No More Learning

See Blue Annals, p. 109.
Atsara is a Tibetan corruption of Skt. acarya, "master" or "teacher".
"I" probably refers here to an earlier historian rather than to the present Author.
56 Notes
byang-chub sems-dpa'i spyod-pa-la 'jug-pa'i tshig-'grel, fol. 21b. 765 dpe-'grems.
766 Zurcungpa is here referred to as Zurpoche's nephew simply because he hails from the same clan, though the genealogy given on p. 617 makes him Zurpoche's grandnephew.
767 chos-'khor .
768 The evil destinies (ngan-'gro) are those which entail birth as animals
tortured spirits or denizens of hell. ' 769 For the Eight Gauri in the retinue ofYangdak Heruka, see the Glossary
of Enumerations.
770 How they came to be so called is explained below, p. 643.
771 sdig-pa mi-dge so-sor bshags. Zurcungpa is here punning on the word
sdig-pa, which means both "sin" and "scorpion", as well as on the
word bshags, which means "to repent" and also "to cleave" or "to split". 772 For the full implications ofthis phrase, see Fundamentals, pp. 215-16. 773 tsong-ge.
774 These seals or mudra (phyag-rgya) are the seals of the body, speech
and mind of the peaceful and wrathful deities (Khenpo Palden Sherap). 775 "The activity field in which appearances are exhausted" (chos-zad-pa'i skye-mched) refers to the experience of Cutting Through Resistance
(khregs-chod). See Fundamentals, pp. 334-7.
776 Tib. dge-ba'i bshes-gnyen, Skt. Kalyii1Jamitra. In essence this term refers
to one who benefits others by means of the teachings of the greater vehicle. It was taken over by the Kadampa school at an early date as a title for their masters and gradually came to be used to describe those who had passed the scholastic curriculum of the dialectical col- leges. Later the Gelukpa school formalised this usage so that in their colleges it became roughly the equivalent of the western Doctor of Divinity or Doctor of Theology degree.
777 sta-gu-ra mi-gnyis. According to Blue Annals, p. 119, and the Hindi translation of the present text by Rikdzin Lhiindrup, p. 186, this term means the "two honourables" (iidiira1Jfya). Khenpo PaIden Sherap speculates that it may mean "two who lived in tents". However the precise derivation of the word is uncertain.
778 This figure played a major role in the diffusion of Buddhist formal logic in Tibet. See Blue Annals, pp. 70-1.
779 See Taranatha, History ofBuddhism in India, pp. 124-5 and 131-2, for this account of Sura's meeting with Aryadeva.
780 As pointed out above, nn. 291 and 486, "liberation" refers to the forceful transference of consciousness to a higher level.
781 The identity of the Great Translator of Sakya (sa-lo-chen-po) referred to here is unclear. According to Khetsun Zangpo Rinpoche he may possibly have been Sakya Locen Jinpei Dorje. Alternatively, Sakya Lotsawa Jamyang Kiinga Zangpo and even Sakya Pa1f<;lita have been suggested.
782 Regarding the four visionary appearances, of which this is the fourth, it says in the Penetration of Sound, p. 91:
Then turning from that to the four visionary appearances: by the visionary appearance of the direct perception of re- ality (chos-nyid mngon-sum-gyi snang-ba) the terms which
745 746
747
748
749 750
751
752
753 754
755
756 757
having miraculous propernes. See, b: en Lingpa, pp. 775-89.
Cf. Lhalungpa, The Life of over seven
The flesh of one born a 11
e g the account of the hfe d· ·ded into the section of tantra
. . , d As explaine
s lifetimes is regarded
759 760
761
762
pp. 64-5. s of spontaneous presence" (lhun-grub rig- On "holder of the awarenes
462 Mahayoga is lVl
j:'
on p. , j:' ttal·nment derived from the lormer.
ction of means lor a . S texts and the se . . and the second esotenc. ee
The first is, relatively sp;akmg, exotenc
also Fundamentals, p. 28 . f ·ghts and measures, one load . h Tibetan system 0 wei b .
