the watermark

Contributions to Tibetan Studies

Edited by David P. Jackson and Franz-Karl Ehrhard
Volume 7
WIESBADEN 2009
DR. LUDWIG REICHERT VERLAG
Redmda' ba
Buddhist Yogi-Scholar of the Fourteenth Century
The Forgotten Reviver of Madhyamaka Philosophy in Tibet
by
Carola Roloff
WIESBADEN 2009
DR. LUDWIG REICHERT VERLAG
Roloff
Redmda' ba
Gedruckt mit Unterstutzung des Tibetischen Zentrums e.v., Hamburg
Bibliografische Information der Deutschen N ationalbibliothek
Die Deutsche N ationalbibliothek verzeichnet diese Publikation in der Deutschen
Nationalbibliografie; detaillierte bibliografische Daten sind im Internet tiber
http://dnb.ddb.deabrufbar.
Gedruckt auf saurefreiem Papier
(alterungsbestandig - pH7, neutral)
2009 Dr. Ludwig Reichert Verlag Wiesbaden
www.reichert-verlag.de
ISBN: 978-3-89500-693-7
Das Werk einschlieGlich aller seiner Teile ist urheberrechtlich geschutzt.
Jede Verwertung auBerhalb der engen Grenzen des Urheberrechtsgesetzes
ist ohne Zustimmung des Verlages unzulassig und strafuar. Das gilt insbe-
sondere fur Vervielfaltigungen, Dbersetzungen, Mikroverfilmungen und
die Einspeichemng und Verarbeitung in elektronischen Systemen.
Printed in Germany
In memory of
my teacher
Ven. Geshe Thubten Ngawang (1932-2003)
and my mother
Gerda Roloff (1934-2004)
Homage to Chos rje gZhon blo ba by rJe Tsong kha pa




Lord of stainless wisdom, MafijusrI,
Huge treasure of great objectless compassion, Avalokitesvara,
Crown ornament among scholars of the land of snow, Redmda' ba,
gZhon nu blo gros, I pay homage to you.
Contents
ACKNOWLEDGEMENTS
LIST OF ILLUSTRATIONS
LIST OF TABLES
INTRODUCTION
purpose of the Study
Overview
Limiting of the Topic and Methodology
Modelling of Red mda' ba's Biography on the Biography of the Buddha
STATE OF RESEARCH
Red mda' ba's Impact on the History of Tibetan Buddhism
A Main Teacher of Tsong kha pa
His Role in the History ofMadhyamaka as the True Reviver ofthe Prasangika-Madhyamaka
Tradition
An Influential Early Opponent of the Jo nang Tradition and the Kalacakratantra
His Role within the Synthesis of the rNgog pa and Sa skya pa Scholastic Lineages
Red mda' ba's Tshad rna Studies in Sa skya
Red mda' ba's Phar phyin Studies
The Scholastic System of Teaching and Learning
HISTORICAL SOURCES ON RED MDA' BA'S LIFE
Biographies of Red mda' ba
Primary Sources
Secondary Sources
Modem Tibetan Secondary Literature
INTRODUCTION TO THE TEXT EDITION OF THE BIOGRAPHY BY SANGS RGYAS RTSE MO
The Two Primary Textual Witnesses
Manuscript A
Manuscript B
Secondary Textual Witnesses
The Minor Works of Red mda' ba
Ye shes rgyal mtshan
Zhalgdams
Aim of Editing
Methodology of Editing
Relationship Between the Two Surviving Primary Witnesses
Details of Editing
Peculiarities of Manuscripts A and B
Abbreviations in the Edition and Apparatus
Transliteration System
Lists of Abbreviations used in the Cursive Manuscripts
Shorthands for Monosyllabic Words (mgyogs bris)
Contractions (bsdu yig)
Elided Spelling (skung yig)
XI
XII
XII
I
2
7
8
9
13
14
15
16
25
28
29
32
33
37
37
37
39
42
43
43
44
45
46
46
47
48
48
49
50
53
55
55
56
57
57
58
60
TEXT EDITION
ENGLISH 'TRANSLATION
THE WRITINGS OF RED MDA' BA
The Minor Works of Red mda' ba
TABULAR CURRICULUM VITAE OF RED MDA' BA
CONCLUSIONS
ApPENDICES
Appendix A: Red mda' ba's Autobiography
Appendix B: Letter to the [Great] Teacher [Buddha Siikyamum]
ABBREVIATIONS
NOTES
BIBLIOGRAPHY
INDEX
67
197
267
272
289
297
303
303
307
315
319
435
457
Acknowledgements
This thesis is the result of a PhD research project carried out at the Department offudian and
Tibetan Studies of the Asia and Africa Institute at the University of Hamburg and in cooperation
with the Central Institute of Higher Tibetan Studies SamatbNaranasi. Both parties supported
me excellently in the course of the thesis: Above all, my sincere thanks go to Prof. Dr. David P.
Jackson for his support while supervising this thesis. His valuable remarks also significantly
contributed to this dissertation. It was Jackson who first introduced me as MA student in the
- iD.teresting period of Tibetan scholastiCism, where Red mda' ba and Tsong kha pa are the most
outstanding figures.
I would also like to thank the scholars and staff of the Central Institute of Higher Tibetan
. Studies for their support during my stays as researcher for altogether ten months in 2006 and
2007. My thanks go to the director, Prof. Geshe Ngawang Samten, and especially to Dr. Tashi
Tsering, Acarya Lobsang Norbu Siistri, Acarya JampaDhadak, TenzinLungtok Sastri, all of
_ whom made my stay more pleasant and fruitful. I also do not want to miss the opportunity to
thank the owners of the Agrawal Paying Guest House for taking so nicely care of me during
'both stays.
- Additionally, many thanks go to Prof. Dr. Michael Zimmermann, Prof Dr. Eva Neumaier, Prof
"Dr. Lambert Schmithausen, Prof. Dr. Harunaga Isaacson, PD Dr. Felix Erb, Dr. Dorji
--,\Yangchlik; Ven. Damcho Dianna Finnegan, Dr. Gene Smith, Prof. Dr. Franz-Karl Ehrhard, PD
. Dr. Karl-Heinz Everding, Prof Dr. Jens-Uwe Hartmann, PD Dr. AdelheidHermann-Pfandt, PD
Dr. Ulrike Roesler, Prof. Dr. Jan-Ulrich Sobisch, Prof Dr. JosefKeuffer (pedagogy), and Sera
Jhe Abbot Ven. Acarya Geshe Lobsang Palden, Geshe Sonam Rinchen, teacher at the Library
of Tibetan Works & Archives in Dharamsala as well as many other colleagues, especially
Alexander Schiller, Volker Caumans and Kazuo Kano for their support at various stages of the
project. I would also like to thank the Tara Foundation, Tibetan Centre Hamburg, especially
Beate Ludwig, Thorsten Grigat and Prof. Dr. Marlis Diirkop, as well as the Foundation for
Buddhist Studies for their timely financial support
Last but not least, I wish to thank my family and friends for their patience and understanding for
my being less available to them. My special thanks go to Irmtraut Wager, my sister Monika
Schiirzeberg and her family, Gabriele Kiistermann, Moni Kellermann, Dr. Thea Mohr, Dr.
Annette Kleinbrod, Christof Spitz, Dr. med. Wolfuanl Starke, Dr. med. Eva Kuczewski, and
Gabriela Reichert, not only for their inunense encouragement and moral support, but also for
practical help such as in getting texts from Nepal and Tibet, and technical support.
List of Illustrations
Number Page
1. Red mda' ba gZhon nu blo gros. Source: Red mda' ba's Minor Works. vii
2. Map of Tibet supplement
List of Tables
Number Page
1. Concordance: The Collected Works of Red mda' ba gZhon nu blo gros 270
2. Tabular Curriculum Vitae of Red mda' ba gZhon nu blogros 289
3. EX8I11pJes of Red mda' ba 'i m8I11 thar ngo mtshar nnad byung, Manuscripts A and B 479
Introduction
Red mda' ba gZhon nu blo gros (1348-1412Y is a crucial figure in the history of Tibetan Bud-
dhist scholasticism
2
. But in contrast to Tsong kha pa Blo bzang grags pa (1357-1419), whose
main teacher he was, Red mda' ba remains an obscure figure in Western scholarship to date. No
m9nograph has been devoted to him, and until very recently only one of his works was
translated into a Western language, namely Nag8rjuna ~ "Letter to a Friend" with a commentary
by the Venerable Rendawa, Zh6n-nu Lo-dr&. In 1997 Jfugen Sti:iter-Tillmann and Aciirya Tashi
Tsering began translating Red mda' ba' s three most important Madhyamaka commentaries into
English, and all three of them have now been published. For a long time they were regarded as
the earliest indigenous Tibetan Madhyamaka commentaries to have been composed or
available.
4
These are: 1. Rendawa Sh6nnu Lodr6's "Commentary on the 'Entry info the
Middle. ' Lamp which Elucidates ReaJiry-"(Cll:ITS 1997), 2. Rendawa Shonnu Lodro's Com-
mentary on Aryadeva ~ "Four Hundred Vemes "(Manjushri Publications 2004), and 3. Light of
Logic. Commentary on the 'Root of the Middle Way' by Rendawa Sh6nuLodr6. Translation of
the "Dbu ma rtsa bai 'grel pa 'thad pai snang ba "(IDA 2007). The first also provides the most
precise summary of Red mda' ba's biography thus far, drawing from the work of Khetsun
Sangpo (1979), who based his summary on Ye shes rgyal mtshan' s Lam rim bla ma brgyud pa 'i
mam thar, and the latter in turn partly on Las chen Kun dga rgyal mtshan's bKa'gdams chos
'byung gsaJ ba 'i sgron me. Sato (1983: 246) wrote that according to Ye shes rgyal mtshan, Red
mda' ba composed eighteen works. Of these eighteen, only three were known to Sato to have
been published, that is, Red mda'. ba's commentaries on Nagiirjuna's Suhrllekha, Aryadeva's
Catul;1sataka, and CandrakIrti's Madhyamakavatiira. At the same time he noted that Red mda'
ba's important Prasannapada synopsis
5
had not been published yet.
In previous traditional Tibetan scholarship, Red mda' ba's contributions seem to have not
.been much appreciated either, though he is said to have been responsible for the revival of the
Prllsangika Madhyamika tenet system, which was being largely neglected during his time but
which is now the leading philosophical view of Tibetan Buddhism. As this study will show, Red
mda' ba made great contributions to intensify the pure practice of view and conduct.
6
Although
he is referred to as the "great Red mda' ba" and considered to be one of the most prominent
scholars of Tibet, strangely enough there seem to be no commentaries to his writings. So far
only a few texts referring to his works have been identified, such as mKhas grub Nor bzang
rGyamtsho's Kiilacakra commentary Omament ofStainJessLight (Dri med 'odkyi rgyan), Go
rams pa's Distinguishing the li'iews (ITa baY shan 'byed), and writings of Tsong kha pa and .
mKhas grub rje on Guhyasamaja
8
, which criticize some of his views. Go rams pa reproaches
Red mda' ba for going too far in considering the adherents of Empty of other-nature (gzhan
stong) to be heretics (Phyi rol pa). This text by Go rams pa was recently printed together with
Red mda' ba's Madhyamakavatiiracommentary in one book (Beijing 2003) under the title dBu
mao No doubt there are other works dealing with some of Red mda' ba's theses, specially within
2 Chapter 1
the Kalacakra, 10 nang and gZhan stong literature. According to Cyrus Stearns' Buddha of
Dolpo, Red mda' ba is considered to be a "detennined enemy" of the 10 nang tradition and the
teachings of the Kalacakra (1999: 59).
On the other hand, some contemporary Sa skya scholars argue that Red mda' ba's writings
could be considered 'non-sectarian', because he only explains Indian root texts without citing
or refuting any Tibetan scholars. To verify this claim would require a full study of his works,
which falls beyond the scope of the present work. Rather my aim here is to lay the basis for such
studies by analyzing Red mda' ba's extensive biography, which was long lost.
Red mda' ba was the teacher of many famous scholars, and in particular he taught scholastic
philosophy to the three main founders of the Tibetan dGe lugs tradition: Tsong kha pa Blo
bzang grags pa, rGya1 tshab Dar ma rin chen (1364-1432) andmKhas grub dGe legs dpal bzang
(1385-1431\). This fact alone, which is hardly mentioned anywhere, justifies a detailed study of
this pivotal figure. Through his disciples, who founded a new tradition, he clearly had a formati-
ve, ifunderacknowledged, influence on the development of Tibetan Buddhism. By the end of
Red mda' ba's life, his instructions had been channeled into the foundation of the dGe lugs pa
tradition, and in consequence weakened not only the remaining branch of the Sa skya tradition,
but also the rNgog tradition of gSang phu. Despite his impact on his students, Red mda' ba
himself seems to have not become part ofthe new tradition, which is widely considered to have
been started with the foundation or inauguration of dGa' Idan monastery 140911 0 in dBus 9 just
three years before his death far off in Mang yul Gung thang.
IO
Subsequent dGe lugs pa ad-
herents tended to credit their three main founders as the creators of the new system, and it may
be precisely for this reason that Red mda' ba became a controversial figure and was no longer
favored or studied much by either subsequent Sa skya or dGe lugs scholars.
Purpose of the Study
The purpose of the present study is to close a gap in our knowledge ofthe nebulous figure Red
mda' ba by studying his 'large biography' (mam thar chen mo) and the short autobiography
(rang mam)that is included in it. This will help us better understand Red mda' ba's impact on
the development of Tibetan Buddhism during one of its crucial doctrinal transitions. Such an
analysis was not previously possible because no one had access to the texts concerned. Already
in the 19th century in Tibet, Red mda' ba's Large Biographywas listed as a rare scripture. For
a long time it was regarded as lost. Recently a few photocopies of a manuscript appeared, which
turned out to belong to a group oftexts which had probably been confiscated by the traditional
Tibetan government and moved to Drepung monastery, where according to Gene Smith they
became part of the library of the dGa' Idan Pho brangY
Also missing until recently were Red mda' ba's Minor Works (gSung thor bu), from which
parts of the biography stem, especially his autobiography. These Minor Works form the only
volume of his Collected Works (gSung 'bum)that we have so far. 12 According to Gene Smith
13
,
blockprints of most of the works collected in his gSung 'bum were never carved, and so it is
unlikely that they were ever banned as was the fate of many other controversial texts. Producing
blockprints of large works was expensive in the early period and could only be undertaken
Introduction
3
through the financing of a rich patron. Furthermore, as noted above, Red mda' ba had an
unusual and slightly controversial position because of his relationships with rJe Tsong kha pa
and his two spiritual sons (rJe yab sras gsum). In the end, Red mda' ba's Collected Workswere
never printed. 14
The biographies of the three above-mentioned disciples of Red mda' ba provide some
information that help understand the life of Red mda' ba. The biography of rGyal tshab rje
15
and
his Records of Teachings Received (gsan yig) unfortunately are not included in his Collected
Works. Dar ma rin chen, born in 1364, became one of the seven closest disciples of Red mda'
ba after becoming a novice with mKhan chen Rin chenrgyal mtshan at the age often in gNas
mying
16
He studied especially with Red mda' ba up to 1388. At the age of twenty-five he re-
ceived b h i k ~ u ordination from Red mda' ba. Dar ma rin chen was also the [lIst person who ob-
tained the academic title ofa 'Master of the Ten Scriptures' (bKa' bcu pa) in Sa skyamonastery
and other monastic centers. Only in summer of 1397 did he become one ofTsong kha pa' s main
disciples. Interestingly, Red mda' ba was also the teacher of 'Dul 'dzin Grags pa rgyal mtshan
(1374-1434)17, who was counted as one of the original group "Tsong kha pa and his two main
disciples" (rJe yab sras gsum), but is understood to have been later replaced by rnl<has grub rje
and seems not to have have enjoyed wide support thereafter. He also composed a biography of
Red mda' ba, which is still missing.
But luckily now, for the [lIst time, we have access to the Large Biography of Red mda' ba,
who was not only the teacher of these four prominent dGe lugs pa scholars, but also of such
illustrious figures as Bla ma rMi lam pa brTson ' grus seng ge (also known as Bla ma dBu rna
pa), and Thang stong rgyal po (136l-1485Y
s
.
For further studies of Red mda' ba, the contextual background of his biography can guide our
selection from among the available texts authored by him. At the beginning of my research into
the significance of Red mda' ba I had to rely on catalogs such as the Sa skya pa 'i dkar chag.
From these catalogs however I learnt about the main topics that were of concern to Red mda'
ba, and that many of his writings were missing. His works had been collected in twelve volu-
mes, which are no longer available as a complete set. As noted in the list oflocations given in
Ku se A pad Yon tan bzang po, et. al (Delhi 1987: 4Oy9 manuscript sets of the twelve volumes
20
of the gSung 'bum of Red mda' ba were located at such places as Sa skya, Ngor, 'Dar Grang mo
che, and Nyang stod rTse chen. In recent years, several of the works included in his gSung 'bum
became available again. For example, in 1999 the International Buddhist Academy (IBA) in
Kathmandu [lIst published two volumes of the Collected Works (gSung 'bum) of Red mda' ba,
which contain five of his major writings, including his commentaries on the Pramiipavarttika,
the Abhidhannasamuccaya, and the Millamadhyamakakiirikii. Furthermore large parts of his
Minor Works (gSung thor bu)have been published now.
21
Also another four works which have
not yet been officially released by the Tibetan Buddhist Resource Center (TBRC) have been
very kindly made available to be considered for this work. They may be published by Guru
Lama (Kathmandu) in the next few years. Thus the time seems ripe to turn our attention to the
life and works of Red mda' ba.
The Large Biography of Red mda' ba was composed by his direct disciple mNga' ris pa
Sangs rgyas rtse mo (b. 14th cent.Y2 in the [lIst half of the 15th century. The critical edition
4
Chapter 1
presented here has been drawn up on the basis of two dEli medmanuscripts, manuscripts A and
B. Manuscript A was frrst discovered by Leonard van der Kuijp in 1993 in the China Na-
tionalities Library of the Cultural Palace of Nationalities (CPN) in Beijing and numbers 39
folios. For some years, worldwide, only a few photocopies of ms. A were available. But in
March 2008 the text appeared in the TBRC archive?3 Manuscript B is a second exemplar, and
consits of 43 folios. It was also found in Beijing, and appeared in 2004 in the archive of the
TBRC in New York.
24
A few Western scholars have already referred to manuscript A, for
example Leonard van der Kuijp (1994a: 15), Cyrus Steams (1999: 292), and David Seyfort
Ruegg (2000: 61n13l). The only complete manuscript is manuscript A. Cyrus Steams had
received another photocopy of manuscript A from Leonard van der Kuijp in about 1993
25
,
which had been briefly discussed by van der Kuijp in an article published in 1994. However, the
exact location where manuscripts A and B are presently housed is unknown.
According to the shelf-numbers given on the front page of the negative microfrlm copies,
both manuscripts stem from the Drepung archive, but they are missing from the recently pub-
lished Drepung Catalog. However, a similar title does appear but is listed under a different
shelf-number. Thus far it has proven impossible to verify the contents of this work. According
to Gene Smith so far there seems to be no project to publish a collection of rare Sa skya texts as
was done for the bKa' gdams, rNgog, bKa' brgyud, and Jo nang texts, and it remains very diffi-
cult to obtain copies of them.
The microfrlm of manuscript B, of which the TBRC had copies (and of which I received
scans) was microfrlmed in Beijing before their return to the so-called Tibetan Autonomous Re-
gion (TAR). When the books were returned, none of them marked with the Drepung call
number were returned to Drepung, but rather were divided up by the TAR authorities and
distributed as they saw frt. Some went to Sera, some to Narthang, some to Zhwalu and still other
volumes went to individual scholars. There is a project headed by Zenkar Rinpoche to publish
a catalog of the books at Sera and Narthang. This will be arranged in the same way as the
Drepung Catalog and will include the old shelflistnumbers. We will then see what went where
and where it might now be found.
The central questions driving this research are: What role did Red mda' ba play at the turning
point from the pre-classical to the classical period of Tibetan Buddhist scholastics and what
stand did he take towards the most important philosophical questions of his times?
Our knowledge of the development of Tibetan scholasticism at the crucial time prior to the
formation of the dGe lugs school is very patchy. This thesis will make a contribution to this
freld of knowledge by examining the following issues: Red mda' ba's influence on the philo-
sophical curriculum and on the examination system in the Tibetan monasteries, by determining
his position in the lineages; the curriculum he himself went through; the places where he
obtained his training; identifying his teachers as well as his disciples, and the monasteries,
whose communities were influenced by his teachings. Thus a major gap in our knowledge of
medieval Tibet and of the development of Tibetan scholasticism will begin to be frlled.
To begin with, the study presents a critical edition of Red mda' ba's biography and its
English translation. It will be followed by Red mda' ba's contribution to the spiritual culture of
Buddhism, including his influence on an important reform of philosophical studies and dialec-
Introduction 5
tics, his restructuring and extending of the scholastic system of education and exams in the
monasteries and his decisive contribution to Tsongkha pa'sfounding of the dGe lugs pa school.
The primary purpose of the present project is to make this rare text available to the scholarly
public in order to broaden the textual basis for understanding the biography of Red mda' ba and
to throw light on his life story by providing what is the fIrst extensive exposition of his biogra-
phy by a Westerner.
Main thesis:
The rise ofPrasangika Madhyamaka in Tibet is commonly still mainly attributed to Tsong kha
pa and the dGe lugs pa (cf. Cabez6n and Dargyay 2007: 49; Dreyfus and McClintock, eds.
2003: 26, 85n8, 175,211,257/58). In shaping their own identity as a school (choslugs) distinct
from all others, the dGe lugs pa minimized their founder's, i.e., Tsong kha pa's, reliance on the
Madhyamaka teachings of others, in particular that of Red mda' ba. Although Red mda' ba is
mentioned in dGe lugs lists of important teachers, and was recognized as one ofTsong kha pa's
inain teachers, his Collected Works however were neither printed by the big monastic presses
nor were they part of the intellectual discourse oflater dGe lugs scholars. When nowadays, in
dGe lugs pa circles, Red mda' ba's name is mentioned, it is mainly in connection with the arisal
of the famous praise of Tsong kha pa as Maiijusrl and Avalokitesvara (dmigs brtse ma), which
originally was a praise of Red mda' ba by Tsong kha pa (cf. English translation of Sangs rgyas
rtse mo, chapter 6, section 2.1.3). Red mda' ba is said to have changed the one line that
mentions his name and changed it to a praise of Tsong kha pa, which down to the present day
is recited by dGe lugs pa adherents with great commitment.
26
From the time of the Fifth Dalai
Lama on Red mda' ba's main biography was listed as rare, which did not exactly correspond to
the factual reality. It seems that it was confIscated and thus removed from circulation. Also Red
mda' ba's Collected Works, although they are not considered to have been banned, are missing.
Only a few of Red mda' ba's works such as his commentary on NiigiiIjuna 's "Letter to a Friend"
remained continuously as independent works in circulate. For sure this can have different
reasons. However, only lately have many of his works gradually begun to appear amid various
Tibetan monasteries and research institutions.
The present work, based on an analysis of Red mda' ba's biography, will prove that Red mda'
ba gZhon nu blo gros played a crucial role in reintroducing the Prasangika Madhyamaka
thoughts into the scholastic debate of Tibet at the time of the transition from a pre-classical to
aclassical period. He has been largely overlooked, in part because he stood at the very begin-
ning of a new period but was eclipsed by his three famous disciples, the founders of the new
dGe lugs pa tradition. Furthermore, this study will shed some light on the influence Red mda' ba
had on Tsong kha pa and rGyal tshab rje in formulating the scholastic thinking and educational
system typical of the dGe lugs school. Thus it will revise our hitherto understanding of the
. origins of dGe lugs scholasticism.
In detail I want to provide evidence for the following theses:
1. Red mda' ba was the true reviver of the Prasangika Madhyamaka
27
tradition in Tibet. He
reintroduced the study of CandrakIrti's Madhyamakiivatiira and thus introduced the fIfth
6
Chapter 1
course of study of the so-called "Five Scriptures" (bKa' pod Inga) studies of the scholastic
tradition in medieval Tibet, which continues in the dGe lugs tradition in their dEu ma
studies. The previous studies of dEu ma topics in Tibet consisted of study ofthe Svatantrika
Madhyamaka view only, set within the framework of the Phar phyin studies.
2. Red mda' ba established the curriculum of a 'Master of the Ten Scriptures' (bKa' bcu pa).
His disciple rGyal tshab, successor of Tsong kha pa and first dGa' ldan throne holder (dGa'
ldan khri pa), achieved the academic title of a Master of the Ten Scriptures before Red mda'
ba sent him to Tsong kha pa and before he met Tsong kha pa nine years later and went on to
become his disciple.
3. Red mda' ba did not condemn the Jo nang pa's view and the Kalacakratantra wholesale.
Although he and his disciple Tsong kha pa initially studied these two traditions, later in their
lives they questioned and refuted some significant views related to them.
4. Philosophically Red mda' ba and Tsong kha pa's view of the Prasa.ngika Madhyamaka
doctrine did not differ essentially. Both agree that Candraklrti's Prasa.ngika is the only correct
interpretation ofNagfujuna and thus imperative to achieve a direct perception (mngon sum,'
emptiness (stong siinyatii).
5. Red mda' ba made great contribution to intensify the 'pure practice of view and conduct. '
6. The lineage of Sa skya as upheld by Red mda' ba mutated into a separate tradition, that is, the
dGe lugs tradition, and thus ceased to be transmitted as part of the Sa skya tradition. Another
stream of the Sa skya tradition, which still continues today, gained the upper hand over that
transmitted by Red mda' ba, namely that of his competitor g. Yag ston and his disciple Rong
ston, whose last students included Sakya mChog ldan and Go rams pa bSod nams seng ge,
the author of the compulsory scholastic textbooks (yig cha) that are mainly studied today
within the Sa skya tradition.
7. Many contemporaries of Red mda' ba and Tsong kha pa felt disturbed by their views. The
main topics of their debate are elucidated by means of Red mda' ba's biography compiled by
mNga' ris pa Sangs rgyas rtse mo.
8. Red mda' ba's influence on the dGe lugs tradition was far greater than is commonly assumed.
9. The reason why Red mda' ba appears to us as a rather obscure figure is that he comes to us
in fragments due to his partial disappearance from historical records. This resulted from
several factors, including: a) the fact that his large biography presented here was rare and for
a long time missing, b) that a second rare biography of his, composed by 'Dul 'dzin Grags pa
rgyal mtshan, is still missing, c) that his Collected Works and his Records of Teachings
Received (gSan yig) are still missing, d) that likewise the biography and the Records of
Teachings Received of rGyal mtshab Dar rna rin chen and parts of Tsong kha pa's Records
a/Teachings Receivedare missing, e) and that there are no sub-commentaries on Red mda'
ba's writings, and although some of his writings were once used as the scholastic textbooks,
they are no longer.
Introduction
7
Overview
The present study consists of nine main chapters followed by two appendices.
Chapter 1 provides a general introduction to the purpose and significance of the study as well as
this overview. The chapter concludes by limiting the topic and describing the methodology
applied.
Chapter 2 gives an outline of the present state of research exploring the major issues of this
thesis while providing a review of the literature on each topic, mainly taking up works of
European language sources. These will be considered here to the extent that they have not
Iilieady been mentioned in the introduction. The chapter deals with literature regarding Red mda'
bit's general role in Tibetan Buddhism as one of the main teachers ofTsong kha pa, as well as on
his role in the history of Madhyamaka, within the synthesis of the rNgog pa and Sa skya pa
lineages, his influence on the Jo nang tradition, and his attitude towards the Kala-
". crucratantra. Furthermore, research will be surveyed with regard to his influence on the Tibetan
. monastic education system and his impact on the Sa skya and dGe lugs traditions.
Chapter 3 discusses the primary historical sources on Red mda' ba's life.
Chapter4presents a detailed introduction to the text edition and an overview of the primary and
textual witnesses that have been considered here.
, Chapters 5 and 6 are the main part of this study. Chapter 5 presents a text edition of Red mda'
ba's Large Biography (rNam thar chen mo) by Sangs rgyas rtse mo. Chapter 6 contains a
complete annotated English translation.
'Chapter 7 gives an overview of Red mda' ba's writings with a table of concordance and a
." aetailed index of his Minor Works-in the dbu medmanuscript, vol. nga, of the twelve volumes
. of his Collected Works.
i::hapter 8is a summary of the life of Red mda' ba with a Tabular Curriculum Vitae of him.
Chapter 9provides the conclusions with regard to the main and secondary theses stated in the
introduction. It will show that more attention and research are needed, and that the basis for
. further research has been laid out herein.
'This will be followed by two appendices, including parts of Red mda' ba's autobiography (rang
!Dam) missing in Sangs rgyas rtse mo (Appendix A), Red mda' ba's polemic Letter to the
[Great] Teacher (i.e., to the Buddha), in 25 verses with English translation (Appendix B), and a
pibliography. The text is supplemented by an index that contains all the proper names
. in the biography, including variants of Tibetan names of persons and places as well
as various technical terms.
8
Chapter 1
Limiting of the Topic and Methodology
The present study seeks mainly to clarify Red mda' ba's role in the intellectual tradition of
Tibetan Buddhism as a whole and his formative impact on the development of the Tibetan
scholastics, including its curriculum and dialectics. In pursuit of that aim, this study also
presents particular philosophical debates recounted by mNga' ris pa Sarigs rgyas rtse mo, the
author of Red mda' ba's biography, translated here for the first time. As outlined above, the
main aim of this thesis is to explore Red mda' ba's important contributions during the crucial
transition from the pre-classical to the classical period of Tibetan Buddhist scholasticism.
An understanding of the text clearly requires a broad knowledge of its cultural, historical and
literary contexts, yet for the purposes of this study, I will only provide background material to
elucidate practices and conceptual categories that are not yet widely known within Tibetology.
For example, Red mda' ba's biographer mentions the traditional practice of completing scholas-
tic studies through going on a debate round (grwa skor) to other monasteries, often starting in
one's own monastery, the full significance of which has been overlooked by early studies such
as Kaschewsky (1971). I aim to contribute to our understanding of Red mda' ba and his impact,
as a neccessary foundation for a thorough future analysis of Red mda' ba's writings in compari-
sion with the related works by other scholars.
Other limits that had to be set to the scope of the present work included that I could not fully
trace all the numerous shorter and longer quotations from other texts in Red mda' ba's biogra-
phy. In most cases no precise sources are given. Although many could be identified, especially
the longer quotations, the source of several short citations remains still undisclosed. It will re-
quire a thorough study of all the writings of Red mda' ba, as well as of all the colophons of the
writings of his main disciples. Although a start has been made, such an exhaustive study
remains a desideratum.
Red mda' ba's lIdinor Works:, of which we have thus far a manuscript with 335 folios, contain
among other things at least fifty-five letters to disciples, sponsors and other persons. These have
not yet been studied in detail, but references have been provided in notes to the English trans-
lation of the biography, wherever some link exists between a person or topic mentioned in the
biography and the respective minor work. A list of contents of rJe btsun Red mda' ba' s Minor
Works together with his writings mentioned in his biography is provided in chapter 7.
Furthermore, Tsong kha pa's lIdinor Works contain several letters to or praises of Red mda'
ba. These need to be studied separately. As an aid to other scholars, my unpublished MA thesis
(2003: 125-27) identifies and lists the relevant sources.
28
In time, other references to Red mda' ba will be found in biographies of contemporaries. This
study was able to consider some details in biographies of rGyal tshab rje, mKhas grub rje, Sakya
mChog ldan, and Thang stong rgyal po, but leaves for the future the task of reviewing other
biographies.
Within these limits my methodology has been mainly historical and philological. I have
undertaken this academic project within the studies of Tibetan language with its literature,
taking into account the historical and cultural contexts, including the philosophy of Tibetan
Buddhism. This study should be understood as a work of textual philology and text editing
Introduction
9
using the basics of the method of textual criticism as laid down by Paul Maas (1957) and
Gerhard Jager 1990
29
, combined with the methods of historiography, using historical methods
as explained by Barzun and Graff in The Modem Researcher. I will explain in detail my method
of editing in the introduction to the edition below (chapter 4).
As will be further presented below in the discussion oftextual materials, we are dealing here
with narrative and literary sources, including biographies, among other genres. Our main source
is the biography of an ecclesiastical leader - a hagiographyO - written by a disciple, who con-
sidered the main figure to be a saint or holy person. In Tibetan, this genre is referred to as mam
thar, "[story of] complete liberation'!. There is no need to describe this genre in detail here,
since this has already been done very capably by scholars much more qualified than myself,
such as Gyatso (1998), Dargyay (1988), Vostrikov (1970: 180-98), and Kaschewsky (1971: 21-
35). Eva K. Dargyay (1988) has shown, King Srong btsan sgam po serving as an example, that
"Tibetanmam dJarrecords a person's way ofliberation, ornirvar;ta, and therefore secular events
are of subordinate importance," but this does not mean that we can relinquish important histori-
cal information included in this genre. Van der Kuijp (1996: 40) emphasizes, autobiographies
and biographies such as our text here must be included among Tibet's vast corpus of his to rio-
graphic literature, and "bear testimony to an approach to history that is different from the
Indian" one.
The Buddhist biography under study here is somewhat different from what Robinson descri-
bes as 'myth' (1996: 58) when studying the Caturasitisiddhapravrtti(Tib. Grub thob brgyad cu
tsa bzhi'i 10 rgyus), in English, The Lives of the Eighty-fOur Siddhas. He prefers to see these
accounts as "Buddhist myths," although he acknowledges that they do have some historical
dimension. While the siddhas "are not simply products of a religious or literary imagination"
and indeed have developed certain doctrines and practices, he describes them as "real characters
who perform seemingly unrealistic deeds" (1996: 63).
As will be discussed further below, Red mda' ba's biography contains both formalized
traditional hagiographical elements and personal biographical information of high historical
value.
The biography also incorporates parts of a short autobiography by Red mda' ba. Autobiogra-
phical passages that have been omitted by the Tibetan author have been identified in Red mda'
ba's Minor Works and are translated in Appendix A. The special genre of autobiography is
discussed in detail in Janet Gyatso's Appan'tions of the Se1f(1998). She mainly deals with a
specific "secret autobiography," but also describes the differences between biography and
autobiography in general (1998: 6, 101-23).
In short, there is no need to doubt the usefulness of this traditional biography for historical
studies, simply because the author, as a disciple of the main figure, has faith in Red mda' ba and
maintains a consistently positive attitude towards him.
Modelling of Red mda' ba's Biography on the Biography of the Buddha
One thing to note when reading this biography is that, similar to many Tibetan biographies, it is
pattemed after biographies of Buddha Sakyamuni.32 It includes such standard elements as
10
Chapter 1
accounts ofrniraculous signs at birth and death as well as other features that appear among the
four or twelve exalted deeds of the Buddha.
A similar pattern and feature are found, for example, in several biographies in Y ongs 'diin Ye
shes rgyal mtshan's collection Lam rim bla ma brgyud pa'i mam tharas well as in his des-
cription of the life of dGe slong rna dPal mo This model is also reflected in
biographies composed by other authors, for example, in several biographies of Tsong kha pa,
and in biographies of Indian masters such as Vasubandhu, Dignaga and so on.
33
The inclusion of such easily identifiable narrative motifs of Tibetan hagiographical writing
is a way of signaling the sanctity of the person, but is no reason to dismiss the remainder of the
work, which often include extensive historical data with no appreciable supernatural element.
As an aid to reading the following biography, it may be useful here to list the deeds of the
Buddha that we will fmd echoed in Red mda' ba's biography. There are various presentations of
the so-called "Twelve Deeds of the Buddha"34 in script and painting. Many of these "deeds" can
be found in Tibetan Buddhist biographies, usually at least the four main deeds (birth, en-
lightenment, turning the wheel of dharma, and passing into nirvfu).a), but also others among the
twelve. The following is a standard presentation from the MahiiyiinottaratantrasiistrEP:
1. Transmigration from [to this world] and Entering the Womb of the Mother
2. Taking Birth
3. Activities of Youth
4. Life in the Palace
5. Renouncing the World
6. Practicing Asceticism
7. Reaching Enlightenment by Overcoming Mara
8. Turning the Wheel of Dharma
9. Converting Tlrthika.Teachers and Devadatta
10. Performing Miracles
11. Passing into ParinirvaI).a
12. Continuing to be Present in the Eight Portions of Relics
One can fmd the following corresponding twelve episodes in the biography of Red mda' ba,
although partly in a different order:
1. Prophecy by the Buddha and Former Lives (see section 2.4) - comparable to the jiitakas.
2. Taking Birth (in a famous family, along with miraculous signs) (see section 2.5)
3. ActivitiesofYouth (childhood, education, entering the Dharma) (see section 2.5)
4. Living in the Palace (statement that he will become a great ruler of Sa skya or brighten the
Buddha's teaching) (see section 2.5)
5. Renouncing the World (taking the sriimar;tera vows to make his life meaningful) (see
section 2.5.3)
6.
7.
s:
Introduction
11
Practicing Asceticism (see section 2.9 ethics and especially section 2.9.1 his "Instruction
on the Conduct of a SramaJ:}.a," and section 2.9.2 Bodhisattva Ethics)
Reaching Enlightemnent by Overcoming Mara (see section 2.10: determination to go into
retreat and accomplishments of mahamudrii., and section 2.11 signs of meditative accom-
plishment, section 2.11.49 dream of attaining Buddbahood before Tsong khapa)
Turning the Wheel of Dharma (see section 2.7 gathering disciples and authoring books)
. '9. - Converting Trrthika Teachers and Devadatta (see section 2.6 defeating scholars who are
holding the wrong views of etemalism and nihilism, including section 2.6.3.2 failed
attempt on Redmda' ba's life)
) o. Performing Miracles (see section 2.11, such as section 2.11.9, interaction with a spirit, and
section 2.11.26, healing of an insane woman)
11. Passing into Parinirvfu].a (see sections 2.13-2.17)
12. ContinuingJo be Present in the Eight Portions of Relics (see sections 2.21-2.24)
"State of Research
'this section surveys our present knowledge of Red mda' ba and his position within Tibetan
sCholasticism excluding the information derived from his biography, which will be presented in
"the chapters 5 and 6. Although no other monograph has been devoted to Red mda' ba gZhon nu
,'blo gros in either Tibetan or any European language, he appears recurringly in historicai,
,biographical, and philosophical works. A good deal can be learned by extracting from those
which we may explore here as a foundation for the fuller picture that emerges from the
: biography.
'?LSnellgrove and Richardson (1986: 180) briefly note that Red mda' ba appears as one of the
"'teachers who most influenced Tsong kha pa. From Tsong kha pa's biography, given in great
detail in Kaschewsky (1971), we learn that Tsong 1a pa met Red mda' ba first in 1375 and
ifrtquently studied and met with him up to 1402. Two other disciples of Red mda' ba, rGyal
fshab rje (1364-1432) and mKhas grub rje (1385-1438), later became Tsong kha pa's main
and co-founders of his dGe lugs pa school. Kaschewsky (1971: 216, 217) gives short
;J>ibgraphies of both.
/Ji':We can glean from these sources about rGyal tshab that he first met Tsong kha pa in Rab
;'ong in gNyal stod in 1397. Earlier, among other teachers, he studied with Red mda' ba, who
'Was also one of his ordination masters when receiving ordination (cf. Kaschewsky 1971:
'216). Van der Kuijp's studies of the life and thought ofmKhas grub rje (1985b: 75-106) and
'Cabezon's introduction to mKhas grub's Dose ofEmptiness(1992: 14-16), together with some
:ofuer sources, give a partial picture of Red mda' ba's relationship with mKhas grub. In summa-
sources reveal that mKhas grub, born in gTsant6, spent his early years at places like
ring and Sa skya. He had been trained by Red mda' ba from the age of seven onwards. At
of twenty, in 1405, he received his :full ordination from Red mda' ba.
37
Afterwards, in the
1407, in his 23rd year oflife, he was sent by Red mda' ba to study with Tsong kha pa, who
at the time in Se ra chos sding.
38
4.,;-",.
Jackson (1985: 26, 31) and van derKuijp (1985c: 11-13) show which Madhya-
iiiiika transmissions came through Red mda' ba down to mKhas grub and the Fifth Dalai Lama
dbang Blo bzang rgya mtsho. Regarding the Prarnfu}.a transmissions that Red mda' ba
passed on, one needs to consider van der Kuijp (1983: 314) as well as Jackson (1987: 134, 141-
;(43,145).
In addition, other scholars have noted in passing some of Red mda' ba's impact on and
interactions with other scholars, most often in wOlks' focusing on the biography ofTsong kha pa .
.As early as 1882, Sarat Chandra Das mentions that after Tsong kha pa had been admitted to bDe
monastery in dBus, he took up his studies with such famous masters as Bla ma dBu ma
pa and Red mda' ba. As we will see from Sangs rgyas rtse mo' s biography of Red mda' ba, Bla
PladBumapa was one ofRedmda' ba's disciples (see chapter 6, section 2.7.6). Filchner(1933)
14
Chapter 2
mentions that Tsong kha pa received teachings from the "eminent scholar Red mda' ba Kumara-
mati" in Sa skya.
Other scholars have also noted Red mda' ba's impact, such as Obermiller (1935),'Tucci
(1949), Roerich (1949Y9, and Wylie (1962: 193n743). All of these have already been considered
in the extensive analysis of Tsong kha pa's biography Source of All Happiness (bDe legs kun
gyi 'byung gnas) composed by BIo bzang tshul khrims (1740-1810), translated by Kaschewsky
(1971), who also considers some additional sources. For our understanding of Red mda' ba's
life this study by Kaschewsky will be taken into account, as will that of Robert Thurman (1982),
who mentions events related to Red mda' ba several times in his summary of the Tsong kha pa
biography Ford to Faith (Dad pa 'i 'jug ngogs), composed by mKhas grub rje. Some other
Tibetan biographies will also be considered where appropriate, first of all Tsong kha pa's rNam
thar chen mo by 'Brug rGyal dbang Chos rje BIo bzang 'phrin las mam rgyal (b. 19th cent.).
Contemporary dGe lugs pa scholars consider this to be the most important of his biographies; it
has not yet been translated.
For interpreting the biography of Red mda' ba and gaining an understanding of his role in the
development of Tibetan Buddhism and the monastic education system, the more important
works are those of Sato (1983) van der Kuijp (1983), Jackson (1988), Onoda (1992), Jackson
(1994a), Tauscher (1995), Kapstein (1996), Dreyfus (1997), Kramer (1997), Everding (1998),
Naga (1999), Stearns (1999), and (Tauscher 1999). One should also note the more recent
contributions by Tarab Tulku (2000), Everding (2000), David Seyfort Ruegg (2000 and 2002),
Dreyfus (2003), Dreyfus and McClintock, eds. (2003). Ehrhard (2004), Cabezon and Dargyay
(2007), and Stearns (2008}
Red mda' ba's Impact on the History of Tibetan Buddhism
As indicated above, no scholarly work to date has specifically focused on Red mda' ba and his
contributions, although a number of his works have been translated and prefaced by
introductory biographical materiaL This lack of research calls into question our present state of
understanding of Tibetan intellectual history. Red mda' ba was listed among the eminent
scholars, but these references were not followed up with dedicated research. The Intemational
Encyclopaedia of Buddhism (Tibet, vol. 66) and Naga (1999: 708) show that sDe srid Sangs
rgyas rgya mtsho (1653-1705lo as well as A khu Shes rab rgya mtsho (1803-1875) name the
following eminent scholars as most important for the development of the monastic education
system:
1. rNgog Legs pa'i shes rab (11. cent.l
l
and his nephew
2. rNgog 10 tsa ba Blo ldan shes rab (1059-1109),
3. Phywa pa Chos kyi seng ge (1109-1169),
4. Sa skyaPal}.gita (1182-1251),
5. dU yug pa Rigs pa'i seng ge (d. 1253),
6. mChims 'Jampa'i dbyangs (b. 13th cent),
7. Kun mkhyen mTsho sna ba Shes rab bzang po (b. l3thcent.),

