No More Learning

, 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. of 1. 'sang and the Karmapa assumed control over most of TIbet In 1565. Established by Karma Tsheten of Tsang and by his successor Karma Tenkyong (1599-1641), their ad- mInIstration was finally ended by the Qosot Mongols under GusrI duly enthroned Dalai Lama V in 1642. Cf. Stein, Tibetan pp. 82-3; Snellgrove and Richardson, A Cultural History of Tzbet, pp. 194-5; and Z. Ahmad, Sino-Tibetan Relations in the Seven- teenth Century.
864 On this monastic establishment and its hierarch Perna Trhinle see below, pp. 736-7. '
865 A brief reference to Zhang as the "Unborn" may be found in Blue Annals, p. 900. See also n. 801 above.
866 See below, pp. 724-6.
324. . G The "ultimate doctrinal language" is that of the subtle, Inner
Madhyamaka. See Fundamentals, pp. 169-216; and for Tolbupa In particular, p. 204 and n. 1309.
On Karpopa, see below, p. 697.
The Earlier and Later Treasure Troves gong-'og) are
those discovered by Nyang-rel Nyima Ozer and Guru Chowang. See
pp. 755-70.
See below, pp. 805-8. .
This is Dalai Lama III, under whom many of the Mongol tnbes were converted to Buddhism. See, e. g. , Stein, Tibetan Civilization, pp. 81,
867 On Rikdzin Gyurme Dorje or Terdak Lingpa, see pp. 825-34; and on 82. Locen DharmasrI, pp. 728-32.
868 dar-ring-chen-mo.
sgra'i ri-mo. . ,. ·b d
850
851 869
852
sum-rtags, i. e. the study ofthe sum-cu-pa and rtags-kyz Jug-pa attn ute to Thonmi Sambhota, on whom see p. 512 and n. 546:
Advanced philosophy students in Tibet spend some period as visiting scholars at institutions wIth whIch they were
wise unaffiliated. Exposed thus to divergent approaches to the they would hone their intellectual skills by engaging in debate with
any who would challenge them.
870 871
Unidentified.
For a later Menlungpa's connection with the Kham tradition, see below, p. 699.
For the of Katok Monastery in general, see H. Eimer and P. Tsering, "Abte und Lehrer von Zentralasiatische Studien 13 (1979), pp. 457-509; and idem, "A List of Abbots of Kah-thog Monastery" The Journal of the Tibet Society 1 (1981). .
For the Lower Tibetan Vinaya lineage, see pp. 525-6 and n. 568.
Sera Ce (se-ra byes) is one of the colleges of Sera near
853 872
854
855
856 857
858 859
860
861 862
Sopa, Lectures on Tibetan Religious Culture, Ch. 2. .
The date of Peljor Lhtindrup's death is calculated accordIng to. the old Phukpa school. According to Schuh, Untersuchungen zur Geschzchte der Tibetischen Kalenderrechnung, p. 139, Dalai Lama V used old
Lhasa. Its curriculum is surveyed in L. Candra (ed. ), Materzals for a History of Tibetan Literature, Pt. 3, pp. 666-7; and Geshe Lhundup
873 On the first Karmapa hierarch and Gampopa's greatest disciple, see Blue Annals, pp. 473ff. ; and Karma Thinley, The History ofthe Sixteen Karmapas of Tibet, pp. 41-5.
874 pha-vang. But this word may mean "bat" (the animal) as well as "boul- der".
875 On this protectress, see Nebesky-Wojkowitz, Oracles and Demons of Tzbet, Ch. II.
876 The eighth level of realisation attained by a bodhisattva is known as the Unmoving (mi-gYo-ba, Skt. Acala). See Fundamentals, p. 137 and n. 146.
877 For the eleventh level, Universal Light (kun-tu 'ad, Skt. Samanta- prabha), which is that of buddhas rather than bodhisattvas, see Funda- mentals, p. 237.
878 On this figure, who was instrumental in transmitting the Doha in Tibet, see Guenther, The Royal Song of Saraha, pp. 16-17.
879 was the spiritual heir of the first Karmapa's leading dis- CIple, Sangye Recen. In his turn he became the tutor of Ttisum Khyenpa's reincarnation, Karma Pakshi. See Blue Annals, pp. 483ff.
880 On Pakshi's affiliation with and contribution to the Nyingma see. Kapstein, "Religious Syncretism in 13th century TIbet: The Lzmuless Ocean Cycle" in STC, pp. 358-71.
881 Pat:l9. ita and Chogyel Phakpa journeyed to visit the Mongol prmce in Gansu in 1246. When Phakpa was seventeen (1251) Sakya Pat:l9. Ita passed away. At nineteen (1253), Phakpa became advisor
Phukpa, and his successor, the regent Sangye Gyamtso, was the first to employ the new Phukpa calculations from 1696 onwards. Refer to
tradition.
On this figure, see p. 783.
This is undertaken by advanced students of the vehicle
reality in order to perfect the techniques of yoga and meditatlOn. See, e. g. , Ngawang Zangpo,Jamgon Kongtrul's Retreat Manual.
p. 400.
I. e. those cycles of teaching which are conSIdered essentla to t e
ur .
See Fundamentals, pp. 335-45. . . . .
For details of this dispute, see Stein, Tibetan CzvzlzzatlOn, p. 81. . The
Drigungpa formed an alliance with the Zhamarpa and the kIng of Tsang against the Gelukpa and the Ganden Palace in 1537. See also
n. 1114. b f orcery see
On the induction of epilepsy and stroke y means 0 s n. 695 above.
,
Koncok Chopel was a teacher of Lama V. See p. 821.
The Lhodrak Sungtrtil is the incarnation of the great treasure-finder Perna Lingpa, associated with Nenang Monastery near Truptso Pema-
. .
1 h Z
History: Part Five 63
64 Notes .
d to Tibet in 1265. His second visit to
History: Part Five 65
Narkyid, "In Defence of Amdo Gendun Chompel's Theory of the Origin of the Tibetan Script" Tibet]ournalVII, 3 (1982), Pp. 23-34; and Namkai Norbu, The Necklace ofGzi, pp. 7-13.
chos-la blo ma-sgyur. The text erroneously reads chos-kyi bla-marsgyur. These three qualities are usually ascribed to the transmitted precepts
of the Buddha himself. See Fundamentals, pp. 73-4. Rongzompa himself is "father Chodrak".
The teachings of this obscure figure, who is perhaps to be assigned
to the tenth century, have played a profound role in the tradition of
the Great Perfection. For a brief biographical reference, see Blue An- nals, pp. 999-1001. Also, see n. 608 above.
Our text erroneously reads zi for ya-zi.
The founder of the Kagyu lineage in Tibet. His traditional biography
has been translated into English: Nalanda Translation Committee, The
Life ofMarpa the Translator. Marpa's dates are usually given as 1012-96, but see ibid.