Accordmg to t e
(khal gcig) co. mprises twenty measures
about four pmts.
('bre nyi-shu), a measure emg
them-bu.
thun. 2 Ch 5 v 26·
Cf. Hevajra Tantra, Pt. , . ,. .
Flirtatious, heroic and Mirthful, stern and ternfic,
Com assionate, awed and at peace,
He i ; endowed with the nine flavours of drama.
. 1H k see n 744 above. On the fruitional or maturatlOna eru a, .
chu-rab. . . d b the Ponpo as the founder their Shenrap M1Woche is d e Treasury of Good Sayings, mtro. , religion. See S. G. Karm . D L Snellgrove, The Nine Ways of
pp. xviii-xx, 23-4 and passIm, . . . . . 1' T·b t Ch 7
Bon, intro. ; an
dT . TheReltgwnsOJ Ie, . .
UCC1, h d nt of the Indian Gayadhara,
Drokmi Lotsawa t e. stu ;·bet the tradition of the Path
was responsible for mto 1 me the foremost teaching of . (1 'b ) whichwastobeco .
and FrUlt am- ras,. . t for gold were notonouS; see, r ge HiS reqUlremen s 1
the Sakyapa mea . . . Th Life ofMarpa the Trans ator, e. g. , Nalanda TranslaHon Committee, e
pp. 6-8. . .
Name of a pass leadmg mto the va tt The bells and dishes would have een a ac
.
11 in which Tshurpu is situated.
hed to the chain as decora-
V 11 ·t ated to the Hons. . T ton Mangkar a ey, Sl u
758 This is Myu-gu-lung, m sang A l p 207-8· and KGHP, immediate west of Sakya. See Blue nna s, p . ,
'dzin) see Fundamentals, p. 282.
The substances are pure essences 0
r particles of rainbow light. See p. 340. is a arment typically worn by
The wolf-skm hat 1 t;e ractice of counter-clockwise Ponpo, see beloW, p. 939. y'f h Pponpo Cf. D. L. Snellgrove, circumambulation is charactensnc 0 t e .
Himalayan Pilgrimage, pp. hu instead of rud-chu, "flooding wa-
The text erroneously reads rung c
ters" (Khenpo Palden Sherap). h d "female wealth" its ". f ily's land and ouse, an 9
763 "Male wealth is a am . Tbetan Civilization, p. }O . utensils and valuables. Cf. Stem, I n formula expressive of
1 epresent a commo ld 764 These first three causes r. . . 1 t"ce See Kunzang Pe en,
unalterable determination III Splntua prac 1 .
History: Part Five 57
58 Notes
798 S h e r a p .
S h . IC gat ermg accord'
Ii erap; 1 0 this particular case it would 1 0 9 to
783
Images of Sakyamuni are in the at. . Bodh Gaya in Bihar. The pIes; see p. 510 and PI 37 Th . rhulnang and Ramoche tem- been first constructed' dikes of Lhasa are said to have Grunwedel, . Die Tempel von Lhasa gn of Son¥tse? Gampo; see A.
784
8U3 V, Gu. de to the Cathedral 0/JP. 2lff. , wh. ch IS based on Dalai akmotrupa0110-70) th h asa. .
785
studied also under :UU;g pnmarily as a KagyUpa master the transmission of the Path a:d ;mgpo. Hence,. his involvement structlOn. See Blue Annals p 556 rult, a pre-emmently Sakyapa in-
786
787
788
789
790
791 792
793
794
795
796 797
RecuD.
in Blue Annals 1 ar:r s leadmg disciples. His life is
rely on ideas and scrutiny are transcended; by the visionary appearance of ever increasing contemplative experience (nyams gong-'phel-ba'i snang-ba) bewildering appearances
decrease and the pristine cognition of the bardo is man- ifested; by the visionary appearance of reaching the limit of awareness (rig-pa tshad-phebs-kyi snang-ba) the appear-
ances on the path to realisation of the three bodies are transcended; and by the visionary appearance in which re- ality is exhausted (chos-nyid zad-pa'i snang-ba) the continuity
of the three realms of saqlsara is broken.
