcu-dgu
S Gyatso et al Tibetan Manqalas: Khenpo onam . , . -'
NINETEEN-DEITY . Th
As listed m Ngor artse
. 44'3 the letleS ar .
. I_ as-'debs-ma, gzug - h sum
d" e' Mafi)'u§rlvajra (Guhyasama)a),
- k- hasiddhi Locana, Mama 1,
'.
Pandaravasml, Tara, gzugs r . d _ . -ma gshin-rye gshed, shes-ra
. . d . - chos-dbyzngs r 0 rye ,
rje-ma, reg-bya r o-rye mab d d bgegs mthar-byed. 496, n. 525 mthar-byed, padma mthar- ye an . _ _ .
The Ngor Collectwn,
. , . _ h A
bhava Amnab a, mog , . d
Vairocana, Ratnasam _. _ --
'.
d _ . -ma dri rdo-rye-ma, ro r 0-
do-rye-ma,sgrar0 rye
b
Skt *ekonavimsatlmulapattI FALLS rtsa-ltung bcu-dgu,· . . f
. C kl'ngs five for councillors, eIght or nfaUs certam lor , d
NINETEEN ROOT DOWN
There are five root dow d
ordinary persons an
followS in Longcenpa, Treasury P h lth of the THREE PRECIOUS keto stealt ewea h'
. '
whIch IS common to a . 00'
11 These are enumerate as one ofS iritual and Philosophical Systems, p. 2 .
The five certain for mgs ar k d'rect a renunciate away from IS
. d' . r d mon s to 1 JEWELS to pumsh ISCIP me . ' . bl .
, . h fivemexpla esms
.
and to hold wrong VIewS. 'd
or her training, to commIt t e
. c illors are to su
b)'ugate towns the countrYSI e, '
The five certam lor counc . h
. es Theelg tcer
tal'n for ordinary persons are to citadels, cities and provmc . fi d ' ll'gence to oppose those who enter
. h teach emptlness to t ose 0
h · I into the greater ve IC e,
d h
h
oneself and depreciate ot
to misappropriate the wea t
Priitimoksa vows, to up 0 .
. d buddhas to praIse attendants and self-centre . ' ' f d
ers, 1h
TWENTY W A YS (IN WHICH THE
rnam-pa nyi-shu byang-chub-pa
BODHISA TTV A'S
BODY IS
ENLIGHTENED)
funreme mte1 , . '
to )om the greater
h ldorcauseonetoup 0
.
to speak of one's own receptlvny as pro ounb' don the riches of tranquillity. d ause others to a an . d f
of the Preciou. s Jewels an to c . abandon the attItU e 0
That which IS common to all to . the Sutra of Akiisagarbha, as c t canomcal source IS
According to Nyoshul Khen Rinpoche,
renunciation and the ten aspects of realisation which pertain to the TEN LEVELS OF BODHISATTVAS. The term may also refer in Madhyamaka to the purification of the fourfold view of self (bdag-lta bzhi) which applies to each of the FIVE COMPONENTS ofform, feeling, perception, habitual tenden- cies and consciousness (see TWENTY ELEMENTS OF and in the context of the vehicles of secret mantra, it may refer to the accomplishment of twenty specific exercises pertaining to the experiential cultivation of the energy channels, currents and seminal points within the body. 416
aspiration. The loremos d' summarised in Santideva's Compen Ium
of Lessons (Ch. 4). 235 '
TWENTY
TWENTY COMMITMENTS CONCERN
b-pa'i nyi-shu
. db Jamgon Kongtrtil, shes-bya kun-
ING ATTAINMENT sgru
These Anuyoga commitments are lIste y. should not injure the body
185 6 as follows. one khyab mdzod, Vol. 2, pp. -,
. vehicle having relecte
t e h ld the vehicles of pIOUS
this refers
to the ten
aspects of
178 Glossary ofEnumerations
TWENTY-ONE
TWENTY -ONE GENYEN acles and Demons of Tibet, pp. 222-3,
be indivisible performs conduct which destroys the four enemies of view and conduct (glang-chen spyod). (5) In the manner of a tiger whose aggressive spirit is fierce, overbearing and hostile, the powerful discipline of heroic contemplation which realises the abiding nature performs rites of "liberation" and transference of consciousness for those students who are aggressive (stag). (6) In the manner of a great garu4a who glides effortlessly through the sky and discerns all without special regard, the view is one of effortless conduct through realisation of the indivisibility of the expanse and pristine cognition (khyung-chen). (7) In the manner of a bear who terrifies and crushes whatever it focuses upon without hesitation, one who has plumbed the depths of the view and conduct of yoga is disciplined in the rites of sorcery and sexual union without hesitation (dom). (8) In the manner of an ocean whose golden depths are unmoved is the discipline of firm unchanging mind which is able (to understand) the profound secret meaning and experiential cultiva- tion (rgya-mtsho). (9) In the manner of a dumb mute who neither accepts nor rejects is the discipline which reaches the limit of discriminative aware- ness, realising selflessness by impartial meditative absorption (lkug-pa gti- mug-can). (10) In the manner of unmoving Mount Sumeru is the discipline of skilful means which depends on the unwavering antidote of unchanging loyalty to teacher and friends, and on the sinking into and grasping of contemplation (ri-rab