. 9."
. Tb.
State of Research
rJe btsun Red mda' ba gZhon nu blo gros (1348-1412),
Kun mkhyen Bu ston rin po che Rin chen grub 13 64)42,
'Jammgon Tsongkhapa chen po Blo bzang grags pa (1357-1419),
, :>r ,:
11. rGyal tshab Dar ma rin chen,
: "j. -
;17. mI(has grub dGe legs dpal bzang,
13. dGe 'dun grub, the First Dalai Lama,
.. 14. dGe 'dun rgya mtsho, the Second Dalai Lama,
is. the Eighth Karma pa Mi bskyod rdo rje, and many others.
15
Also as part of a short biography ofBla ma dam pa bSod nams rgyal mtshan (1312-13 75), in the
fourth list of his supreme disciples, Mang thos Klu sgrub rgya mtsho (1993: 189.5-10) gives the
:following names of eleven famous great scholars (yongs grags kyi mkhas pa bcu gcig):
[Sa bzang] Ma ti Pa!}. chen (1294-1376),
"2, Red mda' ba gZhon nu blo gros (1348-1412),
:}.,
:'5.
;rr;:"f;-.
Ne rings pa 'Jam dpal rdo rje,
Theg chen chos rje Kun dga' bkra shis (1349-1425),
gNyagphu ba bSodnams bzangpo (1341-1433),
;,6. rTog ge pa dKar po dPalldan bzang po,
;:7. sGrub chen Bud[d]ha sri (1339-1419),
Karma [pal Rol pa'i rdo rje (1340-1383),
sPos khang pa Rin chen rgyal mtshan
43
,
lHa btsun bSam yas pa, and
Shar Tsong kha paBlo bzang grags pa (1357-1419).
: Since Red mda' ba appears in both lists, he must have been a key figure in his time. We also can
,draw this conclusions from the fact that after Khrirgyal bSod nams Ide, King ofMang yul Gung
'thang, passed away in 1404, Redmda' ba became the main teacher of the queen, mNga' bdag
Chos skyong rgyal mo (reign 1404- ca. 1419), who by relying on Red mda' ba dissociated
',herself more and more from the political influence of Sa skya (Everding 2000: 501, 508).
'furthermore, as we will see from the present study, in 1408 Red mda' ba also received an invita-
';tion and gifts from the Chinese Emperor and the King ofGu ge (see chapter 6, sections 2.11.45
imd 2.12.6).
AMain Teacher of Tsong kha pa
fFurthermore, the present study will show that Tsong kha pa spent much time with his main
Red mda' ba, and received from him not only transmissions of the Abhidharmakosa,
?f!adhyamakiivafiira, Abhidharmasamuccaya, and Pramiipavarttika, but also of the Instruction on
l/hc V'icw ofthc Middle Way, the Mental Purification (bIo sbyong), and the Guhyasamajatantra.
16
Chapter 2
He also played an important role in the transmission ofthe Yamantaka tantra. In many texts Red
mda' ba is described as one of the four main teachers (rtsa ba'i bla ma) of Tsong kha pa, but
among those Red mda' ba was unquestionably his foremost. Kaschewsky (1971: 24) lists
fourteen important teachers ofT song kha pa. The Viiil;1iJrya list he gives of fourteen is in princi-
ple identical with the list in Blo bzang 'phrin las mam rgyal's list in Tsong kha pa 'i mam thar
chen mo (1981: 478.14-479.20). His source is the same, the dGa'ldan chos 'byung, known as
Vail;1f1rya ser po by Sangs rgyas rgya mtsho (1653-1705). Tsong kha pa'i mam thar chen mo
(1981: 476.17-478.14) summarizes from whom Tsong kha pa received which teachings and
fmally mentions the following four teachers to whom he was most indebted (478.20-479.2):
1. Chos rje Don grub rin chen (1309-1385),
2. rJe btsun Red mda' ba (1348-1412),
3. Grub chen dPa' bo rdo rje (b. 14th century),
4. Las kyi rdo rje (1324/26-1401)44.
In the Gmbmtha' shel gyi me long(1985: 306.12.4) we fmd anotherlist offour teachers with
whom he studied mainly:
1. dBu ma brTson 'grus seng ge (b. 14th cent.),
2. mKhan chen Nam mkha' rgya1 mtshan (1324/26-1401),
3. rJe btsun Red mda' ba (1348-1412),
4. Bra gor mKhan chen Chos skyabs bzang po (b. 13th cent.).
The latter list is identical with the one given by Kaschewsky (1971: 207):
1. dBu ma pa B1a ma brTson 'grus seng ge (b. 14th cent),
2. lHo brag Grub chen Nam mkha' rgya1 mtshan (1324/26-1401),
3. Red mda' ba gZhon nu blo gros (1348-1412),
4. Bra gor mKhan chen Chos skyab bzang po (b. 13th cent.).
But as mentioned above, Bla rna dBu ma pa was a disciple of Red mda' ba and in fact he acted
more as a kind of purported "translator" between Red mda' ba and MaiijusrI than as a teacher.
His Role in the History of Madhyamaka as the True Reviver of the Prasangika-
Madhyamaka Tradition
The biography will prove that Red mda' ba gZhon nu blo gros played a crucial role in reviving
the PrasangikaMadhyamaka view as part of the scholastic debate of Tibet at the time of the
transition from a pre-classical to a classical period. David Seyfort Ruegg stressed this point
already twice in the fIrst two volumes of his comprehensive studies ofMadhyamaka philosophy,
but still the rise of the Prasangika Madhyamaka in Tibet is commonly mainly attributed to
Tsong kha pa and the early dGe lugs masters, or better to say the dGa' Idan pa or dGe Idan pa.
45
State of Research
17
For example Cabez6n says in Cabez6n and Dargyay (2007: 49) that Go rams pa is reticent to
identify himself as exclusively Prasangika, since "fIrst, Tsong kha pa had already co-opted this
term." It is notable that the biography of Red mda' ba employs the Tibetan words for
svatantrika and Prasangika and gives valuable infonnation about Red mda' ba's role in the
process of reviving the Prasangika doctrine (see chapter 6, section 2.5.8). Later a controversy
arose among some passionate followers of the two famous teachers as to who had the more
correct Prasangika view, Red mda' ba or Tsong kha pa. Furthermore the biography conveys that
Red mda' ba referred to Gangs pa She'u, Khu mDo sde, 'Bar Pa tshabNyi rna grags, and ICe
sGom zhig po as "the great Madhyamikas in Tibet," (see section 2.8.1). This means that he
thought highly of those previous Tibetan masters who followed the dEu rna ThaI 'gyur ba
before him. Presumably when reviving Madhyamaka he sought out and carefillly studied their
writings. In this context, the Empty of self-nature (rang stong) and the Empty of other-nature
(gzhan stong) debate needs to be discussed, but the main purpose is to make clear the centrality
of Red mda' ba for the Prasangika Madhyamaka.
In his Three Studies in the History of Indian and Tibetan Madh yamaka Philosoph y(2000: 3-
7) Seyfort Ruegg divides the history of Tibetan Madhyamaka in Tibet into four periods and
again subdivides the third, described as the classical-systematic period - mainly the 14th to 16th
centuries - into four. The classical-systematic period was "the high point of Tibetan textual ex-
egesis, philosophical penetration and systematic hermeneutics. In this period there took place
the defInitive constitution as philosophical schools of the principal Tibetan orders (chos Jugs)."
These are:
1. rNying rna pa or rDzogs chen pa with Klong chen pa (1308-1363);
2. Sa skya pa with Madhyamaka masters claiming spiritual descent from Sa skya paJ;u;lita Kun
dga' rgyal mtshan such as Redmda' ba (1349-1412), Rong ston (1367-1449) and Go rams pa
(1429-1489);
3. dGa' ldan pa or dGe lugs pa with Tsong kha pa (1357-1419) and his disciples rGyal tshab
Dar rna rin chen (1364-1432), mKhas grub dGe legs dpal bzang (po) (1385-1438) and dGe
'dun grub (Dalai Lama I, 1391-1474);
4. bKa' brgyud pa with Kanna pa VIII Mi bskyod rdo rje (1507-1554) and 'Brug pa Padma
dkar po (1527-1592) - along with some smaller, but historically and doctrinally significant,
schools such as the Jo nang pa with Dol po pa (1292-1361).
Tauscher (1995: 10), adapting according to Seyfort-Ruegg (1980: 278) divides the development
of Tibetan Madhyamaka into two major historical periods: the early and later propagation, and
further subdivides the latter into three periods:
1. The "period ofreception" (end of 10th to 14th century), during which Tibetan scholars
reached a concept which was complete in itself through a process of gathering, systematizing
and interpretation of the Indian materials.
2. The "classical period" (14thto 16th century), which constitutes the peak and conclusion of
these earlier processes, and which ends with the full establishment of the religious, exegetical
18
Chapter 2
andhenneneutical traditions or rather "schools" (cJlOS JugS) of Tibetan Buddhism through the
fmal consolidation of the dGe lugs pa.
3. The "scholastic period" (16th century onwards), which is characterized by commentanal and
interpretative activity and takes place within the framework of the previously established
schools within their respective "curricula" (yig chaJ6.
Tauscher (1995: 13) places Red mda' ba's disciple Tsong kha pa Blo bzang grags pa (1357-
1419), posthumously considered to be the founder of the dGe lugs pa, at the end of the second
period (phyi dar), while at the same time he began the "classical period," i.e., the second of the
three periods of the later propagation. Furthennore Tauscher (1995: 33) detects that in the
second half of the 14th century there occurred a revival of the studies of the Prasangika
Madhyamaka, which had been neglected before. In his view this tendency had probably been set
off by Red mda' ba, but Tsong kha pa provided the decisive breakthrough.
Supposing this assumption to be correct and Tsong kha pa indeed introduced a classical
period of Tibetan Madhyamaka in the second half of the fourteenth century, then Red mda' ba
must be placed either at the end of the 'period of reception' or between the first and second
period, that is, at the turning point from the pre-classical to the classical period. This placement
in a liminal period would help explain why he was overlooked in favor of his three famous
disciples. Another possibility is that we place Red mda' ba as the actual reviver of the Pra-
sangika Madhyamaka at the very beginning of the classical period, before Tsong kha pa, and
thus give him the credit to which he is entitled, as becomes eminently clear from his biography.
Seyfort Ruegg (2002: 154) explains in the second part of his Studies in Indian and Tibetan
Madhyamaka Thoughtthat he had already described Red mda' ba's place in the history of the
Madhyamaka (Part 1, Section 1, 4.3), and that there he makes clear that Red mda' ba gZhonnu
blo gros
composed works which are of special importance for tracing the development of the Tibetan
Madhyamaka in the second half of the fourteenth century. ( ... ) And it is to him that is indeed
ascribed the re-establishment and explication of the Prasangika Madhyamaka after a period of
relative eclipse, this school being stated to have all but died out before him (Seyfort Ruegg
2000: 60-61).
Seyfort Ruegg (2000: 60-66) summarizes Red mda' ba's role in Madhyamaka to a great extent
and leaves us with no doubt as to his importance for Tibetan Madhyamaka. While this
assessment has not been rejected so far, there seems to be still a certain amount of incertitude
and reluctance to fully adopt this view. For example, Dreyfus and McClintock (2003: 26) state:
Of course, the extent to which Tsong kha pa's innovations are truly original remains difficult
to assess, given that we do not have an adequate understanding of the ideas of some his
important predecessors such as Bla rna dam pa bsod nams rgyal mtshan and his student Red
mda' ba.
As we willleam from Sangs rgyas rtse mo's biography of Red mda' ba, although he was a
student of Bla rna dam pa bSod nams rgyal mtshan and intended to receive Madhyamaka
teachings from him, this was not possible (see chapter 6, section 2.5.8). Instead he studied with
State of Research
19
,['he Dharma Lord Byang chub seng ge (b. 14th cent.), and the Instruction on the Wew [of the
.' ,Middle WayJhe received from mKhan chen lDog lhod pa l{.un dga'bzang po (section 2.5.7).
Details on Red mda' ba's Madhyamaka view, achieved during his five-year-retreat in Gangs bu
'ie;are given in section 2.10.3.
", In general Sa skya scholars like Mang thos KIu sgrub rgya mtsho call Red mda' ba a main
/lliscip1e of Ny a dbon Kun dga' dpal (1285-1379), who was probably the most important disciple
" of the Jo nang pa Dol po pa Shes rab rgyal mtshan (1292-1361).47 Although Nya dbon is
traditionally said to have been the fountainhead oflater Tibetan Tshad rna exposition and the
teacher of the most influential Tshad rna scholars, including g.Yag ston Sangs rgyas dpal
(1348-1414), Red mda' ba and Tsong kha pa, for sure his knowledge was not limited to Pra-
'Iriru;ta. He was also a master ofParamita, and - important in this context - served as abbot of Jo
Jiang monastery, defending the Empty of other-nature (gzhan stong)theory (Jackson 1994: 103).
'Nya dbon became very upset with his disciple Red mda' ba, after he had composed his famous
polemic Letter to the [Great] Teacher (i. e., to the Buddha), criticizing the Jo nang pa's view (see
;:,\ppendix B). This was between 1375 and 1379 and probably marks an elementary turning point
,hot only in Red mda' ba's mind set, but also for the development ofTibetan Buddhist scholasti-
in its whole, which finally ended in the dominance of the dGe lugs pa tradition and the
of the non-dGe lugs schools in the domain of philosophical-dialectical studies (Dreyfus
,:"1997: 3'8). It finally lead to a very strict delimitation of the various schools (chos lugs) from
other, especially with regard to the view on Madhyamaka (cf. chapter 6, section 2.8).
{WEckel (2003: 175) points out that without knowing much more about the centuries of Mad-
hyiunaka interpretation that intervened between the time ofBhavaviveka (6th cent.) and Tsong
,;khapa, without a thorough study of Red mda' ba andhis sources, it would be difficult to speak
;;With any confidence about Tsong kha pa' s originality, and how much of his apparent innovation
be attributed to Red mda' ba.
L,;: Cabez6n (2003: 289-315) differentiates between two views in fourteenth and fifteenth
[century Tibet, a "hard" and a "soft" approach to the doxographical categories ofSvatantrika and
':j:>riisatigika distinction.
48
In his view, the hard is represented by Tsong kha pa, founder of the
;1:lGe lugs pa, and his teacher Red mda' ba, while the soft is ascribed to Rong ston pa (1367-
'1449)49 and Go rams pa (1429-1489). The latter is supposed to take an intermediary position
Dol po pa and Tsong kha pa. Referring in more detail to Red mda' ba's commentary on
the Madhyamakiivatiira, Cabez6n (295/96) states that the fact that especially Red mda' ba and
:&I's6ng kha pa
;
] .. ,' ;viewed Candraldrti's Prasangika as the only vaiIaintexpretation of the Madhyamaka, and as
the true purport of the Buddha's teachings (gsung rab kyi dgongs pa) - a position that may
well go as far back as Jayananda and Pa tshab - leads to a hard Svatantrika-Prasai:tgika
. distinction.
He taIls both, Tsong kha pa and his teacher Red mda' ba, "hard doxographers." Although they
have quite different theories, both agree that "CandrakIrti' s Prasatigika is the only unequivocally
correct interpretation ofNagarjuna, making the Prasatigika school, and this school alone, the
.BUddha's true intention" (298):
20
Chapter 2
In Red mda' ba's words, "the text of the four schools of tenets are mutually contradictory ...
and only the Madhyamaka path ofthe freedom from extremes (mtha' bral dbu ma 'i lam) is the
true purport of all of the Tathagata's teachings .... All of the special beliefs (held by the
philosophers of the different schools) from the Vijiianavadins on down are not established
even as conventional truths .... The system of the Arya Nagarjuna is the only correct interpreta-
tion of the Tathagata's word."
Further Cabez6n (2003: 301-02) says that the goal of Go rams pa's lTa ba 'i shan 'byed is
to argue for the superiority of his interpretation of the Madhyamaka - which Go rams pa,
following Red mda' ba, Rong ston pa, and other earlier Sa skya pa figures, calls the "Freedom
from Proliferations" (spros bral) theory of the Madhyamaka - vis-it-vis two rival interpreta-
tions prevalent in his day, that of the founder of the Jo nang pa tradition, Dol po pa shes rab
rgyal mtshan (1292-1361), and that of Tsong kha pa.
This needs further investigation, since - as will be discussed in the present study (chapter 6, sec-
tion 2.6.1) - Go rams pa reproaches Red mda' ba in his lTa ba 'i shan 'byed for going too far in
considering the adherents of Empty of other-nature (gzhan stong) to be heretics (phyi rol pa). So
the question arises, on which points Go rams pa agrees or disagrees with Red mda' ba. Cabe-
zan's remark (2003: 309n19) seems important to me, namely that Red mda' ba states in his De
kho na nyid gsal sgron, p. 28 that he has written about the difference between the Svatantrika
and Prasangika elsewhere and therefore will not treat the issue here:
It is difficult to know precisely, therefore, how Red mda' ba elaborated this distinction,
although we have clues from other portions of the De kho na nyid gsal sgron (104-05). That
Red mda' ba takes a position that is more akin to that ofthe earlier tradition of Jayananda and
rMa bya pa, and different from that taken by Tsong kha pa and Rong ston pa is discussed in
Cabez6n (1997): 100.
M. Sato (Morioka) (1983)50 stresses that the problem of Madhyamaka philosophy from Red
mda' ba to Tsong kha pa is a central historical one, considering that Red mda' ba was the first of
six famous Sa skya commentators
51
on Candraklrti's Madhyamakiivatiira. He explains that in the
Sa skya school we find support for rang stong and gzhan stong as well as priismiga and
svatantra, while the Ge lugs school commits itself to rang stong and prasmiga only. Further-
more Sato states that Tsong kha pa is seen to have been even more determined, after having
taken over Red mda' ba's view on prasmiga and thus is said to have given impetus to later
attacks by Sa skya scholars. In short, Red mda' ba was pivotal for the understanding of
Madhyamaka in Tibet.
Sato then refers to the Sa skya chapter in Thu'u bkwan's Grub mtha' she! gyi me long, where
it is explained that there were three tendencies ofthinking within the Madhyamaka
ofthe Sa skya school: 1) Sa pal)., Rong ston and others, who wanted to prove emptiness through
deduction, 2) Red mda' ba, who only applied the prasmiga method, and 3) Sakya mchog ldan,
who studied first the Madhyamaka philosophy, then the Vijnanavada, and finally the Io nang pa
State of Research
21
philosophy.52 S.ato further that it is difficult. to ascertain Red mda' point
view. Considenng Candralmtl' s Madhyamaka philosophy the correct one, ill the epIlogue to hIS
Madhyamakiivatiira commentary Red mda' ba expresses his concern that his way of under-
standing does not fmd acceptance among Tibetan scholars. This become even more clear from
Sang
s
rgyas rtse mo's biography, where he reports 1hat Red mda' ba felt he had not been
understood, and that when he died, his Madhyamaka view would die with him (see chapter 6,
section 2.8).
Further on, Sato points out that in the preface to his Madhyamakiivatiira commentary Red
mda' ba distinguishes three different dharmacakra periods: 1. teaching the four truths in Vara-
nasi, 2. the Prajilaparamita teaching, and 3. the SaIpdhinirmocanasiitra, and that Red mda' ba
must have linked the third with Madhyamaka. From the dGe lugs pa point of view, the second
is considered to be linked with the Madhyamaka school, while the third is linked with the Citta-
.matra point of view. 53 This needs further investigation too. According to Sato, towards the end
ofhis life, Red mda' ba considered the Vijilanamatra teachings to be subject to interpretation
(drang don, neyiirtha). He received a Guhyasamaj a empowerment and stayed as a hermit in the
mountains up to his death. He did not consider the Kalacakratantra to be a pure Buddhist tantra.
Sato then refers to various differences he sees between rJe btsun Red mda' ba and rJe Tsong kha
pa.
Tauscher (1995: 17n34) thinks that Red mda' ba differs from Tsong kha pa on fundamental
questions such as whether the two truths are identical or different, or with regard to the meaning
'of "satya"in the context of saIpvrtisatya. But to assess possible connections in terms of content
.between the two, he considers a more detailed analysis of the system of Red mda' ba to be
necessary. Although he mainly analyses the two tru1hs in Tsong kha pa's Madhyamaka works,
he refers several times to Red mda' ba. But a thorough study of Red mda' ba's works failed to
appear.
Sato (1983:243) points out that Red mda' ba's Madhyamakiivatiira commentary was the first
by a Sa skya pa author, reinforcing our understanding of his position as a trailblazer in the area
ofMadhyamaka, and in the preface to a translation of rGyal tshab' s commentary on AIyadeva 's
j?our Hundred, Geshe SonamRinchen and Ruth Sonam (1994: 23-24) make a similar assertion.
According to their short evaluation of this text:
It is a lucid and concise commentary which omits Dharmadasa's analogies. Ren-da-wa does
not always qualify the object of refutation as clearly as does Gyel-tsap nor does he give as
great importance to the establishment of conventional truths. Since Ren-da-wa was Gyel-tsab' s
teacher, it is possible that Gyel-tsab had access to this commentary and chose to stress points
which he felt required more attention, at the same time presenting the material in a different
format. Ren-da-wa concentrates on the meaning of the text, closely following Candrakirti's
presentation. He is not as intent as Gyel-tsap on summarizing the arguments and formulating
them according to the dialectic code. There are instances where Ren-da-wa's interpretation is
at variance with Gyel-tsap's more usual version ofthe Prasangika system based on Candra-
kirti's works.
22 Chapter 2
Seyfort Ruegg (2000: 61) mentions that in addition to these two commentaries by Red mda' ba,
those on the Millamadhyamakakadkii and the Prasannapadii are noteworthy, as well as his guide
to meditative realization of the theory (Ita khrid) of the Madhyamaka.
Jinpa (2002: 18), who briefly explores the historical and intellectual context of Tsong kha
pa's Madhyamaka, remarks, without specifying to which of the important Madhyamaka works
of Red mda' ba he is referring:
There is also an extant Madhyamaka work by Rendawa Shanu Lodra (1349-1412), the noted
Sakya master and the foremost teacher of Tsongkhapa, that may help us to discern the points
of divergence in Tsongkhapa's thought in the later part of his life.
Probably Jinpa refers here to Tsong kha pa's dGongs parab gsa!, his famous commentary on the
Madhyamakiivatiira, which he composed at the end of his life, in 1418 in dGa' 1dan (see
Kaschewsky 1971: 198), while Red mda' ba - as we will see from this study - must have fin-
ished his commentary on the Madhyamakiivatiira by 13 7417 5. Nowadays many Tibetan scholars
may feel that there is nothing in Red mda' ba's commentary that we cannot find in a more
precise form in other later commentaries, but it may be worth taking the opposite approach and
find out, whether there is anything in Red mda' ba's writings, which he pronounced fIrst, and
may have become a matter of course in later commentaries.
rJe btsun Red mda' ba's position in the Madhyamaka lineages and his impact on later devel-
opments becomes clear from putting his biography into the larger context of historical changes.
VanderKuijp (1985c: 11-13) and Jackson (1985: 26,31) analyze Tibetan materials, such as the
gSan yigofmKhas grub rje and the Fifth Dalai Lama, to provide a clearer picture of how the
Madhyamaka view was transmitted by Red mda' ba. So far he is mentioned to have transmitted
the Millamadhyamakakiidkii, the Prasannapadff, the CatufJiataka, the Madhyamakiivatiira, the
Dharmadhiifustava and the SlJhrllekha. Regarding Red mda' ba's role in the transmission of the
dBu ma ita khddlineage, Kapstein (1996: 282) notes:
From the 'History of the Hundred and Eight Guidebooks': Concerning the dBu ma chen pO'i
khIid ['The Guidance on the Great Middle Way,]54: it was received by the bodhisattva Zla ba
rgyal mtshan from the Newa Pe nya pa, who belonged to the lineage ofNagarjuna, father and
son [i. e., Nagiiljuna and Aryadeva]. He taught it to rDzi lung pa 'Od zer grags pa, and he to
Gro ston, who propounded it widely. There are some who hold that this was the lineage of the
dBu ma Ita kb.rid['The Guidance on the View of the Middle Way'] that came to the venerable
Red mda' ba from mNga' ris, in West Tibet, but that is uncertain.
55
This is [also] called the
gZhung phyi mo'i dbu ma ['The Middle Way according to the Original Texts', i.e., of
Nagiiljuna and Aryadeva], and so is the ancient tradition, not yet divided into Priisangika and
Svatantrika. That which is distinguished as the special doctrine of Red mda' ba, however, is
the unblemished adherence to the Prasangika tradition, that follows the text of the glorious
Candraldrti.
Kapstein (1996: 285n19) further states:
State of Research
Jo nang rJe btsun Kun dga' grol mchog, Khdd brgya'i brgyudpa'i 10 rgyus, plates 320-321, in
DNgDz, vol. 12. Zla ba rgyal mtshan, from whose teaching this tradition is derived, is best
known among Tibetans for his contributions to the development of the traditions pertaining to
. the worship and meditation of the bodhisattva Avalokitesvara. Red mda' ba (1349-1412) was
a noted scholar of the Sa skya pa sect, who was among the foremost teachers ofrJe Tsong kha
pa, and whose insistence on the authority of the Prasangika school of the Madhyamaka
interpretation was sometimes regarded as standing in complete opposition to those traditions
that claimed adherence to the Great Middle Way.
23
Thus, while Sato (1983: 244) says that in the Sa skya school, because of having two main
streams of transmission, we fInd both terms rang stongand gzhan stongas well as prasanga and
svatantra, Jo nang rJe btsun Kun dga' grol mchog notes that the ancient tradition was not
divided into Prasangika and Svatantrika (K.apstein 1996: 282). Huntington (2003: 68) points out,
that
we will probably never know, who coined the enormously influential terms Rang rgyud pa
(*Svatantrika) and ThaI 'gyur ba. (*Prasangika), ( ... ) but it seems likely that it was the
translator Pa tshab nyi rna grags (I 055-1145?), who began to use them in conjunction with his
study of Candraklrti.
Also Yo shimizu (2003: 257) admits that the division between the two Madhyamaka systems
have been already acknowledged in Tibet at the time of Tsong kha pa, but explains, how he
introduced a new criterion for distinguishing between Svatantrika and Prasangika, an
ontological shift in the values of autonomous reasoning.
Tauscher (2003: 207-09) defInes that after Pa tshab had "invented" the division ofPrasailgika
and Svatantrika, Phywa pa did not deal with it directly, but only with the validity of the use of
prasanga and svatantra, and that likewise the Sa skya pa master Grags pa rgyal mtshan (1147-
1216) did not utilize this division when discussing the Madhyamaka school, but distinguished
between Prasangika and Svatantrika, when discussing the two realities in a tantric context.
Also Grags pa rgyal mtshan's nephew Sa skya PaJ.}.9ita used the terms for establishing
of the Madhyamaka school, but Tauscher (2003: 211) attaches only limited
.relevance to the usage of these categories in the early texts, and states that strictly speaking the
discussion is not about the distinction of subschools, but is "inseparably connected with the
issue of the use of reductio ad absurdum (prasanga) or the independent syllogism (svatantra)."
However, in many ways Phywa pa's view of the Svatantrika-Prasangika distinction seems to
differ signifIcantly from the "new" dGe lugs pa distinction.
Cabez6n (2003: 292) raises the concern that
although it is true that the Svatantrika-Prasangika distinction seems to be virtually unknown to
the Indian Madhyamaka tradition, ( ... ) it is worth mentioning that Jayananda's Madhyama-
kiivatiirafikii does use the word Svatantrika twice in contexts where it clearly refers to
advocates of a position that he sees Candraklrti as opposing. Nonetheless it is interesting, and
24
Chapter 2
significant, that he calls his own position simply "the Madhyamaka" (dbu ina), without speci-
fying it as Prasangika.
56
Dreyfus (2003b: 317-18; 344n1) refers in his essay on the Svatantrika-Prasarigika distinction for
a view of the history of Tibetan Madhyamaka to Seyfort-Ruegg (2000: 41-72), and agrees that
the Svatantrika-Prasarigika distinction and the superiority of the latter seems to have been frrst
asserted by Pa tshab, and states:
Klong chen rab 'byams pa (1308-1363), for instance, stressed the importance of Prasangika
view in the practice of the Great Perfection (rdzogs chen, lit., Great Completion), ( ... ). Thus by
Tsong kha pa's time, the preenrinence of the Prasangika view was already fmnly inscribed in
the rhetorical field of the Tibetan tradition.
Thus Dreyfus (2003b: 319-20) skips Red mda' ba, and points out that Tsong kha pa's "aggres-
sive promotion of Prasarigika as the supreme Madhyamaka view" led to a polarization of
Tibetan Madhyamaka between Tsong kha pa's followers, i.e., the dGe lugs pa school, and their
opponents, and thus reflected the political situation of the country.
However, Sangs rgyas rtse mo's biography shows that Red mda' ba was the driving force for
the revival of Madhyamaka studies, giving superiority to the Prasarigika Madhyamaka, while
the mainstream remained focused on the Svatantrika view (see chapter 6, section 2.5.8).
According to Obermiller (1935: 325) also mKhas grub rje says of Red mda' ba that he
revived the regular and critical studies on Madhyamaka and logic in the universities ofTibet.
57
And Seyfort Ruegg (2000: 65) makes clear that
in the Sa skya pa school, Red mda' ba's Prasangika interpretation of the Madhyamaka co-
existed with Rong ston's (allegedly) Svatantrika theory, and also to a degree with Siikya mchog
Idan's Madhyamaka doctrine that was partly combined with the gzhan stong theory.
The Empty of other-nature (gzhan stong) tradition came into prominence in Tibet at the begin-
ning of the later propagation (Phyi dar). It is a synthesizing movement harmonizing the Madhya-
maka and the Vijnapti philosophy (mam par ng pa) depending on the Ratnagotravibhiiga, and
is opposed to the Empty of self-nature (rang stong) theory of the other Madhyamaka schools
(Seyfort Ruegg 1980: 277; 2000: 19).58
According to Steams (1999: 41) little is known about the early Tibetan proponents of the
Empty of other-nature:
Taranatha traces a hansmission lineage for what he refers to as "the instructions on the view
of the Zhentong Middle Way," as well as a separate lineage for the transmission of the
Kalacakra teachings passed down in the Jonang tradition.
Seyfort Ruegg (2000: 79) explains that Tsong kha pa and his followers criticized the gzhan
stong in its Jo nang pa version as presented by Dol po pa, which the latter considered to be "in
harmony with the Kalacakra." We do not know about Red mda' ba's stance towards the
instructions on the view of the gZhan stong Middle Way. It would bear investigating to see
whether what Steams (1999: 88) calls the Instruction on the View of the Emptiness of Other
(gZhan stong gi ita khrid)and the Instruction on the View of the Middle Way (dEll ma ita khrid) .
State of Research
25
that came through Redmda' ba to Sakyamchog Idan (1428-1507), are the same (see chapter 6,
section 2.5.7). However, Seyfort Ruegg (2000: 80) points out that Red mda' ba like rNgog 10
and Dar ma rin chen belonged to the Empty of self-nature (rang stong) tradition of the
Madhyamaka in both its Svatantrika and Prasangika branches.
An Influential Early Opponent of the Jo nang Tradition and the KiUacakratantra
The protracted and bitter doctrinal feud that ensued between the Jo nang tradition and other
schools, particularly that of the dGe lugs, can be traced directly back to the interventions of Red
mda' ba. While this has been noted by other scholars to varying degrees, Red mda' ba's biogra-
phy will provide us with a far fuller picture of those interventions than has been available to
date.
Tucci (1949: 118) asked:
Is Tson k'a pa an innovator, or rather does he continue preceding h'ends? From his biogra-
phers' statements and from his disciples' allusions it appears that he developed and gave
greater depth to ideas already elaborated by a great master, at whose school he had his
training: gZon nu blo gros (Kumaramati) ofRe mda' [sic] (1349-1412), one of the greatest
men Lamaism has had between Buston and Tson k'a pa. He had been a disciple of the Na dpon
[sic!] Kun dga' dpal, he had .commented on the prajiiiiwith penetrating research, continuing a
tradition derived from the lotsava of rNog and his followers; then, after leaving his work as a
teacher to meditate in a hermitage, he had particularly studied 'Maitreya's five laws', laying
down, on the base of those texts, the principle that cosmic consciousness is the only reality,
and that, being inborn in each of us, it represents a necessary passport and the cause of that
return to the purity of 'the Buddha's essence' which is identified with nirviiI;a.
Fifty years later Jinpa (1999: 8) writes:
Tsongkhapa vehemently opposes what is known as the Shentong Madhyamaka as absolutist.
In doing so, Tsongkhapa is following in the footsteps of thinkers like Sakya Palfgita, Buton,
and Tsongkhapa's own teacher Rendawa.
The most detailed analysis with regard to Red mda' ba's position towards tathagatagarbha and
the Jo nang pa's view of Empty of other-nature (gzhan stong) has been undertaken by Stearns
(1999) in his historical survey of this view in Tibet, mainly based on Sangs rgyas rtse mo, and
Red mda' ba's writings. But some information is coming from different sources such as the
Claim that he had copies ofthe Vimalaprabhathrown into rivers. Stearns (1999: 56) states:
The best known and most influential early opponent of the J onang tradition was the Sakya
scholar Rendawa Zhonu Lodro (1348-1413). ( ... ) He became one of the most important
teachers of the great Tsongkhapa Lozang Trakpa (1357-1419), but was viewed by the Jonang
tradition as a vicious opponent of the teachings of definitive meaning (nitiirtha, nges don),
Which has been spread so successfully by Dolpopa.
26
Chapter 2
In short, Stearns (1999: 56-59) points out that there is a strong condemnation of Red mda' ba,
who opposed the doctrine of Buddha nature as the ultimate ground, denigrated the six-limbed
yoga as the ultimate path, criticized the KiiJacakramillatantra as well as the Condensed'KiiJa-
cakratantra and had copies of the VimaJaprabhiiilirown into rivers, Steams acknowledges that
there was a considerable degree of hysteria surrounding this matter, and that Red mda' ba's
main quarrel was not with the content of the Kalacakratantra itself, but with the prevalent prac-
tice of taking its meaning to be literal (sgraji bzhinpa)
Rendawa was indeed the most famous (or infamous) critic of the Kalacakra tradition in Tibet
But he had first studied with some of Dolpopa's greatest disciples, such as Nyaon Kunga Bal
and Mati Panchen'9, and had been extremely impressed with the Jonang philosophical system,
Seyfort Ruegg (1963: 75) points out that "only a few authorities, notably Red mda' ba (1349-
1412), actually opposed the Ka1acakra and the Sa<;langayoga (".) for introducing into the well
authenticated and in themselves complete methods ofthe great Buddhist masters extraneous and
not easily verifiable notions and terms,"
Red mda' ba's attitude towards the Kalacakra will be explored in chapter 6, section 2,6.3,1,
How can he be the most important critic of the Jo nang system, after he had been extremely
impressed with the Jo nang philosophical system? According to his biography, Red mda' ba first
wanted to establish this tenet system ofthe Jo nang pa in a deeply rooted way, but changed his
mind after investigating the respective scriptures three times (see chapter 6, section 2,6.1).
Steams (1999: 58) states:
In short, [Rendawa] does seem to have led a strong reactionary movement against the Jonang
philosophical system less than fifteen years after the death of Dolpopa. Nevertheless, it now
seems clear that Rendawa's attitude was considerably more ambivalent than the latter
historical sources would have us believe.
Indeed, mNga' ris pa Sangs rgyas rtse mo stresses in his biography on Red mda' ba, that he did
not categorically criticize theKalacakratantra, This agrees with Jinpa (2009: 319), who analyzes
the key qualms raised by Red mda' ba about Kalacakra, while noting at the same time that the
examination of the specifics of his qualms deserves a careful separate study. One of Red mda'
ba's central premises is that any system of thought or practice at odds with the four classical
Buddhist philosophical schools must lie outside the bounds of Buddhist thought, and that he
does not see the Kiilacakra to be acceptable, Jinpa (2009: 319-22) lists Red mda' ba's key
objections following sTag tshang Lo tsa ba (b. 1405) and points out that Red mda' ba "also
raises an interesting historical question pertaining to the tantra when he refers to a statement in
PUQ.<;larika's Stainless Lightthat the root tantra was composed in different languages in different
places, including in Tibetan in Tibet!"
He also asserts that the essential points of the six-limbed yoga of the Kalacakra completion
stage are in conflict with the Guhyasamaja. Comparing Kalacakra to the more established
tanh'as, such as Guhyasamaja, Hevajra, and CakrasaI)lVara, Rendawa asserts that these tantras
were brought to the world by great Mahasiddhas like Saraha, expounded by Nagarjuna and his
State of Research
sons, and produced masters who attained freedom on the basis of practicing their essential
points (Jinpa 2009: 321-22).
27
Jinpa (2009: 324) assumes that by the time Red mda' ba changed his views on this important
tantra and even does not rule out the possibilitiy ofTsong kha pa's being an important influence,
who never doubted the authenticity of Kiilacakra. Whether Red mda' ba's criticism at the
KRlacakra had an influence on the dGe lug pa's mininrizing Tsong kha pa's reliance on Red
mda' ba is difficult to judge at this stage of research. Jinpa (2009: 325-26) concludes:
Regardless of which standpoint Rendawa finally upheld with respect to Kalacakra, the probing
questions he raised appear to have enduring mark, at least in the way in which this important
Buddhist tantra has been expounded by Tsongkhapa. These questions not only helped to draw
'attention to the features that are unique to this system, but, and perhaps more importantly, they
have caused the Tibetans to appreciate more clearly the essential similarity of this tantra to other
well-known tantras of the highest yoga class.
However, Steams (1999: 65) is probably correct in arguing that due to the great influence ofthe
dGe lugs sect, also many mainstream Sa skya scholars distanced themselves from the Jo nang
school. According to him, many had been influenced by the "unique views" of Tsong kha pa.
This may have happened in large part because many Sa skya scholars following the time of
Rendawa had rejected the theories of Dolpopa, and perhaps gone to the other extreme had
allied themselves with the new Geluk school, founded by Rendawa's disciple Lord
Tsongkhapa, whose views were very questionable in light of the ancient teachings of the
original Sakya masters.
Go rarns pa's Distinguishing the VJ'ews (iTa ba 'j shan 'byed), which is ostensibly written as an
attack on the Madhyamaka views of Dol po pa
60
and Tsong kha pa, is one of the few works
known to us so far in which Red mda' ba is also criticized. This text by Go rams pa has been
edited and made available in an English translation in Cabez6n and Dargyay (2007). In the
introduction on p. 30 Cabez6n says:
Go rams pa mentions some of the critics of Dol po pa in Distinguishing the Views, among
them his own teacher, Rong ston Shes bya kun rig (1367-1450), and another great master of
the Sa skya school, Red mda' ba gZhon nu blo gros (1349-1412), who was also a teacher of
Tsong kha pa. And of course it is well-known that Tsong kha pa himself criticized the views
of Dol po pa in such works as The Essence of Eloquent Discourse (Legs bshad snying po).
Furthermore Cabez6n (2007: 47) remarks that Go rams pa employs arguments such as those
found used by Tsong kha pa against Dol po pa, arguments that Tsong kha pa may, in tum, have
borrowed from one of his Sa skya teachers, Red mda' ba. However, as Steams (1999: 59)
assesses, without a more careful study of Red mda' ba's works, it is very difficult to reach a
fmal conclusion as to his stand towards the view of Empty of other-nature (gzhan stong) in the
context of the Kiilacakra. It is noticeable that Kano (2006: 212-13) states in his analysis of
rNgog lo's impact on doctrinal developments from the 11 th through 14th centuries, alluding to
the Empty of other-nature Madhyarnaka doctrinal area:
28
Chapter 2
In a brief summary of the positions ofDol-po-pa and Bu-ston, Shakya-mchog-Idan summar-
izes Bu-ston's position as follows: Bu-ston's system of the Buddha nature is similar to Sa-pal),
and Bu-ston takes the Buddha nature as being of implicative meaning and judges a statement
in the Mahlfparinirviil}asiltra (which taught that the resultant Buddha nature actually abides' in
all sentient beings) to be not literal, for the RGV [i.e., Ratnagotravibhlfga] does not equate the
causal stained tathatlf with the resultant bodhi itself Furthermore, Shakya-mchog-ldan says
that Bu-ston explained the definitive meaning of tantric works in accordance with the gzhan
stong.
In note 139 Kano adds: "In another work, Shiikya-mchog-ldan says that Red-mda' -ba accorded
with Bu-ston's mDzes rgyan. See Shilkya-mchog-ldan, Mus rab byams pa 'i dds Ian, vol. 23,
407.1-2."61 Seyfort Ruegg (2000: 63, 64), referring to Deb ther sngon po and mKhas grub's
rGyud sde spyi mam points out that Red mda' ba is reported to have connected the
Ratnagotravibhaga with the Cittamatra system, though it is implied that he may have later
changed his opinion.
While this is not the main aim ofthe present study, we will examine some debates related to
the topic that are found in the biography, as well as some related texts, particularly Red mda'
ba's Letter to the [Great} Teacher (i.e., to the Buddha), which seems to have greatly upset Red
mda' ba's own teacher Nya dbon Kun dga' dpal (see Appendix B and chapter 6, section 2.6).
His Role within the Synthesis of the rNgog pa and Sa skya pa Scholastic
Lineages
Red mda' ba's role within the rNgog and Sa skya tradition is quite blurred, perhaps partly also
because the relationship between the two great learning centers Sa skya and gSang phu has not
yet been clarified. It seems that at the time of Red mda' ba there were Sa skya colleges within
the bKa' gdams monastery gSang phu.
62
To understand this development, we have to go back to
the year 1073. Kramer (1997: 1) notes in the introduction to his translation of the biography of
rNgog BIo 1dan shes rab (1059-1109) that in the same year 1073, when gSang phu was founded
in dBUS
63
by rNgog Legs pa'i shes rab, one of the main disciples of Atisa, Khon dKon mchog
rgyal po (1034-1102), founded Sa skya in gTsang. Jackson (1987: 155n52) points out:
gSang-phu ( ... ) was established by the famous bKa-gdams-pa master rNgog Legs-pa'i-shes-rab
(fl. early to late 11th century), whose nephew and successor on the abbot's chair, rNgog lo-tsii-
ba Blo-1dan-shes-rab (1059-1109, hereafter rNgog-lo), played a leading role in the transmis-
sion of some branches ofIndian Buddhist thought to Tibet.
Also Dreyfus (1997: 22) stresses that rNgog 10, despite belonging to the bKa' gdams school of
Atisa (982-1054) and 'Brom ston pa rGyal ba'i byung gnas (1005-1064), was deeply interested
in scholarly studies. Under his influence, Tibetan Buddhism became more philosophically
oriented. The rNgog tradition centered around the bKa' gdams monastery64 of gSang phu Ne'u
thog
65
, located about 25-30 km south or south-west of lHasa. It was the first seminary for dia-
lectics and other studies of the doctrine.
66
State of Research
29
But Red mda' ba's home monastery was not gSang phu. He belonged to Sa skya, located more
than 400 Ian westwards in gTsang. The question is whether the rNgog tradition had any impact
on the philosophical studies in Sa skya at Red mda' ba's time, and what kind of relationship the
two large centers oflearning had in the second half of the 14th century .
. Red mda' ba's Tshad ma Studies in Sa skya
As will be analyzed in detail (see chapter 6, section 2.5.4), Red mda' ba studied the PramiilJa-
with Nya dbon Kun dga' dpal, the greatest Tibetan scholar in this field, and another
great expert, mKhan chen Sangs rgyas 'phel. But when in Sa skya, he got stuck and failed in a
debate, started doubting about the teachings received from his teachers, and went into retreat,
making intensive self studies on Dharmaklrti's seven treatises on valid cognition supported by
commentaries in the tradition of Sa skya P3I.l9ita Kun dga' rgyal mtshan (1182-1251) and 'u
yug pa Rigs pa'i seng ge (d. 1253). Due to the previous teachings and these studies he attained
a deep understanding ofPrarniiI;.a and composed his own two commentaries.
Wayman (1999: 255) points out that Tsong kha pa mentions at the end of his Mun sel (a
guided tour through the books ofDharmaklrti) that it was exhorted by some notable of his day,
named Grags pa'i rgyal mtshan, but inside the text there is a passage naming Red mda' ba as the
source (cf. 1999: 294). Dreyfus (1997: 469n44) ascertains that rGyal tshab acknowledges his
debt to Red mda' ba, whose many teachings on Sa P3I.l'S Treasure have enabled him to write his
.. book, in the colophon of his Essence of Good Sayings, an Explanadon of [Sa palJ 'sJ Treasure on
Science of Valid Cognition.
Van der Kuijp (1994a: 5) states:
The earliest Tibetan scholar of the so-called later propagation of Buddhism in Central Tibet
known to have composed a good number of works on tshad ma is Rngog Lo tsa ba. In fact his
oeuvre may be said to have initiated in Tibet the so-called later phase of pre-classical tshad
ma.
Furthermore van der Kuijp (1987: 104) shows that up to the first half of the 13th century, the
best-known scholars of gSang phu monastery interacted in controversial and non-controversial
;.vays with their counterparts at the monastery of Sa skya:
Until Sa-skya PaQ.dita's days, it was only Gsang phu ne'u thog which had the sole reputation
of being a veritable fortress of the type of textual gzhung learning that belongs to the siltra-
class, in contrast to most of the other central Tibetan monastic establishments where the
importance of siltra-class studies was largely overshadowed by tantric study and practice.
Sakya mChog ldan later said that two systems oflearning appeared in the scholarship based on
authoritative texts (lung) and reasoning (rigs pa), known as the Sa skya pa and rNgog positions
(van der Kuijp 1983: 1). In 12th century gSang phumasters such as Phywa pa Chos kyi seng ge
(1109-1169), who was an expert in the fields ofPramfu].a and Madhyamaka, strictly followed as
aMadhyamika the Svatantrika tradition ofrNgog 10 tsa ba BIo ldan shes rab (1059-1109).
Phywa pa was a disciple of Gro lung pa BIo gros 'byung gnas, the chief disciple of rNgog 10,
30
Chapter 2
and ofrGya dmar pa Byang chub grags pa (Tauscher 1999: vii-xii). Sa chen Kun dga' snying po
(1092-1158), the fIrst of the fIve forefathers of the Sa skya tradition, and his successor bSod
nams rtse mo (1142-1182) studied many years under masters of gSang phu Ne'u thog (Jackson
1985: 20, 22; 1987: 24, 105-06). Phywa pa is known to have written refutations of the works of
Candrakrrti.67.
We need to understand, whether scholars of Sa skya monastery, to which Red mda' ba
belonged, continued to study and teach rNgog 10 's epistemological (tshad ma)tradition after the
time of Sa skyaPal).<,lita or whether they adhered only to the view of the latter. It is also possible
that in Sa skya various scholars took different views and co-existed, at least in the fIeld of
Buddhist epistemology. Jackson (l994a: 382-83) points out:
Much of Sa skya Pal).c.iita's epistemological writings, for instance, should be understood not
only in relation to Indian tradition, but also as a continuation of or a divergence from the
school founded by rNgog-lo and further developed by Phywa-pa. But for now it is enough to
notice in this biography [ofrNgog 10] signs of a significant new dialectical orientation at the
new beginning of Tibetan Buddhist scholasticism. From rNgog-lo's time onwards, and proba-
bly as one of his special legacies, Tshad-ma studies have come to occupy a very central
position.
Quoting Sakya mchog Idan, Jackson (1987: 134) includes Red mda' ba among the upholders of
Dharmaklrti's PramiiI;zaviirttika lineage. He also lists seminaries in dEus and gTsang where the
PramiiI;zaviirttika was studied according to the Sa skya tradition, and states that the Summaries
(bsDus pa)were maintained in accordance with the Treasure of Reasoning (Rigs gterj.
When Siikya mchog Idan was writing this account in 1495, some seven notable seminaries
were still at least nominal adherents of Pramfu)a traditions of the old school of rNgog and
Phywa pa, though the actual teaching lineages of the PVin [i.e., Pramiil}aviniscaya] and Bsdus
pa were then on the verge of dying out (Jackson 1987: 135),
Jackson also names monasteries in which Tsong kha pa and his disciples studied, among them
gSang phu monastery, and adds: "Any exposition of the PV [i.e., PramiiJ;1aviirttika] in these
seminaries must have originated from Sa-pal).'s lineage."
According to Dreyfus (1997: 26) many important Sa skya thinkers such as Nya dbon and Red
mda' ba are to be included in the list of epistemological thinkers attempting to reconcile the
rising Treasure of Reasoning of Sa pal). with the accepted views ofPhywa pa's tradition.
Therefore, at the end of the fourteenth and the beginning of the fifteenth centuries, a conflict
of interpretation opposed the partisans of Tibetan realism to those who followed Sa pal).' s
antirealism. Siikya Chok-den alluded to this situation when he complained about authors who,
although claiming to uphold the tradition of the Treasure, nevertheless made it the target of
their indirect criticism.
The terms "realism" and "antirealism" here refer to the two basic trends in Tibetan Buddhist
epistemology initiated by rNgog 10 and Sa pal)., which Sakya mchog Idan has referred to as the
rNgog tradition (rNgog lugs) and the Sa skya tradition (Sa lugs) (cf. van der Kuijp 1983: 5),
State of Research
31
both part of the period of "New epistemo10gy"68 in Tibet that mainly developed during the late
propagation (phyi dar), while the major. cornn:entaries to the works ofDignaga (480-540) and
Dhannaklrti (600-660) were translated mto TIbetan.
Dreyfus (1997: 21-27), emphasizing the work of Tibetan thinkers in the "classical period of
Tibetan Buddhism," i.e., between the end ofthefourteenth and the end of the fifteenth centuries,
this development in summary as follows: Sa Pal!, studying with the Indian pai)J,lit Siik:ya
Sribhadra, discovered that rNgog 10 and Phywa pa misinterpreted Dharmaklrti and composed
his masterpiece Treasure of Reasoning, which only received attention with g.Yag ston. g.Yag
ston criticized those, who followed Phywa pa's Summades, which supported a "realism re-
garding universals and commonsense objects" that corresponds neither to Dharmaklrti's ideas
nor to Sa Pal!'S explanations. A conflict of interpretations arose. The main critic of Sa Pal! was
Bo dong Phyogs las mam rgyal (1376-1451), who "followed the Zeitgeist in his attempt to es-
,tablish a synthesis between Sa-pal). and the realist interpretations dominant in his time," follow-
ingalsoRig pa'i ral gri (1250-1330). Others like Tsong kha pa, rGyal tshab rje andmKhas grub
rje did not agree with Sa Pal!' s interpretation that contradicts with the more realist interpretation
ofDharmaklrti. Thus they "interpreted" Sa Pal!'S views and tried to make them compatible with
'fuose ofPhywa pa. Thus Sa Pal! was made out a forerunner of Tsong kha pa, although their
:views on epistemology were quite different. Dreyfus (1997: 22-23) thinks that before introdu-
.$ing the dGe lugs tradition, the Sa skya tradition had been the great rival of the Sang phu tradi-
irian ofrNgog 10 and Phywa pa, and that Sa skya became a major scholarly tradition only during
the thirteenth century under Sa Pal!, who brought together monastic and tantric aspects. How-
as Dreyfus (1997: 30-32) stresses, Tsong kha pahad only a limited role in the elaboration
?f adGe lugs logico-epistemological tradition. There are two currents of exegesis in the dGe
epistemology tradition, usually associated willi rGyal tshab and mKhas grub, who, as the
present study will show, both studied Pramiil).a with Red mda' ba (see chapter 6, sections 2.5.4
rGyal tshab takes a more orthodox way of interpreting, closely connected to Phywa
,pa, while mKhas grub (similar to rGyal tshab's commentary on Sa pal). treasure, based on Red
ba) refutes several concepts introduced by Phywa pa (Dreyfus 1997: 32). Important seems
to be in this context the above mentioned remark that many important Sa skya thinkers such as
Nya dbon and Red mda' ba tried to reconcile Sa Pal!'S Treasure of Reasoning with the views of
Phywa pa. This needs further analysis by studying Red mda' ba's works. Dreyfus (1997: 441)
klsostates that dGe lugs thinkers and especially rGyal tshab strongly emphasized the religious
,*spect of Buddhist epistemology, and adds in note 46:
Although the significance of this [sotetiological] interpretation [of Buddhist epistemology] is
quite clear, its otigin is less obvious. Steinkellner speculates that the initiator of this religious
interpretation might have been Dzong-ka-ba's teacher, Ren-da-wa (E. Steinkellner, "Tshad
ma 'j skyes bu.') Van der Kuijp rejects this idea as lacking evidence. He finds it extraordinary
that Ren-da-wa would not be mentioned by Gyel-tsap or Kay_drup69.
Although it seems to be correct that Red mda' ba emphasized the study of Sa pal).'s text in
with 'u yug pa Rigs pa'i seng ge's commentary, I have found no evidence so far
tshab was trained in gSang phu monastery as Dreyfus (1997: 32, 34) claims.
32 Chapter 2
Red mda' ba 's Phar phyin Studies
From Sangs rgyas rtse mo's biography of Red mda' ba it becomes clear that he studied the
perfections (phar phyin) or Prajfiapiiramita, with the glorious Bla rna dam pa bSod nams rgyal
mtshan according to commentaries of 'Bre Shes rab 'bar and his disciple AI Byang chub ye
shes, both masters in the transmission lineage of the rNgog tradition (rNgog lugs) ofthe Prajnii-
piiramitii (see chapter 6, section 2.5.5). In his preface to the facsimile reproduction of the Rang
ston Phar phyin, Jackson (1988: I-II) explains the relationship and doctrinal competition
between the tradition of Red mda' ba and Tsong kha pa on the one hand and Rong ston on the
other. With regard to Rong ston, one ofthe early critics of Tsong kha pa, Jackson notes:
The importance of Rong-ston in the history of Tibetan scholasticism can hardly be over-
estimated. This goes without saying of the Sa-skya-pa tradition, where his students and their
pupils completely dominate later developments. But for the scholastic (mtshan nyid) traditions
of the Bka' -brgyud-pa and Rnying-ma too he is a very important figure because many if not
most of their scholastic lineages pass through him. Indeed even some of the great scholars
within the early-15th-century movement that under the inspiration of Tsong-kha-pa was
developing into the Dga' -Idan-pa (or Dge-Iugs-pa) school had also received some training
under Rong-ston during the years he was actively teaching at Gsang-phu. These included six
abbots of Ri-bo Dga'-ldan and 'Bras-spungs.
70
The later Dge-lugs-pa tradition stemming as it
does from Tsong-kha-pa Blo-bzang-grags-pa (l357-1419) and Red-mda'-ba Gzhon-nu-blo-
gros (1349-1412), represents a continuation of a different synthesis of the Rngog-pa and Sa-
skya-pa scholastic lineages, and it generally does not preserve glad memolies of Rong-ston.
Not only did Rong-ston and his teacher G.yag-ston represent the main alternative tradition
which could vie with it for authority, but also Rong-ston was the first great scholar openly to
question and criticize what he took to be novel doctrinal and philosophical interpretations on
the part of his older contemporary Tsong-kha-pa.
It is also important to note that the Blue Annals (Roerich 1949: 340) states that the original col-
lege of g.Yag ston, although he was a Sa skya scholar, was gSang phu Ne'u thog, not Sa skya,
and also that his spiritual son Rong ston s=a ba'i seng ge, came in his youth from rGyal mo
rong
7
! (Tsha rong) to study in gSang phu monastery. According to David Jackson72 both went
later and taught extensively at Sa skya during visits there. However, there is no evidence that
g.Yag ston, Red mda' ba's competitor, was in Sa skya at the time when from there a great
deferral of Red mda' ba's teachings and a revolt by his retinues in Bul rong occurred (ca. 1390).
This incident was soon followed by Red mda' ba's resignation from his teaching position in Sa
skya and his twelve-year-retreat in Bul rong (see chapter 6, sections 2.9.2.6 and 2.10.1). It is
important to note that Jackson (1989: 6) states:
In the general Mahayana scholasticism of Tibet in those days [i.e., the early fifteenth century],
Rong-ston together with g.Y ag-ston represented the main doctrinal alternative to the tradition
of Tsong-kha-pa (1357-1419) and his teacher Red-mda' -ba (1349-1412), though both pairs of
savants were basically offshoots from a common trunk ofthe gSang-phulSa-skya scholarly and
intellectual tradition. (He may also have influenced the thought of certain early dGa' -ldan-pas,
State of Research
for many masters who later became influential students ofTsong kha pa had also studied under
Rong-ston at some stage of their career.) In the later Sa-skya-pa dialectic or scholastic tradi-
tions, his influence predominated almost completely. Nearly all such traditions surviving in the
Sa-skya-pa pass down through.him.
33
This shoWS that a comparative study of the works byRedmda' ba, Tsong kha pa, and Rong ston
would be extremely helpful. Unfortunately Red mda' ba' sPhar phyin commentary (see chapter
. 7, text no. 4) is still missing, but since it is listed in Orags pa (1985) as well as in a list from
Mongolia, there is some hope that sooner or later it will come to light again. For an adequate
understanding of the intellectual developments of ftlls period more information about the
relationship between Sa skya, gSang phu and the early dOe lugs pa monasteries is desirable too.
The Scholastic System of Teaching and Learning
.Dreyfus (2003: 144) indicates that the gradual institutionalization of scholastic learning can also
be traced in the development of monastic degrees. One of the many peculiarities ofSangs rgyas
rtse mo's biography is that it lists the very many disciples of Red mda' ba (see chapter 6,
sections 2.7.1 to 2.7.8) according to their scholastic degrees. Analyzing these sections, and .
considering that Red mda' ba, while teaching in Sa skya, had been asked by his students to
establish a scriptural tradition through monastic textbooks (yig cha) on Madhyamaka, it will be
shown that Red mda' ba introduced the fifth course of study of the so-called 'Five Scriptures'
. (bKa' pod lnga) studies of the scholastic tradition, which continues in the dOe lugs tradition in
their dEu rna studies, as well as the curriculum ofa 'Master of the Ten Scriptures' (bKa' bcu
pa). The previous studies of dEu rna topics in Tibet consisted of study of the Svatantrika
Madhyamaka view only, set within the framework of the Phar phyin studies. While Red mda'
ba's main disciple rOyal tshab, successor of Tsong kha pa, achieved the academic title of a
Master of the Ten Scriptures, Tsong kha pa, probably similar to Red mda' ba himself, obtained
only the title ofa 'Master of the Four Scriptures' (bKa' bzhi pa). We do not know much about
the early education system in Tibet, especially about the curriculum in Sa skya, from the
thirteenth century onwards, when under Sa pat}. it had developed a major scholarly tradition. For
gSang phu Ne'u thog we have some information. Van der Kuijp (1987:104) points out that
anyone wishing to study the basic philosophical texts of Buddhism, including of course
Dharmaklrti's PramiiJ;aviniscaya, during the twelfth and the beginning of the thirteenth centu-
ries, had to go to Gsang-phu ne'u thog for such training.
Jackson (1988, I) makes clear that in the early time in gSang phu Ne'u thog a unit of three
subjects was studied:
Since the time of Rngog lo-tsa-ba Blo-Idan-shes-rab (1059-1109), the Prajiiaparamita philoso-
phy expounded in the AbhisamaylBIpkiira and its main commentaries such as Haribhadra's
had been a fundamental topic for Tibetan scholars of Mahayana philosophy. Its study, together
with the study of elementary dialectics (bsdus grwa) and Buddhist logic-epistemology (Prama-
I).a, especially Dharmaklrti's PramiiJ;aviniscaya), was considered in the tradition of Rngog's
seminary Gsang-phu Ne'u-thog to be one of the three prerequisite subjects for Buddhist
34
Chapter 2
scholarship - this triad being sometimes referred to as phar tshad bsdus gsum
73
The funda-
mental importance of these subjects remains more or less unchanged today in the main
surviving offshoot of that tradition - i. e. modern Dge-lugs-pa scholasticism.
Furthermore van der Kuijp (1987: 111) describes in the curriculum at the time ofPhywa pa, the
sixth abbot of gSang phu Ne'u thog, a configuration of four teachers, who taught in four
teaching quarters the following topics: 1. Phywa pa taught on the eastern side of the rNgog 10 tsii
ba's mausoleum logic and epistemology, 2. rGya mching ru ba on the southern side the Maitre-
ya[natha] texts, 3. Rin chen tshul khrims on the western side Abhidharma, and 4. Yon tan shes
rab on the northern side Vinaya. As my present study shows, what is nowadays in the dGe lugs
pa studies referred to as dBu rna studies, based on the Madhyamakavatfira was established by
Red mda' ba in Sa skya. Other teachers like g.Yag ston followed his example.
Jackson (2007: 348) points out that it was Red mda' ba's main contribution to revive Mad-
hyamaka studies and raise them to new prominence, but Madhyamaka was not counted as one
of the core subjects of gSang phu Ne'u thog and its branches before Rong ston Shes byakun rig
(1367-1449), and that the basic curriculum often scriptures under Red mda' ba may be hinted
at in a verse by Red mda' ba quoted by A khu Shes rab rgya mtsho.
Details on Red mda' ba's Abhidharma and Vinaya studies and his lineages are given too (see
chapter 6, sections 2.5.6, 2.5.7). How studies ofPharphyin (including Svatantrika Madhyamaka
studies), Tshad rna and dBu rna can intertwine becomes clear, when studying Cabez6n (2003:
296-98). He describes, why Tsong kha pa dedicates so much energy to elaborating the
Svatantrika-Prasangika distinction. He positions Red mda' ba possibly close to J ayananda, while
Tsong kha pa and Red mda' ba are said to have had quite different theories of the Madhyamaka,
although both agree that CandraJdrti' s Priisangika is the only correct interpretation ofNagarjuna.
From the viewpoint of Tshad rna Dreyfus (1997: 5) states that most Sa skya and dGe lugs
thinkers describe themselves as Madhyamika.Although Dharmaklrti is considered as Y ogacarin
they use his thought in the domains of logic, epistemology, and philosophy of language. They
do so because, in a tradition in which philosophy is commentarial, a philosophical point canoot
be made without being properly grounded in a previous tradition. In the logico-epistemological
domain, Dharrnaklrti provides this authoritative grounding.
Such an approach of combining Tshad rna and dBu rna seems to find its parallels in the Indian
tradition. As Dreyfus (1997: 19) points out, already Bhavya (500-70) reconsidered Madhyamaka
doctrine in the light of Dignaga's logical system.
Jnanagarbha (700-760) offers the example of a Madhyamika who has adopted many of the key
Dharrnaklrtian epistemological concepts we examine here. His works mark a strong shift
toward epistemology within the Madhyamaka tradition. c. .. ) Not all Madhyamikas, however,
agreed on this use of Buddhist logic and epistemology. Candraklrti (540-600) in particular saw
this use of Dignaga's system ( ... ) as contradicting the Madhyamaka rejection of essentialism.
So the question arises which stance Red mda' ba took as Prasangika towards the use of the
thoughts ofDignaga and DharmakIrti. Cabez6n (2003: 297) explains that svatantras need to be
State of Research
35
rejected by Madhyamikas, because their positing requires not only the acceptance of theses, but
also, their epistemological grounding in valid cognition: "This or a version of it, would seem to
be the position ofJayananda, and possibly that of Red mda' ba." This needs further investi-
gation.
74
Historical Sources on Red mda' ba's Life
'From the viewpoint of historiography, the present work tries to base itself, as much as possible,
'6rl. primary sources, or in other words, original sources. But there are also secondary sources,
re., later Tibetan histories that repeat the original sources, which will also be considered.
iithough Red mda' ba was one of the key figures in the history of Tibetan Buddhist scholasti-
E1sm, extensive accounts of his life or mentions of his accomplishments are found in few places
Tibetan literature. Thus it may be worthwhile to list here the main sources on his life.
mus list contains all biographies of Red mda' ba known so far, but it does not claim to be ex-