See also Fundamentals, pp. 337-45 and 371. During these four succes- sive visions it is said that the four empowerments of the Great Perfection
are received. For the latter, see pp. 498-501.
This translator did much to advance the teaching of the Guhyasamlija
Tantra in Tibet. See Blue Annals, pp. 359ff. He was a vociferous opponent of the Ancient Translation School, on which see below,
pp. 914ff.
phyir-'don-pa.
The paths of skilful means (thabs-lam) and liberation (grol-lam) are
Khenpo
799 eSllval or thanksgiving ceremon seem to refer to a harvest
explained in FuruJamen (under Anuyoga).
, pp. 279-81 (under Mahayoga); and pp. 286-7
tals mig-ltag khung-du 'chus.
,. .
804 ng one-tra was one of M'l a' .
Coalescence (ZUng-'jug, Skt. yuganaddha) is conceived variously accord- ing to the different vehicles of the secret mantra, e. g. as that of appear- ance and emptiness, bliss and emptiness, awareness and emptiness,
Mzlarepa, he plays the role of 1 6ff. In the well-known Life of of that work as is asserted in the but . h. e was not the author of the contributions of the actu For a convenient
h -1507), see NiHanda Translation Ca aut or, Tsangnyon Heruka t e Translator, pp. xix-xxi R . ommmee, The Life of Marpa cungpa", after the name of h' also referred to as "Loro Re-
805 This appears to be the name IS dwelling-place.
806 According to Blu A I of a malICIOUS spirit. . e nnas p 133 S . . . .
the expanse of reality and pristine cognition, or buddha-body and pristine cognition. See Fundamentals, pp. 206ff. and 245ff. According to the higher vehicles coalescence is said to occur primordially and
not causally.
Tibetan houses usually have flat roofs, used for threshing grain and
as a place to catch the sun on warm days.
che-'Iion or investiture is a ceremony marking the maturity of a young hierarch, elevating him or her to precedence in a particular spiritual
community and conferring temporal power over the monastic estates. Blue Annals, p. 124, reads "coming of age ceremony".
skar-lugs. skar, or "cycle", refers here to the four cycles of
,. ,
rdzogs-
the Esoteric Instructional Class, on which see Fundamentals, pp. 332,
Tibet, during which tl' . .
major TIbetan schools enced' Bl A
chen
. ose tles to Trhopu (kh h
m ue nnals, pp. 599, 710 1063 ro-p u) are evid-
333.
On the four nails, see the Glossary of Enumerations.
The parasol is a symbol of power or authority, here displayed out of respect for Phadampa's illustrious guest.
It is after Dropukpa that the Central Tibetan tradition or rang-lugs and the Eastern tradition or khams-Iugs of the transmitted precepts began
to diverge.
For Tsen spirits, see Nebesky-Wojkowitz, Oracles and Demons a/Tibet,
pp. 12-15, etc. ; and for the Mataral) (rna-mo), ibid. , pp. 267-73. Sacen Klinga Nyingpo (1092-1158) was the first of the "five superiors"
(gong-ma lnga) of the Sakyapa school.
jo-sras. This title was used to address the son of a priestly family.
gshegs-btsun-mdzad: our interpretation of this obscure phrase follows
lator of Trhopu, who invited him T' . It was Campapel, the trans- and eventually became his b' h Ibet, as his interpreter Kashmir in 1225. IOgrap er. He IS said to have died
801
.
and Stem, Tibetan Civilization,
the 1
History· P p.
. art tve 59
For the tradition of the c 1 Cf. Blue Annals, p. 134
For the Rong and e Great Perfection, see n. 790
800 The comparison with a horse see nn. 731 and 793 above . IS complimentary. The h ' dlllOnalIy held to be a noble I
nestl. "(kh orse was known as "L
d a , ou -voiced Garuda-
. ences to hIm one finds in the literature ,to from the many refer- by adherents of all schools H of the penod, was much beloved order. See Blue Annals, of the Tshelpa KagyU
mg Lama Zh
yung-phrug kha-ch ) e .
was a KagyU master who
p. 76.