mi-gYo-ba). (11) In the manner of the vast and extensive sky which accomodates everything without acceptance and rejection is the discipline which is warm and hospitable to fraternal yogins and the conduct which does not lapse from the vehicle of saq1sara and nirval). a but remains within this view and conduct of supreme identity (nam-mkha'). (12) In the manner of a thunderbolt which falls and destroys is the discipline which unimpededly destroys all enemies and obstacles by forceful contemplation (thog). (13) In the manner ofYajrapal). i who destroys all who hold erroneous views, the yogin performs the discipline through which, having meditated on the wrathful deity, one cuts through and destroys these views without hesitation (lag-na-rdo-rje). (14) In the manner of a crow who looks out for both enemies and plunder at the same time, is the discipline of skilful means which perseveres simultaneously in constant renunciation and enterprise (bya-rog). (15) In the manner of an elephant who plunges into water without regard for being soaked or unsoaked, one who has plumbed the depths of the view and conduct of supreme identity practises without the duality of renunci- ation and acceptance, and practises the discipline of the four rites of enlightened activity without discriminating among those who require training (glang-chen). (16) In the manner of a friendless lion who sits alone is the discipline which
sustains the view and meditation by abiding in solitude after renouncing those disharmonious associations of view and conduct (seng-ge). (17) In the manner of a duck who easily associates without marriage, so is the discipline which associates without ties and the skilful means which cause sentient beings to reach the happiness of liberation through compassion and loving kindness (ngang-pa). (18) In the manner of a magician who constructs illu- sions, one who meditates and teaches having understood components and activity fields to be the apparitional maf. l4ala of the conquerors enacts discip- line through skilful means (sgyu-ma-mkhan). (19) In the manner of a pig who eats everything without discerning purity and impurity are the discipline
TWEN
" bk' 'dus tshom-bu nyer-gcIg
TED PRECEPTS a - ' h G thering of Transmitted Precepts,
According to Nebesky-WO) OWltZ: r 11 s which are their residences, these are after h mountams or va ey l '
tel
namely, tsha-n gangs, bar-yul gangs, P I ' 'jag-ma-lung skyid-kyi gro-ma-
mkhan-pa-lung, dpal-gyi gra-b,u-lung, gangs gangs, bal- gs gsal-ja gangs, g u- , h 1b
lung, spang-phung gan ,
, rnye-bo gangs,
d _ 1gangs rna-nam gangs, s e - zang
yul gangs, jo-mo gangs,
. f four dmag-dpon, our
khan) and having boun
d them as mchog-rag-rtsa , t e
'f
a
_ hyi gangs, gnod-sbyin gangs, rgya -gyl

gangs rong-btsan gangs, sgam-po an . r P dma it is recounted that, at
zayu, ,1' d lho-rong gangs. Alternanve y, m
, 1 a subdued Nyencen Thang a
dam-snyzng grongs-ngos m 'd (C ur rgyal-po spirits, four sde-dpon,
, ' f enty-one emons 10 with hIS retmue 0 tw f' 1
,
the various recenSIOns 0
the InjunctIOnS OJ
bh
, ' Kham Padmasam av
bdudpoand Ive as-m -
l h
(Skt upasaka) vows rename
to the dge-gnyen ',,, d the "twenty-one genyen". 513
"Protector of Marpon an , LMS khams gong-ma nyi-shu-rtsa-gcIg
TWENTY-ONE HIGHER REA
The SEVENTEEN FORM REAL
MS together with the FOUR FORMLESS
REALMS. 14-15, 61
TY-ONE MANDALA CLUSTERS OF THE OF THE TRANSMIT-
' 0 OfDoctrInes,tea k As enumerated m cean 'J k . h centre' Yangdak Heru a,
1
these are: G onous
, Mahottara Heru a m t
. -' d d-ryertsa Yajravali, Ya)rapal). l an rOd

va
TWENTY-THREE
TWENTY-THREE
nyer-gsum
, These Anuyoga commItme
kun-khyab mdzod, Vol. 2, p, 189
brtul-zhugs-kyi
COMMITMENTS
'l
e,
d 'the east· Yajrakapalama a,
-1
zogs 1 1 1 ' - tsal-rdzogs in the south; Hayagn ,
Cakrasamvara, Yamantaka an ratna r 1 dzogs in the west; Chemcok, . h -'a and padma rtsa-r n
Hevajra, Gu yasama) 'l b d karma rtsal-rdzogs in the north; mngo - Kalacakra, mkha'-klong 'khYI - a ayn , k mara in the south-west; dregs-'dul
lpinthesouth-east; a)rau 79 rdzogs rgya - 0 b -ldan nag-po in the north-east. 7 in the north-west; and sto s
R
ELA TING
TO DISCIPLINE
and enters into the power 0 d 'ftly encircles everything m a mo 1 ' h knowsan SWI d' al
d 'n Jamgon Kongtrtil, shes-bya 1 f f
nts are enumerate
-92 as follows: (1) In the manner 0 a ,ox
, 'h t regard for life itself, havmg yu
who has been trapped, and turns awda Whit °mml'tments even at the cost of f h 'n guar s t e co t
had a limb torn of, t e :'Ogl h' h destroys disharmonious aspec s life itself. This is the skIlful means w ( a) (2) In the manner of
f the commitments v .