Biograpbies of Red mda' ba

1.iTimary Sources
;k}ir,' "
IThree biographies of Red mda' ba are known, though only two are now extant. Of these two,
is listed in at least two traditional Tibetan lists of biographies: One such list was compiled
1'fu 1865 by dKon mchog bstan pa rab rgyas (b. 18.0 1) and is to be found in the history mDo smad
;rehos 'byung(1977: 26). He enumerates two biographies ofRedmda' ba: one bymNga' ris pa
rtse mo and another by 'Du1 'dzin Grags pa rgyal mtshan?6 The first citation is partly
The author's name is not mNga' ris pa bSod nams rtse mo, but mNga' ris pa Sangs
rtgyas rtse mo (see chapter 6, sections 1.8 verse 36 and 2.26 verse 36).
In the second traditional list, the List of Some Rare Tibetan Books Transmitted (dPe rgyun
t?kon pa 'ga shig gi tho yigp by the famous A khu Shes rab rgya mtsho, we find only one entry,
!J1'kely in the section 'Histories (chos-/;1bymi), biographies (roam-thar},jiitakas, etc.:' "10957
:.>'"
tIRed mda' pa 'i roam thar mnga ' ris pa bsod nams rtse mos mdzad pa." Just as his contemporary
mchog bstan pa rab rgyas, so too A khu Rin po che wrongly names mNga' ris pa bSod
rtse mo as the author. The three biographies of Red mda' ba known to us, are as follows:

,8,angs rgyas rtse mo
,
mNga' ris pa(b. 14thcent.). dPaiidanredmda' ba chenpo'iroam tharngo
rmtshar lII1ad byung. There are two manuscripts (A and B), of which TBRC holds digitally
microfilm images, tiffs and pdf files, and a computer-input offset print of manuscript A.
Manuscript [A], 39 fols., TBRC code W1CZ1885, discovered in Beijing: Nationalities Library
Cultural Palace of Nationalities.
[B], 43 fols., TBRC code W18649.
';2003. Sa skya rgyal yongs gsung rab slob gnyer khang (IBA), ed. Sa skya pa 'i bia ma kha shas
'kyi roam thar (Biographies of Some Sa-skya-pa Masters), pp. 265-352. Part of a collection of
38
Chapter 3
ten biographies. A copy of the template used for printing has been received from IBA. !tis just
another negative microfilm copy of manuscript A, and thus not really significant as a "textual
witness." In the text edition I will only occasionally refer to it in the critical apparatus.
78