802 ! h e Seat is
. , the V . -
ZhIkpo DUtsi.
807 The Kashmiri scholar Sakya' -
808 For thIS ritual, see n. 707 b
809 Nyang IN. " aove.
-re Ylma Ozer (see pp. 755-9)
must then either refer to his 810 to his son alone.
.
passed away i l l 1192 or 1204. This
he struggle between Q b'l . SUI
angye Onton was a relative of
h sn spent the years from 1204 to 1213 . me etaughtext . 1 m His c1 . enSIve y to adherents of all the
son and grandson, or be an erroneous al and Ariboga £ h
811 1260. See tein, Tibetan Civil" or t e throne occurred in Phakpa 0235-80) zzatlOn, pp. 77-8.
Preceptor" (li-shih), on which d m 1260. He held the rank of"Imperial see nn. 817 and 924 below.
1 2 . was made the f£ .
53, hIS power being enhance . e ectIve ruler of Tibet by Qubilai in
Palden
60 Notes
812 Cf. the texts of 0 b 'n'b t. A Political HIStory, pp. 61-6.
in Tsepon W. D. Shaka. pa, led s not seem to be known at the
813 The complete text of thIS prayer oe
History: Part Five 61
present time. f
(El ocarpus Ganitrns) Rosaries made a tree d ae se in with wrathful
significant contributions to the study of his life and works published to date: Obermiller, History ofBuddhism by Bu-ston; Ruegg, The Lzfe of Bu stan rin po che; idem, La theorie du tathagatagarbha et du gotra;
idem, Le traite du tathagatagarbha du Bu ston Rin chen grub. For Puton's view of the ancient translations, see below, pp. 892-3 .
rten- 'brei.
Buyantu was emperor from 1311 to 1320.
On these magical weapons, see Nebesky-Wojkowitz, Oracles and De-
mons of Tibet, pp. 354ff. and 496ff.
Ta'i-tu is the name usually given by Tibetan Sources for the Yuan
Imperial Palace. Cf. Blue Annals, pp. 500-1. It corresponds to Chinese
ta-tu, the Yuan period name of Peking (modern Beijing), constructed by Qubilai between the years 1267 to 1274.
Chinese bronze (li-ma).
"Leather Mask of the Seven Steps" (bse- 'bag goms-bdun-ma): for leather mask (bse-'bag) in general, see Nebesky-Wojkowitz, Oracles and De- mons of Tibet, pp. 102-4. Stein, however, has argued that bse in this
instance means not "leather", but refers rather to the bse-spirits, and that the mask is thus a representation of such a bse.
Guluk, the third Yuan emperor, reigned from 1307 to 13l1.
Mati Pal)cen was a leading Sanskritist, who made the final revisions
ofthe Kalacakra Tantra. He also authored several influential comment-
aries on philosophical works. See n. 570 above; and Blue Annals, pp. 776, 1045-6.
Probably Danyi Chenpo Zangpopel (bdag-nyid chen-po bzang-po dpal), 1262-1322, or one of his sons.
The seal ofentrustment or succession (gtad-rgya) refers to the approval
granted by a preceptor to a student, thereby authorising the latter to
become a lineage-holder and transmitter of the transmitted precepts.
For its function within the close lineage of the treasures (gter-ma), see below, p. 745.
Our text erroneously reads bcu-bdun for bdun-cu.
A permissory initiation (rjes-snang) refers to the blessing of the buddhas or meditational deities which, when conferred by one's guru, authorises
one to practise the visualization and mantra of the buddha or deity in
question. Compare the usage of this term here with its usage in relation
to the causal vehicles, where it is translated as the Buddha's mandate, see Fundamentals, pp. 75-6.
Compare this with an identical passage on p. 674 where the Forry-Chap- ter Magical Net has been inserted after the Eighty-Chapter Magical Net instead of after the Illuminating Lamp of the Fundamental Text.
This Bengali master of the Kalacakra tradition was one of the last great
Indian Buddhist scholars to visit Tibet. His unusual career is treated in Blue Annals, pp. 797ff.