, ' e d e d discipline regar mg ness IS the ummp ) In
the all-knowmg horse w 0 , "
ment, discnmmanve aware
individual and general charactens,ncs t ywhere with great expressIve
" hat can be known (cang-shes, .
,
'I' d whICh roams an ' the manner of a GYI mg stee h d' cipline which perseveres m
the
power, the respectful bod? idleness (gyi-ling) , (4) In
dance, mudras and exerCIses, h ' ed destroys whatever enemIes , 1 phant w 0 , mcens , , - to
manner of a ruttmg e e , h knows samsara and mrvaf. la appear without investigatmg them, one w 0 .
d h
t em
,-
Twenties 179
180
speech), mi-mjed jig-rten-gyi kham ? ody), dang-ba (mind of of attributes), rin-chen brgyan- } o,f mmd), od-'phro dri-med (mind butes of body), dag-par snang of acti:ities); :dul-bral (attri- butes of mind), rab-snang (attribut / 0 rm-chen od-'phro (attri- activity); 'od-byed (activity of b d e)s at,tnbutes), snang-byed (attributes of snang-ldan (activity of m' d) 0 bY' od- phro bkod-pa (activity of speech)
Glossary ofEnumerations
and conduct of sameness, without accepting and rejecting the five sacramental substances (phag). (20) In the manner of a jackal who likes to kill without impediment is the discipline of skilful means which "liberates" heretical
thoughts through compassion experienced in view and conduct, arrays such consciousness in an uncorrupted (realm), and thus perfects the provisions (ce-spyang). (21) In the manner of lightning which illuminates everything
swiftly and simultaneously is the discipline which perseveres so that one's own benefit be attained and others' benefit be swiftly attained through ex- periential cultivation of the path (glog). (22) In the manner of a vulture who
avoids the taking of life as a moral discipline is the discipline which delights in and sustains commitments associated with supreme identity but appears not to indulge in other vehicles connected with disciplinary conduct (bya-
rgod). (23) In the manner of a modest king who rules the kingdom and dearly protects his retinue rather than himself, the yogin performs acts of pure delightful discipline, protects living beings by realising all things not on behalf of himself but for others, and overpowers the kingdom by the discipline
which strives through skilful means to experience and realise the indivisibility ofthe expanse and pristine cognition as supreme bliss (rgyal-po bag-ldan). 367
TWENTY-FOUR
TWENTY -FOUR LANDS gyul nyer-bzhi
. , , Twenties 181 aCtIVItIes); snang-ba'i mdog (mind of
According to D, L. Snellgrove, The Hevajra Tantra, Vol. 1, p, 70, these are Jalandhara, O<;i<;iiyana, Paurr:tagiri, Kamarupa, Malava, Sindhu, Nagara, Munmuni, Karur:tyapa1aka, Devlk0 1a, Karmarapa1aka, Kulata, Arbuda,
(2) glo-thu karma (speech aspect f (body aspect of buddha-body); (mind aspect of buddha-b d ). (0 ) u a-body); (3) mnyan in 'bri-klung
o y , 4 kha-la rong-sgo' N ' aspect of buddha-body); (5) he bra -dk " m angcen (attnbute B) spu-bo dga'-ba-lung (main '1 ,g ar (actIvIty aspect of buddha-body)'
h ' ptgnmageplaceofb ddh ' s el-rz (speech aspect of bUddha-speech)' (7) kh u (6) padma
(body aspect of bUddha-speech)' (8) b' d dkar-po m Tshawarong ' na- unr: zongmN ('
of buddha-speech); (9)ye-rgyal nam-mk ' , angcen mmd aspect speech); (10) hor tre-shod or lcag _ d aspect of buddha-
a Godavari, Himadri, Harikela, Lampaka, Kanci, Kalinga, Kokar:t ,
Caritra, Kosala and Vindhyakaumarapaurika, 889
TWENTY -FIVE
TWENTY-FIVE CA TEGORIES (OF THE SAJ\lKHYA) shes-bya thams-cad grangs nyi-shu
rtsa-lnga, Skt, paficavin:tsatitattva
The self and the twenty-four aspects of "nature" prime
matter (pradhana); intellect (buddhi or mahat); ego (ahan:tkara); the five quid- dities (paficatanmatra) which are the objects of the FIVE SENSES; the eleven faculties (ekadasendriya) which are the FIVE SENSE ORGANS with the addition of speech, hand, foot, the organs of excretion and generation, and mind;