This main source for the present study, of which we have two manuscripts, will be discussed
in detail in the next chapter. The work was created by an authoritative source with a good
knowledge of the events being described, even being an eyewitness to some of them. The source
is therefore close to the origin of the information under study, and can thus provide us with
valuable information about Red mda' ba. The work seems to have been written or collected soon
after his death. It contains original research andhad been forgotten or lost for a long time. Thus
this work is the oldest extant source of information on the life ofRedmda' ba to which we now
have access. It may therefore allow us to draw new historical conclusions to outstanding
questions surrounding the development of Tibetan Buddhism in the time period in question. It
speaks for itself in ways that cannot be captured through the filter oflater Tibetan histories and
deserves our full attention.
The source is a hagiography, a geme which has also come to be referred to pejoratively by
critics, who hold them to be uncritical and devotional in style and content. But as we shall see,
this present source contains not only traditional hagiographical elements, but also purely bio-
graphical information, whose historical value is enhanced by the fact that it covers an entire life-
time. This can be clarified by consulting other contemporaneous historical documents that also
refer to the events described in the biography, such as letters, other writings, and their colo-
phons, and parallel sources such as biographies of the main figures' contemporaries. Because
this present work does not belong entirely either to the category of fiction or to that of straight
history, it can be used selectively for the purposes of both, religious and historical inquiry.
'Dul ' dzin Grags pa rgyal mtshan
The biography mentioned in the mDo smad Chos 'byunglist, composed by 'Dul ' dzin Grags pa
rgyal mtshan (l374-1434?9, the direct disciple of Tsong kha pa, would b ~ indeed of great
interest too, but unfortunately it is still lost. Despite all efforts it could not be located thus far,
neither in international manuscript catalogs nor in the main libraries of Tibetans in exile nor in
Tibet itself. In Tibet searches have been undertaken in Derge as well as in several other places
which for understandable reasons will not be mentioned here. In Indian exile an inquiry to the
Office of H.H. the Dalai Lama was met with the response that it is neither in His Holiness'
private library nor in the Library of Tibetan Work and Archives. Furthermore searches have
been made in the Tibet House New Delhi, in the libraries of Sera, Drepung and Ganden, in Sa
skya monastery CBylakuppe, South India), in H.B. Sakya Trizin's private library in Dehradun
and in the Shantarakshita Library ofthe Central Institute of Higher Tibetan Studies in Samath-
Varanasi. Further searches in the private libraries of high-ranking dGe lugs pa lamas may lead
to success.
Historical Sources on Red mda' ba's Life
39
RatnasaI11bhava
FromKhenpo Gyats0
80
the information was received that several other biographies on Red mda'
ba are available such as the one by RatnasaI11bhava, of which I later also obtained a blockprint
and an dbu medmanuscript. It was published as a clearly legible computer-input offset print,
together with the biography composed by mNga' ris pa Sangs rgyas rtse mo.
RatnasaI11bhava. Red mda' ba gzhon nu blo gros kyi mam thar, dBu med manuscript, 17
fols., dbu can version published in: Sa skya pa 'i bla ma kha shas kyi mam thar, Tibetan-style
book (dpe cha), 1 vol., published in Kathmandu 2003 by Sakya International Buddhist Academy
(Sa skyargyal yongs gsung rab slob gnyerkhang), pp. 241-64. Place ofwriting:dPe dmar, the
. main seat (gdan sa) of sTag 10 [tsa ba]81.
RatnasaI11bhava is probably the Sanskritized form of Tibetan Rin chen 'byung ldan or Rin
chen 'byung gnas. According to the colophon, p. l7b3-5 it has been composed by "Ratna-
saI11bhava, 'who has attained little faith,82 in the Lama [Red mda' ba gZhon nu blo gros]." The
author carefully studied Red mda' ba's Minor Works-and then developed the wish to compose
this biography. The text does not contain many biographical datas, but concentrates more on
Buddhist practice and view. It has sixteen sections, and mainly follows the order of Sangs rgyas
rtse mo. Sometimes the author refers to different parts of Red mda' ba's writings than Sangs
rgyas rtse mo.
Despite many efforts, it has not yet been possible to determine the identity of the author.
83
l'his biography is not mentioned in the lists of rare books. A preliminary perusal of this work
points at a later date of composition and does not significantly add to our understanding of this
. important figure.
Secondary Sources
There are a number of other biographies of Red mda' ba, not the least of which are contempo-
rary short biographies, which are worthwhile to be mentioned, although they have not been fully
considered when making the critical edition ofSangs rgyas rtse mo. Occasionally they served as
source of additional information for the present work. Surely many other biographies could be
added:
Las chen
Bla ma rje btsun red mda' ba zhes snyan par grags de ni, in Las chen Kun dga' rgyal mtshan
(1432-1506), bKa' gdams kyi mam par thar pa bka' gdams chos 'byung gsaJ ba 'i sgron me zhes
bya ba (Biographies of the bKa' gdams pa [Masters). 'The Clear L i g h t ~ A History of the bKa'
gdams [School). A Detailed Account of the Spread of the bKa' gdarns school in Tibet and a
collection of more than 200 biographies ofbKa' gdams pa masters, given in the chapters 4-10.
At present we have access to three different editions of this work:
1) 1972.2 vols. New Delhi: B. Jamyang Norbu vol. 2., 630 ff.
2) 19- . Blockprint, no place, no publisher, scarmed by Tibetan Buddhist Resource Center, vol.
no. 2593, work number (W) 23748, 832 pp., 417 fols. Kaschewsky (1982: 22 no. 2) notes that
40 Chapter 3
a xerox copy is with the library of the Indo10gisches Seminar at Bonn university (formerly
Zentralasiatisches Seminar, now Abteilung Zentra1asienkunde), and the original with L.S.
Dagyab, Bonn.
3) 2003. Modem offset book print, Lhasa, Bod 1jongs mi dmangs dpe slcrun khang, 830 p., 7-
223-01568-3.
Other mentions of Las chen occur in:
Vostrikov (1970: 172-73) mentions according to edition no. 2) that the text was written in 1494 .
. Same in Martin (1997: 81, no. 148).
However in the colophon of Las chen (19-: 417a) it is said that the work was compiled 3631
years after the teaching or rather after the Nirvfu;ta of the victorious Buddha, i.e., in 1498 (see
also 1972: vol. 2, 315a.4-6; 2003: 829.21-830.3).
Kaschewsky, R. (1969). "Bericht tiber eine literarische und buddho10gische Samme1arbeit in
Nepal 1968/69" Zentraiasiatische Studien3, pp. 289 ff. '
Precise reference to the section on the biography of Red mda' ba: Las chen, chap. 9: 1972: vol.
2, 155a.4-173a.2; 19-: 309a.2-320b.5; 2003: 611.19-634.20. Note that the summary of Sangs
rgyas rtse mo ends 2003: 617.5. In that part the author mainly su=arizes the sections 2.5, 2.7,
2.9,2.10,2.13,2.14,2.17, and 2.19 of Sangs rgyas rtse mo, followed by his conclusion as to
who Red mda' ba's chief disciples were, a detailed account on various transmissions of Mental
Purification (blo sbyong), and explanations on the deity of compassion (snying rje 'j lha), i.e.,
A valokiteSvara, as well as on the being that has gained highest siddhis, dGe slong ma dPal mo
and her main followers.
84
Whether there is a direct relationship between Red
mda' ba and the dPal mo tradition (dpal molugs)is not mentioned.
At the begiuning of Las chen's biography on Red mda' ba he agrees clearly with manuscript B,
but later also summarizes part 2.17, which is missing in manuscript B.
Mangthos
mNyam med red mda 'pa chen po 'j mam thar, in Mang thos KIu sgrub rgya mtsho (1523-1596).
1993. bsTan rtsis gsal ba'j nyin byed, tha snyad rig gnas Jnga 'j byung tshU] blo gsal mgrin
rgyan. Hsi Ning (Zi ling) (province Qinghai): Bod ljongs mi dmangs dpe skrun khang (people's
Publishing House of the ART), pp. 194.10-197.14.
Date of Writing: 1564-1566. Cf. Martin (1997: 94, no. 181): finally completed in 1587 only.
Mang thos klu sgrub rgya mtsho briefly su=arizes Sangs rgyas rtse mo in a paraphrasing style.
His reading could be decided to follow six times the reading of manuscript B, three times
manuscript A, and seven times neither of the two. Therefore this text can be neglected for
drawing up the critical edition.
Ngor Chos 'byung
mKhaspag.yag gzhongnyi}S kyi lorgyusni, inNgordKonmchog lhungrub (1497-1557): A
History of Buddhism being the text of Dam pa 'j chos kyi byung tshU] legs par bshad pa bstan pa
rgya mtshor 'jug pa''j gru chen zhes bya ba rtsom 'phro kha skong bcas. Short title: Ngor Chos
Historical Sources on Red mda' ba's Life
41
'byung. Begun by Ngor chen dKon mchog 1hun grub and completed [in 1692] by Ngor chen
Sangs rgyas phun tshogs (1649-1705). Reproduced from a rare xy10graphic print from the 1705
Sde-dge blocks from the library of Bunni ok Athing. New Delhi: Ngawang Topgay 1973, 345.6-
.' 347.2 (together with the biography of g.Yag phrug Sangs rgyas dpal); states like Sangs rgyas
!hse mo that Red mda' ba passed away at the age of65, that means in his 65th year oflife, on the
29th day of the 10th month in the year of the water-dragon [1412]). .
For more details on Ngor Chos 'byung see Martin (1997: 112) no. 233 .
. y ~ shes rgyal mtshan
-iJe btsun red mda' ba gzhon nu bio gras ni, in Ye shes rgyal mtshan, Tshe mchog gling Yongs
.,dzin (1713-1793). 1990. Byang chub lam gyi dmpa'i bia ma brgyudpa'iroampar thar pa
rgyaJ bstan mdzes pa 'i rgyan mchog phul byung nor bu 'i phreng ba, pp. 891.27-905.23. With a
"preface by Blo bzang Tshe ring. Hsi Ning (Zi ling), Province Qinghai: Bod ljongs rni dmangs
dpe skrun khang (People's Publishing House of the Tibet Autonomous Region). This text has
occasionally been used for editing the biography ofSangs rgyas rtse mo. It will be described in
-more detail in chapter 4.
"\
'Shes bya 'i gter mdzod
iJTsom pa po 'i 10 rgyus nyung bsdusin Shes bya 'i gter mdzod, Beijing 1997, vol. 3 (smad cha),
316-18. Contains also a short biography of Red mda' ba in Chinese (pp. 318-19) and an index
:.6fthe so-called Red mda ' ba gzhon nu bio gros kyi gsung 'bum (pp. 311-16) which is actually
. only an index of one volume of the gSung 'bum, the Minor Works'. Accordingly, at the end of
fue biography (p. 318.6), the editors say that they are holding the composition of Red mda' ba' s
Minor WorkS'which consists of one volume in the Nationalities Library (bka' rtsomyang nged
Tni rigs dpe mdzod khang du gsung thor bu pod gcig bzhugs yod). The biography is a summary
ofSangs rgyas rtse mo. It follows almost literally the reading of manuscript A, while alternately
~ o m e words are replaced by Modern Tibetan. Only in one place does this short biography dis-
agree with manuscript A: At the beginning it starts by dating the year of birth to 1349 and thus
matches Las chen and Ye shes rgyal mtshan. But with regard to the age at death "65 [in 1412]"
and the month of death "10th month" Shes bya'igtermdzodagrees with Sangs rgyas rtse mo,
.and disagrees with Las chen and Ye shes rgyal mtshan. Note that this text agrees almost word-
for-word with Red mda' ba gzhon nu bio gros kyi roam thar mdor bsdus, in Mi nyag mGon po.
J,996. Gangs can mkhas dbang rim byon gyi roam thar mdor bsdus, bdud rtsi'i thigs phreng,
106-14.
42
Chapter 3
Modem Tibetan Secondary Literature
Biographies based on Ye shes rgyal mtshan
Red mda' ba gzhon nu blo gros ni, in T. G. Dhongthog Rinpoche: Byang phyogs thub pa 'irgyal
tshab dpalldan sa skya pa 'i bstan pa lin po che ji ltar byung ba 'i 10 rgyus rab 'byams zhing du
snyanpa'i sgra dbyangs. New Delhi: T. G. Dhongthog Rinpoche 1977: 112b3-113b5 (follows
literally Ngor Chos 'byung, but states at the end, similarly to Ye shes rgya1 mtshan and Las
chen, that Red mda' ba passed away at the age of 64 on the 29th day of the 12th month in the
water-dragon-year [1412] of the 7th 60-year-cycle. In the beginning the text agrees almost
literally with Ye shes rgyal mtshan and gives similarly the earth-ox-year [1349] as his year of
birth.
rJe btsun red mda' ba gzhon nu bio gros m; in Khetsun Sangpo, The Biographical Dictionmy of
Tibet and TIbetan Buddhism. Dharamsala: Library of Tibetan Works & Archives (1979: vol. XI,
351-67). This biography is based on Ye shes rgyal mtshan (see foreword to Khetsun Sangpo
1979: vol. XI).
Red mda' ba gzhon nu blo groB, in Ko zhul Grags pa 'byung gnas, and rGyal ba Blo bzang
mkhas grub: Gangs can mkhas grub rim byon ming mdzod Lan Chou: Kan su'u mi rigs dpe
skrun khang (Nationalities Publishing House Province Gansu) 1992, 1619.6-1620.19. States the
dates of birth and death of Red mda' ba 1349-1412 and the name of his mother dBang phyug
skyid. Thus the text agrees with Ye shes rgyal mtshan. The authors add rab byung bdun pato the
year of birth and death.
Biography based on Mang thos and Ye shes rgyal mtshan
rJe btsun Red mda' ba gzhon nu blo groB, in Don rdor, and bsTan 'dzin chos grags, ed., Gangs
ljongs 10 rgyus thog gi grags can mi sna. Hsi Ning (Zi ling) Province Qinghai: Bod Ijongs mi
dmangs dpe skrun khang (People's Publishing House of the ART) 1993: 420-2-422.12. The
author follows clearly Mang thos Klu sgrub. Only with regard to the year of birth and the age at
death does the text match Las chen or rather Ye shes rgyal mtshan.
Biography based on Khetsun Sangpo
rJe btsun red mda' pa gzllOn nu blo gros ni, in Red mda' ba gzhon nu blo gros. 1995. dBu ma la
j'ug pa 'i mam bshad de kho na nyid gsal ba 'i sgron me. Samath, Varanasi: dPal sa skya'i slob
gnyer Ihan tshogs. Sakyapa's Students' Union, Central Institute of Higher Tibetan Studies. Post
Graduate Teaching and Research. ka-tsa, pp. 15-31. According to Dr. Tashi Tsering, CIHTS,
who was responsible for this publication, the introductory biography on Red mda' ba is a sum-
mary of that by Khetsun Sangpo (see above). English translation in: Stiiter -Tillmann, Jiirgen and
Tsering, Tashi (1997: ix-xviii).
Introduction to the Text Edition of the Biography by Sangs rgyas
rtse mo
The Two Primary Textual Witnesses
The edited text presented here is mainly drawn from two sources (manuscripts A and B), and for
a few passages from a third related but different source, Red mda'ba' s Minor Works (M). Rea-
dings from two and in some cases from three sources are combined in a single edition. The
underlying original text is the Large Biography (rNarn thar chen rna) of Red mda' ba gZhon nu
blo gros (1348-1412) composed by mNga' ris pa Sangs rgyas rtse mo (b. 14th cent.), a disciple
of Red mda' ba gZhon nu blo gros. Little else is known about this author. Whatever we know
about him so far comes from this biography that he composed. At present we have access to only
two witnesses, here called manuscripts A and B, which will be described in detail below. One
manuscript is or was in the possession of the Library of the CPN in Beijing, and a copy of the
other manuscript was made available from the Tibetan Buddhist Resource Center, New York.
Now copies of both manuscripts are held by TBRC. However, it deserves mention that David
Jackson was so kind as to entrust me with a copy of manuscript A, which he himself had re-
ceived from Leonard van der Kuijp. Later, I kindly received a copy of the manuscript B and a
rare manuscript copy of Red mda' ba's Minor Works from Gene Smith.
The dates as well as the biographical details of the author are unknown. We can only say that
most likely the biography was composed shortly after the death of Red mda' ba, which took
place in 1412. Both from the fact that his passing away is described in great detail at the end of
the biography and from the way in which the verses oflamentation testify to the grief that Sangs
rgyas rtse mo felt, we can speculate that it may have been composed in 1412/13. As we can see
from the biography and the colophon, Sangs rgyas rtse mo not only met Red mda' ba, but fre-
quently mentions having been an eyewitness to certain events, at least from ca. 1401 onwards.
On ten separate occasions, he writes: "I heard," "I requested," "I went to Drung pa and asked
him," "When I told him," and soon. In the colophon he says that although what he reports
comes directly from his teacher, Red mda' ba did not intentionally tell it to him as his biogra-
pher, and that furthermore he could not check details later with anyone who was familiar with
Red mda' ba's life based on having attended him regularly as a personal servant. Sangs rgyas
rtse mo does not specify why he was unable to ask anybody, although we may assume that it was
because he wrote the biography in a hermitage in the mountainous region ofMang yul Gung
thang in mNga' ris smad. The author was clearly a direct disciple of Red mda' ba, and most
probably one of his senior disciples. Therefore the biography must have been composed within
his life span and thus not later than 1450. In any case, we can say with certainty that the text was
known at the end of the 15th century, because Las chen Kun dga' rgyal mtshan (1432-1506)86
44 Chapter 4
summarizes mNga' ris pa sangs rgyas rtse mos mdzad pa 'i red mda' ba gzhon nu blo gros kyi
rnam thaI' ngo mtshar rmad byung (Sangs rgyas rtse mo) in his bKa' gdams chos 'byung gsal
ba 'i sgron me, which he fmished writing in the year 1498. This is the earliest text we have so far
that refers to Sangs rgyas rtse mo. Also Mang thos Klu sgrub rgya mtsho (1523-1596)87
summarizes it
88
in his bsTan rtsis gsal ba'i nyin byed (1993: 194.10-197.14)89, completed in
1587. Furthermore it is also summarized in the Ngor Chos 'byung, begun by Ngor dKon mchog
lhun grub (1497-1557) and completed in 1692 by Ngor chen Sangs rgyas phun tshogs (1649-
1705).
About the history of the text we know no more than stated here. Sangs rgyas rtse mo drew not
only on information he had observed directly as an eyewitness, but he also gathered further
details from interviews with others or learnt from Red mda' ba's writings, not least of all Red
mda' ba's short autobiography which is to be found in his Minor Works (M).
According to Ven. Lobsang Dorjee, CmTS (Sarnath), wordings such as Ye shes rgyal mtshan
894.7 "nyid kyi zhal nas" imply that the author of the biography is quoting from Red mda' ba's
rang rnam (autobiography). But in Ku se A pad, et. al. 1987. Sa skya pa 'i dkar chag, no. 13, p.
41, red' da' ba rang gis rnam thar zhal gsungs las, followed by the famous verse in which Red
mda' ba's main writings are summarized, "rang gis rnam thar" refers not to Red mda' ba's
autobiography but to Sangs rgyas rtse mo. Thus further analysis shows that rang rnam can also
just mean "his own biography." Also in Ye shes rgyal mtshan the quotes refer to the biography
of Red mda' ba composed bySangs rgyas rtse mo, and not to Red mda' ba's autobiography
itself, which is to be found in his Minor Works (see p. 46, and Appendix A, p. 303).
The two manuscripts the critical edition is drawn from are as follows:
Manuscript A
A: dbu med manuscript
90
in cursive script ('khyug bris or 'khyug yig!91. Original filmed by
Leonard van der Kuijp in 1993 in Beijing (VR China), see van der Kuijp (1994: 30):
fols. 44-82, CPN [Minzu wenhua gong Zhongguo minzu tushuguan = China Nationalities
Library of the Cultural Palace of Nationalities (also known as: China Minorities or Ethnic
Library)]92 no. 002802(5); indigenous catalogue no. of the monastic library which had
originally housed this manuscript above the title of the title page as
phyi
ra
85
93
This text no. 85 is missing in the Drepung Catalog.
Van der Kuijp (1994: 2) explains the meaning ofphyi as follows:
The phyi, "external," implies that it was "in circulation;" other manuscripts of the CPN col1ec-
tion sometimes have nang, "internal," as part of their catalogue number, which would indicate
that these were not for the consumption of the respective monastic community at large.
As we know now from the introduction to the Catalog of the Drepung Library (Beijing 2004),
vol. T, pp. 7-16, phyi ra 85 is the shelf mark of a book that belongs to the Drepung Library. The
Introduction to the Text Edition
45
letter ra refers to the genre chos 'byung 10 rgyus. With regard to phyi and nang Gene Smith
gives the following c1arification:
94
The Drepung Library shelflist n ~ longer survives, but the structure is clear. Phyi seems to refer
to the fact that the books bearing this letter were brought from outside. Most of these were
confiscated fi'om the Depa Tsangpa library or from some other collection. They were moved
to Drepung and became the library of the dGa' ldan Pho brang. The ones that have nang seem
to have been the original library collection ofDrepung.
TBRC code: WI CZ1885. Other mentions ofSangs rgyasrtse mo occur in: SeyfortRuegg (2000:
61n131) and Steams (1999: 292).
Unlike manuscript B: no extra top page with CPN no. is included, and the numbering does not
start with page 1, so it must be a part of a larger work. The left margin gives the vol. no. nga.
Title: dPalldan red mda ' ba chen po 'i mamthar ngo mtshar nnad byung zhes bya ba bzhugs
pa 'i dbu lags so (The Amazingly Marvelous Biography of the Great Glorious Red mda' ba).
On p. 82a, this work is said to be 'a summary of Red mda' ba's writings and statements' (red
mda' pa 'i gsung sgros
5
mdor bsdus pa).
Size: 77 pages (39 folia:;); 37 x 5,7 cm; folio 44b-8 lb: 7 lines; folio 82a: 3 lines.
Manuscript B
B: dbu medmanuscript ('jib, also: jib or dpe tshugSJ6 received from Gene Smith, TBRC code
W18649 (4142),1 vol. (scan of photocopies).
Top page: CPN no. 002781 (6f7, short title in dbu can: Red mda' ba 'i mam thar, in Chinese:
Ren da wazhuan, i.e. BiographyofRendawa.
First page: stamp on the right side not legible; indigenous catalog no. of the monastic library
which had originally housed this manuscript above the title of the title page as
phyi
ra
10
This text no. lOis also from the Drepung Library, but missing in the Drepung Catalog.
Title in dbu med' de btsun thams cad mkhyen pa ku mii ra ma ti 'i mam thar ngo mtshar nnad
byung zhes bya ba bzhugs so (The Amazingly Marvelous Biography of the Omniscient Kumiira-
mati de btsun Red mda' ba).
Size: 85 pages (43 folios) top page not included; folio 1 b: 4 lines; folio 2a: 5 lines; folio 2b-42b:
6 lines; folio 43a: 4 lines. This text is about 20-25% shorter than manuscript A. Although it has
more pages, the lines per page are fewer and the length of each line is shorter. Note that this
manuscript includes parts that are missing from manuscript A, but also omits parts that are
included in manuscript A. On p. 40b2 the scribe of manuscript B states that the template he is
working from omits here two sheets (folios): bar'dir dpe cha 'i shog bu gnyis ma [shang. This
part is preserved. in manuscript A, pp. 77b3-80a2.
46 Chapter 4
Secondary Textual Witnesses
In summary the edited text presented here draws mainly from two sources (mss. A and B), 'and
for a few passages from a third related, but separate source, Red mda' ba's Minor Works (M).
Only in a few places have variants from two further secondary textual witnesses been used, Ye
shes rgyal mtshan (Y) and Zhal gdams (R), namely to wit
- a variant being favored,
- as proof for emendation,
to demonstrate that manuscripts A and B sometimes differ commonly from Zhal gdams
and sometimes also from Zhal gdams and Ye shes rgyal mtshan
- to show that Ye shes rgyal mtshan and Zhal gdams sometimes differ from each other,
- to "have another source to collate with, in case text passages were only attested by one
witness (manuscript A or B).
These three witnesses proved to be very helpful, and will be described in the following:
The Minor Works of Red mda ' ba
This text or a copy of it turned out to have been one of the main sources for the author.
M: dbu med manuscript (khams yig) received from Gene Smith, TBRC code W1CZ1871 1 vol.
(scanned from original microfilm copy). Cf. van der Kuijp (1994a: 15-16).98
Top page: CPN no. 004546, short title in dbu can: Red mda' ba 'i gsung (Red mda' ba 's Wri-
tings).
First page: 1a title page (with Chinese stamp) not legible, except an arabic number 1, and next
to it: (7).
Size: 670 pages (335 folios; incomplete from 33 5b onwards) top page not inc1uded;folios 1 b-7a:
dKar chag;folio 1 b: 7 lines, 2 illustrations: left side: Ma ti P ~ chen la na mo, right side: Lo tsii.
ba Byang chub rtse mo Ia na mo;folios 2a-6b: 7 lines each;folio 7a: 5 lines, two illustrations:
left side: Chos Jje dByig pa Ia na mo, right side: Chos rje gZhon b10 pa Ia na mo, last word on
p. 7a: subham; fresh start of pagination: 1a-2b missing;folio 3a: 7 lines, left side: arabic number
2 (277), right side stamp: Min zu wen hua gong tu shu guan cang (Held by the Library of the
Palace of National Minorities), the front half of the first three lines are not legible, because they
have been pasted over with a piece of paper on which it says in cursive script ('khyug yig): r Je
btsun red mda' pa gzhon nu blo gros kyi gsung thor bu ba. Altogether about 102 texts. For
detailed dKar chag of the whole Minor Works see Shes bya'i gter mdzod, vol. 3, no. 006117
(note that the manuscript M available to us does not match the dKar chag given in the Shes bya'i
gter mdzod in all places) and chapter 7.
Among other important writings Red mda' ba's Minor Works contain also the autobiography of
Redmda' ba:
Minor Works, manuscript M, 006
99
: p. 2b5-2b7:
dKar chag of the autobiography (rang rnam) which follows in detail below as texts no. 8,9 and
10 (six lines, nine syllables each):
rang nyid dam pa'i tshul dang mthun byas nasI
Introduction to the Text Edition
skalldan gzhan la' ang , di bzhin ' doms so zhesl
roam thar mdo tsam ston byed ' di dag gol I
. dge sbyong tshulla gdams pa'i t s ~ i g s bcad dangl
. rang nyid ' gyod med gdeng Idan ' gyur rna dangl
rten 'breI de kho na nyid rab byed doll
47
Minor Works, manuscript M, 031, p. 10a6-7 clearly states at the end of these three texts that they
make up his brief (auto )biography:
rje btS1ID dam pa red mda' pa'i gsung 'bum thor bu ba las rang nyid dam pa'i tshul dang mthun
par byas nas gzhan la' ang , di bzhin ' dams soIl zhes mam thar mdo tsam ston pa'i skor gnyis
pa'oll
Minor Works, manuscript M, 029-030, p. 9a4-9b6, CPN, no. 006117 (13? pp. 6):
(8) dge sbyong gi tshulla gdams pa
mdzad pa po Siikya'i dge slong gZhonnu blo gros
Minor Works, manuscript M, 0030-0031: pp. 9b6-10a6, CPN, no. 006117 refers at the end to
004546 (7 pp. 1):
(9) 'gyod med gdeng brod kyi 'gyur rna
(10) rten 'brei gyi de kho na nyid bsdus pa'i rab tu byed pa
mdzad pa po Siikya'i dge slong gZhon nu blo gros
For a detailed catalog of the Minor Works see chapter 7.
Ye shes rgyal mtshan
rJe btsun red mda' ba gzhon nu blo gros ni in Ye shes rgyal mtshan, Tshe mchog gling Yongs
'dzin (1713-1793): Byang chub lam gyi rim pa 'i bla ma brgyud pa'i mam par thar pa rgyal
bstan mdzes pa 'i rgyan mchog phul byung nor bu 'i phreng ba (Short title: Lam rim bla ma
brgyud pa 'i mam thar). With a foreword by Blo bzang Tshe ring. Hsi Ning (Zi ling) (province
Qinghai): Bod Ijongs mi dmangs dpe skrun khang (people's Publishing House of the ART)
1990: 891.27-905.23.
For more details on this work see also Martin (1997: 141, no. 325).
Particularly in the beginning, this text specially reports a large part of Las chen almost verbatim.
In-between it summarizes and adds further passages from Sangs rgyas rtse mo. Quotations are
not marked as such, except verses. While Ye she rgyal mtshan agrees mainly with manuscript
B, it contains also parts that are missing in manuscript B such as chapter 5, section 2.17.1.
Sometimes Ye shes rgyal mtshan agrees with manuscript A or both manuscripts, but it mainly
agrees with the reading of manuscript B. For example, Ye shes rgyal mtshan gives the name of
Red mda' ba's mother dBang phyug skyid, which we only find in manuscript B, or reads sangs
rgyas kyi bstan pa nyin mo ltar, while A reads: bstan pa nyi mo ltar. B reads lung rigs smra ba
seng ge mkhan chen sangs rgyas 'phel, or dkon mchog la gsol ba btab, while A reads: lung rigs
smra ba dbang po mkhan chen sangs rgyas 'phel, and dkon mchog gsum la gsol ba btab.
48 Chapter 4
Towards the end of the biography, while A reads abbr. dge 'dun brgya phrag 1, and B abbr.
brgyaphragphyed 2, Ye shes rgyal mtshanreads similar to B: dge 'dun brgya dang lnga beu.
Further, as in manuscript B, Ye shes rgyal mtshan quotes four of Red mda' ba's Verses on'the
Disadvantages of Desire (see chapter 5, section 2.10.1), which are not contained in A. In many
places Ye shesrgyal mtshan skips verses quoted in Sangs rgyas rtse mo and concentrates on the
descriptions in prose, while in other places Ye shes rgya1 mtshan must have identified the
sources as Red mda' ba's or Tsong kha pa's writings and completes those quotations. Ye shes
rgyal mtshan carries a series of verses, i.e., Red mda' ba's Joyful Songof Assurance of No Re-
gret (chapter 5, section 2.17.1) which is only contained in manuscript A (part of the text where
manuscript B is missing some folios). Ye shes rgyal mtshan gives all the eight verses that stem
from Red mda' ba's Minor Works, while A omits two of them. Thus it is likely that Ye shes
rgyal mtshan had not only access to Red mda' ba's Minor Works and to Las chen, but also to
manuscripts A and B or a third manuscript of Sangs rgyas rtse mo. Ye shes rgyal mtshan also
agrees very often with Zhal gdams. It is noteworthy, if not surprising that neither Sangs rgyas
rtse mo nor Las chen include the very interesting part on hermitages in Mang yul Gung thang
quoted and translated by Ehrhard (2004: 405n168), also contained in my unpublishedMA thesis
(2003: 171, 190), see Ye shes rgyal mtshan 1990: 897.14-898.2. The source has not been
identified yet. However, the parts of Sangs rgyas rtse mo summarized in Ye shes rgyal mtshan
are not sufficient to consider Ye shes rgyal mtshan throughout the critical edition of Sangs rgyas
rtse mo, but it is occasionally referred to.
Zhalgdams
Red mda' ba'i gsung thor bu las zhal gdams 'ga' zhig zur du bkol ba, in sDe gzhung sprul sku
rin po ehe 'jam dbyangs kun dga' bstan pa'i rgyal mtshan la sags pa 'i zhal gdams khag,
Kathmandu: IBA 2003, pp. 53-59. The small brochure has no preface and gives no source. Jre-
ceived it from David Jackson together with the print of Sangs rgyas rtse mo (IBA 2003). All
texts given here - as far as identified - agree with Red mda' ba's Minor Works (manuscript).
One series of nine verses has not been identified in the Minor Works yet (see Zhal gdams 54.13-
55.15). It is contained in manuscripts A and B (see section 2.9.2.1 of the text edition ofSangs
rgyas rtse mo). Zhal gdams has been fully considered in drawing up the critical edition.
Aim of Editing
The aim of the present work is the production of a critical edition by collating two manuscripts
(A and B) and to present the text as a standardized edition. One goal of philology is to identify
and correct mistakes in the received textual tradition. Due to the lac:k of further primary textual
witnesses rather than reconstruct to what was the original text of the author, I have chosen to
correct misspellings according to standards of orthography as represented by dictionaries such
as the Mahavyutpatti Index (1926), Jiischke' s Tibetan-English Dictionary (1881), Sarat Chandra
Das (1902), the Tshig mdzod ehen mo (1984), Goldstein 2001, and in certain cases Illuminator
(2006Yoo. In the event that there was evidence of a rare, archaic reading marked by the indication
Introduction to the Text Edition
49
that it is rnying such readings are favored. In two cases I refer to Dan Martin's Tibetan Vo"
cabulary (2007).101 At times I also refer to the Nitartha Tibetan-English Electronic Dictionary
(1998).102 In the critical edition the reader will find a blending of the two available manuscripts.
In the case of differences, mainly deviations of spelling or grammar, I chose that reading which
follows what is generally accepted as standard Tibetan. For details of editing see below. The
translation is based on this critical edition and the reading chosen.
Methodology of Editing
There does not appear to have emerged a decisive standard for the preparation of critical editions
within the field of Tibetology as yet. As such it may be useful to layout clearly the principles
that this present work follows.
As required the edition is accompanied by a critical apparatus that presents the evidence
considered here, an analysis of that evidence, and a record of rejected variants. The number of
primary textual witnesses transmitted from which the best variants could have been selected was
only two. When I started at the time of my masters' thesis in 2002 with what later turned out to
be one of the basic preparations for the present work, there was only the negative microfilm
copy of one dbu med manuscript (manuscript A) available, which I had transcribed by hand into
dbu can by a group of monks from Sera The monastery (Bylakuppe) under the guidance of the
present Sera The abbot Geshe Lobsang Palden.
After having received the handwritten dbu can rendition drawn up by eleven monks, each of
whom had transcribed about ten pages (5 folios), I started entering that text into the computer.
Initially I was comparing it word by word to the dbu med manuscript, but then discovered soon
that this was much too extensive an undertaking to be handled properly in the frame of my
masters' thesis. Since that project was limited in time and scope, at the time I was unable to
consult it as much as I would have liked, especially because the text contains many abbrevia-
tions, i.e. shorthands for monosyllables (mgyogs bris), abbreviations of c.ompound words and
phrases or contractions (bsdus yig), and elided spelling (skung yig). For lists of abbreviations,
see below (p. 57). Furthermore the Sera transcript contained several copyists mistakes from
manuscript A, and thus a thorough revision was required. Through personal conversation with
the respective monks in Sera, I learnt that they had also faced many difficulties in deciphering
the text. Sometimes they approached monks from a nearby small Sa skya monastery hoping to
get help from them with regard to some perhaps Sa skya specific terms. As a result,. the word-by-
word comparison to the dbu med manuscript in its whole had to be postponed. Instead, at that
time I simply entered the Sera dbu can transcript as it was and then compared only those parts
to the dbu med manuscript that were to be quoted in my masters' thesis.
Later the next year, in 2003, after having finished my masters' thesis and the entering of the
dbu can letter transcript, my supervisor Davidlackson brought a Tibetan-style book (dpe cha)
from Kathmandu containing a collection of biographies that rnA Kathmandu had just published
in a limited edition and that to my surprise, among others contained 'my' text. In 2004 through
extensive personal communication I fmally got hold of a copy of the manuscript they had used
as template for producing a computer-input offset print. It turned out to be a copy of exactly the
50
Chapter 4
same manuscript A.
ID3
Therefore in the text edition and in the rest of the present work the print
is referred to as A' (eliminatio codicum), or Sangs rgyas rtse mo (IBA 2003).
In 2004, I started entering the cursive manuscript A in the computer checking against the 'text
already entered, comparing it carefully, word by word, to manuscript A. Since from the philolo-
gical point of view Sangs rgyas rtse mo (IBA 2003) did not need to be considered, I only
consulted it when there seemed to be a deviation between the Sera transcript (already entered in
the computer) and my own reading of manuscript A. Whenever! had doubts whether manuscript
A had been correctly transcribed by the Sera monks, I checked with the IBA print. Thus it
became evident that in most of the cases the print carried the same wrong reading as the Sera
rendition. They seemed to have largely accepted the Sera transcript and only corrected it in a few
places. To See, whether my suspicions were correct, in April 2008 I checked it with Sera The
Khen Rinpoche Geshe Lobsang Palden. He confinned that he had given a copy of their transcript
to the Sa skya monastery in Bylakuppe. Most likely it had been forwarded to IBA then. Alt-
hough the print was thus not of great benefit for drawing up the critical edition, it was extremely
helpful when consulting Tibetan scholars to discuss certain questions with .them.
In January 2005 thanks to Gene Smith a second edition of the same work unexpectedly came
into my hands, this one an dbu med manuscript (B). Checking five pages as samples from the
beginning and end of manuscript B, especially the colophon, it became clear that it is without a
doubt the same text, but with variant readings, a different title, different number of pages and
different type of dbu med script, and most important, with a remark by the scribe on p. 40b that
in his pattern two folios were missing. Thus manuscript A is the only complete manuscript we
have. According to TBRC's website they had been holding these digitally scanned microfilm
images, tiffs and pdf files only for a short time then.
This second manuscript was of great value, but at the same time at this stage of the project its
discovery led to a lot of additional work and fmally made the prolongation of this project
necessary. Supposing that only one witness (codex unicus) existed, I had already started drawing
up a 'diplomatic edition', dissolving abbreviations and correcting misspellings. The goal was to
show every orthographic feature of the text. But now, being confronted with another edition of
the same text, with its orthographical or grammatical variants and sometimes also variants in
terms of content required me to go for a further time through the whole text and to draw up a
critical edition.
Relationship Between the Two Surviving Primary Witnesses
Right from the outset of studying these manuscripts, the question arose as to what the relation-
ship is between the two surviving witnesses. Which is closer to the archetype? Orcould one
even be the original, the autograph? From the viewpoint of preservation it would be a possibility,
since the earliest Tibetan manuscripts are dated pre-millennial, and the climatical conditions in
Tibet are very conducive to conservation. However our witnesses do not belong to the corpus of
"Old Tibetan Manuscripts."ID4
The process of cO.Q.structing the stemma was started by analyzing the two manuscripts A and
B accordingly, following the principle that "community of error implies community of origin."
Introduction to the Text Edition
51
That is, -if two witnesses have a number of errors in common, it may be presumed that they were
derived from a common source (archetype) or a common intermediate source (hyparchetype). In
the process of collation - as the critical apparatus will show - the two witnesses show several
errors in common (Leitfehler or Bindefehler), which indicate that they have a common source.
But they have also several disconnecting errors (Trennfehler), that is, the two witnesses have
deviations that make it likely that they developed separately and are not directly related. But as
we will see below in the section on peculiarities in the manuscripts A and B (see p. 55), in
manuscript A on several occasions ligatures are marked with dots on top, that means that they
are to be deleted. It is noticeable that letters or words marked in manuscript A are omitted in
manuscript B. At the same time contamination could be assumed for manuscript B, since it
contains parts that are not included in manuscript A. But these other source( s) could also be Red
mda' ba's or Tsong kha pa' s Minor Works and not a second predecessor. Whether contamjnation
of the core text has taken place can neither be proven nor excluded due to the lack of further
independent primary textual witnesses.
It is also possible that errors or alternations were made by scribes, who copied the manu-
scripts by hand. When comparing the two documents or witnesses of this single text, it is not
apparent which variants might better represent the author's original work and which entered the
text secondarily, as accidental or intentional changes introduced by persons other than the
author, as could easily have happened during the work's transmission. Furthermore two man-
uscripts are not nearly sufficient to reconstruct the text of the archetypus. According to Paul
Maas (1957: 6) for its reconstruction the main splitting needs to be at least triple. Ideally, one
would consider a far greater number of texts before making such assertions. Such work may be
possible at a later point of time. Recently nine further folios of the texts were listed in the
Catalog oJOld Books in Drepung Monastery.IOS All attempts to get a copy failed.
However, when comparing manuscripts A and B, it is evident that many of the emendations
that I had made in the beginning when working with manuscript A alone, were attested by the
variant presented in manuscript B. This means that the orthography of manuscript B is more
standardized and has fewer grammatical errors. According to standard orthography in more than
twice as many cases as in manuscript A, manuscript B is correct. Furthermore it is conspicuous
that manuscript B, unlike manuscript A, contains hardly any text that was crossed out by the
scribe to make corrections or deletions, nor does it have many visible insertions. As such, it
looks more tidy. Many of the passages and terms that are visible corrections and insertions to be
found in manuscript A appear as the final reading presented in manuscript B. In other places, the
reading of manuscript A is more correct according to standard orthography, specially when it
comes to rarer terms. At times manuscript B offers more precise statements. When for example
A reads go rims, while B reads go rim, I follow the standard orthography go rim as mentioned
above. Even, ifboth manuscripts read nyams thag pa (cf. chapter 5, note 18), which according
to Goldstein 2001 is a non-standard spelling sm. to nyam thag (cf. Mvy, S.v. 7334 nyam thag pa
-artha, Jaschke 1881: nyam(s), nyams thagpa'i skad or sgra), I have emended to the standard
spelling nyam thag pa, since I could not fmd any evidence that nyams thag pa is an old spelling.
Rather several Tibetan dictionaries explicitly consider nyam thag pa the "correct spelling" (cf.
bSam gtan, et a1. bDag yig gsar bsgrigs 1973; Brag g.yab Blo Idan shes rab, Bod brda'i tshig
52 Chapter 4
mdzod. 1989; Bod gzhung shes rig dpar khang, Dag yig rna nor lam bzang 1995; Negi, J. S.
1993-2005. Tibetan Sanskrit Dictionary. vol. 4). And even if both manuscripts and the Minor
Works read sdzogs instead of rdzogs as for example in bsnyen sdzogs, the critical edition'will
read bsnyen rdzogs, especially because this meets the standard already laid down early in the
Mvy, and there is no evidence for a later revision of this standard known to me. According to
Szerb (1990: XVIln47) "there is no rdz- in dbu med." I could not find this confirmed with
Tibetan language teachers at CIHTS. Some suppose that super-fixed ra (ra mgo) does exist and
that this super-fixed letter may just look like super-fixed sa (sa mgo) when in combination with
other basic letters (ming gzhi), while others suppose that ra mgo does exist and looks different,
but could not find any example in other dbu med scripts. However, the scholars had no doubt
that rdzogs is the correct standard spelling.
With regard to content, from a historical point of view, it is important to note that manuscript
B carries several passages that are not to be found in manuscript A. Sometimes only a few words
appear additionally, sometimes a few lines. These are - as far as possible - all kept and marked
in the main text or clearly marked in the text edition. For example, the name of the mother of
Red mda' ba is only given in manuscript B. Further, while in manuscript A a one-line praise by
Tsong kha pa is given, in manuscript B we frod a four-line praise instead of that line. In such
cases the respective passage appears in square brackets with the respective siglum, such as [B:
.,. 1 together with an explanatory footnote. But sometimes manuscript B is also missing parts to
be found in manuscript A. For example in manuscript A we frod four verses taken from Red
mda' ba's Letter to Tsong kha pa about the Decline of the Doctrine, which are to be found in
Red mda' ba's Minor Works. They are missing in manuscript B, against which elsewhere four
verses from Red mda' ba's Verses on Disadvantages of Desire, which are also from his Minor
Works, are only to be found in manuscript B, but not in manuscript A. Most important, as
mentioned above, is to note that on p. 40b2 the scribe of manuscript B states that the template he
is working from omits "here" two sheets (folios). This part is only preserved in manuscript A,
pp. 77b3-80a2. This needs to be considered a disconnecting error, that clearly shows that our
witnesses A and the template of manuscript B from a certain point onwards have developed
separately and were no longer directly related. On the other hand manuscript A is missing the
third line in the last verse, the "chos praise," at the end of chapter 5, section 2.5.10. This line is
preserved in manuscript B, p. 12a, line 2. This could be considered another disconnecting error,
but could be also an addition from an independent source or a scribal error.
Due to the paucity of primary textual witnesses, as mentioned above, it is not possible to
complete a stemma. Nor is it possible to take the next step of selection or selectio, wherein "the
text of the archetype is determined by examining variants from the closest hyparchetypes to the
archetype and selecting the best ones," due again to the shortage of suitable witnesses. When no
source preserves the correct standard reading and I have no evidence that at least one of two
alternative readings can be considered an old spelling, it has been emended as clearly documen-
ted in the critical apparatus.
Introduction to the Text Edition
53
Details of Editing
When starting with the present critical edition, models had been: Jackson (1987: vol. 1,229 ff.),
Szerb (1990: XI-XX), and Everding (2000: 18-39). Although dealing with canonical literature,
Iwas also inspired by the models of Zimmermann (2002) and Harrison (1992). With regard to
abbreviations I especially considered Bacot (1912), Eimer (1992: 54 ff.), and Szerb (L990: 123-
24). I also considered the works by Maas (1957) and Jager (1990). But fmal1y, due to the
peculiarity of the present work, it turned out that here a different approach will be required, since
we do not have enough textual witnesses to compare with and cannot decide which of the two
manuscripts is closer to the archetype as well as to preserve the differences in content in the
main text. At least in such cases the classical philological method used for Greek manuscripts
only works to a certain extent.
I06
The details of the principles of editing adopted here are as
follows:
Although there are no chapter divisions in any of the two manuscripts A or B, and no dKar
chag or table of contents has been drawn up for the only available print of Sangs rgyas rtse mo
(IDA 2003), the Tibetan text oftlle text edition has been separated into paragraphs and divided
into chapters for ease of handling. Sometimes the chapters have been further subdivided into
sections, depending on length and content. As far as possible the chapter breaks coincide with
natural breaks in the text, such as a division into part I (Introductory Verses) and part II (Verse-
by-Verse Commentary) that is to be found in manuscript A only. Furthe=ore paragraphs have
been made wherever there is a completing particle (rdzogs tshig), and at the beginning of a new
introductory verse which is usually followed by a kind of commentary in prose on the verse.
These sections vary in length. Unlike in the Tibetan text, verses are marked off from prose and
always kept together, regardless oflength of the verse passages, since ease of reference is readily
maintained by the numbering of verses.
The biography contains verses of two sorts: the introductory verses, composed by the author
and commented on as part of the biography, and those he is simply citing. The fo=er appear in
square brackets and in Part II in bold, while the latter appear within round brackets. Often for the
verses cited, no source is given. Many could be identified, although several still require identifi-
cation.
The main text has been printed in Roman script system provided with a critical apparatus.
For both of them Turrell Wylie's 'Standard System of Tibetan Transcription' is used.
I07
In the
critical apparatus Sanskrit terms that were transliterated into Tibetan script as well as ab-
breviations are as far as possible depicted according to the rules for the 'Extended Wylie
Transliteration Scheme' (for details, see p. 56). However, in the main text these appear with
diacritics for better legibility and optical reasons. For Chinese terms Pinyin transliteration has
been used.
Since scans of both manuscripts are held by the TBRC, thus far unknown abbreviations that
are typical in the two manuscripts A and B can be reflected more accurately by consulting the
scans. To give an overview, common lists of abbreviations for the two manuscripts have been
drawn up. The abbreviations to be found in both manuscripts are almost the same.
54
Chapter 4
The critical apparatus contains variant readings as well as other important notes. To avoid
redundancy and for the purpose of clarity and uniformity, word explanations are given most of
the time in the notes of the English translation, unless they are not ofimportance there. Thus also
most of the archaic terms favored are discussed in the annotations to the translation. In most
cases the variants are easily accounted for as coincidental scribal lapses, intended
'improvements', or old spellings. As a rule, abbreviations have been tacitly completed and listed
in the lists of abbreviations
l08
(see p. 57). But in the event that they occur as part of the variants,
they have been left in their place and are transliterated according to the schemes mentioned
above. Sometimes they are given to demonstrate how manuscripts A and B match. Partly the
apparatus also contains single readings, i.e., variants attested by only one witness. When we had
secondary textual witnesses as described above, they have been consulted to secure my reading.
In order to keep the apparatus as concise as possible, only the Tibetan morphem concerned
has been taken as the unit of reference. Thus when manuscript A wrongly reads khor med, while
manuscript Breads 'khor med, "'khar B : khor A." suffices to indicate the variants. To reduce
the number of footnotes, but also for some other reasons such as insertions by the scribes or
deviations in many successive syllables, in one footnote several syllables may appear together,
although they are not directly related to each other but belong to separate words. For example:
"zhes pa ni bdag B : ces <pa ni bdag> A." Or: "khar gsal em. : khar bsal A: kar gsal B." (from
the context: mar me 'chi khar gsal ba !tar). If both variants have been considered to be wrong
and are in need of emendation, this is indicated following the example: "rigs em. : rig AB." To
avoid ambiguity as to whether one or more syllables are referred to in case of omission, both
variants are given "phyag gis A : om. B," or "om. B : pa 'i A."
As regards the manuscripts A and B, variants are generally not noted in the following instances:
1. Punctuation: Following the example ofSzerb (1990: XVI, no. 1), apart from a few examples,
the differences in the usage of the shad are not indicated. In most cases the placement of the
shad follows manuscript A. In case they are indicated, they appear in the critical apparatus
as comma, while in the main text as slash.
2. When the Tibetan text contains a reversed -d (= D) it is transliterated -gs or sometimes -g
(and in the latter case additionally listed in the lists of abbreviations). When the Tibetan text
contains an anusviira (= M), this is written as m, unless the abbreviation occurs in a
documented variant or in some examples in the critical apparatus.
3. When digits or parts of words are given in numerals such as for example 3 for gsum or 4n for
bzhin, unless the abbreviation occurs in a documented variant or in some examples on the
first pages of the critical edition.
lo9
4. When abbreviations of compound words and phrases are used, they are listed once in the lists
of abbreviations, unless they occur in a documented variant or once as an example. In the
main text the expansions of such abbreviations are spelled out and not marked out by round
brackets.
5. When rdz-looks like sdz-, I always transliterate rdz- since the latter seems to be the standard
in dbu med as explained above.
Introduction to the Text Edition
55
6. When about 40 times throughout the text the word lugs is abbreviated IuD in manuscript B,
while manuscript A reads lug, omitting suffix -s, unless it occurs as part of another documen-
ted variant The same goes for rtogs compi. : rtoD B : rtog A (about 22 times), rigs compi. :
riD B : rig A (about 30 times),.and legs compi. : leD B : leg A (about 10 times).
Peculiarities of Manuscripts A and B
Noticeable are the following orthographical peculiarities: Both manuscripts contain many abbre-
viations, i.e. shorthands for monosyllables (mgyogs bris), abbreviations of compound words and
plu:ases or contractions (bsdu yig), and elided spelling (skung yig). For lists of abbreviations, see
p. 57. Especially conspicuous is the use of more uncommon shorthands such as ch+ ya = chags,
thya(s) = thugs, gz+yi(s) = gzigs, gsh+yes = gshegs, (g)s+ya = gsungs, and elided spellings
such as th+ye = thugs rje, gz+ya = gzugs, and l+yaudng= long spyod.
Furthermore, more often in manuscript B than in manuscript A, we fmd elided spellings such as
mkhas'i for mkhas pa 'i, mkhyen 'i for mkhyen pa 'i, mchod'i for mchod pa 'i and so on, which in
the critical edition and the lists of abbreviations are also only listed in the beginning for a few
times as an example, but are not indicated in the apparatus throughout the whole edition.
Most important is: In manuscript A on several occasions single letters or ligatures are marked
with dots on top, which means that they are to be deleted. The letters or words marked are
omitted in manuscriptB. See notes 1318, 1339, 1412,1521,1585,1701,1714,1742,1758,
2110,2389,2499,2685,2710,2841,2878, 1985,2018,2057,2057, 1758,2110,2389,2499,
2685,2710,2841,2878. There are only two exceptions (see note 1592, and note 1472).
Abbreviations in the Edition and Apparatus
Most abbreviations used are based on Jager (1990: 56), West (1973: 80-81), and Lexikon der
alten Welt (2001: 3023), but occasionally deviate. They are used as follows:
A, B capital letters of the Latin alphabet are used as sigla for individual extant manuscripts
M here a rare manuscript copy of Red mda' ba's Minor Works
abbr. abbreviation, i.e., shorthands (mgyogs bris), contractions (bsdu yig), 'elided spelling'
(skung yig) are listed below and only mentioned in the apparatus in case of special
reason
cf. confer
compi. completion, i.e., the full form of standard contraction (since one cannot consider it as
emendation)
em. emendavit, emendaverunt
id. idem, same
italic technical or specialist terms and title of scriptures
56 Chapter 4
ms. manuscript
mss. manuscripts
om. omisit, omiserunt
( ) round brackets mark ordinary parentheses, the numbering of cited verses and expan-
sions of abbreviations (mainly listed in the lists of abbreviations ?elow), or two
possible variants -
< > angle brackets enclose letters, words or passages added to the text by the scribe
[ ] square brackets are commonly used for editorial deletions or to mark off parts of the
text lost through physical damage to the extant source, but here they are used to mark
parts of the text added such as headlines, numbering, and to mark parts whiclJ. are only
part of one of the two manuscripts the critical edition is based on, e. g. [A: ... ] or [B:
... ], or parts added from the Minor Works [M: ... J.
{} braces are used as the sign of deletion by the scribe or later editors. When the letters
deleted, are still legible, they are given in braces
illegible letters (hyphens in braces indicate the corresponding estimated number of
letters deleted, {---}
(43 a) pagination of the Tibetan manuscripts A and B; the siglaA and B are only mentioned
once at the very beginning of the edition, because the page numbers do not intersect; A
starts with 44a and ends with 82a, B starts with la and ends with 43a
(S267) pagination of Sangs rgyas rtse mo (lBA 2003), kept for the convenience of the reader
Transliteration System
Turrell Wylie. 1959. "A Standard System ofTibetan Transcription," Harvard Journal of Asiatic
Studies 22, pp. 261-267.
Extended Wylie Transliteration Scheme by Nathaniel Garson and David Germano, Tibetan &
Himalaya Digital Library, University of Virginia 11/26/2001.
Tibetan & Himalaya Digital Library: Rules Extended Wylie Transliteration Scheme,
www.thdl.org (status: October 19, 2005).
Alexandru Anton-Luca: Teaching THDL Extended Wylie, www.thdl.org (status: October 19,
2005).
Introduction to the Text Edition 57
Lists of Abbreviations used in the Cursive Manuscripts
The lists of abbreviations given here, are divided into shorthands for monosyllabic words
(mgyogs brisy 10, abbreviations of compound words and phrases, i.e., contractions (bsdu yig), and
elided spelling (skung yig). Shorthands which are in general well known such as anusviira for m
and reversed d for fmal -gs are not all listed here. I am only giving some examples. They occur
in many words, i.e., in khaMs for khams, 'jaM for 'jam, mnyaM for mnyam, gdaMs for gdams,
'doMs for 'doms, etc., or in rtaD for rtags, rtoD for rtogs, thiD for thigs, thuD for thugs, thoD
for thogs, etc. The same goes for elided spellings which we fmd only in manuscript B such as
mkhas'i for mkhas pa 'i, mkhyen'i for mkhyen pa 'i, mchod'i for mchod pa 'i, and so on.
Shorthands for Monosyllabic Words (mgyogs bris)
Abbr.
Unabridged Form
3
gsum or sum (as in mngon sum)
4n
bzhin (as in rang bzhin)
bkaD bkag
gal+te
gal te
bsgoM
bsgom
ch+ya
chags
mchoD mchog
nyaMs
nyams (as in nyams thag)
gtaM
gtam
rt+ya
rtags
theD
theg (as in thegpa)
th+ya thugs
th+yas
thugs
th+yas daM thugs dam
th+yasu
th(u)gs su
'duD 'dug
sdoM sdom
maMs mams (as in bsod nams)
buM bum (as in bumpa)
'byaMs 'byams (as in rab 'byams)
m+yin mea) yin
tshoD tshogs
gz+yi gzigs
gz+yis gzigs
y+ni yin
Bacot no. Scan
679
076
58 Chapter 4
riD rigs
r+se res
laswo pa la sogs pa
leDs legs (as in dge legs)
IuD lugs
l+yes legs
gsh+yes
lll
gshegs
bsh+yas bshags
saskya sa skya
seMs sems 631
soD sogs
swo sogs
s+ya gsungs
gs+ya gsungs
bsaMs bsams
bsaM+s bsams
Contractions (bsdu yig)
skabsu skabs (s)u 27
skaldan skal (l)dan
mkha'gro mkha' C)gro
gisung gi (g)sung (as in drung gi gsung)
gurM gur (gu)m 79
gyuraM gyurram
gragsog grags so(gs)
'gyedang 'gyed (d)ang (as in 'gyed dang bcas pa)
rgyugsung rgyugs (gs )ung
sgrog+s sgrogs (as inyis sgrags)
brgyadgos brgyad (b )gos (as in cha brgyad bgos pa)
ceso ces (s)o
choskyong chos (s)kyong
chosde chos (s)de (as in chas sde snad)
mchogi Il?-chog (g)i
'jigsu 'jigs (s)u
Introduction to the Text Edition
59
Ijesu
rjes (s)u
nyamsu
nyams (s)u
ruyedang
ruyed(d)ang
brtenas
ll2
brten (n)as
bstanas
bstan (n)as
dagi
dag (g)i (as in de dag gi)
deg
de (da)g 295
drengs
dr(a)ng (ng)es
bdagir
bdag (g)ir
'dugaM
'dug (g)am
nadang
nad (d)ang
namkha' nam(m)kha'

naMkha' nam(m)kha' ,,j)(,,,,.
gnadu
gnad(d)u
pad+makar po padma (d)kar po

pas+gribs pas (s )gribs (as in mui't pas sgrib)
dpal+dan dpal O)dan 378
spangste
spangs te 113


babsu
babs (s)u
byonas
byon (n)as
blozang blo (b)zang
'brugi 'brug (g)i
'brus 'br(a)s (b)u 462
'brelr 'breI (ba)r
migis mig (g)is
mig+si mig (g)is

minga' mi (m)nga' (as in mi mnga' ba)
mithun mi (m)thun
mod m(a)d (d)o
m+tego me tog 481

tsan+dan tsan dan

btsuen btsun (n)e

tshigi tshig (g)i
tshigsal tshig (g)sal
'tshalo 'tshal 0)0 (as inphyag 'tshallo)

60
Chapter 4
mdzod mdz(a)d (d)o
zhal+ta zhal ta
zhalog zhallog
zhigis zhig gis (as in 'ga' zhig gis)
zheso zhes (s)o
gzhonu gzhon (n)u 563
zins zin (n)as
yino yin (n)o
yuMb y(a)b (y)um
593
y+ton+yi yo(n) t(a)n (g)yi
604
rai'i re (r)e'i
......... ,t\.
l.,,!'II.l,
lagsaM lags (s)am
lagso
lags (s)o
lags+Do lags (s)ogs
saskya sa skya

srasu sras (s)u
Elided Spelling (skung yig)
kuen
ku(n mkhy)en 4
kuob ku(nrdz)ob 3

kuob[tsa rtags]114
ku(n r)dzob (tsa rtags on b)

kun+yis kun (g)yis

klrub kl(u sg)rub
..
dkaug 3 dko(n mch)og gsum

dkaugi dko(n mch)og (g)i cf.15
dkaugsuM dko(n mch)og (g)sum
cf.14
dkyior dkyi(l 'kh)or
18
bkris
bkr(a sh)is 25
skued sku (mch)ed
khau
l15
kho (b)o
khyadar khyad (p)ar
46

khyed khy(adm)ed

khyod+yi khyod(k)yi

mkhas'i mkhas (pa)'i
Introduction to the Text Edition
61
rokhen
mkh(an ch)en
mkbro
mkh(a' 'g)ro

mkbro'
mkh(a)' Cg)ro 61
: ....
rokhyen'i mkhyen (pa)'i
'khaur
'khor (1)0
gyuig
gyu(r c)ig

gruob
gru(b th)ob 88
dgeun
dge Cd)un 97
dgreub
dge Cd)u(n gru)b
..
dgain
dge (bsny)en

dgais
dge (bsh)es
99 o).li ...
dgeong dge (sby)ong
--=-..
l,g)I.'
dgel[tsa rtags] dge tshul 1\3'N\,
dgleong dge (s)long
dgroM
dgr(a bc)om 104
mgaun'i mgon (P)o'i cf.107 ...
'ga'phangs 'ga(1) 'phangs

'gig
'g(a' zh)ig "'--
.("0,"""0::"'\\
'giD
'g(a' zh)ig
rgy[tsa rtags]o rgy(a m)tsho (tsa rtags on rgy) 120
rgyan[ tsa rtags] rgya(l m)tshan (tsa rtags on n) cf. 128

!ff?,'
rgyun[tsartags] rgyumtshan
ngaus ngo (b)os
ngor[tsa rtags] ngo (m)tshar 138
nw
dng+roub dngo(s g)rub 141
mngounM mngon(s)um 143


-=->
cungd cung (za)d
cf, 150

ces+ya ces (gsun)gs

bcuig bcu (gc)ig 155
bcuis bcu (gny)is 156
bcuM bcu(gsu)m 157
bc+rug bc(u d)rug 160
bc+yod bco (brg)y(a)d 162

bc+doMs bcom (l)d(an 'da)s 163
..L..
o..v4\
..,-
cheno
chen (P)o cf,179
62 Chapter 4
che no'i chen (P)o'i
chenogrig chen (P)o (na)g rig

chenor chen (p)or

mchod'i mchod (pa)'i

chon cho(s ca)n (as in shes bya chos can)
chos+yi chos (k)yi


choes chos (rj)e

mch+toen mcho(d) (r)ten 194

mchoen mcho(d rt)en 194
____
jau jo (b)o 200
j+tir ji (l)t(a)r 198
'jaMI 'jam (dp)al 202
'jien 'ji(g rt)en
206

ny+li nyi (z)l(a) 213

nyiu nyi (sh)u 214
nyes'i nyes (pa)'i
nyos ny(an th)os

nyaungs nyo(n m)ongs
219
snyiong snying (P)o 231
tingin ting (' dz)in
tingni ting (' dz)in

tingni[tsa rtags] ting ('dz)in 235

tingeni[ tsa rtags] ting (ng)e (,dz)in 235

rtrel rt( en 'b )rel

rtrail rte(n 'b )rel 243
.....

ltu It(a b)u
ltu'i !t(a b)u'i
ltur It(a b)ur
ltus It(a b )us
ston'i ston (pa)'i
bstan'i bstan (pa)'i
bstin[ tsa rtags] bst(a)n ['dzin] 247
: ..
bstodr bstod (pa)r
bstos bc)os 246
thaMd tham(s ca)d 251
Introduction to the Text Edition 63
thaJ.\tfdang
tham(s ca)d (d)ang
thaig
theg (ch)e(n)
cf. 264
thieg
thig Ie
253
-------
thueD
thugs (rj)e
cf.255

thugs aM
thugs (bs)am
thugskye
thugs (bs )kyed
thuong
thu(nm)ong
261

thuoMng
thu(n) mong

theoM
the (ts)om
cf. 262
::::::2
f1lg,
th+ye[tsa rtags]
th(u)gs (rj)e
cf.255
%'
mthag
mthaC da)g
mthaso
mthaC ya)s (s)o
cf.271 .
mthong'i
mthong (ba)'i
mthrug
mth(a)r (th)ug
cf.275

dong
d(a)ngp(o)
--..
, W'
dangor
dang (p)or

duor
dues 'kh)or :3<..
deg
de (da)g
295
don+rub
don Cg)rub
296
drin+yi bdain
drin (g)yi bde (ch)en
gdul+ya
gdul (b)ya
312
bdain
bde (ch)en
322
bdid
bd(ag ny)id
315
q}\ .
bduid[ tsa rtags]
bdud (rts)i
cf.320

bdego
bde (mch)og

-41: ",,-,.
=-- .
bdeom
bde m( ch)o(g)
Q)Q\.'
bded
bd(ag m)ed
cf.316
4V";
bdaiD snyingo
bde (bzh)egs snying po
cf. 323
Fu)l.'1.W
mdoe
mdo (sd)e
'dod'i 'dod (pa)'i
rdoe
rdo (rj)e
331
rdoeng
rdo (rj)e ('cha)ng
332
rdor dril
rdo rUe) (dang) dril (bu)

Idanr
Idan (pa)r
'l!,"\t,.
bsdul sdu(g) b( snga)l 336
64 Chapter 4
nos no(d na)s
maMg mam(da)g 359
maMr mam (pa)r (as in rnam par dag pa 'i)

maMs+yang mams (k)yang

maMs+yi mams kyis

moMg mams rtog 361
mor m( al 'by)or 368
piri p(a')i (phy)ir

spr+rol spro( s bra)l
cf.394
... ,
phunM phun (su)m


phuog[tsa rtags] phu(n) tshog(s) (tsa rtags on g)

pher ph(al ch)er
phol ph(a r)ol
cf. 396
I:ii'l-u.,.
phrog phr(ag d)og
cf.415

phy[tsa rtags]alo phya(g 'tsha) 10
cf.407


phy[tsa rtags]al phya(g'tsha)l cf. 407

phiol phyi (r)ol cf.411
phris phri(n la)s
416

'phris 'phri(n la)s
....
'phrins 'phrin (la)s

biri ba'i phyir (as in bral ba'i phyir)

bued bu(dm)ed
cf. 420
......

byang sesM byang sems
12t\\it'i\,
byin+labs byin (r)labs byin (gyis) (r)labs 434
.. \
byin+yis brlabs byin (g)yis brlabs cf.433
.. .

byub by(ang ch)ub 431
byed'i byed (pa)'i
byesM by(ang s)ems
byengMs by(a)ng (s)ems

bral'i bral (ba)'i
blaus blo (gr)os
446
dbyugi db(ang ph)yug (g)i
cf.454

manE tsa rtags] m(tsh)an

m+ngag m(a.J?) ngag cf.469
"<><t"'"
mueD mu (st)egs 477
3{'
Introduction to the Text Edition
65
dmiD'i
dmigs (pa)'i
.... "
J"'l.'"
rmiM
rmi (la)m 495
smonaM
smon (la)m 498

gtsau
gtso (b)o
503

gtsaur
gtso (b)or cf.502

brts+rous
brtso(n 'g)rus 517
.....:L- '

tshruirn
tshu(l kh)rirn(s)

tshruisM
tshu(l kh )rirns 521
.."
mdzod
mdz( a)d (d)o
, in[ tsa rtags] 'dzin (as in 'dzin pa) 542

idzu1
rdzu ('phru)l (looks like sdzul) cf.544

zhuig
zhu(y)ig
552
zhes+ya
zhes (gsun)gs
zhes+ya ba
zhes bya ba
zhesungs zhes (gs )ungs

gz+ya gz(u)gs
bzodr bzod (pa)r
y+lag ya(n) lag cf.591

yangg yang (da)g cf.588
.... , .... '
yais ye (sh)es
600
yier yi (g)er
cf.494

yine yin (t)e
yul yun yul yu(l ca)n
rangni rang (bzh)in cf. 612
4.i
rine rinchen
cf.625

rinoe rinpo che
cf. 626

rino che rin (P)o che

.. .. ,,!
rai'i re (r)e'i

legr leges pa)r
leDr legs (pa)r
loD l(a s)ogs (pa)
l+yaudng long (sp)yod cf.639

shinu shin (t)u cf. 646

sheb she(s ra)b 648

sher
she(s) r(ab)
,.