Blue Annals, p. 153.
Cf. Blue Annals, p. 171:
I [GOlo] have given a brief description of the greatness of these teachers belonging to this lineage, in order to remove the great sin committed by fools who wrongly understood the Doctrine [i. e. attacked the rNiti-ma-pa].
814 is the . berry 0
from these bernes are favoure or u
827
ther letters from Mongol Qans to. Tibetan lamas, e. g.
rites of C Das Tibetan-English Dictionary, p. is
815 mu-me. n to S. 'oshul Khenpo it is a non-crystalline preclOus
sapphIre. Ny. d'cal usage in the treatment of leprosy, ap1s
828 829
stone, probably Id . or lor poisoning see, e. g. , gso-rig snying-
skin ailments an as an an 1 830
bsdus gsar-pa, p. 243. b otherwise known, but would be
816 This edIct not. a? ,pear. :owards Tibetan practitioners of the
consistent wIth s Cf Tsepon W. D. Shakabpa, Bod kyi 831 vehicle of indestructIble rea Ity. .
srid don rgyal rabs, Vo. I. 1, pp. 289-i-01. baysi) was a title which was 832
817 Pakshi (Chinese po-shzh. and uality with the imperial pre-
interpreted iI? - t? Imply From the time ofChogyel ceptors of Chma (tl-shIh or f the Sakya tradition which was
Phakpa the latter were appomte rom
. 1 . ed by the Yuan dynasty. 833
predommant y f the naga or water spirits. Through 818 Leprosy is held to have granted immunity from the
834
and Blue Annals, pp. 708. ff. . d ' g the year 1285. See Stein,
821 These were the Mongol mcurSlOns unn 836
their favours, the lama s
es w
k h' S-k a-o though this is uncertain.
. ,
820 On Campapel, the translator 0 r opu . 835
disease.
819 a Y(b '1l72/3),seen. 807 above;
Tibetan Civilization, p. 78. . . . . founded the Ilkhan dynasty in
822 Qubilai Qan's elder to challenge Qubilai's authority
Iran in 1258, and as y to the Drigungpa sect, which
in Tibet by extendmg hIS the Ilkhans lent military
rivalled the a with the help of an army dispatched
support to Dngung, but y '. . Monastery being sacked
by Qubilai, was and Shakabpa, Tibet: in 1290. Cf. Stein, Tzbetan CzvIlzzatIOn, pp. ,
A Political History, p. 70. b . g eighteen altogether, are - owerments num enn
823 These Mahayoga emp , . der fifteen ordinary sacraments listed in the Glossary of EnumeratIons 360' and Longcenpa, Dis- (of empowerment). See also s3fo_9 GGFTC, pp. 869-81). pelling Darkness in the Ten DIrectIOns, R)npoche. Refer to Blue
824 This translator was also the Bu ston Rin po che, pp. 80-1. . Annals, p. 793; and Th [Iidfn-framed structure crossed wIth
825 A mdos or thread-cross IS a woo d ' for the trapping and many layers of thread or silk. Used as a size and appearance
837 838
839
840
841
842
exorcising of eVI orces,.
'1 £ its structure vanes 1 . S
d d the function of the nte. ee depending upon the deity mvoke Dan if Tibet pp. 369-97; and
Nebesky-Wojkowitz, and e7:ns 0 ,
Tucci The Religions of TIbet, pp. 181 . b 11 known to western
826 This scholar works are the most students of BuddhIsm m 1 et. e
62 Notes
843
844
845
846 847
848 849
The history and status of this major KarI? a Kagyti is surveyed in the autobiography of its late hIerarch, Chogyam Trungpa
Rinpoche Born in Tibet, especially Ch. 2.
I. e. Jampel Zangpo (ban-sgar on whom see Nalanda Translation Committee, The Ram of Wzsdom, pp. 123-5,
ling . in see p. 799. . Tabla (or Takla) Padmamati was ar y In uentIal In connection with the lineage of Zhik 0 LIngpa, on whom see n. 929 below. p
863 The lords.