bUddha-speech); s m u C) dan-ti shel-gyi brag in rma-kho (mam,
a-ba lung-rzng (activity aspect of , ,
and the FIVE ELEMENTS, 16, 64
pIlgnmage place of buddh pho-brang in 'dzings (att 'b
t 'b ro-rz rdo-rye zzl-khrom (main a-a tn utes)' (16) d '
zong-shod bde-gshegs 'dus-pa'i
TWENTY -FIVE
FIELDS/WORLD
SYSTEMS (ON
V AIROCANA'S
HANDS) (zhing-)
,r
khams nyi-shu-rtsa-lnga
pho-brang in front of LrhI. . utde aspeTct of buddha-attributes); (17) rngul-mda' b un rup eng Tem 1 ' D
These are structured vertically upon the hands of Buddha Vairocana, corres- ponding successively to his body, speech, mind, atlributes and activities, According to Longcenpa, Wish-fulfilling Treasury, pp, 28-31, they are dpal-
'byung 'ad_zer rnam-snang (representing body of body), padlnG dpal-gyis brgyan (body of speech), rin-chen rgyan snang-bkod (body of mind), me-cog sil-tnf,l bkram-pa (body of attributes), dge-ba sna-tshogs dag-pa'i zhing (body of aC-
tivities); me-tog shin-/U rgyas-pa (speech of body), yang-dag 'byung- ba'i gzi-brjid dbyangs (speech of speech), sgra-dbyangs mi-zad sgrogs-pa'i zhing (speech of mind), rdo-rje rgyal-mtshan (speech of attributes), mam-par snang (speech of
uddha-attributes)' (18) p d
'dzom-nang (speech aspect the lower valley of rme-shod
m ,ra -mdzes (act" dga'-ba (activity of activity), 123, 130, 409 IVIty 0
f ' '
attnbutes) and rab-tu
TWENTY -FIVE
grub-chen
GREA T
nyer-lnga
ACCOMPLISHED
MASTERS
mchims-phu'i
IS twenty-five sub- , e exact enumerations accomplished masters of Yerpa d the one hundred and eight of Sheldrak are unknown Of than uwon and the thirty mantra adepts
O' t"herwise known as ry"e-b angs nyer-lnga (the "kin
Jects ), they are enumerated' H'
m lStory p p
g an 534-6 T h
of the fifty-five realised ones of Y a n 'd '
erated. 537
TWENTY-FIVE GREAT
,e PILGRIMAGE
twenty-five <;iaklnls, seventeen are enum-
gnas-chen nyer-lnga
A) skyo-brag seng-ge rdzong in rdza-chu ( , , ,
mdo-khams
PLACES OF KHA
body); (1) spyi-'byams nyi-zla-phu in d mam pIlgnmage place of buddha- g
(11) rma-smad rdo-r-ie'i b ( , g d
b " ragmm aspectofbddh ' '
pIlgnmage place of bUddha-mind)' zhag-ra lha-rtse (body aspect of b ddh ' u a-mmd); (12) me-nyag'
aspect of bUddha-mind)' (14) kh , a,-mmd); (13) war-ti'i brag (speech , ' m a - gro bum rd '1
tnbute aspect of buddha-m' d)' (15) - zong mower Nangcen (at- bUddha-mind); m , spo-ne brag-dkar (activity aspect of
gangs-kyi ra-ba, otherwise called k h ' "
h I' Pemerge (body aspect of (mind aspect of buddha 'b a-attn utes); (19) tsa-'dra rin-chen brag
'b ' , , -attn utes); (20) 'dzom- h
rz-chu (actlvIty aspect of b u d d h ' t og phu-seng gnam-brag in
E) rdo-rye gdan (main
brag-ri rdo-rye spungs-pa ( " pI gnmage place of buddha-activity)' (21)
actlvIty aspect of b ddh " ' rdo-rye gro-lod (speech aspect of b ddh (22) gtsang-gshis
buddha-activity); (24) bkra-shi u h a-actIvIty); (23) rngu (body aspect of s, per aps kam-po gangs-ra (mind aspect of
O F
C H I M P U
d h'
M A N D
A M D O
182 Glossary ofEnumerations
, , ). (25) h\)al-gyi brag (attribute aspect of buddha-activity). 518,
buddha-activlty , :J 867
EASURES (zab-pa'i) gter(-chen) nyer-Inga (GREAT 0 Teachings Received, Vol. 2, pp. 476ff. : Accordmg to Dalal Lama V , ifR che consist of central treasures
"The profound t,reasures of lta-bu), southern treasures g
which penetrate hke roots (dbus gte ! l b P d g-po lta-bu) western treasures l'k lk (lhogterdn-ason ,
concentrated 1 e sta s - I b t lta-bu) northern treasures ex- , 0 10 k fl ers(nub-gtergsa-ame-og ,
radlatmg 1 e ow I lta-bu) and eastern treasures panding like branches (byang-gter ,rgyas-fa " Since each category
l'k f °t (shar gter smm-pa bras- u .
maturing 1 e rUl s 0 - lk fl wers branches and fruits there
has resemblmg Refer to Tulku are sald to be great p hO . r T'b t p 115 and notes. 518,822
Thondup Rinpoche, H1dden Teac mgs OJ 1 e, .