66
shes+ya shes (b)ya
cf.647
E\V:
sh+yeon sh(es) (b)y(a ch)o(s ca)n
'-s..-

sh+yes chon shes (b )y(a) cho(s ca)n

bshain bshe(s) (gny)en 652
sar+yas sa(ngs) r(g)yas 655
senge seng (g)e

saing seng (g)e ..
seMda' sem(s) d(p)a' cf.657
,,-...=- ,
'"'1<\"
seMn sem(s ca)n
659

sesM sems (as in byang sems) 656
-.
lil'L\\
sau'i so (s)o'i cf. 664
saur so sor 665
saung so(ng s)ong
slaun slo(b dp)on
673
slaun chenG slo(b dp )on chen (p )0


slaub slob (dp )o(n)

gsalr gsal (ba)r
gsal+yed gsal (b)yed
bstaMn bsam (g)t(a)n 682 09,.".
bsodMs bsod (na)ms 684
lhrub lh(un g)rub 698

Text Edition
[0 Title]
A44a dPalldan
l
red mda' ba
2
chen po'i mam thar ngo mtshar rmad
3
byung zhes bya ba bzhugs
SO/4
A44b / BIb / 8266
[1 Part I]
[1.1]
[1.2 Verse 1]
[1] bden gnyis gnas lugs
8
don rtogs mkhyen pa rgyas/
dpalldan compI. : abbr. dpaJ+dan A; see chap. 4, "Lists of Abbreviations used in the dEu medManu-
scripts." Apart from some exru:nples, abbreviations have been tacitly dissolved and listed in that list,
unless there are deviations from the abbreviations used in the dbu med manuscripts. In this case they are
noted once.
2 ba em. : pa A. Regarding both attested spellings Red mda' balpa see chap. 6, English translation.
3 nnadem.: smad A; cf. 45a2, first cluster: nnad(corresponds to p. 70, verse 11). See also notes 151, 1696.
4 so em. : pa'j dbu lags+Do (read: lags sags) A; cf. A' (Sangs rgyas rtse mo 2003: 265): bzhugs so. The
idiom dbu lags so means there are at least two parts dbu and zhabs = stod and smad, and this is part one,
i.e. the introductory verses opposite to the following parts or here the second part (i.e., the verse by verse
commentary, seenote 159). The tile of manuscript B reads slightly different: BO: redmda'pa(read: ba'l)
mam thar. Bla: de btsun thams cad mkhyen pa ku ma (read: mA) ra ma ti'j mam thar ngo mtshar nnad
byung zhes bya ba bzhugs so.
S mA em.: maAB.
, ma tayeem.: <ma>ti laA: ma tiyeB (prob. failed Skt. dative matiyeof matif.).
7 namaHB: na moA. Final-aHbecomes only -0 before voiced consonants, h-and a- (sandhi rule), but not
at the end of a sentence. Skt. guru kumiira mataye namafJ corresponds to Tib. bla ma gzhon nu blo gras la
phyag 'tshallo.
, lugs compi. : abbr. IuD B : lug A. Note: Where ms. A often omits the post-suffix (yang 'jug) -s, ms. B
reads often -r;! (Tib. da log; see Jottotshang 1975, 76), here transliterated D. See for example notes 8, 10,
30. In ms. A sometimes Dis -g. See for example notes 1191, 1371. In the view of Prof. Ngawang Samten,
CIHTS (personal communication Feb. 24, 2008) Tibetan da log can be used for suffix (des 'jug) -g as
well as for -gs. According to Tashi Tsering (personal comunication Dec. 2006) in Situ Rinpoche'
grammar, which CIHTS and all Tibetan schools in exile rely on, for example "lung dgs' needs suffix -so
But in Norbu Tenzin's grammar (from Khams), suffix -sis left out in several cases, for example lung dg
instead of lung dgs. In practice this difference among two different grammatical rules led to much
confusion among authors, scribes and editors, adding and deleting this suffix throughout the texts. Here,
in this critical edition, apart from listing of a few first examples and documentation of deviations, as a rule
-D is tacitly transliterated -gs depending on the context and today's standards of orthography. If it stands
for final -g, it is documented in the critical appartus or the respective word is listed in the lists of ab-
68
Chapter 5
byang chub
9
thugs
lO
gnyis
ll
'byongs pa'i thugs rje canl
mkhyen rab thugs rje 'gran zla ma mchis pa'i/
dpalldan bla ma'i zhabs la phyag 'tshallo
12
//
[1.3 Verses 2-4]
[2] 'od srung13 nye bar
l4
'khor dang kun dga' bos
iS
/
dgra bcom
l6
lnga brgya'i bla gos khri steng
l7
nasi
nyam
l8
thag dbyangs kyis 'di skad bdag thos zhes/
ston pa'i mdzad tshul gus pas brjod pa bzhin
l9
/
[3] bka' drin 'khoro med chos rje rin po chef
l
mthong ba'i skaf2 med dran pa'i yul du gyur/
nyin mtshan bsams
23
kyang yon tan mtha' ma rtogs/
cha y?4 cha tsam gus pas brjod bgyid
25
nal
[4] thub bstan nub khar
6
dar zhes gsungs
27
pa'i doni
bstan pa'i mjui
8
'dir skyes chen khyod
29
byon nasi
breviations.
byang chub compI. : abbr. byubAB.
10 thugscompI.: abbr. thuDB : thug A; cf. Jiischke 1881: byang chub mehog tu sems(orresp. thugs) skyed
pa.
il gnYlscompI.: abbr. 2AB.
12 phyag 'tshallo compI. : abbr. phyag 'tshalo A : abbr. phyalo B.
13 snmgem.: bsnmgs A: bsnmgB; cf. Panglung (1981: 281): 'od srung(kiisyapa); Zimmermann 226: 'od
snmg; Mvy, s.v. 3545, 3706, 9079 verifies four spellings: 'od snmg(s), 'od bsrung(s).
14 barem.: ba AB; cf. Mvy, s.v. 1062: nye bar 'khor- upiili
15 boscompl.: abbr. b+so A: bo B. Note that Jjod pa is transitive and therefore requires an agentive particle.
Note also that ms. A subscribes suffix (Jjes Jug) -sto save space (cf. Eimer 1992: 61). Mvy, s.v. 3609:
kun dga' bo - iinanda.
16 beom compI. : abbr. beoM AB (syllable-closing m like Indian anusviira), cf. Eimer (1992: 56nl). From
here onwards tacitly written out, unless it occurs as part ofa variant. See also Szerb (1990: XVI, no. 1).
17 steng B : stengs A.
IS llyam em. : llyaMS AB; cf. Jaschke 1881: nyam(s), nyams thag pa'i skad or sgra; Goldstein 2001, s.v.
nyams thag- a non-standard spelling sm. to nyam thag; Mvy, s.v. 7334 nyam thag pa - iirtha.
19 bzhin A : abbr. 4n B.
20 'khorB: khorA. Cf. p. 79, verse 3: 'khormed AB.
21 nn po che A : abbr. nlloe B.
22 skal B: skabs A; cf. Goldstein 2001, s.v. skal med - abbr. skal ba med pa - 1. having bad! negative/
unmeritorious kanna.
23 bsams compI. : abbr. bsaM+s A: abbr. bsaMs B.
24 ehayiB: eha'iA. Because of metre. Note deviationp. 79: 'chi baA: ehayiB.
25 bgyidem.: bgyisAB; cf. p. 79, verse 3. Tshig mdzod chenmo, s.v. bgyidpa- (td.) bgyispa, bgyi ba, gyis
- byedpa.
26 kharA: karB.
27 zhes gsungs A : abbr. zhesungs B. On June 13, 2008 Ulrike Roesler mentioned during a lecture at
Hamburg university that she noted with regard to a certain text that there gsungs referred to canonical
texts and gsungto personal sayings. It seems that in this text gsungs is either perfect tense of gsung ba or
refers to quotations from canonical as well as other texts, while gsungrefers to oral statements.
2S mjug A : abbr. Jug B.
29 khyod em. : khyed AB; cf. p. 80, verse 4.
Text Edition
Ita spyod nyams len mam dag spella dgongsl
(20) rgyal bas lung (8267) bstan khyod la phyag 'tshalloll
[1.4 Verses 5-22]
[5] bsams bzbin srid bzhes ehos ldan su 'khrungs I
bstan pa'i sgor zhugs yongs 'dzin mkhas mang bsten
31
I
sdom
32
pa gsum
33
blangs srog las
34
gees par bzunt5 I
thub pa'i ring lugs
36
khyod la phyag 'tshall0
37
11
[6]mdo rgyud bstan beos kun la sbyangs nasi
-rtag chad mthar Ita'i grub mtha' ma Ius pal
mam dag lunt
9
dang dngos stobs rigs
40
pas bshig
log smra tshar geod khyod la phyag 'tshallol I
[7] lung rtogs yon tan thabs mkhas thugs Ije
41
yisl
gdul bya'i khams dang bsam pa bag la nyall
ji bzbin mkhyen pa ehos kyi42 'khor 10 bskor
43
I
skalldan
44
Ijes ' dzin khyod la phyag 'tshallo/I
[8] bdag med gnas lugs rtOgS pa'i shes rab
45
kyisl
kun rdzob rten 'bre1
46
sgyu ma Ita bur
47
gzigs
48
1
30 rigscompL: riDB: rigA.
31 bsten em. : brten A : sten B.
32 sdam compL : abbr.: sdaM AB.
69
33 gsum compL : abbr. 3 AB. From here onwards numerals are always tacitly written out, unless they occur
as (part of) the variants.
,. lasem. :pasAB.
35 bzrmg B : gzrmgs A.
,6 ring lugscompL : ring luDB : rig lugsA. Cf. Iiischke 1881: ring lugs,-Tshig mdzod chen mo, s.v. ring
fugs 1) ring du gnas pa 'i lugs srollam ring nas chags pa 'i lugs sroL
,7 phyag 'tshalla compL : abbr. phy[tsa rtags]ala AB.
38 legs compL : leD B : abbr. leDs A.
,9 lungB: {-} iungA.
'0 rigsem.: rigAB.
'1 thugs IjecompL: abbr. thueDA: abbr. th+ye[tsartags]B.
'2 chos kyi A : abbr. chos+yiB.
., 'khor 10 bskorcompL : abbr. 'khaur bskor A: abbr. 'khaur skorB; cf. Tshig mdzod chen mo, s.v. skor ba
- I. (td.) bskor ba, bskar ba, skoT.
44 skalldan compI. : abbr. skaldan A : abbr. bskaldan B; Mvy, s.v. skalldan - bhagya or bhavya. Eimer
(1992: 58) mentions that he could only find one example for this contraction (bsdu yig).
's shes Tab compL : abbr. sher A : abbr. sheb B.
46 rten 'brei compL : abbr. rtrel A : abbr. rtrailB.
.7 Ita bur A : abbr. ltur B.
48 gzigscompL: abbr. gz+yisA: abbr. gziDB; cf. note 8; gzigs(h) mthongba dang Ita ba;similar ligatures
see Krasser, p. 1, no. 4, abbr. gz+ya = gzugs; Eimer (1992: 56nl) gshye = gshegs.
70
Chapter 5
don dam chos dbyings nam mkha,49 Ita bur rtogs/
Ita ba mam datO khyod la phyag 'tshallo//
[9] bshes gnyen dul ba
5
! zhi ba
52
nyer zhi bal
sdoms pa kun
53
ldan nyes ltung dri rna bral/
sgo gsum rna bcos !hug pa'i ngang la bzhugs
54
/
spyod pa mam dag khyod la phyag 'tshallo/ /
[10] tshe 'di bIos btang Sgrub
55
pa snying pormdzadl
bden bzhi rten 'breI (450) phyin drug rim gnyis bsgoms
56
/
phyag rgya chen po (2b) mchog gi dngos grub bmyes/
nyams len mam dag khyod la phyag 'tshallo//
[11] thugs dam
57
zab mo gnad dusnun
58
pa'i rtags/
bla rna yi dam mkha' 'gr059 chos skyong sogs60/
rgyun du gzigs kyang rang rgyal brtul zhugs bstenf!
ngo mtshar rmad byung khyod la phyag 'tshallo//
[12] gangs ri'i khrod kyi che btsun 'byor ldan gyis/
(8268) gus pas spyan drangs myed dang bkur stis
62
mchodl
dbang bskur sems bskyed
63
gdams
64
pa mang du zhus/
kun gyis65 mchod ' OS66 khyod la phyag 'tshallo//
49 nam mkha' compl. : abbr. namkha' A : abbr. naMkha'B.
50 mam dagcompl. : abbr. maMgB : abbr. maM<g>A (-ginserted in reduced size -dotted line from -gto
tsheg).
51 Jiischke 1881: prop. pf. of 'du! ba.
52 baA: zhingB.
53 kun A : gSUln B. LN: gsum is clearer, but we are following here the technique lectio ditJiciiior potior"the
harder reading is stronger," that means the more difficult or more unspecific is more likely the initial
form.
5. bzhugsem.: <b>zhug A: abbr. zhuDB; cf. p: 130, verse 9.
55 sgrubB: bsgrubA; cf. p. 138, verse 10. Tshigmdzod chenmo, s.v. sgrubpa- (td.) bsgrubspa, bsgrub pa,
sgrubs.
56 bsgoms em. : <b>sgoM A : sgom B. Tshig mdzod chen mo, s.v. sgom pa - (td.) bsgoms pa, bsgom pa,
sgoms.
57 thugs dam compl. : thugs daM A : thuD daMB.
5. snunB: <b>snunA; cf. p.142, verse 11.
59 mkha' lIrocompl.: abbr. mkhroA: abbr. mkhro'B.
60 sags compl. : abbr. soD B : abbr. swo A, i.e. so with subscribed wa zurfor final -gs; cf. Krasser, p. 1, no.
4, abbr. gzugs sags. From here onwards tacitly written out.
6l zhugs bsten compl. : zhuD bsten B : shug brten A.
62 stisA: bstisB.
63 bskyedB: <b>skyed A.
64 gdams compl. : gdaMs B : gdaM A; cf. Jiischke 1881: gdam pa - to advice, gdams pa sbst. advice etc.
65 kun gyis A : kun+yis B.
66 'osB :paA; cf. p.176, verse 12.
Text Edition
[13] 'brug gi
67
10 la myangan 'da,68 dgongs nasi
go rtogs
69
nyams su myong ba'i zab don mamsl
ston pas bstan pa gtod pa ji bzhin duJ
chos 'khor nan ' doms khyod la phyag 'tshallol I
[14] 'khor 'das chos kun skye ba med bstan nasi
de nyid ngang la my a ngan ' da' bzhed na' ang I
gus pas gsol btab
70
ngo ru zhag bdun barf
sku tshe byin brlabs
7
! khyod la phyag 'tshalloll
[15] 'chi ba 'od gsallus la brten mi srid!
Ius sems bral nas mam shes stong par zhugs
72
1
dbyings rig dbyer med ' od gsal yin no zhesl
yang yang gsungs pa
73
khyod la phyag 'tshalloll
[16] sngar bsgoms
74
'pho ba'i man ngag
75
gsal btab nasi
rtags 76 mams rna Ijed dga' spros77 , od gsal 'jug
'gog las ldang
78
zhing sngon gyi 'phen pas 'phol
gsung bzhin mdzad pa khyod la phyag 'tshalloll
[17] sku tshe 'di yi79 dngos kyi gdul bya
80
lal
zab rgyas chos kyi 'khor 10 bskor zin nas'!
, chi ba ' od gsa! skabs su gzhan don gshegs
82
1
skye 'chi dbang thob khyod la phyag 'tshallol I
[18] (3.) sgyu Ius kun rdzob bden pa mam par dag
, od gsal don dam bden pa mngon du gyurl
67 'brag gi compl. : abbr. 'bragi AB.
68 'da'B: 'dasA; cf. p. 179, verse 13.
69 Cf. Tshig mdzod chen mo, s.v. go rtogs -go don rtogs pa.
70 btab B : tab A.
71
71 byin brlabs compl. : abbr. byin+Iabs A : byin riabs B; cf. p. 182, verse 14. Different from the use as noun.
See also note 91: byingyisrlabs;cf. Jiischke 1881: byin2. byingyisrIobpa, pf. brlabs, ft. brIab, imp.
riobsto bless, to create, to change into; byin rIabsblessing. Tshig mdzod chen mo, s.v. byin gyis brlabs
pa;Tshig mdzod chen mo, s.v. byin riabs.
72 zhugscompl.: abbr. zhuDB: (b}zhuDA.
73 gsungspaem.: gsungbaAB; cf. note 2637.
74 bsgoms compI. : bsgoMs A : sgom B.
75 man ngag A : abbr. m+ngag B.
76 rtags B : rtag<s> A.
77 sprosA: sproB; cf.p.183, verse 16.
78 'gog las Idangcompl. : 'goD las Idang A: 'gog las 'dangB; cf. p. 183, verse 16. See Illuminator, s.v. II.
v. i.Idangs pa, Idang ba, ldang ba- 2i) to arise from ... (in the case of meditation).
7, 'di yiB: 'di'i A (metre).
80 gdul byacompI.: abbr. gdul+yaAB; Jiischke 1881: gdulv. 'dul ba.
S! zin nas compl. : abbr. zins AB.
82 gshegscompI.: abbr. gsh+yesA: abbr. gsheDB; cf. note 48.
72
Chapter 5
zung 'jug rdo rje 'chang
83
gi go 'phailg
84
bmyes
85
1
'phrin las lhun grub
86
khyod la phyag 'tshalloll
[19] zhing gzhan gshegs tshe sa chen rab tu g.yosl
dpa' bo mkha' 'gro
87
lha mams 'dus gyur nasi
phyi dang nang dang gsang ba de kho nas
88
1
mchod nas spyan drangs (8269) khyod la phyag 'tshalloll
[20] ye shes
89
me yis khyod sku bzhu ba'i tshel
mkha' la sprin med bar snang rlung yang zhi/
sa la drod rgyas (45b) bzhin byin gyis brlabs
91
1
rten 'breI dbang thob khyod la phyag 'tshalloll
[21] ston pa'i sku gdung cha brgyad bgos
92
pa bzhinl
khyod gdung dad ldan lha rni grangs med kyis93 I
phyogs bcur spyan drangs mchod pa'i
94
rten du gyurl
sku gdung rgyas mdzad khyod la phyag 'tshallol I
[22] mthong thos dran reg gtam du brjod mams kyisl
'di phyi bar do'i mgon skyabs dpung gnyen mdzadl
bslu med skyabs gnas dpal
95
ldan red mda' ba9
6
1
, dren mchoi
7
dam pa khyod la phyag 'tshalloll
83 rdo Ije 'changcompl. : abbr. rdoe 'chang A : abbr. rdoeng B.
84 'phangB: 'phangsA. cf. Tshig mdzod chen mo, s.v. go 'phang;Jascbke 1881: go, compo go 'phang(s).
8S bmyes A : myes B; cf. Tshig mdzod chen mo, S.V. bmyes pa (tmd.) go 'phang bmyes pa.
86 'phrin las lhun grub compl. : abbr. 'phris lhrub A : abbr. phris lhrub B; cf. Tshig mdzod chen mo, S.V. 1.
phrin las, 2. 'phrin las. Tshig mdzod chen mo, s.v.Ihun grub 1) lhun gyis grub pa ste 'bad med rang bzhin
gyis grub pa.
87 mkha' ;g.rvcompl.: abbr. mkhroA: abbr. mkhro'B.
88 LN: de kho na is an uncommon abbreviation of de kho na nyid; here perh. due to meter.
89 yeshescompl. :yaisAB.
90 dbyarB: g.yarA; cf. p. 189, verse 20.
91 byin gyis brlabs B : abbr. byin+yis briabs A; cf. note 71.
92 brgyad bgos compl. : abbr. brgyadgos A : brgyad bsgos (sic) B; cf. Jascbke 1881: bgos pf., imp. of bgod
pa - to divide, to distribute.
93 kyis A : kyiB; 'dren pa is transitive and therefore demands agentive particle
94 mchod pa'j A: abbr. mchod'iB.
95 dpalidan compl. : dpal+dan B : d{-JI+dan A.
96 red mda' ba em. : re mda ' pa A : red mda' pa B; cf. note 2.
97 mchog B : A .
Text Edition
[1.5 Verses 23-33]
[23] kye rna kye hud bstan pa'i srog'8 shing chag
bstan 'dzin dge 'dun
99
phyogs bcur 'thor
100
lags solllOl
[24] kye rna kye hud thar pa'i rgyal rntshan
102
'gyel/
thar ' dod marns kyi thar lam stor lags soil
[25] kye rna kye
103
hud legs bshad dga' ston nyarnsl
blo gsal marns kyi re thag chad10
4
lags soil
[26] kye rna kye hud lta ba'i nyi rna nubl
klu sgrub
105
yab sras lugs bzang su yis
106
ston
107
1
[27] kye rna kye
108
hud dam chos rgya rntsho skarns
109
1
thogsllO rned sku rnched bshad srol su yis
111
skyong1l21
[28] (3b) kye rna kye
113
hud lung rigs114 rnche sder 'thor
l15
I
phyogs1l6 glang chos grags rigs tshul su yis1l7 spell
[29] kye rna kye hud tshul khrims
118
bum pa zhig
yon sak
119
mam gnyis sdorn brgyud
120
su yis121 'dzin!
"
99
srogB : srogsA; cf. Jaschke 1881: srog, camp. srog shing.
dge 'dunA: abbr. dgeunB.
'thor B : mthor A; cf. Jiischke 1881: 'thor ba.
73
100
101
lags so campI. : abbr. lagsoA: abbr. laD so B; one of the eleven concluding words in Tibetan Gram-
mar.
102
103
10'
105
106
107
108
109
1I0
111
112
1I3
114
115
116
1I7
1I8
1I9
120
121
rgyal mtshan campI. : abbr. rgyan[tsa nags] AB; cf. Bacot no. 128.
kyeA:kyiB.
ehadB : bead A.
kfu sgrub B : kfu grub A; cf. Jiischke 1881: kfu (Skt. niiga), kfu sgrllb, prop. n., Niigarjuna.
yisB :yiA.
ston B : bston A; Jiischke 1881: stonpa 1. vb., pf. and fut. bstan; Tshig mdzod chen mo, s.v. stonpa
- 1. (td.) bstan pa, bstan pa, stan.
kye B : <kye> A.
skams B : skam+s A; cf. bSam gtan, et ai. bDag yig gsar bsgrigs: skams alternative for skam.
thogscompI.: thoDB: thogA.
yis em. : yi AB.
skyongAB; cf. p. 73, verse 27.
kyeA: kyiB.
Cf. Tshig mdzod chen mo, s.v. lung rigs: dpe eha 'i lung dang nag dpyod kyi rigs pa, lung rigs gnyis
kyi sgo nas sgrub pa.
'thor B : mthor A; cf. note 100.
phyogsB :phyogA.
yiscompi. : yi<s> B : yi A.
tshul khrims campI. : abbr. tshruisMB : abbr. tshruim A.
shAkem.: shakB: shagA.
brgyudem.: rgyudAB.
YlsB :yiA; cf. p.l92, verse 29.
74 Chapter 5
[30] kye rna kye hud spangs
l22
rtogs go rirn
l23
'tshol
l24
j
'phags
l25
seng gnyisl26 kyil27 legs bshad
l28
su yis sgrogsl29j
[31] kye rna kye hud nyarns rtogs130 byin rlabs13 I yall
ti13210 na
l33
ro'i man ngag su la zhuj
[32] kye rna (8270) kye hud phan bde'i
134
pad tshal zuml
bshad sgrub
135
bstan pa gcig car
B6
nub lags sol37j/
[33] kye rna kye hud nyarn
138
thag yi re rnug
139
khyod
140
sku mig gis141 rnthong ba'i skal bas dben/
[1.6 Verse 34]
[34] khyod gsung ma
142
bas thos pa'i bsod narns rned!
khyod thugs
143
gang na bzhugs kyang byin gyis rlobs
l44
j
122
123
124
125
126
127
128
129
130
131
132
133
134
135
136
137
138
139
140
141
142
143
144
spangsB : spang A; cf. Tshig mdzod chen mo, S.Y. spangs rtogs - dri ma bral zhing yon tan khongdu
chud pa ste, sgnb gnyis bagchags dang bcas pa thams cad byang ba dang,ji Itaji snyed kyi mkhyen
pa mngon du bmyes pa ni bde bar gshegs pa 'i spangs rtogs kyi yon tan phun sum tshogs pa '0.
rim B: rims A; cf. Tshig mdzod chen mo, S.Y. go rim; l1ischke 1881: go rim.
'tshol ba sm. to Tshig mdzod chen mo, s.v. 'khmg pa 1. (tmd.) 'khmgs pa, 'khrug pa 1) go rim 'tshol
ba 'am nor ba.
'phagscompl.: 'phaDB: 'phagA.
gnyiscompl.: abbr. 2AB.
kyiB :gyiA.
legs bshadB: lung rig A; cf. p. 192; yerse 30.
sgrogscompl.: sgrog+sA: sgroDB.
Cf. Tshig mdzod chenmo, s.v. nyams rtogs; laschke 1881: nyam(s)rtogs.
byin rlabsem. : abbr. byin+labA: abbr.: byiblabsB; cf. note 91 and p. 192, verse 31.
tiB: teA.
nAB: naA.
bde'iB : bde A; cf. p. 192, verse 32.
sgmb B : bsgmbs A; cf. Tshig mdzod chen rna, s.v. bshad sgnlb - chos 'chad pa dang nyams su len pa.
gcig car em. : abbr. 1 char AB; cf. laschke 1881: gcig, gcigchar- single, only. Tshig mdzod chen mo,
s.v. cigcar-lhan cig gam dusmnyam. See also p. 192, verse 32. See also Negi vol. 3.
l1ischke 1881: lags pa - resp. and e1eg. saying for yin pa and 'gyur ba, to be; lags so like yin.
nyamem.: nyamsAB; cf. note 18.
mug B : muD A; cf. Tshig mdzod chen mo, S.Y. yi re mug - yi mug pa dang don gcig, yi mug pa-
sems sdug pa 'am sems pham pa.
khyodB : khyed A.
mig giscompl.: abbr. migisB: mig+siA.
maA: snaB.
thugscompl.: abbr. th+yaAB.
byin gyis rlobsem.: byin gyis brlobsA: abbr. byin+yis brlobsB; imp., cf. n. 71.
Text Edition
75
[1.7 Verse 35]
[35] dge legs yon tan chu gter chen po lasl
chu thigs tsam zhigl"45 blangs la
l46
nyes pa'i tshogs/
147
ji snyed mchis pa thams cad mthoi 10
148
bshags
l49
I
zhabs 'bring gnyug ma'i tshogs la bzod par
l50
gsol/
[1.8 Verse 36]
[36] bla ma'i mam thar ngo mtshar rmad
l51
byung 'di!
bshes gnyen (46a) bsod nams grags sogsl52 bkas bskul nasi
grangs med gdul bya'i tha shal
153
mnga' ris pal
.. mi phyed dad thob sangs rgyas
l54
rtse mos sbyar
[1.9 Verse 37]
[37] dge ba 'di dang dge ba'i rtsa ba gzhan/
ma Ius blo yis gcig tu bsdoms
l55
byas nasi
bla rna mchog
l56
1a gus pas phul ba yisl
bla ma dam pa'i thugs dgongs yongs rdzogs nasi
.. dpalldan bla ma'i mam thar 'khyong ba
l57
yi/
sku gsung thugs kyis byin gyis brlab tu
l58
gsol [A: !]159
145
146
147
14'
149
ISO
lSI
152
153
154
ISS
156
157
IS'
1S9
tsamzhigB: <gciD>tsamA. LN: tsamzhig, cf. liischke 1881: tsam-also emphat.: chosde tsamzhig
bshadnas.
Sobisch (2005: 113): 1a after perfect stem: close chronological sequence; (2005: 120) 1a as copula be-
tween verbal actions.
nyespa'itshogscompl.: abbr. nyespa'itshoDsA: abbr. nyes'itshoDB.
mtho11ocompl.: abbr. mtho1oB: mtho1oA; cf. Tshigmdzod chen mo, s.y. mtho1 ba-l.(trod.) sgrog
pa 'am, mi gsang bar smra ba, 2. nyes ltung byung ba roams pa gsang med par bshad pa stc, ltung ba
phyir bcos kyi nang gses shig.
bshags compl. : abbr. bshy{i}as A: bshaDB. Tshig mdzod chen mo, s.v. 'chags pa - (td.) bshags pa,
bshag pa, bshogs - rang skyon mi gsang bar shod pa 'am Ijod pa, ... rang skyon 'chad pa,. .. sdig pa
bshags pa, .. .ltung ba bshags pa.
bzodparA: abbr. bzodrB.
nnadB : sniadA; cf. note 3; liischke 1881: nnadpaorratherusually: nnaddu byungba, nnad byung.
grags sogs compl. : abbr. graD soD B : abbr. gragsog A.
tha shalB : tha bshal A; cf. Jiischke 1881, Tshig mdzod chen mo, s.v. thashal.
sangs rgyas compl. : abbr. sar+yas AB, cf. Bacot 655.
bsdoms em. : abbr. sdoMs AB; cf. Tshig mdzod chen mo, s.v. sdom pa 1. (td.) 2. bsdoms pa, bsdom
pa, sdoms - sdudpa.
mchog B : mchoD A.
'khyong ba em. : 'khyong pa A: 'khyongs pa B; cf. Tshig mdzod chen mo, s.v. 'khyong ba - (trod.)
'khyongs pa, 'khyong ba - mu mthud pa'am 'khyo1 ba;Tshig mdzod chen mo, s.v. 'khyo1 ba - (trod.)
mthar phyin pa.
byin gyis br1ab tu em. : byin+yis rlab tuB : abbr. byin+yis br1abs su A; fut. see note 71.
Here in IDS. A a 'snake stroke' (sbruJ shalljmarks the end ofa section oftext (don tshan);cf. Extented
Wylie Transliteration Scheme, University of Virgin a, 11/2610LSeealsonote 4 ofthis text.
76
Chapter 5
[2 Part ll]
[2.1 Verse 1]
[1] bden gnyis gnas lugs don rtogs
160
mkhyen pa rgyas/
byang chub thugs
161
gnyis 'byongs
162
pa'i thugs rje can!
mkhyen rab thugs rje 'gran zla ma mchis pa'il
(4a) dpa11dan b1a ma'i zhabs la phyag 'tshallo/
zhes pa 'ni
163
mi 'phrog
l64
pa'i mkhyen rab dang thugs rje dpag tu med pa mnga' ba'i bdag
nyid
165
mkhas pa'i
l66
dbang po dpalldan red mda' ba
167
zhes/
[2.1.1]
mtshan yongs su grags pa de nyid kyis168 kun rdzob kyi bden pa gzugs169 nas mam mkhyen gyi
bar gyi chos thams cad/
170
spyi mtshan rang gi ngo bOS
17l
stong par thugs su (8271) chud cing /
rang mtshan lag mthil gyi skyu172 ru ra ltar gzigs pa ji snyed pa mkhyen pa dang / don dam
pa'i
l73
bdenpa 'khor 'das kyi chos thams cad kyi gnas lugs spros pa'i mtha' thams cad dang
174
bral bar thugs su chud pa ji Ita bal75 bzhin
176
mkhyen pa'i ye shes mnga' bas na mkhyen pa'i ye
shes rgyas177 pa'o//
[2.1.2]
'gro ba mtha' dag
178
'khor ba sdug bsngal gyi rgya mtsho
179
las grol bar 'dod pa'i lhag bsam
mam par dag pa'i go bgos shing sgroI bar byed pa'i sbyor ba phun sum tshogs pa'i brtson
160
161
162
163
164
165
166
167
168
169
17.
171
172
173
174
175
17"
177
178
179
Cf. Iiischke 1881: rtogs pa, sems rtogs pa.
thug.s"compl.: abbr. th+yasA: abbr. th+yaB.
'byongs B: 'byong A.
zhes pa niB : A: ces pa 'di
'phrogA: 'phroDB; the term of negation miin front of the verb is used only with present and rarely
with future tense; cf. Tshig mdzod chen mo, s.v. 'phrogpa - (td.) phrogs pa, 'phrog pa, phrogs.
bdagnyidcompl.: abbr. bdidAB.
mkhas pa 'i A : abbr. mkhas'iB.
ba em. : pa AB.
kyis B: kyi A.
gzugs compl. : gzuD B : gzug A.
thams cadcompl. : abbr. thaMd AB; cf. Eimer 1992, 104.
ngo boscompl.: abbr. ngausAB.
skyu A : kyu B; cf. Tshig mdzod chen mo, s.v. 1. skyu ru I8 (Skt. limaIaki); 2. kyu ru I8 - skyu ru ra
dang'dra.
pa'iB: om. A.
thams cad dangcompl. : abbr. thaMdang AB.
Ita ba B : <Ita ba> A; insertion in dbu can, below the place marked by a cross, betweenji and ba.
bzhin A : om. B. .
rgyasB: brgyasA.
mtha' dag B : abbr. mthag A.
rgya mtsho compl. : abbr. <rgya> mtsho A : abbr. rgy[tsa rtagsJo B.
Text Edition
77
'gruS180 dang Idan pasl smon pa dang 'jug
l81
pa'i byang chub kyi thugs gnyis 'byongs pas na
thugs rje chen po dang Idan pa' 011
de lta bu'i 182 mkhyen rab dang thugs rje rnnyam pa'i lhag pa gangs can 183 gyi khrod na med pasl
'gran zia dang bral ba'oll
dag nyid chen po'i zhal rnnga' nasi
srid zhi stong
l84
par lta ba'i shes rab dang I
mkha' rnnyam 'gro Ia dmigs pa'i
l85
snying rje gnyisl
res 'ga,186 res 'jog re 'ga' zung 'breI sgoms
187
1 zhes gsungs
188
1
[A: bstod pari chos Ije bio bzang grags pasj189
mkhyen rab gzhan dang skal ba mi rnnyam zhing I
(46b) mkhan chen chos rgyal basi
snying po chen po'i bde drod rab 'bar bal
zhes soll]190
[2.1.3]
[B: bstod pari chos rje bio bzang pasj191
dri med mkhyen pa'i dbang po 'jam pa'i dbyangsl
dmigs med brtse ba'i gter chen spyan ras gzigsl
gangs can mkhas pa'i gtsug rgyan red mda' bal
gzhon nu bio gros zhabs Ia phyag 'tshalloll
ISO
181
182
183
184
185
186
187
188
189
190
191
192
brtson 'gros B : abbr. brtsrous A.
'jug B : mjug A.
lta bu 'i A : ltu ~ B .
gangs can B : gang can A.
stong B : 'byongs A.
mnyam 'gIo la dmigs pa 'i compl. : mnyaM 'gIo la dmiD'iB : mnyaMs 'gIo la dmig pa 'i A.
Tshig mdzod chen mo, s.v. res 'ga' -mtshams mtshams sam skabs reo Tshig mdzod chen mo, s.v. re
'ga' - 'ga' zhig gam kha shas dang, skabs 'ga ~ Jaschke 1881: res, res 'ga '.
sgomsem.: sgoMAB; cf. Tshigmdzod chenmo, s.v. sgompa-I. (td.) bsgomspa, bsgompa, sgoms.
zhes gsungs compl. : abbr. zhesungs B abbr. zhes+ya A; cf. example for final -gs in Krasser, p. I, no.
4 gZllgS.
chos Ije blo bzang grags pas compl. : abbr. <choes bio bzang grags pas> A.
ba mi mnyam zhing, mkhan chen chos rgyal bas, snying po chen po 'i bde drod rab 'bar ba, zhes so em.
: abbr. pa mi mnyaM zhing <mkhan chen chos rgyal bas> snyiong cheon 'i bde drod rab 'bar ba zheso
A.
chos Ije blo bzang pas em. : <cheos blo bzang pas> B.
dri med mkhyen pa'i dbang po 'jam pa 'i dbyangs, dmigs med brtse ba 'i gter chen spyan ras gzigs,
gangs can mkhas pa 'i gtsug rgyan red mda' ba, gzhon nu blo gros zhabs la phyag 'tshallo zhes so em.
: abbr. dd med mkhyen 'j dbang po 'jaM pa 'i dbyangs, dmiD med brtse ba 'i gter chen spyan ras gziD,
gangs can mkhas pa 'i gtsug rgyan red mda' pa, gzhonu biaus zhabs la phyalo zheso B. Source: Red
mda' ba gzhon nu blo gros la phyag 'tsha!, in Tsong kha pa 'i bka "bum thor bu, gSung 'blun, vol. kha,
p. 7bl-2. Cf. Toh. 5274 (5) A salutation to Red mda' ba Kumiiramati. It reads slightly different as
follows: dd med mkhyen pa 'j dbang po 'jam pa 'i dbyangs, tshad med brtse ba 'i gter chen spyan ras
gzigs, gangs can mkhas pa 'i gtsug rgyan red mda' pa, gzhon nu bio gros zhabs kyi pad+mor bdud For
more details on the origin of this praise, its meaning and its change to the famous dMigs brtse ma
praise ofTsong kha pa Blo bzang grags pa see my unpublished MA thesis 2003: 127-35. Cf. beginning
78 Chapter 5
tshogs gnyiS193 kyi (4b) dpal dang ldan zhing I dbang rgyud manngag phyin ci ma log pa thob
cing I thugs SU
194
chud nas ston pa bla ma'i sku'i cha thams cad kyi [B: dman pa zhabs kyi]
padmo la rang gi yan lag
195
kun gyi mchog
196
spyi bos ' dud pas Ius dang I gang gi drin gyis Ode
chen 197 nyid/ ces sogs kyis bstod pa
198
ngag dang I dad cing gus pa bskyed pas
199
yid depoo [B:
sgo gsum] gus pa'i sgo nas phyag 'tshalloll
[2.2 Verses 2-4]
[2] 'od (8272) sruniO
I
nye bar 'khor0
2
dang kun dga' bOS
2
0
3
1
dgra bcom
204
lnga brgya'i bla gos khri steni0
5
nasi
nyam thai0
6
dbyangs kyis
207
, di skad bdag thos zhesl
ston pa'i mdzad tshul gus pas brjod pa bzhinf
8
zhes
209
pa nil ston pa'i nyan thos
210
b r g y a ~ l l khri bzhi stong gi nang nas sbyangs pa dang I ' dul
ba
212
, dzin pa dang I mang du thos pa mams kyi [B: nang nas] mchog tu gyur pa ' od sruni
13
dang Inye bar2
14
'khor dang kun dga' bOS
215
stonpamyangan las 'das pa'i 'og tu/bstanpa dam
pa'i chos yun ring du gnas par bya ba'i phyirl bstan ' dzin dgra bcom pa lnga brgyar gcig gi ma
193
194
195
190
197
198
199
200
201
202
203
204
205
200
207
208
209
210
211
212
213
214
215
ofRatnasrupbhava's biography of Red mda' ba (2003: 242.1): dmigs /l1.ed brtse ba'i gter gyurspyan
ras gzigs, dri med mkbycn pa 'i dbang po Jam pa 'i dbyangs, gangs can mkhas pa 'i gtsug rgyan red
mda' ba, gzhon nu b10 gras zhabs 1a phyag 'tshaJ 10.
tshogsgnyiscompl.: tshaD2B: tshagnyisA.
thugs sucompl. : thuD suB: abbr. th+yasuA; -ys= final -gsas in Krasser, p. 1, no. 4 gzugs;cf. note
188.
yan lag A : y+1ag B.
mchog B : mchaD A; cf. note 97.
drin gyis bde chen em. : abbr. drin gyi bdain A : abbr. drin+yi bdain B.
ces sags kyis bstad pa em. : ceswa kyi bstod pas A : cesoD kyis B.
bskyedpascompl.: <b>skyedp+saA: bskyedpaB.
de em. : te A: ste B; continuative particle (lhag bcas) de used after suffix -d; cf. Schubert (1937: 47),
Hahn (1996: 148).
srung B : bsrungs A; cf. note 13.
bar em. : baAB; cf. note 14.
bosA: boB; cf. note IS.
dgra beam compl. : abbr. dgroM AB.
steng A: stcngs B; cf. Jiischke 1881: steng.
nyam thag em. : nyams thag B : nyaMs thag A; cf. note 18.
kyis B : kyi A.
bzhin B : gzhin A.
zhes B : ces A; phrase connector (tshig phrad) zhes after suffix -n.
nyan thas A : abbr. nyos B.
brgyadB : brgya A.
baB: ba'iA.
srungem. : srungsB: bsrungsA; cf. 13.
barem.: baAB; cfnote 14.
bosB: b+saA.
Text Edition
79
tshang ba
216
bsduS
217
nasi de dag gf18 bla gos kyi khri steng219 nas ston pa'i yon tan dran nasi
nyam
220
thag pa'i dbyangs kyis 'di skad bdag gis thos pa'i dus gcignalbcom ldan 'das
221
rgyal
po 'i khab bya rgod phung po 'i ri lal zhes sogg222 kyi sgo nasi ston
223
pas dang por224 byang chub
kyi mchog tu thugs bskyed
225
/bar du skal pa
226
grangs med
227
gsum
228
du tshogs
229
bsags
230
/ tha
mar mdzad pa bcu gnyis231 kyis 'gro ba'i don mdzad pa'i tshul mngon pal 'dul bal mdo sde'i sde
sno
d232
rin po che mam pa233 gsum legs par2
34
bsdus
235
pa bzhin du/
[2.3 Verse 3]
[3] bka' 'drin 'khor med chos rje rin po chef
mthong ba'i skal236 med dran pa'i yul du gyur/
nyin mtshan bsams
237
kyang yon tan mtha' (Sa) ma rtogs/
cha yi238 cha tsam gus pas brjod bgyid
239
nal
zhes pa nil bdag240 sogs gdul bya mams la yang dag pa'i lam bstan pa'i bka' drin 'khor2
41
ba
med pa'i chos kyi242 rje rin po che
243
de nyid mig shes kyis mngon sum244 du mthong ba'i skal
21"
211
218
21.
220
221
222
223
224
225
220
221
22'
22.
230
23!
2J2
233
234
235
23"
m
23'
23.
240
241
242
243
244
baB :paA.
bsduscompI.: <b>sdusA: sdusB; Tshig mdzod chenmo, s.v. sdudpa- (td.) bsduspa, bsdu ba, sdus.
dag gi A : abbr. dagiB.
stengem. : stengs AB; cf. note 205. See also bSam gtan, et aI. bDag yig gsar bsgrigs.