Twenties - Thirties 183 hair-styling, deportment, elephant-riding, sword-fencing, javelin-throwing,
archery and so forth; Mvt. (4972-5006). 98
THIRTY -TWO MAJOR MARKS mtshan-bzang so-gnyis, Skt. dvatrin:zsanmaha-
According to the Ornament of Emergent Realisation, Ch. 8, vv. 13-17, these are palms and soles marked with doctrinal wheels, feet firm like those of a tortoise, webbed fingers and toes, soft and supple hands and feet, a body with seven well-proportioned parts, long toes and fingers, broad arches, a tall and straight body, inconspicuous ankles, body-hairs which curl upwards, antelope-like calves, long and beautiful arms, a supremely contracted sexual organ, a golden complexion and delicate skin, well-grown body hairs which curl distinctly to the right, a hair-ringlet (ut1Jakda) between the eyebrows, a lion-like chest, well-rounded shoulders, a broad back, a supreme sense of taste, a symmetrical body like a banyan tree, the proturberance on the head, a long and beautiful tongue, a Brahma-like voice, lion-like jaws, teeth which are pure white, equal in size, close-fitting, and forty in number, sapphire blue eyes, and bovine eyelashes; Mvt. 235-67. See also R. Thurman, The Holy Teaching of Vimalakrrti, p. 156; and H. Dayal, The Bodhisattva Doctrine in Sanskrit Buddhist Literature, (pp. 300-5). 20, 124-5
VE RESULTANT REALITIES 'bras-chos nyer-Inga TWENTY -FI t h e FIVE MODES
OF BUDDHA- These are the FIVE BUDDHA-BODIES, MIND the FIVE ENLIGHTENED
SPEECH, the FIVE KINDS OF BUDD::- ACT;VITIES. 34,35,267, 282-3,
D
YSTEMS khams nyer-Inga
ATTRIBUTES and the FIVE ENLIGHTE 288-9, 369
TWENTY-FIVE WORLD S
See TWENTY-FIVE FIELD
TWENTY -EIGHT
SIWORLD SYSTEMS (ON VAIROCANA'S HANDS)
,0 0 OF MAHAYOGA) (rnal-'byorchen-po 1) dam-tsh1g
According to Dat:J. <;iin's Mirror ofPoetics, Ch. 2, and Gupta, A Critical Study ofDa1J4in and his Works, these are: natural description (svabhavokti), simile (upama), metaphor (rilpaka), poetic association (dzpaka), repetition (avrtti), denial corroboration (arthantaranyasa), contrast (vyatireka), pecu- liar causation (vibhiivana) , concise suggestion (samasoktz) , hyperbole (atiSayoktt), poetic fancy cause (hetu), misrepresentation (lesa), sub- tlety relative order (yathasarrtkhya), flattery (preyas), demeanour (rasa- vat), coincidence (samahita) , vigour (urjasVl), periphrastic speech (paryayokta) , exaltation (udatta), obfuscation (apahnutz) , double entendre statement of difference equal pairing (turyayogitii), incongruity (virodha), art- ful praise (vya-jastutz) , damning with faint praise (aprastutapraSarrzsi1), co-men- tion (sahoktt) , illustrative simile (nidarsana) , benediction (&is), barter (parivrttz), description of the past or future as if it were the present (bhavika) and a con- junction of poetic figures (sarrzkirlJa). 105
THIRTY-SIX ACTIONS OF THE WHEEL OF THE INEXHAUSTIBLE ORNAMENTS OF BUDDHA-BODY, SPEECH AND MIND sku-gsung-thugs mi-zad-pa rgyan-gyi 'khor-Io'i mdzad-pa sum-cu-rtsa-drug
These are the TWELVE DEEDS OF THE SUPREME EMANATIONAL BODY, the TWELVE DIFFERENT DOCTRINAL WHEELS OF BUDDHA-SPEECH and the TWELVE DIFFERENT INTENTIONS OF BUDDHA-MIND. 121
THIRTY-SIX CHARACTERISTICS (OF DRAMA) mtshan-nyid sum-cu-so-drug According to Bharata, Dramatical Treatise, Ch. 17, these are embellishment abbreviation fortune/prosperity (sobha), decla- ration (udahara1Ja), cause (hetu), doubt (san:zsaya), illustration (drHiinta), at- tainment (priipti), intention (abhipriiya), evidence (nidarsana), explanation
TWENTY-EIGHT COMMITMENTS (
nyi-shu-rtsa-brgyad
MO I Accordmg the 1racu ous
h KeyofFurt er
o
DO ment these are the three lscern , ,0 ch and mind (sku-gsung-thugs-kyi rtsa-ba 1
basic commitments of body, spee OIl nes five of which are to be o ) d the twenty-five anCl ary 0 , d
dam-tsh1g gsum an 1 fi e kinds of rites of "liberation" an
practised(spyad-parbya-ba),namey, lVd(pang-barmi-bya-ba),namely,the
o • five not to be renounce s b ) sexual practlces, 1 . five to be adopted (blang-bar b,ya- a ,
FIVE CONFLICTING EMOT. IONS, be known (shes-par bya-ba), namely, the namely, the FIVE NECTARS, five to FIVE SENSE OBJECTS, sacraments FIVE COMPONENTS, FIVE ture' and five to be attained (bsgrub- of meat and propensities in thelr pure na ' h 0 d attributes and ac-
par bya-ba), namely, the buddha-body, , mm '147-8' and Jamgon tivities. Cf. Ulavajra, Clarification of 361'
Kongtrtil, shes-bya kun-khyab-mdzod, V o. , pp. 0 0
1 TWENTY-EIGHT COMMON COMMITMENTS (OF ANUYOGA) thun-mongs-g nY1-shu
_
rtsa-brgyad
o 1 t These are eqUlva ent
MAHAYOGA. 367
THIRTIES
the
TWENTY-
EIGHT COMMITMENTS OF
b
THIRTY DESIGNATED ARTS zor- 0 0 0
These include creative techmques, wntmg,
0
btags-pa sum-cu
drawing arithmetic, wrestling, '
THIRTY -FIVE ORNAMENTS OF SENSE don-rgyan sum-cu so-lnga, Skt. lan:zkara
artha-
Glossary ofEnumerations
(nirnkta), accomplishment (siddhi), distinction lack of qualities (gurJatipata), hyperbole (atisaya), equal scrutiny (tulyatarka), versification (padoccaya), perception indication ideas (vicara), opposi- tion (tadviparyaya), slips of the tongue (bhraytlsa), conciliation (anunaya),
garlands (mala), concord reproach (garharJa), presumption (ar- thapatti), proof (prasiddhi), question beauty (sarnpya), imagination (manoratha), disparagement (lesa), agitation enumeration of qual- ities (gurJakfrtana), unmentioned accomplishment (anuktasiddhi) and words
of affection (priyavacana). 107
THIRTY-SIX EMPOWERMENTS/CEREMONIES (OF ANUYOGA) dbang-chog so-drug
The ten outer empowerments (phyi-yi dbang bcu), eleven inner empowerments (nang-gi dbang bcu-gcig), thirteen empowerments of attainment (sgrub-pa'i
THIRTY-SEVEN ASPECTS OF ENLIGHTENMENT byang-chub-kyi chos sum-cu-rtsa- bdun, Skt.
These are the FOUR ESSENTIAL RECOLLECTIONS, the FOUR CORRECT TRAININGS, the FOUR SUPPORTS FOR MIRACULOUS ABILITY, the FIVE FACULTIES, the FIVE POWERS, the SEVEN BRANCHES OF ENLIGHTEN-
Thirties - Sixties 185 four transgressions which contradict th . .
184
MENT and the
FORTIES
EIGHTFOLD
P A TH.
236
) and twO secret empowerments (gsang-ba'i dbang gnyis). Refer
dbang bcu-gs
to Jamgon Kongtrtil, shes-bya kun-khyab mdzod, Vol. 2, pp. 748-9; and to
um
the Peking Kangyur, Vol. 9, (pp. 276-7). 364-5
. unctIOns of every p
gczg dge-sems kun-gyi 'kho d 'b
r- u 'Yung-ba) of f: . h
. . .
OSItIve attItude (bcu- f
FORTY PRINCIP ALITIES sil-ma bzhi-bcu
As a result of constant warfare between the TWELVE MINOR KINGDOMS,
power devolved into the hands of forty principalities ruled by forty minor feudal kings. Apart from 'brog-mo rnam-gsum ruled by the lord rgyal-po se-mi ra-khrid, gye-mo yul-drug ruled by the lord gye-rje mkhar-ba and se-mo gru-bzhi
ruled by the lord gnyags-gru 'brang, their names and localities are unknown at the present day. Refer to Dudjom Rinpoche, rgyal-rabs, (pp. 13-14). 507,
949
FORTY-TWO PEACEFUL DEITIES zhi-ba'i lha zhe-gnyis
According to the Tantra of the Secret Nucleus and related works, such as the so-called Tibetan Book ofthe Dead, these are Samantabhadra, SamantabhadrI, V a i r o c a n a , R a t n a s a m b h a v a , A m i t a b h a , A m o g h a s i d d h i ,
AkasadhatvisvarI, Buddhalocana, MamakI, Pal). <;laravasinI, Samayatara,
Vajrapal). i, Akasagarbha, Avalokitesvara, Lasya, Malya, Gna,
Nartl, Maitreya, Samantabhadra, MafijusrI, Dhupa, a
Aloka, Gandha, Amrtakul). <;lalin, Hayagrlva, Mahabala, Yamantak , Ankusa, Pasa, Sph01a, Ghal). 1a, Munlndra, Vemacitra, Sakyamuni, Siqlha,
Jvalamukha and Yamaraja. 125-6, 623, 644, 691
FORTY-SIX TRANSGRESSIONS nyes-byas zhe-drug, Skt.
Refer to the Twenty Verses on the Bodhisattva Vow, translated in M. Tatz, Difficult Beginnings. These are also cited in Jamgon Kongtriil, shes-bya kun- khyab mdzod, Vol. 2, pp. 114-17, where they are explained to include thirty-
Phzlosophy in
Theory
4
a s us-pa, (pp. 13ff). 156
twelve which contradict activity on b of vIrtuous doctrines and seven contradicting liberality, nine . others. comprise tradicting patience three cont d . . ICtIng moral dlsclplme, four con-
, ra Ictmg perseve h . . concentration and eight contradictin d. . . tree contradlctmg
comprise those transgressions who g Iscnmmattve awareness. The latter
and those which separate one f Ich one from general acts of benefit rom partIcular acts of benefit. 95
FIFTIES
sems-b The five ever-present ones (kun-'
nition and motivation. the fi
I ,vewIC etermmeob· t(yI
. nga) of adherence, inclination, recollection jec. s u Ive awareness; the eleven attendant f . ' contemplatIOn and dlscnminat-
FIFTY -ONE
MENT AL
EVENTS
lb·
'Yung nga- cu-rtsa-gczg, Skt. ekapancasac-
f·
caitasika
I
a
hngd) 0 attentIon, feeling, cog-
equanimity, decency, decorum det h aIt , care ulness, lucidity,
. 1
VIO ence and perseverance. th ,
' ac ment, non-hatred no d I .