nyam em. : nyaMs AB.
bcomJdan 'dascompI.: abbr. bc+doMsAB.
zhes sogs compI. : abbr. zhesoD B : ceswo A; phrase connector zhes after vowels.
ston B : (-}ston A.
dangporA: abbr. dangorB.
thugs bskyed compI. : th+ya bskyedB : abbr. abbr. thugskye A; cf. Tshig mdzod chen mo, s.v. thugs
bskyed - 1) gzhan phan gyi sems bskyed de byang chub mchog tu sems bskyed pa.
paB: <pa>A.
grangs mcdB : grang med A; cf. Iiischke 1881: grangs med pa.
gsum compI. : abbr. JAB.
tshogs compI. : tsh+ya B : tshog A; cf. Iiischke 1881: tshogs, bsod nams kyi tshogs - accumulation of
merit acquired by virtue; tshogs gsog pa - to accumulate such.
bsagscompI.: bsag+sA: bsaDB; cf. Iiischke 1881: sogpa2. vb. (also: gsogpa, bsogpa, sogspa) pf.
(b)[sjags, fut. bsag, imp. sogs, bsag. Tshig mdzod chen mo, s.v. tshogs gsog - dge ba sgrub pa; gsog
pa - (td.) 1. bsags pa, bsag pa, sog,' tshogs gniys bsags te rdzogs sangs rgyas; bsod nams gsog pa.
bcu gnyis compI. : abbr. bcuis AB.
mdo sde'i sde snod A : mdo 'i sde snodB; cf. Tshig mdzod chen mo, s.v. mdo sde'i sde snod
paB: <pa>A.
legs parA : abbr.leDrB.
bsdusA: sdusB; cf. note 217.
skalB : skabs A.
bsaMs B : bsaM+sA.
chayiB: 'chi baA.
bgyidcompI.: {--}<bgyid>A: gyisB.
zhes pa ni bdag B : ces <pa ni bdag> A.
'khor B: khor A.
kyiA:om.B.
Ije rill po che em. : abbr. rinoe B : Ije A.
mngon sum compI. : abbr. mngon suMB : abbr. mngonJ A.
80
Chapter 5
ba rned cing I (47a) yid shes kyi245 dran pa'i yul (S273) 'ba' zhig tu
246
gyur tel nyin [B: dang]
rntshan
247
du gus pas bsams kyang I lung dang rtogs pa'i yon tan gyi248 pha rntha' rtogs par mi
249
nus tel
[B: mkhan chen chos rgyal bas] bstod parJ250
bshes gnyen mkha' lding dbang po mams kyis kyang I
khyod kyi
251
yon tan rntha,252 rna rnthong ba253 nal
gang gi blo gros phye rna leb lta bUSP54
de ni dpoi
55
par nus pa ga la yin
256
1
de lta na yani
58
rang gi skal ba dang 'tsham par
59
rnthong zhing thos pa'i yon tan [B: gyi] cha'i
cha tsarn sgro ' dogs
260
dang I gcam
261
bu spangs
262
nas gus pas brjod par bgyicf
63
nal
[2.4 Verse 4]
[4] thub bstan nub khar
64
dar zhes gsungs
265
pa'i doni
bstan pa'i rnjui
66
'dir skyes chen khyod byon nasi
lta dpyod nyams len mam dag spella dgongsl
rgyal bas lung bstan khyod la phyag 'tshallo
267
II
245
246
247
24'
249
250
251
252
253
254
255
256
257
258
259
260
261
262
263
264
265
266
267
shes kyi comp!. : shes+yiB : shes kyis A; since gYUI'is past of the intransitive verb 'gJl7.lF pa.
tuB: duA.
mtshan A : abbr. man[tsa rtagsJB.
yon tan gyi compl. : y+ton+yiB : abbr. y+ton gyi A.
miA:maB.
bstodparA: abbr. bstodrB.
khyod kyi A : abbr. khyod+yiB.
mtha' A : mkha' mtha 'B.
baA: om.B.
Ita bus compl. : abbr. /tus AB.
dpog A : dpoDB; cf. Tshig mdzod chen mo, s.v. dpog pa - (td.) dpags pa, dpag pa, dpogs.
yinB: yodA.
ees so compl. : abbr. eeso A : abbr. zheso B.
de Ita nayangB : de Ita na'ang A; cf. Jiischke 1881: de, de Ita, de ltar (-du, or-na), de'ang, deyang.
Illuminator, s.y. de Ita na- being like that; de lIar yang- meaning: de ltar yin na yang- although it is
like this. Tshig mdzod chen mo, s.y. delta na -de 'drayin tshe'am, de 'drayin na;Tshig mdzod chen
mo, s.v. de lIar-de 'dra ba dang de 'dra Ita bur; Tshig mdzod chen mo, s.V. de lIar yang-de 'drared
kyang, de lIar yin na yang.
Jiischke 1881: 'tsham(s) pa- fit, suitable, in a c c o d a n c ~ to, in conformity with.
'dogscompl.: 'doDB: 'dogpaA; cf. Jiischke 1881: sgro, sgro 'dogs geodpa;Tshig mdzod chen mo,
s.y. sgro 'dogs -medparyod 'dzin gyi kun btags.
geam em. : abbr. JcaM A : abbr. eaMB; cf. Tshig mdzod chen mo, s.y. geam bu- 1. g.tam beos ma 'am
beos ma 'i ngo bstod
spangsB: spang A; cf. Tshig mdzod chen mo, s.v. spong ba-I.(td.) spangspa, spang ba, spongs.
bgyidem.: bgyisA: gyiB; cf. note 239.
kharA: karB.
zhesgsungscompl.: zhesgsung+sA: abbr. zhesllngsB.
mjugA: jugB; cf. note 28; Jiischke 1881: jug-sometimes for mjug.
phyag 'Ishallo campI. : abbr. phyag 'tshalo A : phy[tsa rtagsJa 10 B.
Text Edition
81
zhes
268
pa nil mdo lasl mar me 'chi khar gsal
269
ba Itarl nga'i bstan pa nub khar darl zhes
270
lung
bstan pa'i dgongs pa ni27l1 yang snyigs272 bstan pa'i mjug273 'dir mkhas shing grub pa brnyes
274
pa'i skyes chen khyed byon nasi Ita ba dang spyod pa nyams len rnam par dag pa'i sgo nasi
.. sangs rgyas kyi bstan pa dar zhingl rgyas par mdzad pa la dgongs pa yin tel de'i rgyu mtshan
275
. sngar gangs
276
ri'i khrod 'dir mkhas pa'i dbang po mang du byon na yang I 'ga' zhig gis277Ita
. ba'i cha de khonagsal bar278 (5b)mdzadl 'ga' zhig gis spyod pa'iphyogs de
279
khonagsal bar2
80
mdzadl 'ga' zhig gis281 nyams len gyi gnad
282
kho na gsal bar mdzad pa tsam du zad [B: kyis]1
bshad Sgrub
283
gnyis ka'i sgo nas bstan pa gsal bar mdzad pa khyod las sngar gzhan
284
ma byung
bar mthong zhing thos pas khums [B: shing]1 phyis kyang mi (8274) 'byung stel
[2.4.1]
dag nyid chen po'i gsung lasl
(1) (M222a3) mang pos bkur bas chen pOi
85
grags rnams kyang I
myed dang bkur sti grags pa lhui
86
byed kyil
sangs rgyas bstan pa ched cher mi ' dzin287 na!
(47b) 'di na thub bstan gees 'dzin dam pa sui
268
269
27.
271
272
273
274
275
27'
m
278
279
280
281
282
283
284
285
286
287
zhes B : ces A.
khar gsal em. : khar bsal A : kar gsalB; cf. Jaschke 1881: 'chi ba, compo 'chi kha, 'chi khar.
khar dar zhcs em. : khar dar ces A : kar dar zhcs B.
niB :yinA.
snyigscompl.: snyiDB: myig+sA; cf. Jaschke 1881: snyigspa, Cs. snyigsma
mjugem. : 'jug AB.
bmycs B : mnycs A; cf. Tshig mdzod chen mo, S.V. grub bmycs - grub pa thob pa stc sngags lugs kyi
grub pa 'i dngos grub brgyad gang nmg sogs thob pa 'i mal 'byor pa.
rgyumtshan A : abbr. rgyun[tsartagsJB.
gangs B : gang+s A.
zhig gis compl. : abbr. zhigis AB.
gsal barA: abbr. gsalrB.
spyodphyogspa'ideem.: spyodpa'iphyogdeA: dpyodpa'iphyoDB.
barA :parB.
zhig gis compl. : abbr. zhigis B : zhig+si A.
gnadB : cha A.
sgrub B : bsgrub A.
sngar gzhan B : gzhan sngar A.
chcnporA: abbr. chenorB.
myed dang bkur sti grags pa lhurcompl. : abbr. myedang bkur sti grags pa lhur M : mycdang bskur sti
grags pa lhur A : bmyedang bkur sti graD pa lhur B; cf. Tshig mdzod chen mo, S.V. mycd bkur - myed
pa dang bkursti ste, norrdzas 'buJ mtshon dang, bkurstigus 'dud Mvy, S.V. 183 bkursti, 1750 bkur
stirbyedpa/bya ba (satkara);Jaschke 1881: skurbaIT. pf. ft. & imp. bskur. Jaschke 1881: bkur ba I.
1. vb. to honour, esteem (synon. mchod pa), mang pas bkur ba'i rgyal po, mahiisammata, the Icing
honoured by many, frq.; 2. sbst. honour; more frq., bkur sti, honour, respect, homage, mark of honour.
Jaschke 1881: lhur, with len pa or bycd pa C. acc. to apply one's self to, bestow pains upon = don
gnycr byed pa.
ched cher mi 'dzin BM : ched chcr mi mdzin A; cf. Jiischke 1881: chcd, as sbst. of rare occurence,
Schr.: reason, signification = don; Sch.: ched chen po a great thing, an important business or affair.
LN: wrong spelling of chcs; Tshig mdzod chen mo, S.V. chcs - ha cang ngam shin ta, ... slab pa chcs
chcr rgan pa. Jiischke 1881: ches 2. pf. of che ba, as adv. very. Nitartha, S.V. ches cher- ever greater,
greatly, widely, very much.
82
Chapter 5
(2) mkhas rlom phal cher smra mkhan ne tso288 bzhin!
tshig gi rjes 'brang gzhu
289
tsam klog par zadl
rigs dang mi rigs 'byed la 'thoms
290
gyur9! na!
, di na rigs
292
Idan legs bshad smra ba
293
gang I
(3) nyin dang mtshan du mal 'byor
94
sgOm'-95 mams kyani
96
I
!hag spyod kyis ni
297
ting , dzin bsgoms
298
pa bzhinl
yang dag Ita ba'i gnad kyis dben gyur na!
, di na yang dai
99
lam zhugs sgrub
300
po medl
(4) Ito phyir rab byung gral pyhir bsnyen rdzogs
30
! kyang I
tshulldan bslab la
302
gus pa'i dge sbyong nyung I
kye rna kye
303
hud sakya'i
304
bstan pa nil
ming tsam Ius par0
5
kho b0
306
gcig pus mthong I zhes
307
dang /
blo bzant08 bstod parP09
288
2"
290
291
292
293
294
295
296
297
298
299
300
301
302
303
304
305
306
307
308
309
mkhan ne tso B : mkhan ne tsho A : lnkhas ne tsho M; cf. Tshig mdzod chen mo, S.Y. smra mkhan ne
tso -mi skad shes pa'i ne tso; J1ischke 1881: ne tso-parrot.
gzhu A : gzhu{4} M : gzhung B; cf. Tshig mdzod chen mo, s.y. gzhu - 1) mda' stan; Tshig mdzod
chen mo, s.y. mda' stan- (mngon) gzhu.
rigs dang mi rigs 'byed la 'thoms compl. : riD dang mi riD 'byed la 'thoMs B : rig dang mi rig 'byed
la 'thoMs A : rigs dang mi rigs 'thoms M; cf. Tshig mdzod chen mo, S.Y. 'byed pa (td.) phye ba, dbye
ba,phyes I) kha 'phral ba;Tshig mdzod chen mo, S.Y. 'thomspa- (tmd.) mgo ba 'kharba.
J1ischke 1881: 'gyur ba 1. Yb. pf. gyur (-ta, -pa) imp. gyur (-cig), cf. sgyur ba, 2. to become.
Cf. J1ischke 1881: rigs can, rigs ldan- of noble birth. Lit. 'of good family' (Skt. kulika).
baAB :paM.
mal 'byarcompl. : abbr. mar AB.
sgaMB : bsgam M : bsgaMs A, cf. Tshig mdzod chen mo, S.Y. sgam pa - 1. (td.) bsgams pa, bsgam
pa,sgams.
mams kyangcompl. : maMs kyang A : maMs+yang B.
kyis ni= emphatic particle; cf. Hodge (1993:27-29).
ting 'dzin bsgams M : abbr. tingin sgaMs B : abbr. tingni sgaM A.
yang dag A : abbr. yangg B.
zhugs sgrubM: zhuDsgrubB: zhug bsgrllbA; cf: Tshig mdzod chen mo, s.y. }ugpa2. (tmd.) zhugs
pa, }ug pa, zhugs - des sa 'brang ba dang 'gra ba; LN: sgrub pa = sgrub pa pa. Tshig mdzod chen
mo, s.y. sgrub pa pa 2) chas sgrub mkhan. Skt. sadhaka. MW, s.v. sadhaka - adept, an efficient or
skillful person, magician.
bsnyen rdzogs AM : snyen rdzaDB; cf. Mvy, s.Y. 8715 bsnyen parrdzags (pa) upasatpanna.
tshulldan bslab la M : abbr. tshuldan bslab la B : tshulldan bslab pa A.
kyeA: kyiB.
shAkya'iBM : shakya<'>i A.
Tshig mdzod chen mo, s.Y.luspa -(tmd.) ma tshang ba'am chadpa.
par kha ba M : abbr. pa khau B : abbr. par khall{-} A.
zhes BM : ces A.
bla bzangcompl. : abbr. <blazang> A: <bla> B.
Source: dPalldan bla ma dam pa ku ma ra ma ti'i yan tan rjes su dran nas cung zad bstad pa, in Tsang
kha pa 'i bka' 'bwn thar bu, gSung 'bum, vol. kha, p. 6b2-3. See also bio bstad parp. 92, 97. Cf. Toh.
5274 (4) A eulagy ta Klimaramati, the chief teacher afTsangkhapa.
Text Edition 83
kIu Sgrub
310
thogs rned
311
gnyis kyi
312
bzhed pa'i lugs/313
ji bzhin thugs su chud nas
314
brtse ba yisl
skyon bral gsung gi[B: gsang ba]legs 'dorns pas
315
1
bstan pa'i gnad la nges pa ster ba ~ d i l
khyod kyi rjes su bstan las
316
gzhan su zhig ces soil
[2.5 Verse 5]
[5] bsams bzhin srid bzhes
317
chos ldan rigs su 'khrungsl
bstan pa'i sgor zhugs
318
yongs 'dzin mkhas (6a) rnang bstenl
sdorn pa gsum blangs srog las
319
gees par bzunt
20
I
,thub pa'i ring lugs khyod la phyag 'tshalloll
[2.5.1]
zhes pa ni32l1 bdag nyid chen po 'di sku tshe snga rnar
322
kha cher PaI).Qi ta don yod rdo rjel zhes
bya bar sku 'khrungs nasi chos rje blo bzang grags pa paI).gi ta rna ti bha dra2
23
gyur (8275) pas
gtso rndzad gdul bya bsam gyis
324
mi khyab pa la chos sde snod gSum/
325
rgyud sde bzhi'i spyi
326
don phyin ci rna log par bstan nasi bstan pa dang sems can
327
gyi328 don rgya chen po rndzad
tshull gsang bdag gis phyag rdar grub thob
329
la gsungs
330
pa yinl
331
310
3ll
312
3I3
31.
315
316
317
31'
319
320
32I
322
323
32.
m
326
327
328
329
330
33I
sgrubB: grubAB.
thogs med compl. : thaD medB : mthog med A; cf. Mvy, s.v. 3477 'phags pa thogs med Aryasanga.
kyiB :niA.
Note that Tsong kha pa, bKa' 'bum thor bu, vol. kha, p. 6b2 reads gzhunginstead of lugs.
Ibid reads gsa! bar gzigs nasinstead of thugs su chud nas.
gsang ba legs 'daMs pas compl. : gsang ba leD 'daMs pas B : legs 'daMs pas A (metre uncomplete,
two syllables missing). The two syllables missing im ms. A can be suplemented by the scribe in ms.
B or stem from an intermediate version. For example Tsong kha pa, bKa' 'bum thor bu, vol. kha, p.
6b2 reads gsung gis gzhan la instead of gsung gi [B: gsang baJ
las A : la B; cf. Tsong kha pa, bKa' 'bum thor bu, vol. kha, p. 6b2: las.
bzhes B : bzhin A; cf. p. 69, verse 5.
zhugscompl. : zhuDB : zhug A; cf. Jiischke 1881: sgo, bdagchos sgor jugpazhu-I beg to allow us
to enter religion, to receive us as students or disciples; jug pa L pf. and imp. zhugs.
srog las B : srogs pas A.
bzung B : gzung A; cf. Tshig mdzod chen mo, s.v. 'dzin pa - (td.) bzung ba, gzung ba, zung; cf. note
35.
zhespaniB: cespa 'diA.
marA :maB.
drar B : trar A.
gyiscompl.: gy+si A: gyiB; cf. Jiischke 1881: bsam, bsamgyis mi khyab pa.
chos sde snod gsum compl. : abbr. chosde snod gsuM A : abbr. chos sde snod 3 B.
spyi A; om. B. .
sems can compl. : abbr. seMn AB.
gyiB: kyiA.
grub thob A : abbr. gruob B.
gsungs em : gsung+s A : gs+ya B.
For the source of this quotation see Las chen (2003: 615.6-19).
84 Chapter 5
[2.5.2]
de nas bsams bzhin du gangs ri'i killod 'dir Ita spyod nyams len phyin ci loi
32
tu sPyod pa
mams tshar bead pa'i phyirl bod kyi rdo rje gdan dpalldan *sa skya
333
dang nye ba na
334
1 red
mda'335 khab soy336'grags pa derl chos rgyal srong btsan
337
sgam po'i nang blon! blon po mgar
stong btsan
338
yul srungs
339
kyi brgyud
340
(48a) pal yab red mda'i
341
blon chen bkra shiS
342
rgyal
mtshan
343
dangl yum lhag bsam roam par dag pa bram ze ma gsa! ba'i tshul khrirns dang tshul
mtshungs
344
pa ye shes kyi mkha' 'gro ma
345
[B: slon
346
10 dbang phyug skyid
347
] zhes bya
348
ba
gnyis kyi sras SU
349
gyur tel lhums su zhugs pa'i tshe yum la nyi zla
350
shar ba dang I sgron me
spar ba35l dang I gtsug lag khang bzhengs p ~ 5 2 sogs rmi
353
ltas bzang po mang po byung zhing!
Ius sdug bsngal
354
dang brall sems bde ba dang ldan par'55 gyur toll
btsas pa'e
56
tshe na yang I yum sras gnyis ka la btsa,357 ba'i sdug bsngal dang bral bar gyur toll
[B: chos] bstod pari
332
333
334
335
336
331
338
339
340
341
342
343
344
345
346
347
;."
349
350
351
352
353
354
m
356
357
JogB : JogsA; cf. Jiischke 1881:phyiu ci Jog.
sa skya B : abbr. saskya A.
o Here Mang thos KIu sgrub rgya mtsho starts in his bsTan rtsis with summarizing his biography on
Red mda' ba (1993: 194.10). * Here Ye shes rgyal mtshan starts with his summary of the biography
on Red mda' ba (1990: 891.27). See aJso Las chen 2003: 611.19; 1972: yol. 2, 155a4, and 19-: 309a2.
mda'A: 'da'B.
khab sor AB. Cf. Ye shes rgyal mtshan: khang sor; NgCh: khab sor; cf. Tshig mdzod chen mo, S.Y.
khab so - rgyaJ po 'i mdzod khang.
btsan B : tsan A.
stong btsanem. : stongs tsan A: stong tsa B; cf. Stein (1993: 64, 120): mGar sTong tsan (btsan); Tshig
mdzod chen mo, S.Y. mgar, mgar stong btsan.
srungs A : bsrungs B; cf. Tshig mdzod chen mo, S.Y. srung ba - (td.) bsrungs pa, bsrung ba, srungs:
brgyud A : rgyudB.
mda'iA: 'da'iB.
bkrashiscompl.: abbr. bJaisAB.
rgyaJ mtshan compl. : abbr. rgyan[tsa rtags] A : abbr. <{-go-}> rgyan[tsa rtags]B.
mtshungs B : mtshung+s A.
ma B : {ba} <ma> A.
Tshig mdzod chen mo, S.Y. sJon pa - 'I. (td.) bsJan pa, bsJan pa, sJon I) sdud pa dang sbyor ba 'am zIa
sgriJ gtong ba.
Ye shes rgyal mtshan 891: yum dbang phyug skyid Same in Las chen 1) 155a.5: abbr. yuM dbang
phyug skyid Note that Bstan 194.10-197.14 does not mention the name of the parents.
zhes bya A : abbr. zhes+ya B.
sras su A : abbr. srasu B. Note that Las chen 1)155a.6 adds after abbr. srasu; sa mo gJang Ja sku
'khrungs, cf. 2) 309a3, 3) 611.22. Differently Mang thos (1993: 194.10-13): sum stong bzhi brgya
dang brgyad cu 'das pa 'i gya gcig pa sa pho byi (spyi Jo 1348) Jo mnyam med red mda' pa chen po ...
byon. Note that Shes bya 'i gter mdzod, yol. 3, 316.15-16 adds rab byung drug pa 'i sa gJang Jo (1349),
and dates Red mda' ba's ordination in the 18th year of life 1366 (see note 405).
nyi zIa A : abbr. ny+liB.
Tshig mdzod chen mo, S.Y. spor ba (td.) spar ba, spar ba, spor 1) 'bar bar byed pa, ... me spar ba.
bzhengs pa A : gzheng ba B; cf. Jiischke 1881: bzhengs pa pf. of bzheng ba.
m2iB : smi A; cf. Tshig mdzod chen mo, S.Y. rmi Jtas - rmi Jam bzang ngan gyi mtshan ma.
sdug bsngaJ compl. : abbr. bsduJ AB.
JdanparA: abbr. JdanrB.
Cf. liischke 1881': btsas pa Y. btsa[7 ba. Tshig mdzod chen mo, S.Y. btsa'ba 2.(tmd.) btsaspa, btsa'ba
-skyeba.
btsa'B: rtsaA.
Text Edition 85
khyod ni lurn bi tshal du
358
rgyal ba bzhin/
dri rned yum gyi lhums nas bltams
359
pa'i tshe
36
01
bsod narns phun tshogs
361
khyod sku rna (6b) bzung phyirl
tshangs dbang nyid
362
du gyur ram yang na
363
shil zhes S0
364
11
de nas ' 0 rna dang zho dang I mar gyi nying khu sogs kyis bskyed
365
bsring ste
366
1 rntshan yang
btsUll ne
367
zhes bya bar
68
gsol te
369
1 smra shes don go tshun chad
370
dkon rnchog gsurn
371
gyi
(S276) sgra thos pa' am372 rten rnthong ba na! dad cing gus pa cher skye ba
373
byung I yab yum
gnyis ka gzhon nu'i dus su
374
, das
375
shingl a ne rntshan ldan gyi mkha' , gro rna bkra shis 'bum
zhes bya basi gzhon nu nyid nas mkhas pa'i dbang po chen por gyur gyi bar du/376 zhabs tog
skyo ngal rned pam phul basi shin tu drin che gsuni
78
[A48aS: !]379 bdag nyid chen pO'i
380
'byis
pa'i dus sui a ne lags
381
1 nga yang na sa skya dpon chen gyi lag rtags
382
blangs
383
nasi bod
358
359
360
361
362
363
364
365
366
367
368
369
370
371
372
373
374
375
376
377
378
379
380
381
382
383
lum bi tshal du em. : fuM pa'i tshal du B : abbr. luM pa'i nagsu A; deriy. LumbinI. cf. Tshig rndzod
chen rno, s.y. lum bi'i tshal- sangs rgyas shAkya thub pa 'khmngs sa'i gnas te da Ita bal yul gyi
khongs su gtogs yod
bltamsA: ltaMsB; cf. Tshig rndzod chen rno, s.y. sku bltams -sku 'khrungspa.
tsheB: tshesA; cf. Jiischke 1881: tshes-I. day ofthernonth, 2. syrnb. num.: 15.
phun tshogscornpl. : abbr. phuog[tsa rtags} A: abbr. phuongB; cf. Tshig rndzod chen rno, s.y.phun
sum tshogs pa - legs shing cha tshang ba.
nyid A : gnyidB.
naA: {-} B.
zhes so cornpl. : zheso B : ceso A; cf. Hahn (1996: 42) Indefinite particles zhig after terminal position
nga, na, ma, a: ra, la and yowels; sha is none of the ten suffixes, but i is the concluding yowel.
bskyed A : skyedB; cf. Tshig rndzod chen rno, s.y. skyed pa - (td.) bskyed pa, bskyed pa, skyed.
bsring ste A : snngs te B; cf. Tshig rndzod chen rno, s.y. sring ba - (td.) bsrings pa, bsring ba, srings.
btsun ne B : abbr. brtsuen A.
zhes bya barcornpl. : zhes <bya bar> A : abbr. zhes+ya barB.
gsol te B : bsol to A; cf. Tshig rndzod chen rno, s.y. gsol ba 1. (td.) 1) zhu ba dang 'bul ba, ... mtshan
gsol
chad A; bcadB; cf. Tshig rndzod chen rno, s.y. tshun chad - dbyemtshams nas rang ngos suphyogs
pa.
dkon mchog gsum cornpl. : abbr. dkaugsuM A: dkaug 3B.
thospa'am em.: thospa'i AB; cf. A': thospa'am.
ba B : bar A; cf. Jiischke 1881: cheF, termin. of che, cher po ba - to grow, increase; cher skye ba-
to become great, to grow up.
dus su cornpl. : abbr. dusu B : dus nas A.
'das A : bdas B.
duA: tuB.
ngal med pa em. : ngas med pa B : ngas med par A; cf. Tshig rndzod chen rno, s.y. skyo ngal - sems
skyo ba dang, Ius nga! ba.
shin tu drin che gSlmgcornpl. : shinu drin che gsung B : drin ShIn tu che gsungs {--} A.
In rns. A here a "snake stroke" (sbIlll shad) marks the insertion of an extra line <bdag nyid chen po 'di
... gsa! barbyedgsungspas> (seems. A, line 8, yigchungand also note 159).
po'iA :po 'diB.
lags em. : laAB; cf. Goldstein 2001, s.y. ane lags- term of address fornunsl paternal aunt.
rtagscornpl.: rtaDB: rtagA.
bJangs B : blang+s A.
86 Chapter 5
khams
384
bde ba la 'god/385 yang na bstan pa'i sgor zhugs
386
nasI [B: sangs rgyas kyi387] bstan pa
nyin
388
rno ltar gsal bar byed gsung basp89 a ne na reI btsun ne bl0 gros390 chel khyod kyis39 1 de
gnyis ka
392
mi ' grub par ' dug gi ham
393
pa rna che zerl de dus rntshan yang btsun ne bl0 grils
394
che2
95
grags pa [B: yang] byung I
[2.5.3]
de dus 'phags chen chos bzang dpal ba la1 skyabs ' gro sems bskyedP
96
bsnyen
397
gnas kyi sdorn
pasogs thugs rje chenpo'i chos bsk02
98
rnang duzhusl denas bdagnyid chenpo'i thugs la1 dal
'byor thob pa don dang Idan par bya ba'i phyir/bstan pa'i sgor 'jug dgongs
399
nasI gangs can gyi
ngur smrig
400
'dzin pa mams kyi gtsug gi rgyan dam par gyur pal sa bzang
401
pat}. chen pa'i
drung duJ dge bsnyen
402
dang dge tshu1
403
gyi sdorn pa dgung 10 bC0
404
brgyad pa la
405
mnos
nas/
406
(48b) rntshan yang gzhon nu bl0 gros zhes gsol/
[2.5.4]
de nas shes bya'i (7a) gnas thams cad la 'jug par byed pa'i sgol bka' spyi'i dgongs 'grel/ rgyas
pa'i bstan bcos tshad rna mam ' grella gzigs par dgongs nasI mkhas pa'i dbang po nya dbon kun
384
385
386
387
388
389
390
391
392
393
394
395
396
397
398
399
400
401
402
403
404
405
406
khams comp!. : khaMs {-} A: 'khaMs B.
Tshig mdzod chen mo, s.y. 'god pa -(td.) bkod pa, dgod pa, khod 1) 'iogpa, ... 'gro sa'i gzhung lam du
bkod pa, ... rgan rgon mams bde skyid kyi sar 'god pa.
zhugs comp!. : zhuD B : zhug A.
Cf. Ye shes rgyal mtshan: sangs rgyas kyi bstan pa; further example for indication that Ye shes rgyal
mtshan's pattern was ms. B or a text related to it, cf. note-347. '
nyin B : nyi A; cf. Tshig mdzod chen mo, s.y. nyin mo - nam langs telag ris magon panas nyi nub lag
ds mimagon par gyur pa 'i bar.
gsung bas em. : gsung pas A : gsungs pas B.
blo gTOS comp!. : abbr. biaus B : blo bo A.
kyis B : kyi A.
kaB:gaA.
ham comp!. : {-} ham A: abbr. haMB; cf. Tshig mdzod chen mo, s.y. ham pa 1) 'thob 'dodkyi
bmab sems2) rang tshod ma zin pa.
blogToscomp!.: abbr. biausB: blo boA.
cher B : che A.
bskyed em. : skyed AB; cf. Tshig mdzod chen mo, s.y. sems bskyed
bsnyen B : snyen A; cf. Jiischke 1881: bsnyen, bsnyen gaas - fasting, abstinence.
bskor A : skor B. Prob. abbr. of chos kyi 'khor 10 (b)skor ba; Mvy, s.y. 1308-09 chos kyi 'khor 10,
Mvy, s.y. 769 chos kyi 'khor lorab tu (b)skorba'i stobs; Jiischke 1881: 'khor losgyurba, or skorba,
with chos kyi, to tum the wheel of doctrine.
dgongs A : dgos dgongs B.
smdgB : mig A; cf. Jiischke 1881: ngur ba, ngur smdgyellowish red, saffron colour, the original
colour of the monks' habit.
sa bzang B : sa bzang+s A.
dge bsnyen comp!. : abbr. dgain AB.
dge tshU] A : abbr. dgel[tsa rtags]B.
bco B : bcwo A.
Shes bya 'i gtenndzod, yo!. 3, 316.20-21 adds: rab byung drug pa 'i me rta lor (1366).
maos nas em. : nod nas B : abbr. nos A; cf. Tshig mdzod chen mo, s.y. nod pa I. (td.) maos pa, mao
ba, nos -len pa'am zhu ba, ... 2. (tmd.) myed pa'am thob pa.
Text Edition
87
dga' dang I lung rigs
407
smra ba'i seng ge
408
mkhan chen sangs rgyas (S277) 'phel gnyis kyi zhabs
la btug ste
409
I blo gros sbyangs pasl mam 'grella go ba tho re ba chags
410
[B: pa byung] nasi
. grwa skor
411
mdzad.pasl thugs
412
rab che ba'i grags413 pa thobl
. cle dus rgyal ba'i sras po thogs414 med bzang po dpal ba'i mtshan thos pa tsam gyis41S ba spu
g.yo zhingl mig nas
416
mchi
417
ma ' dzag
418
pa sogs byung nas4191 dngul chu'i
420
chos rdzong421 du
'.' byon tel sems dpa,422 chen po'i drung du smon 'jug sems bskyed"23 blangsl theg pa chen p0424
blo sbyong
425
la sogs pa'i chos skor
426
mang du zhusl
.denas gdan sarbyonnasl chos khri thang du Ian 'debs gcig mdzad pasl gzhung la sbyorba bde
bsang
427
ba gcig rna 'khod pa [B: la]1 grwa skor
428
bas ma shes na'ang I khong pa rang la rang
gis429 thugs
430
shin tu khral
431
ba gcig byung nasi mam ' grel gyi gzhung kho rang
432
ci zer shes
pa gcig ma byung na! slob dpon gyi
433
ngag rgyun gyis slu
434
bar 'dug dgongs nasi sa skyar dpe
407
-.<108
_ 409
410
411
412
413
414
415
416
417
,418
41.
420
,421
422
423
424
425
42.
427
428
429
430
431
432
433
- 434
rigsem.: rigAB.
seng ge compl. : abbr. senge B : dbang po A.
btugsteA: btuD teB; cf. Jiischke 1881: btugpay. gtugpa. Jiischke 1881: gtugpa,pf. gtugs, also btug
pa, cognate to thug pa. Lit. zhabs la gtug pa - to touch the feet of s.o.
chagscompl.: chaDB :chagA.
g:rwa skor B : gra bskor A.
thugscompl.: thuDB: thugA.
gragscompl.: graDB: gragA.
thogscompl.: thoDB: thogA.
gyisA: laB.
nasA; om.B.
mchiB: 'chi A; cf. Jiischke 1881: mchi ma, resp. spyan chab.
'dzag B : mdzag A; cf. Jiischke 1881: 'dzag pa, mchi ma gzag. Tshig mdzod chen mo; s.y. 'dzag pa
(tmd) zag pa, 'dzag pa - 'bab pa 'am, Jhung ba, 'dzir ba, ... chu 'dzag pa, ... thig Ie 'dzag pa, ... mchi ma
'dzag pa. Tshig mdzod chen mo, s.y. gzag pa - gzags pa'i da Ita ba dang ma 'ongs pa 'j 'bri tsul gzhan
zhig.
nasB: steA.
dnguJ chu 'j A : sngul chu)iB.
Cf. TBRC code 0223: chos rdzong- seat resp. hermitage of dNgnl chu.
sems dpa' compl. : abbr. seMda' AB.
bskyed compl. : <b>skyed A : skyedB; cf. note 396.
chenpocompl.: chenpo<{-}>A: abbr. chenoB.
sbyong B : sbyongs A; cf. Tshig mdzod chen mo, s.y. blo sbyong - sems la 'dris par byed pa.
skorB: bskorA; cf. note 398,1179,2093,2129.
bsangem. : sang A : sarB; cf. Jiischke 1881: pf. (b)sangs, 1. to do away with, to remoye (dirt) etc., to
cleanse. Tshig mdzod chen mo, s.y. bsang ba (td.) bsangs pa, bsang ba, songs 2) sel ba (Skt. apoha).
MW, s.y. apoha-pushing away, remoYing, (in disputation) reasoning, argne, denying.
grwa skor B : gra bskor A.
gis em. : giAB; rang la rang gis = rang rang gis?
thu$Scompl.: thuDB: thugA.
khral em. : khrel AB; thugs khraJ, (h) sems kbraL
rang A: rang {gil B.
slob dpon gyi em. : abbr. slon dpon+yiB : abbr. slob dpono gyi A.
sluB: bsluA; cf. Tshig mdzod chen mo, s.y. slu ba- (td.) bsluspa, bslu ba, slus- 'dridpa'am 'brid
pa dang mgo skor gtong ba.
88
Chapter 5
mtshams
435
bead [B: nas]1 gzhung la rgya
436
cher bcug [B: tel] sde bdun mdo 'grel pa 'grel bshad
dang bcas pa [B: la
437
] gzigsl mkhyen rab
438
[B: kyi439] dbang phyug sa skya pat;t<;li t ~ dangl 'u
yug pa rigs440 pa'i seng ge'i legs bshadmams la'ang gzigs4411 slob dpon442 che chung
443
gnyis la
chos mang du gsan pasl sde bdun dgongs 'grel dang bcas pa'i don phyin ci ma log par
444
thugs
SU
445
chud nasi mkhas (7b) pa'i grags pas sa steng
446
khyab par447 gyur tel mam 'grella 'grel pa
che chung gnyisl spyi don dang bcas pa mdzad nasi
(1) gang gi legs bshad tsha zer pbra mos kyang I
mkhas rlom me khyer bye ba'i gzi 'pbrog
448
(49a) cing I
(S278) rigs449 tshul 'bum pbrag stong gi zer 'pbro ba'il
blo gros 'di ni sngon med nyi rna yin!
(2) kun gzhi'i rungal nas
450
thon
451
pa'i sa bon mamsl
shes rab yurn gyis
452
legs bskrun
453
brtson 'grus kyil
rna rnas rgyun dU
454
bskyangs
455
pas gangs can 'dir456 I
dpalldan grags pa'i gdung tshob kho bo 'khrungsl
(3) de lta na yang gangs ri'i khrod 'di rul
mkhas nnongs 'byed pa'i: tshulla rni mkhas pas
457
I
435
436
437
438
439
440
441
442
443
444
445
446
447
448
449
450
451
452
453
454
455
456
457
dpe mtshams em. : dpe' 'tshaMs A : dpe 'tshaMs B; cf Tshig mdzod chen rna, s.v. dpe mtshams pa -
mtshams la bshad de dpe tshig blo la 'dzin mkhan dang, don la dog dpyod byed mkhan.
rgya em. : brgyaAB. Jiischke 1881: brgya- often erron for rgya. Jiischke 1881: rgya2. extend, width,
size; rgya cheradv. = rgyas par in detail, at large, at full length.
la B : am. A. Note: Las chen 1) 155b.3 same as B: lao
rab B : rabs A; cf note 189.
kyiB : om. A. Note: Las chen 1) I 55b.4 same as B: kyi.
rigs A : rig B.
la 'ang gzigs em. : la yang gz+yiB : la 'ang gzig A.
slob dpon compI. : abbr. slaun AB.
che chung A : abbr. cheung B.
logparcompI.: abbr.logrB: logpaA.
thugs su compI. : abbr. thugsu A : abbr. th+ya su B.
steng em. : stengs AB; cf. Jaschke 1881: steng, sa steng thams cad-the whole face of the earth; Tshig
mdzod chen mo, S.V. sasteng- 1) sagzhi'i sgang2) sagsum gyi yagyal zhig stemi'j jig den.
khyab parcompI. : abbr. khyabr B : khyabs par A.
'phrog B : 'phroD A. cf Tshig mdzod chen mo, S.V. 'phrog pa - 1. (td.) phrogs pa, 'phrog pa, phrogs
- dbang dang btsan thabs kyis len pa dang 'lamps pa.
rigsem.: rigAB.
nasA: lasB.
than em. : thorn} A : thos B. Tshig mdzod chen mo, S.V. 'than pa (tmd.) than pa, 'than pa, than 3)
'char ba, ... zhing kha 'i nang nas son gyimyu gu 'than nyer 'dug.
gYlS B : gyi A.
bskrun B : skrun A; Tshig mdzod chen mo, S.V. skrun pa - (td.) bskrunpa, bsknmpa, skrun -gsardu
'dzugs pa dang bzo ba.
duB: tuA.
bskyangs A : skyangs B; cf. Tshig mdzod chen mo, S.V. skyong ba - (td.) bskyangs pa, bskyang ba,
skyongs.
'dirB: 'diA.
pasB :pa'iA.
Text Edition
nya pa'i
458
lag tu rin chen 'brim
459
pa ltarl
blo ngan 'tshong bya'i
460
tshogs dang mnyam du spell
(4) Sgrub
461
dang sUn 'byin rigs
462
.pa'i mche Ider
463
gyisl
phas rgol glang po'i klad
464
pa 'gems nus kyang I
legs nyes 'byed pa'i gzu bOS
465
dben pas nal
smra ngan wa skyes tshogs kyang rtag tu rgoll zhes gsungs
466
shing I
bstod par/
467
(l)rigs
468
tshul brgya phrag du ma'i ro ldan pa'i!
blo chen ldan mams dga' ba skyed
469
byed pal
roam ' grel mdzad pa'i thun mong
470
min pa'i lugsl
yongs su rdzogs par smra ba khyod du basi zhes
471
dang I
(2) sde bdun
472
ral pam 'thug pos gnya' khebs cing (
mdo' yi474 stobs rgyas 'grel bshad so SO'i
475
khyogsl
nyid kyi shes rab ngan pa'i glang 'phen pal
tshad ma ri bo'i sul na rgyu ba lagsl
[2.5.5]
89
de nas bdag nyid chen po desl mngon par rtogs pa'i
477
rim pa gtso bor ston pal sa bcu'i dbang
phyug rgyal tshab byams pa mgon pO'i
478
gsung
479
mngon par rtogs pa'i rgyan 'grel pa (8a) dang
458
459
460
461
462
463
464
465
466
467
468
469
470
471
472
473
474
475
47.
477
478
479
pa'iB : ba 'i A. Tshig mdzod chen mo, s.v. nya pa - nya 'dzin mkhan.
'bdm em.: 'grim A: 'griMs B; cf. Iiischke 1881: 'bdm pa, L vb., pf. bdm(s) 1. to distribute, deal out,
hand round.
'tshongbya'iem.: 'chingbya'iB: 'tshongbu'iA.
sgrub B : bsgrubs A.
rigs em. : rig AB.
lderem. : sdcr AB.
kladB : gladA; cf. Iaschke 1881: klad;hence kladpa, also glad; Tshig mdzod chen mo, s.v. kladpa
-1) mgo'ikladpa.
bas B : b+so A. cf. Tshig mdzod chen mo, s.v. gzu bo - 1. mod gJeng bar 'dum byed mkhan.
zhes gsungs comp!. : abbr. zhesungs B : ces gsungs A.
Source: dPalldan blama dampakumiirama ti'iyon tan Ijessu dran nas cung zad bstodpa, in Tsang
kha pa 'i bka' 'bum thor bu, gSung 'bum, vo!. kha, p. 6a6-6b 1. Cf. Toh. 5274 (4) A eulogy to Kumiira-
mati, the chiefteacher ofTsongkhapa.
rigsem.: rigAB.
skyedB : bskyed A; cf. note 365.
thunmongcomp!.: abbr. thuongB: thunmongsA.
zhes B : ces A.
sde bdun A : sde <chos> bdun B.
ralpaB: ralpa {---} A; cf. Tshig mdzod chenmo, s.v. raJpa-1) skraringpo,. .. seng ge'iralpa.
,riB: 'iA. .
so so 'i comp!. : abbr. sau''i A : abbr. swo'iB.
zhes so comp!. : abbr. zheso B : abbr. 'ceso A.
Cf. Iiischke 1881: rtogs pa, mngon par rtogs pa (abhisamaya).
mgon po 'i comp!. : abbr. mgaun 'i AB.
gsung B : gsungs A.
90 Chapter 5
bcas pa la gzigs par dgongs nasi phar phyin gyi gzhung spar
480
rna gcig dbu
481
mgas SU
482
bcug
stel gzims483 pa'i mtshan lam dul rgya gar skad nas rdzogs so'i bar gzhung rna Ius pa 'bur du
dod pa (8279) phyag gis484 bzung
485
nyan pa byung I re re nas blangs nasi zhal du gsol basi ro
mchog dang ldan pa byung zhingl nmal
486
sad pa dang I shin tu dgyes par gyur nasi de ring [B:
ngas] ji tsam zin Ita dgongs487 nas bzung