. . .
e SIX root confllctmg
, n - e USIOn, non- . (
mongs-pa drug) of hatred d . .
, eSlre, arrogance Ignorance· f
aggregates and doubt· and the twent ,
citability and inattentiven;ss. a n ; ;h forgetfulness, ex-
nyon-mongs-pa nyi-shu) o f ange
miserliness, deception dishone:'
dullness, pnde, contempt, indecorum,
siness, regret .
ideas
Our
a n d ' . e R vanables (,gyur-ba bzhi) of drow-
scrutmy. efertoHVG
and Pract' 63 . . . . uenther, Buddhist
h
emotIOns rtsa-ba'i nyon- b . d. ' , VIew 0 mundane
ySU SI Iaryconfl· . .
T d . . Ic. tmg emotIOns (nye-bar
Ity, malice, jealousy,
'
Rinpoche, yid-bzhin mdzod-kyi ;:h-! :iz 'b- d' whICh IS based on Mipham
FIFTY -EIGHT BLOOD-DRINKERSIW
RATHFUL DEITIES khrag-thunglkhro-bo lnga-
According to the Tantra ofthe Secret Nucleu
Tibetan Book of the Dead th . s and works such as the so-called
bcu lnga-brgyad
, ese compnse the Buddha V · R
. '
female 623 Ight PlsacI, the twenty-eight Isvarl and the four
SIXTIES
SIXTY DOCTRINES chos-kyz. rnam-grangs drug-cu The TWELVE DEEDS OF THE SUPREME E
and Karma Heruka, along with th .
GAUR! or Matarah the e. . ,_ respectIve KrodhlsvarI, the EIGHT
realms each of who h MANATIONAL BODY in the twelve
, IC possesses the FIVE EXC retinue, doctrine and time. 137
SIXTY -FOUR CRAFTS sgyu-rtsal drug-cu rtsa-bzhi
Acc. ording to the Siltra of Extensive Pla
panvarto dasamah) these· 1 d Ch. 10 (Llplsalasan:zdarsana-
and knowledge of the lang .
bemgs. 98, 418
f as uages0 manyraces·
. , mc u e such crafts
atna, Padma
ELLENCES of place, teacher,
fl . ower-arrangmg, hunting
. . ,- -
1d· h . .
mc u mg t ose of spIrItual
186 Glossary ofEnumerations , SIXTY -FOUR ENLIGHTENED A TTRIBUTES yon-tan-gyi chos drng-cu-rtsa-bzhz, Skt.
gur}iih _ ,_ f the Supreme Continuum ofthe Greater Vehicle
Refer to Ch. 3 (GutJadhzkara) 0 OF A BUDDHA the FOUR FEAR-
by Maitreya. These are the TEN POWERSA TTRIBUTES THE BUDDHAS LESSNESSES, the EIGHTEEN DISTINCT
and the THIRTY-TWO MAJOR MARKS. 95, 203 SEVENTIES
SEVENTY POINTS OF THE ORNAMENT OF EMERGENT REALISATION mngon- rtogs-rgyan-gyi don , , e EIGHT TOPICS OF THE ORNAMENT
These represent the sUbdlvlSlonsRof/h t E Conze Abhisamayiilamkiira, for OF EMERGENT REALISATION, e er o . ,
detailed discussions. 95 EIGHTIES
Sixties - Millions 187 EIGHT HUNDRED AND THIRTY-ONE ANCILLARY EMPOWERMENTS (OF
ANUYOGA) (anu-yo-ga'i) yan-lag-gi dbang brgyad-brgya so-gcig
Refer to the discussion in Jamgon Kongtriil, shes-bya kun-khyab mdzod,
Vol. 2, (p. 748). 364
THOUSANDS
THOUSAND BUDDHAS sangs-rgyas stong-rtsa gcig
Also known as the THOUSAND SUPREME EMANATIONAL BODIES, they are
enumerated in detail in the Auspicious Aeon Sutra. 136,431, 624, 938, 944 THOUSAND SUPREME EMANATIONAL BODIES mchog-gi sprnl-sku stong-rtsa
Refer to the Sutra ofInconceivable Secrets as cited in Obermiller, History of Buddhism, Pt. 2, pp. 91ff. ; and see the preceeding entry. 409
TWENTY-ONE THOUSAND (DOCTRINAL) COMPONENTS (chos-kyi) phung-po nyis- khri chig-stong
Those components of doctrine forming the MantrapiJaka of the Awareness- holders. 77-8
TWENTY -ONE THOUSAND PHENOMENA/KINDS (OF DESIRE, HA TRED, DELUSION AND THEIR COMBINATION) dug-gsum-ka cha-mnyam-pa-la nyi-
khri chig-stong
The four groups of conflicting emotions arising from the ramification of dispositions grounded in ignorance. Cf. the discussion in Longcenpa, Treas- ury of Spiritual and Philosophical Systems, (p. 37). 55
EIGHTY-FOUR THOUSAND CONFLICTING EMOTIONS/PHENOMENA nyon-mongl chos brgyad-khri bzhi-stong
The amalgam of the four groups of conflicting emotions referred to in the preceeding entry. 55, 133
EIGHTY-FOUR THOUSAND (DOCTRINAL) COMPONENTS (chos-kyi) phung-po brgyad-khri bzhi-stong
The antidotes corresponding to the EIGHTY-FOUR THOUSAND CONFLICT-
ING EMOTIONS. Cf. also the Treasury of Abhidhanna, Ch. 1, (v. 25). 17, 77, 86, 133, 763, 925
EIGHTY-FOUR THOUSAND DOCTRINES OF THE VEHICLES brgyad-khri bzhi-stong theg-pa'i chos
The EIGHTY-FOUR THOUSAND DOCTRINAL COMPONENTS. 925. MILLIONS
b d b ad-cu Skt. aSftyiinuvyaiijana
EIGHTY MINOR MARKS dPe- 268-;49' and refer to Thurman, The Holy
These are enumerated m v, ,
Teaching of Vimalakfrti, (pp. 156-7). 20, 124-5 , ,
EIGHTY-FOUR ACCOMPLISHED MASTERS grnb-thob brgyad-cu rtsa-bzhz, Skt.