488
basi bam po [B: dang po] che ba 'phyi
489
la zin pa
490
byung gsungsl gzhung thugs su (49b) chud pa dang I lung chos kyi go ba dpe cha ba
491
chags
492
pa byung na yang I shin tu
493
mkhas pa cig
494
byed dgongs nasi skye dgu'i gtsug rgyan chos kyi
rje dpalldan bla ma
495
dam pa bsod nams rgyal mtshan la sogs pa yongs ' dzin dam pa mams la
gsan zhing496 I khyad par du
497
nyi khri snang ba dang I brgyad stong , grel chen la sogs498 pa
rgya 'grel mams dang I 'bre
499
~ o o gyi 'grel bshad la
501
sogs bod 'grel mams la gzigs pasl
'phags
502
seng gnyis kyi dgongs pa phyin ci rna log pa
503
thugs su chud nasi phar phyin gyi
tIkii
504
sbyor tlk
505
don bdun CU
506
mams mdzad del
480
481
482
483
484
485
486
487
488
489
490
491
492
493
494
495
496
497
498
499
500
501
502
503
504
505
506
sparA : parB; d. Tshig mdzod chen mo, s.v. spar ma -par ma dang 'dra; Jiischke 1881: par, parma
- a printed work.
dbu B : dbus A.
mgas su comp!. : abbr. mgasu A : abbr. sngasu B.
gzims B : gzim A.
phyaggiscomp!.: abbr.phyagisA: om. B.
bzung A : zung B; cf. Tshig mdzod chen mo, s.v. 'dzin pa - (td.) bzung ba, gzung ba, zung.
mnal A : malB; cf. Tshig mdzod chen mo, s.v. mnal- gnyid kyi zhe sa, ... mtshan mor mna/ du song
ba, ... mna1 sad pa.
dgongs A : dgos dgongs B.
bzung B : gzung A.
che ba 'phyi comp!. : che <ba> 'phyi A : tsha phyiB. Cf. Tshig mdzod chen mo, s.v. 'phyi ba 1. (tmd.)
'phyis pa, 'phyi ba - dus tshod 'gyang ba.
pa B : (-}pa A; cf. Tshig mdzod chen mo, s.v. zin pa 2) ... 2. tshar ba 'i don ston rags byed pa 'i tshig
grogsshig.
dpe cha ba em. : eha pe ba A : eha ze ba B; cf. Tshig mdzod chen mo, s.v. dpe eha ba - gzhung lugs
la thos bsam byed mkhan.
chags comp!. : B: eh+ya: chag A.
tuA: om.B.
cigcomp!. : abbr. 1 A : om. B.
maB: <ma>A.
zhing B : cing A.
khyad par du comp!. : abbr. khyadr du A : abbr. khyadr B.
la sogscomp!.: abbr.laswoA: loDB.
'bre B: 'gre A.
Note that Las chen 1) 156.1,2) 309b2 and 3) 612.18 wrongly state marinstead of ar, while mss. A and
B correctly state ar. For more details see English translation.
laA: om. B.
'phagscomp!.: 'phaDB: 'phagA.
paB :parA.
TIkA em. : TikaAB.
T1kem. : Tik A: Tig B; Tibetan abbr. for f[kif.
eu em. : beu AB.
Text Edition 91
(1) tshig gi
507
rjes 'brang byis pa'i b10 can mamsl
sng
on
rabs bshad srol bzlas
508
pas rngu509 na yang I
'bras rned sbun
510
pa 'phyar ba ngal rnthong nasi
gzhan zer mam grangs zio ba
511
kho bos spangsl
(2) spyi don gzhung brgya'i tshul dang mi 'gal zhing I
tshig don dngos stobs rigs
512
pas sgrub513 pa Ial
rokhas dorn mngon pa'i nga rgyal can mams kyisl
yun ring
514
brtags
515
kyang klan ka'i
516
skabs rned doll zhes gsungs
517
I
goD. byo nyi rnas
518
bstod pari
(8b) 'phags pa'i
519
bzhed gzhung rna Ius gzhan dag kyang f20
Ian re tsam gyis rna Ius rnthar phyin phyirl
rang dang gzhan gyi grub rntha' rgya rntsho yi/
pha rol son pa'i go 'phangs
521
bmyes
522
pa (8280) yin! zhes S0523 II
[2.5.6]
de nas bdag nyid chen po des
524
chos thams cad kyi rna rno mngon pa'i sde snod Ia gzigs par
dgongs nasi gnas lnga rig pa'i p a r : t ~ H ta chen po byang chub rtse rno'i zhabs Ia btug ste
525
I
mngon pa gong' og tshar mang du gsan zhinlf26 I rgyas pa'i bstan bcos sa sde lngal bsdus pa'i
507
508
509
510
5Il
512
513
514
515
516
517
518
519
520
521
522
523
524
525
526
tshig gi compl. : abbr. tshigiB : tshigs gi A; cf. Tshig mdzod chen mo, s.y. tshig.
bzlasA: zlasB. Tshig mdzod chen mo, s.y. zlo ba (td.) bzlaspa, bzla ba, zlos 1) yang yang 'donpa.
mgu B : 'gu A; cf. Iiischke 1881: 'go ba, incorr. for mgu ba; mgu ba - to rejoice, to be glad, joyful,
content. Tshig mdzod chen mo, S.Y. mgu ba - (trod.) yid!shims pa'am yi rang pa.
Iiischke 1881: sbuupay. spuupa;spuupa 1. sbst., also sbuupa, chaff, husks.
zlo ba em. : bzlos pa AB; cf. note 508.
rigs em. : rig AB; cf. note 40.
sgrub em. : sgrubs B : bsgrubs A; cf. note 461.
ringB : rings A; cf. Iiischke 1881: yuu,yuuringpo.
brtags compl. : brtaDB : brtag A; see Iiischke 1881: bmg(s) pa y. rtog pa; as sbst., preceeded by a
genit.
ldanka'iem. : glan dga'iA: gIanka'iB; cf. Tshigmdzod chenmo, s.y. ldanka -snyad ka'am, rtsod
gzhi. Iiischke 1881: ldan ka 1. censure, blame.
zhesgsuugscompl.: zhesuugsB: cesgsuugsA.
gon byo nyi mas compl. : <gon byo nyi mas> AB.
'phags pa 'i A: 'phags pa 'i yuf gyiB.
'phags pa 'i bzhed gzhuug ma Ius gzhan dag kyang em.: 'phags pa 'i yuf+yi bzhed gzhuug gzhan dag
kyang B: 'phags pa 'i bzhed gzhuug [xx] gzhan dag kyang A. Perhaps in both patterns from which the
scribes of mss. A and B copied their texts were missing two syllables. While this corruption (Korrup-
tel) has been cured by conjecture in ms. B, ms. A still omits two of nine syllables. Emendation
according to Sangs rgyas rtse mo IBA 2003: 276.6): <ma Ius>.
'phangem.: 'phangsAB; Iiischke 1881: go, go 'phang(s);Tshig mdzod chenmo, S.Y. go 'phang. See
also bSam gtan, et aI. bDag yig gsar bsgrigs.
bmyesB : mnyes A; cf. Tshig mdzod chen mo, S.Y. bmyespa - (trod.) rtogs pa dang chen po 'i gnas
thob pa ... go 'phang bmyes pa.
zhes so compl. : abbr. zheso B : abbr. ceso A.
des B : de A; dgongs pa is a transitiye yerb.
btugsteem. : btugteA: btuD teB; cf. Iiischke 1881: gtugpa, pf. gtugs, also btugpa, cognate to thug
pa.
zhingem.: cingAB.
92 Chapter 5
bstan beos sdorn mam gnyisl pra ka ra [B: l}.a] sde brgyad ' grel pa ' grel bshad dang beas pa la
gzigs shingl mkhas pa'i dbang po dpang
27
10 tstsha ba528 blo gros bstan
529
pa'i 'grel bshacP
30
la
gzigs pasl thogs rned sku rnehed kyi dgongs pa (50.) phyin ei rna log pa thugs suo ehud liasl
nmgon pa gong
53l
'og gi iT kii
532
bsdus don dang beas pa rndzad del mkha' 'gro'i dbang po
mkha' la spyod pa'i rntshan rna rjes su rnthong gyur nasi 'dab rna shin tu rgyas pa min pa'ang
de'i
533
rjes su slob pa !tarl blo gros stobs ldan sngon rabs
534
mkhas pa'i rjes su 'brang
35
nas
bshad pa lal phrag
36
dog sgo nas srnod par byed kyang 'di la pa eung zad med/ ees
gsungsl
bl0
538
bstod pari
stobs beu nmga' ba thub pa'i ring lugs pa
539
I
mam rig shing rta'i srol 'byed ' dzam gling rgyan/
gang gis
540
bde bar gshegs pa'i gdung 'tshob
54l
pal
thogs
542
rned sku rnehed gnyis kyi bzhed pa'i lugsl
ji bzhin thugs su ehud pa'ang khyod du
[2.5.7]
de nas bdag nyid chen po des
545
1 bstan pa'i bya ba yongs su rdzogs pa dge slong
46
gi sdorn pa
nmos
547
nasi' dul ba'i bslab bya phyin ci (9.) rna log par
48
nyams su len pa'i srol gtOd
549
[B: dgos
STI
52'
52.
530
531
5J2
533
534
535
53.
537
538
53.
54.
541
542
543
544
545
54.
547
548
54.
dpang A : spang B.
See English translation.
bstan A : brtan B.
'gJ-e1 bshad A: abbr. leD bshad soDB. Note that Las chen agrees with ms. B: leD bshad, see I) 156a4,
2) 309b4, 3) 613.2.
gong B : gongs A; cf. Tshig mdzod chen mo, s.v. gong 'og - gong dang gsham mam steng 'og.
TlkAem.: TlkaB: TikaA.
de'iA: deyiB.
rabsB: rabA; cf. Tshigmdzod chenmo, s.v. sngonrabs-sngargyi byungrabs.
'brang A: 'brangs B; cf. note 507.
phragem. : phra AB.
nyesB: ny+seA.
blo compl. : <blo> AB.
lugs pa compl. : IuD pa B : lug+s la A; cf. p. 97.
gisB :phyirA; cf. below: p. 97.
'tshob A : tshob B; cf. Tshig mdzod chen mo, s.v. gdung 'tshob 2) rigs dang Iud kyi rgyud 'dzin
mkhan.
thogscompl.: thoDB: thogA.
khyod du bas- according to GTN: khyed rang red or, almost: khyed rang ma gtogs mi 'dug.
zhes so compl. :. zheso B : ceso A. This verse matches partly with a verse in Ye shes rgyal mtshan
901.2-6 and with a verse below. See blo bstodparp. 97. Similar to a verse in dPaJ ldan biama dampa
ku mil ra ma ti'i yon tan Ijes su dra.n nas cung zad bstod pa, in Tsong kha pa, bKa' 'bum thor bu, vol.
kha, p. 6bl-2. Cf. Toh. 5274 (4) A el/logy to Kumilramati, the chiefteacher ofTsongkhapa.
des B : d+se A.
dgeslongcompl.: abbr. dgJeongAB.
mnos em. : nod AB.
10gparA: 10grB.'
gtod em. : bstod AB; cf. Tshig mdzod chen mo, s.v. sIOI gtod - srol 'byed dang don gcig; sIOI 'byed
1) lugs srol gsar du 'byed pa.
Text Edition
93
par] dgongs nasi gnas brtan dgra bcompa chen pol Idog
550
lhodpamkhan chen
55l
kun(S281) dga'
dpal bzang po'i drung du byon nasi mkhan slob dge 'dun dang bcas pa'i spyan sngar bsnyen
rdzogs kyi sdom pa mnos
552
nasi 'dul ba mdo rtsa tshar gcig gsan pasl mkhan chen pa la yang
thugs bskyed thon pa byung I Ita khrid kyang zhusl chos grol ba dang I mkhan chen pas bya
bur
553
gcig gnang nasi khyed skyes stobs kyi thugs
554
rab che zhing I gzhung lugs gzhan la [B:
'ang] sbyangs pa'i stobs kyisl 'dul ba la yang nged
555
pas khyed shin tu mkhas pa cig byung
gda'0
556
11
chos bdag po la 'phrod lags soil
'dl la khyed kyis 11 ka
557
gcig [B: kyang] mdzad d0
558
1/
bstod 'dul gyi sdom brgyud
559
'di rna chad
560
pa gcig 'tshalloll
zhes
56l
gsung ba'i
562
zhal ta
563
bzang po gnang ba dang du blangs te
564
1 'dul ba
565
lung dang rgya
'grel mams dang /byakhyi sog gsum sogs566 bod kyi 'grel bshad mams la gzigs pas/yon Siik
567
(50b) mam gnyis kyi dgongs pa phyin ci rna loi
68
pa thugs su chud cing I mdo rtsa [B: ba]'i 11
ka
569
dang I las chog gnyis mdzad nasi de phyin chad' chad nyan mdzad dus kyang I dbyar gnas
dang gso sbyong [B: dang] dgag dbye sogs rna chag par mdzad doll
yon tan 'od ces sa gsum rab grags
570
pal
rgyal ba'i ring lugs 'dzin pa des mdzad pal
550
55l
552
553
554
555
556
557
558
559
560
56l
562
563
564
565
566
567
56'
569
570
1dog A : mdog B. Note that here Las chen agrees with ms. A: ldog, see I) 156a5, 2) 309a5, 3) 613.5.
mkhim chen comp!. : abbr. lnkhen AB.
mnos em. : nod AB.
bya burA :}a burB. See English translation.
thugscomp!. thuDB: thugA.
ngedB: nged{-} A.
gda '0 A: 'da '0 B; cf. Tshig mdzod chen mo, s.v. gda' - 'dug gam yod pa. Note: Las chen I) agrees
with ms. A: 156bl: gda'.
Tl kA em. : Ti ka AB.
mdzad do comp!. : abbr. mdzod AB.
brgyud em. : rgyud A : rgyun B; cf. Tshig mdzod chen mo, s.v. sdom brgyud - sor byang sngags gsum
gyi sdom pa 'i bla brgyud
ma chad is prob. an abbreviation of bar ma chad pa; Tshig mdzod chen mo, s.v. bar ma chad pa-
rgyun ma chad pa.
zhes A : om. B.
ba'iB :pa'iA.
zhal ta comp!.: abbr. zhal+taA: zhal1taB; cf. Jiischke 1881: zhal, zhal(v. zhalta); zhal ta, 2. resp.
for kha ta, kha gdams - direction, instruction, counsel, advice. Tshig mdzod chen mo, s.v. zhal fa -
slobston.
blangs te B : blang sfe A; cf. Tshig mdzod chen mo, s.v. len pa - (td.) blangs pa, blang ba, longs;
Goldstein 2001, s.v. dang du lenpa 2. va. to accept/recognize.
baA: om. B.
sogs comp!. : sog+s A : la soD pa B.
shAkem.: shagA: shakB.
log B : logs A.
TJ kA em. : Ti ka B : Ti ka A.
gragscomp!.: graDB: gragA.
94 Chapter 5
thub pa'i nang mdzod 'dul ba 'bum sde'i don!
rna Ius sdud
571
byed legs bshad 'di byas soil
zhes gsungs S0572 I I
bl0
573
bstod parj514
thub pas Ian gcig min par bsngags pa yil
tshul khrims 'phags pa'i nor bum gzigs nas nil
nyer (9b) sbas zla ba'i nor bu yon tan 'od!
thams cad yod smra mkhas pa'i (S 282) dgongs pa bzhin!
'dul ba 'bum sde'i dgag Sgrub
576
gnang gsum gyil
bslab pa'i gnas la mkhas shing 'da' mi byed! ces so
577
11
[2.5.8]
de nas bdag nyid chen po desl snying po'i don gtso bor ston pa 'phags pa klu sgrub kyi zhal
snga
578
nas mdzad pal dbu rna rigs pa'i tshogs la gzigs par bzhed na'ang I de dus su gangs ri'i
khrod na [B: dbu ma'i] bka,579 rna chad tsam rna gtogs
580
'chad nyan gyis
581
gtan la 'bebs pa
dang I sgom sgrub kyis582 nyams su len pa'i srol nyams par gyur nasi thugs shin tu chad par gyur
kyang I bshad pa dpalldan bla rna dam pa la zhu dgongs na'ang I dbus na bzhugs pas rna byung
bar
583
1 chos rje
584
byang seng ba
5S5
la rigs tshogs bzhi brgya pal 'jug pa sogs dbu rna'i SkOr'86
mams
587
gsan nas I dkon rnchog gsum
588
la gsol ba btabl thugs rab kyis yang yang spyad pasl
sngon gyi srnon Iam
589
dang I sbyang pa'i mthu dang I dkon mchog gi
590
byin gyis rlabs
591
Ia
571
572
573
574
575
576
577
578
579
580
581
582
583
584
585
586
587
588
589
590
591
sdudB: bsdudA; cf. Tshig mdzod chen rna, s.v. sdudpa- (td.) bsduspa, bsdu ba, sdus2) sdompa.
zhes gsungsso campI. : abbr. zhesungso B : ces gsungso A.
blo campI. : <blo> B : am. A.
Source: dPalldaa bla ma dam pa ku ma ra ma ti'i yon tan Ijes su draa nas cung zad bstod pa, in Tsong
khapa'i bka' 'bum thorbu,gSungthorbu, vol. kha, p. 6a4. Cf. Toh. 5274 (4) A eulogy to Kumarama-
ti, the chief teacher ofTsongkhapa. Note that there the first line starts with rgyal bas instead of thub
pas.
bu A : du B. Note that B agrees with the above-mentioned source.
sgrub B : bsgrub A.
ces so campI. : ceso A : zheso B.
sngaB: mnga' A; cf. Tshig mdzod chenmo, s.v. zhal snga -spyan sngaste, sku dngoskyi drung.
bka'A :kaB.
gtogs em. : rtogs B : gtog pa A; cf. Jaschke 1881: gtogs pa, ma gtogs pa.
gyisB : gyi A.
kyis B : gyi A.
barB : parA.
chos Ije em. : abbr. choes AB.
byang seng ba B : abbr. byengseM pa A.
skor B : bskor A.
mams B : <maMs> A.
dkon mchog gsum campI. : abbr. dkaugsuM A : abbr. dkaug B; cf. NgCh 346.5-6: dkon mchog la gsoJ
ba btab.
smon Jam campI. : 'abbr. smon laMA: abbr. smonMB.
dkon mchog gi campI. : abbr. dkaugi AB.
byin gyis rlabs campI. : abbr. byin+Iabs A : abbr. byin+Iabs B; cf. note 71.
Text Edition
95
brten nas
592
klu Sgrub
593
yab sras dpalldan zla ba grags pa
594
dang bcas pa'i dgongs pa phyin ci
roa log par thugs su chud cing I mkhas pa chen po legs595 ldan 'byed dang I rang rgyud shar
96
gsuro gyi gzhung lugs maws kyang ma ' dres par mkhyen nasi' chad nyan (5Ja) gyis legs par gtan
la phab;S97
de'i dus su slob rna maws kyis rtsa 'jug bzhi
598
gsum sogs gal che ba maws la yig.Cha,599 'jog
par
600
mdzad par zhu zhes yang yang gsol ba btab pa'i ngor rtsa 'jug bzhi gsum! tshig gsal
601
gyi
stong thun gyi , grel pa mams mdzad nasi slob dpon
602
thams cad kyis
603
'chad nyan mdzad pas
dbu roa'i 'chad nyan gyi (S283) srollegs par gtod pa'i
604
(lOa) mthu la brten nas
605
1 de'i dus su
chos kyi rje grags pa
606
rgyal mtshan zhang dbonllotstsha ba skyabs mchog dpal khu dbonl
mkhas pa chen po g.yag phrug pa
607
sangs rgyas dpal dpon slob maws kyis kyang dbu ma la
'chad nyan mdzad pas
608
1 gangs can gyi khrod
609
'dir dbu ma'i bshad srol dar zhing rgyas par
gyur kyang I phal cher rang rgyud kyi Ita ba'i thogna
61O
gnas shing I thal 'gyur gyi Ita ba thugs
su chud pa tsaw ma byung 'dug stel 'di tsaw yang dga' mo yin! ngas
611
dang por slob gnyer
byed dusl sa skya sogs na dbu ma'i dpe cha
612
gcig , dug zer nasi nor mi cher byed pa ' dugl ding
sang dbu ma'i dpe
613
cha la rtsis su byed pa ' di yang I kho bos bstan pa la
614
bya ba byas pa yin
5.2
5.3
594
5.5
5.6
5.,
5.8
5
600
601
602
603
604
605
606
607
608
60.
610
611
612
613
614
brten nas A: abbr. rtenas B; cf. Iiischke 1881: rtenpa, (b)rten nas;cf. Tshig mdzod chen mo, s.v. rten
pa (trod.) brten pa, brten pa, rten 1) Itos pa, ... rgyu dang rkyen la brten nas 'bras bu byung.
kIu sgrub B : kIu sgrub{s} A.
grags pa A : om. B.
JegscompI.: abbr.l+yesA: leDB; cf. note 194.
shar B : bshad A.
gtan laphabA: bstanlaphabB; cf. Tshig mdzod chenmo, s.v.phab pa - 'bebspa'i 'daspa. Note: In
ms. A a gter tsheg (Illuminator, s.v. gter tsheg "abbr. of gter ma 'i tsheg ring, a long break for gter
mao ''), also called gter shad, represented by the colon (cf. Extended Wylie p. 7), marks the place for
the insertion of the following text <de dus su ... mams mdzas nBS>. It is placed in smaIl letters in an
extra line top to the first. Ms. B incorporates this insertion in its flowing text.
de'i dus su slob ma mams kyis rtsa 'jug bzhi compI. : abbr. de'i dus su slob ma mams+yis rtsa 'jug
bzhiB: dedussuslomamaMkyisrtsa 'jug4A.
chaA: om. B.
parA: reB.
tshig gsal compI. : abbr. tshigsal AB.
slab dpon compI. : abbr. slaub A : dpon slob B.
kyisB: kyiA.
gtad pa 'i A : abbr. bstad'iB; cf. Tshig mdzod chen mo, s.v. gtod pa - (td.) 1. btod pa, gtod pa, gtad-
gsarbza'amgsar'dzugs.
brten nas compI. : abbr. brtenas AB.
chas kyi Ije grags pa compI. : abbr. chas+yi Ije graD pa B : chos kyi grags pa A.
phrugB: sprugpaA; cf. TBRC code P1971: g.YagphrugpaSangs rgyas dpal (1350-1414).
pasB :paA.
gangs can gyi khrod A : gangs ri'i khrodB; cf. Tshig mdzod chen mo, s.v. gangs ri'i khrad2) bad yul;
cf. Iiischke 1881: gangs, gangs can; khrad, ri khrod - an assemblage (mass) of mountains; Goldstein
2001, s.v. gangs can 1. Tibet, 2. snowy.
naA: duB.
ngasem.: ngaAB.
dpechaB : dpe' chaA; cf. Iiischke 1881: dpe, Compo dpechavulgo the common word for book.
dpe B : dpe' A; cf. above note 612.
Note deviation Las chen 3) 613.20: pha (father), but 1) 156b5, 2) 31Oa.3 match with mss. A and B: lao
96
Chapter 5
gsungs/ 615 kanna ba
616
dkon gzhon gyi gsung
617
gis/ ding sang gangs ri'i kbrod na mkhas pa
dang / blun p0618 kun kha
619
dbu ma sna dbu ma zer ba 'di red mda' ba'i620 drin yin!621 de gong
du thang sag na dbu
622
ma shi ro gcig 'dug zer! gzhan yod pa'i lab ma thos
623
gsungs
624
/
(1) rgya gar bal po bod kyi yul mams sui
mdo don smra ba'i mkhas pa mang byon yang /
phal cher
625
rtog pas sbyar ba'i don tsam la/
mkhas par zad kyi de nyid don la min!
(2) thub pa'i bstan la nyid kyi
626
dgongs pa bzhin/
'khrul med smra ba 'phags pa kln sgrub yin!
de yi
627
bzhed gzhung rab dkar kun da'i tshal
628
/
ji bzhin 'byed
629
mkhas
630
dpalldan zla ba yin!
(3) slob dpon de dag
631
dgongs pa 'di yin zhes/
mkhas dom mang yang sn la ci cha yod/
mam bkra tshon
632
gyi ri mo gsal ba (S284) yi/
mam (lOb) dbye dmus
633
long mams
634
la yod dam ci/
615
616
617
618
619
620
621
622
623
624
625
626
627
623
629
630
631
632
633
634
gsungs campI. : abbr. gs+yaAB; cf. note 143. Cf. NgCh 346.6-7: nged dang po slob gnyer byed dus
dbu ma 'i dpe cha gcig 'dug ces nor mi che bar byed pa la, ding sang rtsis su byed pa 'di kho bas bstan
pa 1a bya byas pa yin zhes gsung. Shes bya'i gter mdzod317.12-13: rje 'di bas kyang ngas dang par
slob gnyer byed dus sa skya sags na dbu ma 'i dpe cha gcig 'dug zer na mi tshos brtsi mthong chen po
mi dbyed, deng sang dbu ma 'i dpe cha 1a gees spras byed pa 'di 'ang bdag gis bstan pa 1a bya ba byas
pa'i 'bras bu yin gsungs.
ba A: pa B. Note different spelling note 819: karmA pa. See English translation.
gsungA: gs+yaB.
po A : pa B; cf. Jaschke 1881: b1un pa - dull, stupid; stupidity, folishness; blun po - stupid, foolish;
fool; idiot. Tshig mdzod chen rna, s.v. b1un pa - nnongs pa ste mi shes pa; b1un po - shes dg nnongs
p a ~ j m1:
kha B : dga' A. Shes bya 'i gter mdzod317.1 0 reads kUll gyis kha. kha dbu ma sna dbu ma = literally,
"Madhyamaka is the mouth, Madhyamaka is the nose." Probably a proverbial expression for valuing
or paying attention to something.
mda' ba'iem. : mda'pa'i A: 'da'pa'iB.
Cf. NgCh 346.7: k81l1la pa dkon mchog gzhon nu 'i gsung gis, din SOllg mkhas nnongs kun kha dbu ma
sna dbu ma zer ba 'di J'ed mda' ba 'i drin yin gsungs, gsang 'dus dang dbu ma 1a 'di bka' drin che.
dbuB: {-}<dbu>A.
thos B : tshor A.
gsullgscompl.: gs+yaB: gsungA. Cf. SeyfortRuegg (2000: 62n139) quotes the same statement from
Thu'u bkvan a little different.
pha1 chercompl. : abbr. pher AB.
kyiA: kyisB.
de yi em. : de'i AB; cf. Red mda' ba (1993: 359.1).
kun da 'i tsha1B : <kull da'i tsha1> A; cf. Jaschke 1881: lam da - jessamine.
ji bzhin 'byed campI. : ji 4n 'byedB : de bzhin 'byed A. Tshig mdzod chen rna, s.v. 'byed pa (td.)
pllye ba, dbye ba, phyes I) kha 'phra1 ba.
Cf. Red mda' ba (1993: 359.1: pal; same Ye shes rgyal mtshan 898.24.
de dag A: abbr. deg B.
mam bkra tshon campI. : abbr. maM bkJ'a tshon B : abbr. maM bkra mtshon A; cf. Tshig mdzod chen
rna, s.v. mam bkra'-mamparbkra ba'i bdus tshig.
dmusB: musA; cf. Tshig mdzod chen rna, s.v. dmus 10ng-khog zharteskye dus nasmig long ba.
mamscompl.: maMsA: dagB.
Text Edition
(4) long bas
635
rin chen gter (SIb) kha phyed pa ltarl
roam dag 'phags pa'i mig dang mi ldan yang I
rgyal dang rgyal ba'i sras kyi byin brlabs
636
lasl
rten 'byung zab mo'i lam
637
'di kho bos bmyed
638
1
[B: blo] stodparl
stobs bcu mnga' ba thub pa'i ring lugs pal
mtha' bral shing rta'i srol 'byed 'dzam gling rgyan/
gang gis bde bar gshegs pa'i gdung 'tshob
640
pal
kIu sgrub zla grags gnyis kyi bzhed pa'i lugsl
ji bzhin thugs su chud pa'ang khyed du basI
[B: chos rje
642
]
(1) mthar lta'i g.yang sa ring du spangs gyur lal
dus gsum gshegs pa mams kyi bgrod pa'i shull
bzung dang' dzin pa'i 'jigs pa las sgroI bal
dbu ma'i lam nas khyod ni gshegs pa lagsl zhes
643
dang I
ces gsungs
639
I
zhes gsungs
641
11
(2) snyigs644 ma'i dus 'dir ngan rtog chang gis myos gyur pasl
de nyid don la skye bo mams ni 'khrug pa'i
645
tshel
gang gis spros kun bsal
646
nas stong nyid zab mo'i
647
don!
yang dag legs rtogs
648
mam dpyod 'di ni e ma mtsha;rP
49
1 zhes S0
650
l1
basB :pasA.
byin brlabsA: abbr. byin+labsB; cf. note 91.
lam compl. : laMB: don A.
97
635
636
637
638
bmyed B : myed A; cf. !aschke 1881: myed pa, pf. bmyed, bmyes, fut. bmyed (Skt. labh) to get,
obtain, acquire; to meet with, find.
639
640
641
642
643
644
645
646
647
648
649
650
ces gsungs compl. : abbr. ces+ya A : abbr. cesungs B. final -gs comparable to Krasser, p. 1, no. 4
gzugs. These are the first four verses of in total nine verses from the epilogue to Red mda' ba's
Madhyamakiivafiira commentary. Verse 6 is cited below (see p. 130) . See Cf. Red mda' ba (1993:
358.17-360.1). Ye shes rgyal mtshan 898.20-899.9 contains all nine verses.
'tshobem.: tshobAB; cf. note 54!.
zhes gsungs em. : abbr.: zhessung B : ceso A. Cf. note 544.
chos de compl. : <chos de> B : om. A.
zhes B : ces A.
snyigsem.: <nyi>snyiDB: myingsA.
'khrog pa 'i A: 'khmD'iB.
bsalB : gsal A.
mo'iB : mo<'i> A.
Cf. Tshig mdzod chen mo, s.v. legs pa - bzang ba 'am spus dag pa, .. .legs par rtogs pa.
mtshar B: 'tshar A.
zhesso compl. : abbr.: zhesoB: abbr.: cesoA.
98 Chapter 5
[2.5.9]
de nas
651
bdag nyid chen po des theg pa thams cad kyi yang rtse rdo rje theg pa la 'jug par
dgongs nasi mal 'byor gyi
652
dbang phyug chen po byang chub rtse mo'i drung dul dpal gsang
ba 'dus'pa mi skyod
653
rdo rje la sogs pa'i dbang 'ga' zhusl gsang mtshan yang mi skyod
654
rdo
rjer gsoll rgyud 10 tstsha ba
655
nam bzang pa
656
la zhus/
657
man ngag chos kyi rje grags pa rgyal
mtshan pa'i drung du zhusl dpalldan bla rna dam pa'i drung du dgyes pa rdo rje la sogs pa'i
dbang 'ga' zhusl 10 tstsha ba
658
skyabs mchog dpal bzang po (S285) la rgyud kyi bshad pa zhusl
bla rna dpalldan pa'i drung dU
659
lam 'bras man ngag chos skyong660 che chung gi 'khor
661
dang
bcas pa zhusl sa bzangpaI). chen pa'i drung du! (Ila) bde mchog sogs662 dbang 'ga' zhusl chos Ije
skyabs mchog pa'i drung du rdo rje phreng bal gsang 'dus 'jam rdor
663
I 'jig rten
664
dbang phyugl
sa skya pa'i pha chos rdo rje gzhon nu sogs mang du zhusl
'phags pa klu
665
sgrub kyis mdzad pa'i rim
666
lngal mdor byasl 'phags pa lhas mdzad
667
pa'i
spyod (52a) bsdus sgron ma
668
1 dpalldan zla bas mdzad pa'i gsang 'dus sgron gsalla sogs pa
'phags lugs
669
kyi rgya 'grel thams cad dang I rgyal po indra bd
70
dhi la sogs pa
671
gSaI).g 'dus
snga srol ba672 mams kyi dgongs pa phyogs gcig tu bsdus pal Siinti
673
pas
674
mdzad pa'i bshad
651
652
653
654
655
656
657
658
659
660
661
662
663
664
665
666
667
668
669
670
671
672
673
674
denasB: denaA.
gyiB : gyis A.
skyod A: bskyodB. Las chen agrees with ms. B: bskyod, see I) 156b6, 2) 31Oa3, 3) 613.23.
skyod A: bskyodB. Las chen agrees with ms. B: bskyod, see I) 156b6, 2) 310a4, 3) 614.1.
ba B : <ba> A; see note 528.
pa campI. : <pa> A : am. B; prob. abbr. for nam (rokha J bzang (/Jo);Refers to Lo chen Nam mkha'
bzang po (b. 14th cent.; TBRC code P2921). See English translation.
Cf. Ye shes rgyal mtshan 893: 10 chen skyabsmchogdpal bzangpo'i drungdu rgyud kyi bshadpa.
Scenote 528. Las chen: 10 chen, see I) 157al, 2) 310a4, 3) 614.1.
B carries here the mark x+ya; below the last line the insertion (in dbu can) is to be found in small
letters, marked with x+ya at the beginning and the end: <lam 'bras man ngag ... dJ7Jng du>. Probably
haplography, since drung du appears several times on this page (abberation occuli).
chos skyong B : abbr. choskyong A.
'khorem. : bskor A : skor B; cf. Tshig mdzod chen mo, s.v. 'khor bcas - 'khor dang bcas pa ste, ngo
ma rjes 'brang dang bcas pa.
bdemchog sogscompI. : abbr. bdegoswoA: abbr. bdeom 10D'iB.
'jam rdorcompI. : abbr. jaM rdor B : jaMs rdor A. Tshig mdzod chen mo, s.v. jam rdor - 'jam dpai
rdo rje 'j mtsham gyi bsdus mingo
jIg rten compI. : abbr. JIen AB; cf. Jaschke 1881: jIg rtcn.
klu B : <klu> A.
rim B : rims A.
mdzadB : byas A.
sgron ma B : sgroI me A.
lugscompI.: IuDB: <JuD>A.
indra bo em. : indra bho B : Jindra bho A.
la sogs pa compI. : abbr. 10D pa B : abbr. laswo A.
snga sroi ba B : snga{-} sral <ba> A.
shAnti em. : shantiB : shan ti A.
pasB: basA.
Text Edition
99
sbyar
675
snyim pa'i me tot
76
dang I ye shes zhabs kyis677 mdzad pa'i sgrub thabs
678
kun tu bzang
pol mar me mdzad [B: bzang pos mdzad] pa'i dkyil chog bzhi brgya pa ' grel pa dang bcas paf
79
stha ga na'i
680
, grel pal rgyal bas byin gyi68b grel pa la sogs pal dpal gsang ba ' dus pa lugs gsum
gyi rgya 'grel mams dang I bod kyi Ije 'gos bdot
82
klan gsum dang I sa skya pa
683
khu dbon I
rin po che
684
bu ston pa la sogs pa'i legs bshad
685
mams la yang dag pat
86
gzigs rtog
687
mdzad
pasl gsang ba ' dus pa'i rgyud 'grel cha lag dang beas pa'i tshig don ma Ius pa thugs su chud nasi
rdo J.je , dzin pa chen por gyur tel gsang , dus rtsa ba'i rgyud kyi p-Kii
688
[B: dang]1 mngon rtogs I
bdag 'jug mchod phreng I rim
689
lnga'i bsdus don la sogs pa mdzad (8286) nasi
(1) 'phags pa rdo J.je'i man ngag [B: dang I]
bshad rgyud gzhan gyi Ijes 'brangs
690
nasi
'dus pa'i rgyud chen rim pa lngat
91
1
dpalldan zla ba grags pas bshadl
(2) sngon rabs rgyud pa'i man ngag dang I
phyi ma'i (lib) rgyud kyi Ijes 'brang
692
nasi
rgyud don bsnyen Sgrub
693
yan lag bzhirl
rin chen 'byung gnas
694
zhi bas phyel
(3) 'jam pa'i dbyangs kyi man ngag gisl
rgyud don bskyed
695
pa'i rim pa dang /
(i/5
'7'
77
678
679
8.
681
82
683
684
685
68.
687
88
68.
69.
691
692
693
694
695
sbyarB: byangA; cf. Tshig mdzod chenmo, s.v. bshad sbyar-rtsa ba dang 'grcJpasbyarba.
snyimpa'imetagcompI.: abbr. snyimpa'im+teagB: snyimspa'imetagA .
kyis B : kyi A.
sgrub thabs B : bsgrubs thab A; cf. Tshig mdzod chen mo, s.v. sgrub thabs - 2) Iha sgrub pa 'i cha ga.
bzang pas mdzad pa'i dkyii chag bzhi brgya pa 'grei pa dang bcas pa compI. : abbr. bzangpas
mdzad'i dkyil chog bzhi brgya pa 'grei pa dang bcas pa B : kyi bsgrub thab+s dkyii mchag, bzhi brgya
pa 'grei pa dang bcas pa A .
sthagana'iem.: thagana'iA: thakana'iB.
bas byin gyi compI. : abbr. bas byin+yiB : ba{-}<s> byin gyi A; cf. Tshig mdzod chen mo, s.v. byin
- gzhan gyi bsam pa dang snang ba sags bsgyur thub pa 'i nus pa 'am mthu .
bdag B : gdag A.
paB: <pa>A.
rinpachecompl.": abbr. dnaeB: abbr. dna cheA.
Note that Las chen states not iegs bshad, but yig c[h]a, sec 1) 157a3, 2) 31OaS, 3) 614.8.
yang dag par B : <yang dag par> A. "
nag B : tog A; cf. Goldstein 2001: gzigs nag - h. of ita nag, ita nag - inspecting, investigating,
overseeing; va. -byed - to inspect, to oversee .
TlkAem.: TikaAB.
dmB :dm+sA.
Ijes 'bnmgscompI.: Ijes 'bnmg+sA: abbr. Ijesu 'bnmgsB.
ingar B : lnga<r> A.
'bnmg A: 'bnmgs B.
sgrub B : bsgrub A.
gnas B : idan A.
bskyed A : skycdB.
100
rdzogs rim thig Ie rnam
696
gsum duJ
sangs rgyas ye shes zhabs kyis
697
bstanJ
(4) 'phags dang mkhas pas gsa! byas pa'i /
'dus pa'i rgyud chen shing rta'i sro1/
rim pa gsum du phye ba'i
698
doni
rnyed pa gang de ya mtshan noll
[B: blo] bstod parf
oo
Chapter 5
(1) thub pa chen pOS701 chos kyi rnam grangs nil
ji snyed gsungs
702
pa kun gyi rtser
703
gyur pal
rgyud sde'i mthar thug
704
dpa!ldan 'dus pa yi/
mtha' drug tshul bzhi
705
rgyas btab
706
rdo rje'i tshig/
(2) ji bzhin legs par phye nas rim gnyis kyi/
ting , dzin mchog gi bde Ia rol bas nal
rdo rje 'dzin
707
pa zhes bya'i
708
sgra de yang /
mgon po khyod Ia (52b) don dang bcas par 'jug
[2.5.10]
zhes gsungs
699
/
ces so /f
o9
gong du bstan pa'i b1a ma de rnams gus pas bsten
7
!O pa yin te
711
/
skye dgu'f12 gtsug rgyan chos rje bsod rgya1 dang I
rgyal ba'i sras po thogs713 med bzang p0714 dpal/
60.
97
60'
99
700
701
702
703
704
705
70.
707
70'
709
710
711
712
713
714
thig Ie mam comp!. : abbr. thieg maMB : thig Ie {-} maMA; c Jaschke 1881: thig Ie .
kyisB : kyi<s> A.'
ba'iB :pa'iA; cf. Tshig mdzod chenmo, s.v.phye ba-1. 'byedpa'i'daspa .
zhcsgsungscomp!.: abbr. zhcsungsB: cesgsungsA.
Source: dPalidan bia ma dam pa ku ma 1'8 ma ti'i yon tan Jjes su draa nas cung zad bstod pa, in Tsong
khapa'i bka' 'bum thorbu,gSung 'bum, vo!. kha, p. 6b3-4. Cf. Toh. 5274 (4) A eulogy to Kumiirama-
ti, the chiefteacher ofTsongkhapa.
chCllposem.: <chenpo'i>A: abbr.: chenpoB; cf. Ye shes rgyalmtshan 901.10.
gsungs B : gsung+s A.
kun gyi rtserem. : kun gyi rtse B : chos kyi rtser A.
mthar thug B : abbr. mthrug A.
bzhi comp!. : abbr. 4B : abbr. 4'i A.
btab A : bstan B.
'dzin A: 'in[tsa rtagsJB.
zhes bya 'i comp!. : shcs+ya'iB : zhcs pa 'i A.
Note that these two verses also match with Ye shes rgyal mtshan 901.10-14.
bstenB: brtenA; cf. Tshig mdzod chen mo, s.v. stenpa(td.) bstenpa, bstenpa, sten-nye barbsnyen
pa 'am nyc bar gfug pa, ... sman pa bsten pa, dge rgan sten pa.
yin teB: abbr. yineA.
skye dgu'iB : skycs dgu<'i> A; c Tshig mdzod chen mo, s.v. skye dgu - 'gro ba selDS can thams cad
dc, 'dod pa'i khams las tshe 'phos te khams gsum du skye ba gsum, gzugs khams las tshe 'phos te
khams gsum du skye ba gsum, gzugs med khams las tshe 'phos te khams gsum du skye ba gsum Ia
bya'o. .
thogscomp!. : thoDB : thogA.
poBY:po'iA.
Text Edition
101
JIla ti pal}. chen pal}.7l5 chen byang rtse dang I
, mkhas pa'i dbang po nya dbon kun dga' sogsl
bka' drin JIlllOS
716
pa'i bla rna bcu phrag gnyisl
"yun ring717 'bad de7lS gus pa'i gtsug gis719 bsten
720
1 zhes so72111
, gong du bstan pa'i so thar byang sems
722
rig 'dzin gyi sdom pa gsum yan lag dang bcas pa(S287)
sku srog 1as
723
kyang gees par bsrungs pa yin tel
(1) kho bos sangs rgyas bstan la rab byung nasi
, rigs dang mi rigs 'byed shes tshun chad
724
du!
'Ius ngag yid
725
kyi spyod pa ci byed kyang I
rab tu bsgrims te726 thub pa'i (120) gsung bzhin SgrubS
727
1
(2) thog728 med sgoms729 pa'i nyon mongs
730
shugs
731
drag pasl
gal te
732
mi rigs733 cung zad byas na yang I
de yf34 mod la dug zos dran pa bzhin/
'gyod sems Idan
735
pas slar yang chos bzhin byasl zhes gsungs solf
36
7lS
716
m
718
719
720
721
_ 722
123
72.
72S
126
127
128
129
130
731
132
133
134
135
736
paNBY : mkhan A.
mnos Y : nod AB.
ring B : rings A; cf. Tshig mdzod chen mo, s.v. yun ring - dus yun ring po.'