caturaSftisiddha , Refer to J. Robmson,
442 NINETIES
B ddha's Lions for their enumeration and life stories. u ,
MANA TIONAL BODY) chos dgu-bcugo-drng k -kh ab mdzod, Vol. 1, (p. 327). 22,
Refer to Jamgon Kongtrul, shes-bya un y 138
HUNDREDS
B L O O D - DRINKERS, 591
HUNDRED TREASURE-FINDERS gter-ston h'
Refer to Tulku Thondup Rinpoche, Hzdden 0 752 ' for the traditional enumerations of the treasure- m ers,
HuNDRED TREASURES WHICH WERE THE MASTER COPIES OF KING TRHISONG
rgyal-po'i bla-gter brgya f a few colophons, 518 These are not enumerated and are only known rom
, b lnga-bcu'i TWO HUNDRED AND FIFTY DISCIPLINES OF THE VINAYA nyz- rgya
'dul-khrims , I Skt bhiksu) which are The vows of a fully-ordamed monk O;g£ l' to C S Prebish, explained in the Transmissions of the he er, a sdo tal'l 230'
Buddhist Monastic Dz,sa'pzm' e, wh'lCh descnbe_s t ese m e .
1Tibet pp. 189-201,
SIX
THOUSAND
VERSES
NA TURAL
GREA T
(OF THE
as represented by the Atiyoga sections of the Collected Tantras of the Nying- mapa. 332, 493, 539, 922
FOUR HUNDRED
MILLION
P E R F E C T I O N ) rang-bzhin rdzogs-pa chen-po slo-ka 'bum-phrag drng-cu rtsa-bzhi The traditional enumeration of the volume of texts of the Great Perfection,
Bibliography
Introduction
This bibliography is divided into two parts. The first lists all those works mentioned in the texts of His Holiness Dudjom Rinpoche's Fundamentals and History according to the English titles given in the translations in Volume One, and provides whatever information the translators have had at their disposal regarding the actual identity of the works in question. The second gives detailed information on the specific texts and editions to which the translators have themselves referred.
The vast literature ofTibetan Buddhism remains mostly unknown to contemporary scholarship, althoughTibetan language publishers in South Asia,Tibet and mainland China have reproduced thousands of manuscripts and printed texts during the last thirty years. The student ofTibetan reli- gious history and doctrine is therefore confronted at the outset with the methodological difficulty of establishing the precise relationship be- tween the literature to which reference is made in any given work, and the actual Tibetan literature to which we have real access at the
present time. Here, we set forth the tentative results of our researches to date, certain that much emendation and revision will be called for. We have also included general titles for traditions of meditational and ritual practice which, properly speaking, do not belong in a biblio- graphy as they are not the titles of texts. Our regret is that it has not been possit-le to provide the reader with a Tibetan-English index at this time, however our intention is to make this material available in the future. The remarks which follow explain our treatment of the main classes of literary materials with which we are concerned in Part One.
SUTRAS AND TREA TISES OF INDIAN ORIGIN
Of the several bodies of literature to which our texts refer, it is the Indian works which, excepting the tantras, are the best known to
192 Bibliography
contemporary scholarship. Indian sutras and treatises translated. into Tibetan are usually cited by Tibetan authors by means of abbreVIated rather than full titles, but this is only occasionally a source of con- fusion. A more common difficulty is that taken . from one
text come to be attributed to another when cItatIOns are from memory, as is usually the case in traditional Tibetan . .
In this bibliography, we have generally avoided detailed information on the available editions and translations of I. ndmn Budd- hist sutras and treatises, and instead adopted the expedIent,of re. fer-
ring the reader to recent bibliographies, Karl Potter s reVIsed bibliography to the Encyclopedia of Indzan Phzlosophy (EIPRB), Peter Pfandt's Mahayana Texts Translated into Western and several of the volumes of the new History of Indzan
(HIL), appearing under the ed. itorship of Jan I.