'bad de B : abbr. 'bade A; cf. Tshig mdzod chen mo, s.v. 'bad pa 1.(td.) 'bad p8, 'bad pa, 'bod - rtsol '
ba dang brtson pa.
gtsug gis Y : gtsugis B : tshuJ gyi A; cf. Jaschke 1881: gtsug 1. crown of the head, vertex, Lt., spyi
gtsug.
bsten B: brten A. Acc. to Jackson (lesson Sept. 2002) brten always demands 18, whereas bsten can
directly take an object and also means: to stay with somebody, to stay close to somebody as their
servant, student etc.
zhes so compl. : abbr. zheso B : abbr. ceso A.
byang sems compl. : abbr. byang sesMB : abbr. byesM A.
lasem. :pasAB.
chadB : chod A; cf. Goldstein 2001, S.v. tshun chad; tshun chad Tshig mdzod chen mo, s.v. tshun
chad - dbye mtshams nas rang ngos suphyogs pa. Jaschke 1881: tshun, gen. with chador cad or 18,
signifying within, by, not later than, as postp. c. accus., rabs bdun tshun chadwithin seven generations,
(they will be happy) even to the seventh generation.
yidB :yiA.
bsgrims te em. : abbr. bsgrisM ste A : sgrims te B; cf. Tshig mdzod chen mo, s.v. sgrim pa - (td.)
bsgrims pa, bsgrim pa, sgrims 1) rtse gcig tu gzhol ba.
bsgrubs em. : bsgrub+s A : sgrubs B; cf. Tshig mdzod chen mo, s.v. sgrub pa 1. (td.) bsgrubs pa,
bsgrub pa, sgrubs 1) byed pa.
thogA: thoDB. LNreads: thogmed= thogmamedpa.
sgomsem. : goMs B : gam A.
nyon mongs compl. : abbr. nyaungs B : abbr. nyau<n>ngs A.
shugscompl. : shuDB : shug A; cf. Tshig mdzod chen mo, s.v. shugs 1) nus pa dang stabs.
gal te B : abbr. gal+te A.
Cf. Tshigmdzod chen mo, s.v. mirigspa -mi 'thadpa'ammi 'ospa.
yiB: 'iA; (metre). Note that Ye shes rgyalmtshan 899.16 agrees withms. B.
ldanB : dranA. Note that Ye shes rgyalmtshan 899.16-17 agrees withms. B.
zhes gsungs so compl. : abbr. zhes gsungso B : abbr. ces+yo A. The source of this quote has not been
identified yet. Note that Ye shes rgyal mtshan 899.13-23 in addition continues with three more verses.
The last and one more verse are to be found below. Seep. 118.
102
Chapter 5
[B: chos Y37 stod pari
gzhan dag khas len chu yi738 ri mo bzhin/
mang po nyid kyang 'pbral du yal bar
739
bgyid
740
I
[B: khyod ni rdo la ri mo bris pa bzhin/]741
shi yang dam bca' gzhan du bgyid la742 lagsl
zhes solf
43
[2.5.11]
bdag nyi chen po de nyid nif44 thub pa'i ring lugs pa bla na med pa yin te
745
1 nyams len byin
dabs kyi brgyud
746
parrdo Ije 'chang nas bzung ste
747
/bcu dgu pa la byon zhing
748
1 zab mo Ita
ba'i brgyud
749
par thub pa chen po nas bzung stel nyi shu1
50
rtsa gnyis pa la byon lal rgya chen
spyod pa'i brgyud
751
par thub pa chen po nas bzung
752
stel nyi shu rtsa bdun pa
753
la byon [B:
nas]1 brgyud
754
pa gsumka'i bka' brgyud
755
sgrub brgyud
756
dar rgyas su mdzad pa yinnolf
57
[2.6 Verse 6]
[6] mdo rgyud bstan bcos kun la legs sbyangs nasi
rtag chad mthar Ita'i grub758 mtha' ma Ius pal
737
738
739
740
741
742
743
744
745
740
747
748
749
750
m
752
7S3
754
7SS
756
7S7
7S8
chos compJ. : <chos> B : om. A; cf. note 642.
yiB: 'i A; (metre).
barB: baA; cf. Tshig mdzod chen mo, s.v. yaJ ba (tmd.) mthong rgyu med par gyur pa.
Cf. note 239.
A' states in yig chung that here a line seems to be missing in the original manuscript: 'dir ma dper
tshig rkang zhig chad pa 'drs. This again proofs that A' follows only ms. A, since B is holding the
missing line. rnA had no access to ms. B at the time of preparing the print of A'. Only ms. B holds a
complete verse.
laB:maA.
zhes so compJ. : abbr. zheso B : abbr. ceso A.
nyid w'A : niB.
yin tecompJ. : abbr. yineAB.
byin rlabs kyi brgyud em. : abbr. byin+labs kyi rgyudB : abbr. byin+labs <kyi> rgyud A.
bzung ste B : gzung te A.
zhing B : cing A.
brgyudem.: rgyudAB.
nyi shu compJ. : abbr. nyiu AB.
brgyud em. : rgyud AB.
bzung B : gzung A.
paA:om.B.
brgyud em. : rgyud AB.
brgyud em. : rgyud AB.
sgrub brgyud em. : sgrub rgyud B : bsgrub rgyud A; cf. Tshig mdzod chen mo, s.v. sgrub brgyud-
sgrub pa nyams len gyi brgyud pa.
In Ye shes rgyal'mtshan, pp. 903-05 this part is only indirectly dealt with at the very end of the
biography.
grub em. : sgrub AB.
Text Edition
103
'roam dag lung dang dngos stobs rigs
759
pas bshig/
'log smra tshar geod
760
khyod la phyag 'tshalloll
~ ~ e s 7 6 1 pa nil gong du bshad pa'i mdo rgyud bstan bcos de dag la legs par sbyangs pa yin tel rgya gar nas
"(530) 'gyur bstan bcos thams cad dang"62 I
rodo dang rgyud sde phal eher legs par bltas
763
1
'(13288) rang gzhan grub mtha'i de nyid 'byed pa lal
:rnkhas mang mdun
764
sar 'jigs med SpObS
765
pa thobl ees gsungsl
[2.6.1]
'bdag nyid chen po 'dil dang po nas
766
thams cad mkhyen pa bu ston rin po che la mos pa gcig
,yodna'ang I slob dpon dang grogs mched sogs767 kyi stobs kyis (I2b) kun mkhyen
768
chen po'i
grub mtha' la 'dris ches pa cig
769
byung nasi jo nang gi grub mtha'i rgyab rten
770
rgyud dus kyi
'khor 101 mdo my a ngan las 'das pa chen pol dgongs
771
pa nges 'grell lang kar gshegs
772
pal
bstan bcos rgyud bla maf
73
chos dbyings bstod pa sogs la rten par
774
dgongs nasi mdo rgyud
bstan beos de dag gi dgongs pa phyin ci ma log par blangs nasi jo nang pa'i grub mtha' 'di
gting775 tshugs pa gcig byed dgongs te
776
1 man mun brag khar
777
byon nasi mdo rgyud bstan
,bCOS
778
de dag la gzigs rtog
779
tshar gsum mdzad pasl dang po la jo nang pa'i grub mtha' mdo
rgyud bstan be os de dag gi dgongs pa yin nges par
780
'dug dgongs pa byung I gnyis pa la yin
min the tshom za ba gcig byung I gsum pa la dgongs pa las phyin ci log tu78! go ba gcig byung
gsungl
759
760
761
762
763
764
765
766
767
-768
769
770
771
772
773
77.
775
776
m
778
77.
780
781
rigsem.: rigAB.
gcod A : spyodB; cf. Tshig mdzod chen mo, s.y. tshar gcod - pham par byed pa'am Joms par byed
pa, ... smra ba ngan pa tshar gcod byas pa, ... dgra bo tshar gcod byed pa. Goldstein 200 I, s.y. !shar gcod
- annihilation, eradication, extermination.
zhes B : ces A.
thams cad dangcompl. : abbr. thaMdng AB.
bl!ascompl. :<b>ltasB: ltasA.
mdun A: 'dun B. Note that Ye shes rgyal mtshan 902.1 agrees with ms. A.
spobsB: spobA. Note that Ye shes rgyal mtsha'n 902.1 agrees with ms. B.
nas em : n+sa A : <nBs> B.
dang grogs mched sogs em. : dang groD mchedB : rang grog mched swo A.
kun mkhyen compl. : abbr. kuen AB.
la 'dris ches pa cigcompl. : abbr. la 'drjs ches pa 1 B : abbr. <1a> 'dris che ba 1 A.
rgyab rten B : abbr. rgyabrten A; cf. liischke 1881: rgyab, compo rgyab rten.
dgongs B : dgong A.
kar gshegs compl. : kar gsheDB : dkar gshegs A.
maB: om. A.
rtenr B : brten parA.
gtjng em. : ting AB.
dgongs te B : dgong nas A.
brag khar B : graD khar A.
mdorgyud bstan bcoscompl.: abbr. mdorgyud bstosB: abbr. mdosgyud bstos {--}A.
rtog B : tog A; cf. note 687.
ngesparcompl. : abbr. ngesrB : <nges> parA (cross between yjn and par marks place of insertion).
tuA: duB.
104 Chapter 5
de nas gdan sar mkhan chen sangs rgyas 'phel ba'i drung du byon nasi jo nang pa'i grub mtha'
, di mdo rgyud bstan bCOS
782
, di dag gi dgongs pa yin bsams nas/lta rtog zhib tu bgyis na 'angf83
dgongs pa las phyr
84
rol du gyur gda,785 lags zhus pasl khyod mkhas grags
786
pas shin tu btlen
gsungs nasi ca ra
787
mdzad pa byung I de dus ston pa la springs
788
yig mdzad pasl mkhan chen
pa shin tu rna mnyes (S289) te
789
1 'khon
790
'dzin mdzad pa byung I de nas bdag nyid chen po'i
thugs la79I mkhan chen nya dbon pa 'di thugs rab
792
che zhing I tshad ma'i rig pa
793
la shin tu
mkhas pa'i stobs kyis
794
'di la
795
lung rigs796 kyi797 dgag Sgrub
798
zhus na 'gyur bar
799
ngesl
khong pa 'gyurna chu 'olkhanas 'gyurnas din/OO (53b) sang gijonangpa thams cad 'gyurba
gcig 'ong b ~ O l 'dug dgongs
802
[B: nas]1 (13a) rtse chen du nya dbon p ~ ' i drung du byon pasl
skyo rna snga btsan dU
803
song nasi dngos su mi skyon yangf04 thugs mi mnyes pa'i mam 'gyur
du rna ston kyin
805
, dug pasl da zhus kyang don du mi ' gyur bar 'dug dgongs nasjR06 gdan sar log
byon nasi bstan 'dzin
807
mams la springs yig808 nor bu 'i
809
phreng ba mdzad pasl gangs ri'i khrod
782
783
784
785
78.
787
788
789
790
791
792
793
794
795
79.
797
798
799
SOO
801
S02
803
804
S05
80.
S07
S08
S09
bstan bcoscompl. : abbr. bstosB: abbr. bcos{-} A.
tu bgyis na 'angem. : tu gyis na 'ang B : du bgyis na A; cf. note 239.
phyiB : phyis A.
gda' A: bda'B; gda' lagsresp. for: yodpayin.
grags compl. : graD B : grag A.
gsungs nBS caraero. : gsungnas tsaraA: gsung nBS bca' bca'B; cf. A': ca ra; Tshig mdzod chen mo,
s.v. ca ra ra - sgra 'i byc brag pa zhig ... skya ka 'i skad ca ra ra grag (a special tone ... the magpie's call
sounds [like 1 ca ra ra). A magpie is a black and white bird with a long tail and a noisy cry. There is a
popular belief that magpies like to steal small bright objects. Sec also Goldstein 2001, s.v. ca co: 3.
sound oflaughter.
springs B : spdng+s A.
tcB: stcA.
'khon B : kho<n> A.
laB: <la>A.
thugs rab compl. : abbr. th+ya rab B : thug rab A; cf. Jaschke 1881: thugs, compo thugs rab = shes rab.
paB: <pa>A.
kyis B : kyi A.
'di la compl. : <'di la> (below line 7) A : om. B.
rigsem.: rigAB.
kyiA:giB. .
sgrub B : bsgrub A; cf. Tshig mdzod chen mo, S.V. dgag sgrub - min pa dgag cing yin pa sgrub pa.
bar B : ba<r> A; cf. Jaschke 1881: 'gyur ba I. vb. pf. gyur (-to, -pa) imp. gyur (-cig), cf. sgyur ba, I.
to change.
ding B : ling A.
'ong barB: 'ong {----------} bar A.
dgongs A: dgong B.
duA: laB.
dngos su mi skyon yang A : <dngos su mi skyon yang> B.
kyin B : gyi A.
'dug dgongs nBS B: 'dug {-----} dgongs te A.
bstan 'dzin A : abbr. bstin[tsa rtagsJB.
In the book title itself it says: bstan 'dzin mams laphrin du gsol ba. Cf. chapter 7, Minor Works-of
Red mda' ba, text no. 32.
bu'iB: buA.
Text Edition
105
na dus 'khor bar!lO khas ' che
8
l! ba mams dang I khyad pat
12
du jo nang pa rjes 'brang dang bcas
pas
813
dngossu rtsod par ma
814
nus kyang I lkog tu rgyud cher 'khrug par gyur toll
[2.6.2]
de'i dus su drung bzhi thog pas gtS0815 mdzad gdan sa chen po'i sde snod 'dzin pa mams
'jomS
816
pa'i drung dul bdag nyid chen pos dus 'khorla 'gal' du817 yod gsungsl karma ba818 dkon
gzhon pas
819
'gal 'du med gsungs
820
nas rtsod pa'i skabs sui karma ba
821
na rei shes bya chos
Can/
822
padma dkar p0823 blun por thal/ blun po bdag gcod
824
'dod! ces pa de sa bcu'i dbang
phyug gi
825
gsung 'khrul med yin pa'i phyirl gsa! khyab khas blangsl rtags
826
grub ste
827
1 rgyud
'gre"! dri med 'od kyi rang lugs kyi tshig yin pa'i phyir828 zer ba lat bdag nyid chen posl shes bya
chos can
829
I sgra rtag mi rtag rtsod pa'i skabs sui [B: sgra de] sgra (S290) mi rtag pa'i sgrub byed
du thal/ rgyud 'grel dri med 'od nyid sa bcu'i dbang phyug gi gsung
830
yin min rtsod pa'i
831
skabs sui rgyud ' grel dri med ' od kyi rang lugs kyi tshig yin pa del rgyud ' grel de nyid sa bcu'i
dbang phyug gi gsung yin pa'i sgrub byed yin pa'i
832
phyirl zhes gsungs
833
nasi sun phyung
.. zhing I gzhan yang bla rna shar chung ba
834
la sogs pas
835
yi ger836 (l3b) bkod nas rtsod pa byung
ba mams kyang I sgrub byed bsgrub bya dang mtshungs pa las rna byung gsungs
837
I
810
811
~ , 812
813
814
"SIS
816
817
818
81'
820
821
822
823
824
825
826
827
828
829
830
831
832
833
834
83>
836
837
bar El : <bar> A.
'checompl. : <'>cheA : phye El; cf. Tshig mdzod chen mo,.s.y. khas 'che ba - rang gis khas len pa'am
rang nyid ngo sprod pa.
khyad parcompl. : abbr. khyadar B : khyad <p111;> A.
pas compl. : pa<s> A : pa roaMs B.
ma B : mi A; cf. Tshig mdzod chen mo, s.y. nu ba - (td.) nus pa, nu ba, nus.
gtso A : rtsod pa B.
'jams em. : 'jom B : 'joM A; cf. Tshig mdzod chen mo, s.y. 'jams pa - (td.) beom pa, gzhompa,
chom.
Tshig mdzod chen rna, s.y. 'gal 'du - 'gal ba.
kanna baem.: kannApaA: skarmaB; cf. note 616.
pasB: baA.
gsungs compl. : gs+ya B : gsung A.
kanna baA: skannapaB.
chos can B : abbr. chon A.
pad+ma dkar po B : abbr. pad+makar po A.
geod em. : codB : spyod A; cf. Tshig mdzod chen mo, s.y. geod pa 1. (td.) bead pa, gead pa, chod7)
lag len byed pa.
phyug gi compl. : abbr. phyugi AB; sa bcu 'i dbang phyug = byams pa mgon po; cf. note 477.
rtagscompl. : rtaDB : rtag A.
steA:teB.
yinpa'jphyircompl.: abbr.yinpiriA: abbr. yin'iB.
shes bya chos can compl. : abbr. shes+ya chos can B.: abbr. sh+yeon A.
dbang phyug gi gsung compi. : abbr. dbang phyugisung A : abbr. dbyugi gsung B.
rtsod pa'j compi. : abbr. rtsod'i B : brtsod pa 'i A; cf. Tshig mdzod chen mo, s.y. rtsod pa - 1. (td.)
brtsad pa, brtsad pa, rtsod
sgrub byed yin pa 'i A : <sgrub byed yin pa 'i> B.
zhes gsungs compl. : abbr. zhesungs B : ces gsung A.
baB :paA.
pas B : p+sa A.
yi gercompi. : abbr. yige<r>A: abbr. yierB; cf. Jaschke 1881: yi ge,yi ger 'bd ba, 'godpa-to com-
pose, to pen down.
gsungs compi. : gs+ya B : gsung A.
106 Chapter 5
jo nang pa'i phyogs kyi sngags
838
pa gcig gis839 (540) khyed mkhas pa chen po yin pa lal dus
'khor
840
la dgag pa mdzad rni 'os zhus pas/ de'i Ian dU
842
/ bde bar
843
gshegs pa'i gsung
rab
844
lal dgag sgrub mkhas pa mams kyis byed/ rni mams 'phying ba 'dra ba
845
lal khyi
846
l
a
rtsol ci shig yodl ces gsungs/
[2.6.3]
de'i dus su mkhan chen bstan rgyal bas gtso mdzadl jo nang pa mams gros byas nasi khongB48
, di zer na rang re ' di zer gyi lung rigs
849
mang du brtsams
850
nasi 'jam dbyangs chen po la slob
dpon gzhol! blo pa '&51 spyan drongs/ bde gshegs snying po drang nges
852
la rtsod
853
pa yin
zhus pas/ bdag nyid chen po dpon slob mams sa skyanas spyan drangs/ rtsod
854
pa'i dus SU
855
/
bdag nyid chen pos '0
856
skol rtsod
851
pa byed nal yang na rgyudl yang na mdo/ yang na bstan
bcos kho na'i steng nas byedl blun po mgu858 ba'i rtsod pa sra ste sres te
859
rni byed gsung zhing/
'jam dbyangs pas kyang de bzhin 'thad zhus pas/ khong gis lkog gros byas pa'i lung
860
rigs
mams zhig na'angB61/ dri bcas dang dri med kyi de bzhin nyid la khyad [B: par
862
] med (S291)
838
839
840
841
842
843
844
845
846
847
848
849
850
851
852
853
85.
855
856
857
858
859
860
861
862
sngags compl. : sngaDs A : sngaD B; cf. Tshig mdzod chen mo, s.v. sngags pa - sngags kyi gzungs
'dzin mkhan nam gsang sngags nyams su len mkhan.
gis B : g+si A.
dus 'khorA: abbr. duorB.
parA :paB.
duA: suB.
barA :parB.
mb A : mbs B; cf. Tshig mdzod chen mo, s. v. gsung mb - sangs rgyas kyi gsung.
'phyiIJg ba 'dra ba em. : phying pa 'dra ba B: 'phying pa 'gra' <ba> A; Another possible reading is:
mi mams 'phyiIJg ba 'dra ba la, khyi la rtsol gnyer ci shig yod For [ordinary] people these are like
wool that is not woven. What is the use if a dog tries [to make something of it].
khyiB : phyi A.
rtsol gnyerem. : tsol gnyer A : btsol gnyer B; cf. Tshig mdzod chen mo, S.Y. rtsol ba - 1. (td.) brtsaI
ba, brtsaI ba, rtso!, brtson pa dang 'bad pa. Tshig mdzod chen mo, s.v. gnyer ba (td.) I) 'tshol ba, 2)
do dam byed pa. Jaschke 1881: rtsol ba 1. vb. to endeavour, to take pains. Jaschke 1881: gnyer ba - to
take pains with, to take care of, to provide for.
khong B : kho A.
Cf. Iilwninator, s.v. lung rig= misspelling of lung rigs.
brtsams compl. : brtsaMs A : rtsaMs B; cf. Tshig mdzod chen mo, s.v. rtsom pa - 1. (td.) brtsams pa,
brtsam pa, rtsoms 1) dpe eha sogs kyi tshig sbyor sgrig pa ... 2. tshig rgyan gyi rtsom po.
pa 'dirB: ba 'diA.
drang nges B : abbr. drengs A; cf. Tshig mdzod chen mo, s.v. drang nges gnyis - drang don dang nges
don gnyis kyi bsdus ming.
rtsodB : brtsod A; cf. note 831.
rtsodB : brtsod A.
dussucompl.: abbr. dusuB: abbr. skabsuA.
'0 A: 'u B; cf. Tshig mdzod chen mo, S.Y. '0 skol- (mying) rang re'am mng eag.
rtsodB : brtsod A.
mguB: 'guA; cf. Jaschke 1881: 'gu ba, incorr. for mgu ba;Tshig mdzod chenmo, S.Y. mgu ba(tmd.)
yicl tshims pa 'am yi rang pa.
sm ste sre ste em. : sras ta sre te A : sras fa sras te B; cf. Tshig mdzod chen mo, s.v. sm sre - 1) phan
tshun mnyam sre byed pa. Tshig mdzod chen mo, S.Y. sre ba - (td.) bsres pa, bsre ba, sres, spe] ba'am
'dre bar byed pa. Jaschke 1881: sre ba II. vb., pf. bsres, fut. bsre, imp. (b)sres, trans. to 'dre ba; sm. to
Goldstein 2001, s.v. kroskres-mixing, va. - gtong-to mix.
fungA: fuB. '
na'angB: nasA.
parcompl. : <par> B : om. A.
Text Edition
107
cingl stobs sogs863 'dus rna byas kyi yon tangyis brgyan pa'i
864
bde gshegs snying p0865 [B: rtag
hrtan ther zug] don dam par grub p ~ 6 6 khas blangs pa la! .
bdag nyid chen pos/shes bya chos can
867
I rtag brtan
868
gyi bde gshegs snying p0869 bden par rna
grub par thall de don dam par gcig tu
870
'ang rna grubl du mar yang rna grub pa'i phyirl gsal
b ~ 8 7 1 khas blangsl rtags
872
rna grub na! gcig tu grub na du rna la khyab pa bud! (14a) du mar grub
na gcig yin par
873
bud!
gzhan yang I shes bya chos can! bde gshegs snying po bden ' dzin gyi
874
blo spang dU
875
mi rung
bar thal I de bden par grub pa'i phyirl gsungs
876
pa la! slob dpon blo gros rdo rjesl shes bya chos
can! spros bral du 'dzin pa'i blo
877
spang du mi rung bar thall spros bral
878
yin pa'i phyirl 'khor
gsum khas blangs
879
zer ba la! de 'dra tshig 'dra tsarn yin (54b) snying po rned gsungs
88
01
de dag la sogs pa'i lung rigs du rnas
881
jo nang pa'i grub rntha' la sngar zhugs
882
pa log pa dang I
[B: 'jug pal the tsorn za ba dang
883
1 phyis mi 'jug pa'i 'phrin las
884
rndzad doll
[2.6.3.1J
bdag nyid chen pOS885 dus 'khor chos min gsungs p ~ 8 6 gangs can dU
887
grags na'ang I sgraji
bzhin pa la nang' gal yod gsungs
888
pa las I chos min zhes rna gsungs tel rtsod
889
pari' on kyang
863
864
865
'"
867
."
86'
870
871
.72
873
'7.
.75
876
'77
87.
879
880
881
882
'"
88,
,,,
8"
887
'"
'89
stobssogscompl.: abbr. stobswoA: stobssoDB.
brgyanpa'jA: rgyan'iB; cf. Tshigmdzod chen mo, s.v. rgyanpa- (td.) - brgyanpa, brgyanpa, rgyan
- mdzes chas kyis spras pa.
bdegshegssnyingpocompl.: abbr. bdegshegsnyingpoA: abbr.: bdaiDsnyingoB.
don dam par grub parcompl. : don daM par grub pa: don daM par B.
shes bya chos can compl. : abbr. shes+ya chos can B : abbr. sh+yes chon A.
brtan B : bstan A.
bde gshegs snyjng po compl. : bdalD snyingo B : abbr. bde gsh+yes snying po A.
tuA: duB.
gsaJ ba A : bsaJ khyab B.
rtagscompl.: rtaDB: rtagA.
yjn parcompl. : yjnr B : yin pa A.
'dzingyicompl.: 'dzin+yiB: 'dzin <gyi>A.
spang du A : abbr. spangsu B; cf. Tshig mdzod chen mo, s.v. spong ba - 1. (td.) spangs pa, spang ba,
spongs, 'dor ba dang sel ba.
gsungs compl. : gs+ya B : gsung A.
bJoA: bJosB.
spros braJ A : abbr. spr+roJB.
khas bJangs A : <khas bJangs> B.
gsungs compl. : gs+ya B : gsung A.
masB: m+saA.
zhugscompl. : zhuDB : zhug A. Tshig mdzod chen mo, s.v. 'jugpa2. (tmd.) zhugs pa, 'jugpa -des
su 'brang ba dang 'gro ba.
the tsom za ba dangcompl. : abbr. tbeoM za ba dang B : <tbe tshoM za ba dang> A.
'phrin Jas A : abbr. phris B.
chenposcompl.: abbr. chenosB: {---}osA.
gsungs parcompl. : gs+ya par B : gsung bar A.
duA: naB.
gsungs compl. : gs+ya B : gsung A.
rtsodB : brtsod A, cf. note 83 I .
108 Chapter 5
'phags pas mdzad dam min yang b1a
890
1 legs par bshad pa'ang mang du mthong bas nal thar
'dod mams kyi 'jug ngogs
891
rna yin zhesl kho bo 'di la mtha' geig skur mi 'debs
892
1 zhes
893
dang I 'gal spong du I ding
894
sang gangs
895
ri'i khrod kyi
896
mkhas dom mamsl Idem po'i tigag
(S292) gis
897
zab mo'i tshul ston pal dus kyi 'khor 10'i
898
rgyud 'grel dang beas pa'i tshig la
899
(M210b6) ji bzhin sgra ru mngon zhen pasl
mam dag
900
mdo rgyud tshogs dang 'gal ba yi/
log pa'i
901
ehos lugs mang du spel mthong nasi
'khyog902 po'i shing la srong ba'i tshul bzhin dU
903
1
brgal
904
zhing905 brtag pa'i
906
sgo nas bdag gis bris
907
1
nges don gsal byed
90
' duJ
zhes
908
dang I
(1) , di don ' grel byed mkhas pa gzhan dag gisl
(l4b) snying po dor nas sbun pa yang yang 'phyar'101
rgya mtsho srubs las
911
bdud rtsi
912
ji bzhin du!
yang dag don gyi snying po kho bos blangsl
(2ab) 'dab brgya'i tshal nas sbrang rtsi bung bas len!
ehu dang '0 rna ngang pas so sor
l3
[A: ! <gdas su 'ong>] 'byedf
14
890
891
892
893
894
895
896
897
898
899
900
901
902
903
904
905
906
907
908
909
910
'"
912
913
914
yang bla B : kyang bla A.
ngogscompl.: abbr. ngoDB: ngogA.
skur mi 'debs em. : bkur mi 'debs A : bsklII mi 'debs B; cf. Tshig mdzod chen mo, s.v. skur 'debs-
sklII ba 'debs pa ste gzhan la yon tan yod pa mams med pa dang, bzang po mams ngan par beos pa'i
smod tshig. liischke 1881: sklII ba, 1. pf. skur, sometimes for sklII ba 'debs pa.
zhesB: eesA.
ding B : ling A.
gangs B : gang A.
kyiB: 'dir A.
gisA :giR
'khoT lo'i compl. : abbr. 'khaur'i A : abbr. 'khaur R
la B : (-}<la> A.
mam dag compl. : abbr. maMg AB; cf. Bacot no. 359 gives maMg as the abbreviation of mam dag,
not mam bzhag like A'.
logpa'icompl.: 10g'iB: 10gspa'iA.
'khyog A : mkhyog B.
bzhin du compl. : abbr. 4n du B : abbr. bstanas A.
brgal em. : rgal AB; cf. Tshig mdzod chen mo, s.v. rgal ba (td.) brgal ba, brgal ba, rgol-sgrol ba dang
'da'ba.
zhing A : shing R
brtag pa'i compl. : abbr. brtag'iB : rtag pa 'i A; cf. Tshig mdzod chen mo, s.v. rtog pa - 1. (td.) brtags
pa, brtag pa, rtogs - rags par dpyod pa, ... brgal bJtags.
blisA: 'ddsB.
zhes B : ees A.
gsal byed A : abbr. gsaJ+yedB.
'phyarB : pharA; cf. Tshig mdzod chen mo, s.v. 'phyarba- (td.) phyar ba, 'phyar ba,phyor.
lasA: laB.
bdud Jtsi compl. : bduid[tsa Jtags] AR
sosorem.: abbr. saurB: abbr. saurA.
'byedB : <I> A (In ms. A 'byednot placed here, but on p. 55al after the following insertion sngon
Jig Jten ... blangs so, which B omits, and the phrase 'dir shog; see also note 159); cf. Tshig mdzod
chen mo, s.v. gdas pa (td.) - smra ba 'am zhu ba 'am go ba. This phrase gdas su 'ong seems to in-
Text Edition
109
[A: sngon 'jig rten ehags
9
!5 pa'i tshe/lha dang lha rna yin mams kyis'!6 ri rab la srub'I7 smng
byasl klu'i rgyal po norrgyas la srub thag!8 byas nas/rgya mtsho srub'!' pa la/ bdud rtsi bum pa
gang dang I dug ha la bum pa gang dang I zla ba phyed pa gcig dang
920
gsum byung I de'i tshe
bdud rtsi lha mams kyis'2! khyerl dug dbang phyug gis ,thungs
922
pas mgrin pa gnag por song I
zla
923
ba phyed pa lha'i dbang po'i gtsug rgyan ees grags/ de bzhin du dus kyi 'khor lo'i rgya
tsho bsrubs pa
924
las byung ba'i dug 'ga' zhig jo nang pas gsoll drang don gyi zla ba phyed pa
rokhas pa zha lu ba
925
gzhan gyis926 (55a) byis pa mams dga' ba'i rgyan du byasl nges don gyi
bdud rtsi kho bos blangs soil
'dir sho g'27]
(2ed) nor bu ' ching bu ded dpon mkhas
928
pas shesl
(S293) legs bshad nyes bshad mkhas pa'i blo yis rtogsl
(3) yod pa'i legs bshad phrag
29
dog mun pas sgribs
93
01
ined pa'i skyon mams blo ngan mig gis mthong I
gdug pa'i sbrul gyis '0 ma 'thung ba'31 bzhinl
legs bshad bdud rtsis nyon mongs dug 'phel ba'il
(4) legs pa'i'32 rgyun phyogs gzhol ba'i
933
blo ngan mamsl
legs bshad ehu Ion stong gis mi Idog
34
medl
gzur'35 gnas blo ldan 'ga' yis
936
'di mthong na
937
1
yid la 'bab ' gyur snyam nas ngas ' di sbyarl zhes gsungsf38
'15
916
917
918
91.
920
921
922
923
92.
925
926
927
928
929
930
931
932
933
93.
935
936
937
938
traduce the following insertion.
chagsem. : chagA; cf. Tshig mdzod chen mo, s.v. jigrten chags tshul
kyis em. : kyi A.
srub em. : smbs A.
smb thagem. : bsmb tbag A; cf. liischke 1881: thag pa I. Aope, cord.
smbem. : bsmbA.
gdgdangcompl.: abbr. 1 dangA.
kyis em. : kyi A.
gis 'tbungs pa em. : gi mthung+s A; cf. liischke 1881: 'thung ba, pf. 'thungs.
ziacompl.: {-}ziaA.
pa compl. : pa {-} A.
zha iu ba compl. : <zha iu ba> A.
gyisem. : gyi A.
'byed< 'dir shag> A. (marks the end of the insertion as mentioned above, cf. note 914).
mkhasB: {--} <mkhas>A.
phragem. :phraAB.
pas sgrjbs B : pas+glibs A.
'tbung ba em. : 'thungs pa B : mtbung ba A; cf. note 922.
iegspa'icompl.: ieD'iB: iagpa'iA.
gzhai ba 'i A : gzhaM pa 'iB.
idagA: JdaDB.
gzur A : zur B; cf. Tshig mdzod chen mo, s.v. gzur gnas - phyags su ma ihung baJ drang par gnas
pa 'am gzu bar gnas pa.
yisB :yiA.
naA: nasB.
zhes gsungs compl. : abbr. zhesungs B : abbr. ces+ya A.
110 Chapter 5
de ltar mdo rgyud btan bcos de dag gi dgongs pa dang mthun na ga la 'gegs
939
I chos sku rtag
brtan
940
ther zug tu 'dod pa rgya bod bal gsum gang du yani
42
rna byung zhing I da
yang Ita ba ngan pa la 'jug pa rgyu<f>43 gcod pa'i
944
phyir dgag pa mdzad del
(1) bde
945
legs sa bon yon tan kun gyi gzhi
946
1
yang dag Ita ba'i nor mchog 'phroi
47
byed cing I
thar pa'i srog rtsa gcod byed pa yi/
lta ngan las lhag 'phuni
49
byed dgra gzhan medl
(2) Ita ngan dman pa'i tha<f>50 la mngon zhen zhini
51
I
rtag chad mthar lta'i wa skad cher sgrog pal
'di dag ngur smrig rgyal mtshan 'chang na yang I
thub pa'i bstan la mu stegs
952
than skyel yin! zhes gsungsf
53
[2.6.3.2J
de dus jo nang pa'i (ISa) pho rus pa gcig gis Idoi
54
na yar 'ongs
955
pasl mkhas pa gzhon blo
956
dpon slob mams 'byon gyi 'dug zer ba thos nasi jonang pa la nga mi gcii
57
yod med [khyad
958
]
medl kho gsod
959
na jo nang pa'i dgra sgo960 lcags 'dug bsams
962
nasi dbu la rdo rdeg
939
940
941
942
943
944
945
94'
947
948
949
950
951
952
953
954
955
956
957
958
959
9'0
961
962
'gegs em. : 'geg AB; cf. Tshig mdzod chen mo, s.v. 'gegs pa - 'gog pa 'i da Ita ba 'bri tshuJ gzhan
zhig; Tshig mdzod chen mo, s.v. 'gog pa 1. (td.) bkag pa, dgag pa, khog 1) rgyun gcod pa. Jiischke
1881: 'geg(s) pa pt: bkag, fut. dgag, imp. khogto hinder, prohibit, stop.
brtan B : stan A; ct: Nitartha, s.V. rtag brtan ther zugs- permanent, stable, and unchanging.
sngar B : <sngar> A.
yang B: 'ang A.
rgyudA : rgyun B.
gcodpa'icompl.: abbr. gcod'iB: gcadpa'iA.
bdeB: dgeA.
gzhiB: 4A.
ct: note 448.
gcodparA: abbr. spyodrB.
'phung em. : phung AB; ct: Jiischke 1881: phung bav. 'phung ba; Jiischke 1881: 'phung ba, 'phung
bar byed pa, 'phung la sbyor ba, prob. also gtong ba, Jug pa - ro ruin, to undo. Tshig mdzod chen mo,
s.v. 'phung ba 1. (tmd.) phung ba, 'phung ba 1) nyams nyes 'byung ba'am, nyams rgud 'byung ba.
thad em. : thed AB; cf. Tshig mdzod chen mo, s.v. thad -gang de'i skor dang, phyogs. Goldstein 2001,
s.v. thad-I. (gen. + -) concerning, about.
zhing B : cing A.
mustegscompl.: abbr. mu+eDB: mustegA.
zhes gsungs corilpl. : abbr. zhesungs B : abbr. ccs+ya A.
Idog A : mdog B.
'ongs B : yong+s A; cf. Tshig mdzod chen mo, s.v. 'ong ba 1. (tmd.) 'ongs pa, 'ong ba - yong ba.
bl0 A : bl0 ba B.
nga mi gcigem. : nga mi 1 B : nga {-} mi 11a A.
khyadem. : om. AB
gsodem. : sodAB; cf. Tshig mdzod chen mo, s.v. gsodpa(td.) bsadpa,'gsadpa, sodl) srog gcodpa.
sgoA:mgoB.
lcagsparcompl. : chogparB : abbr. chog+spa A; ct: Goldstein 2001, s.v. chogs-imp. of 'chag(to
walk). '
bsamscompl. : abbr. bsaMsB : abbr. bsaM A; cf. Tshigmdzod chen mo, s.v. semspa-l. (td.) bsams
pa, bsam pa, soms.
Text Edition
111
pa'i
963
dam bca' byas 'ongst
64
drung pa dang mja1965 bas Ius rengsl sems dran pa nyams nas
brdeg
966
pa rna byung I kho dran pa myed pa dang I dge bshes
967
zil can gcig 'dug snyaill'68 pa
byung I dus phyis drung pa la dad nas mtho1
969
bshags
970
kyang phul bar grags soil
IB: 'bri khung 10 tstsha bas kyang jo nang pa'i pho rus byas nasi bdag nyid chen po sreg pa'i
sbyin sreg gi thab brtsigs
97l
sreg grabs byas pa'i tshe na yang I nam mkhar rni dkar po gcig
mngon sum du byung nasi de khyod kyis bsregs kyang rni 'tshig mam smin chen po pog pas rna
byed zer nas 'phro la bzhag dgos byung bar gragsl]
(55b) bzang Idan du bka,972 bcu pa yon tan gyis
973
1 jo nangpala bka' skyonmdzad pa'di lal sdig
pa chen po'ong ba
974
'dra zhus pas/bdag (S294) niyd chen po'i gsung nas/'di 'dra zer ba shin tu
roang stel de ' dra ga la yin! sngon 'jig rten du ston pa byon pa'i dus sui lhas
975
byin la sogs pa'i
bdud [kyi] ris
976
mams dang I mu stegs
977
kyi ston pa drug gsum bco brgyad la sogs [B: pa phyi
ro1
978
pal mams la zhe sdang dang
79
khong khro dpag tu med pa
980
skyes pa'i sdig pa yang
8l
ston pa la'ong
982
ngarn/ de'i rjes su rgyan
983
drug mchog gnyis la sogs p ~ 8 4 byon pa la I nag
phyogs mams rni dga' bar gyur pa'i sdig pa'ang
85
de dag la 'ong ngarn/ khyad par (lSb) du
'phags pa klu Sgrub
986
byon nas theg pa chen po'i sral phye ba lal rang bde
987
gnyis kas theg
963
964
965
966
967
968
969
970
97!
972
973
974
975
976
977
978
979
980
981
982
983
984
985
986
987
rdo rdeg pa'i A : re brdog'i B; cf. Tshig mdzod chen mo, S.Y. 1. rdeg pa - (td.) brdegs pa, brdeg pa,
rdegs - rgyag pa dang, rdllng ba.
'ongs B : yongs A.
mjal em. : jal A: 'byaIB; cf. Tshig mdzod chen rna, s.v. mjal ba (td.) mjal ba, mjal ba, mjol- thllg
'phrad byed pa 'i zhe sa.
brdeg A : rdeg B.
dge bshes campI. : abbr. dgais AB.
snyamB: snyaMsA.
mthol A: 'thoIB; cf. Tshig mdzod chen rna, s.y. 'thol ba - mthol ba dang 'dra.
bshagscompI.: abbr. bshaDB: bshagA. .
brtsigsem. : rtsigsB; cf. Tshig mdzod chen mo, s.y. rtsig pa 1. (td.) brtsigs pa, brtsigpa, rtsigs -rtsig
pargyagpa.
bka'B :kaA.
gyis B : gyi A.
'ong ba B : yong pa A.
lhasem. : IhaAB; cf. Mvy, s.y. 3610: lhas byin- devadatta.
bdlld kyi risem. : bdlld risB : bdlld ng A; cf. Tshig mdzod chen rna, S.Y. bdlld kyi ris- bdlldkyi sde;
bdlld = mara.
mil stegs campI. : abbr. mlleD B : mllg rteg A; cf. liischke 1881: mil stegs pa, also mil stegs can (SkI.
tlrthika).
phyi raf campI. : abbr. phyiofB.
dangA: am. B.
tu med pa campI. : tu med <pa> A : med pa B.
yang B : am. A.
'ong B : yong A.
rgyan A : brgyan B.
la sogs pa campI. : abbLloD pa B: abbr. lasogs A.
'ang A : yang B.
kill sgrub A : kIu grob B.
bde A : sde B; here abbr. of rang gzhan bde ba.
112 Chapter 5
chen
988
ni
989
bka' rninzhes/ skurba
990
btab pa'i sdig pa yang / 'phags mchogklu sgrub 13"91 'ong
ngam/ nyi ma'i dkyil ' k h O ~ 9 2 shar ba'i tshe/ 'byung po'i bya mams long ba rten 'breI gyi chos
nyid yin zhing
993
/ guam thig drang par rgyab
994
na sgur po ras su 'thon
995
pa lugs yin! blun po 'i
lab de 'dra
996
rna zer gsungs
997
/
sdom gsum rab dbye las/
(1) sangs rgyas 'jig rten byorr98 pa dang /
mkhas mams bshad pa byed pa la!
'bras bU
999
mam gsum 'byung ba 'di/
sangs rgyas bstan pa'i spyi lugs yin/lOOO
(2) mkhas pa mams kyis
100l
chos bshad na!
chos log spyod pa 'pham
1002
byed cing /
bdud riS!003 thams cad yi mug 'gyur/
mkhas pa thams cad dga' bar byed/
'di 'dras bstan pa 'dzin par byed nus
1004
/
lta tshe chOS100
6
slm rtag brtan 'dod!
sgom tshe ci
1007
snang chos skur spyod!
988
989
990
991
992
993
994
995
996
997
998
999
1000
1001
1002
1003
1004
1005
1006
1007
thegchenem.: abbr. thaigAB.
niA: am. B.
skur ba em. : skur pa A : bskur pa B; cf. Tshig mdzod chen rna, s.v. skur ba - 1. (td.) bskur ba, bskur
ba, skur 2. yod bzhin du med par bshad pa dang, yon tan yin bzhin du skyon char brtsis pa 'i smod
tshig.
'phags mchog kiu sgmb Ja em.: 'phaD mchog skiu sgrub Ja B : bdag nyid chen po <Ja> A.
dkyiJ 'khorcompI. : abbr. dkyior AB.
zhing B : cing A.
rgyabA: gyabB.
'thon A : mthon B; cf. Tshig mdzod chen rna, s.v. ras su bor ba - Ias su dnogs su 'thon pa. Goldstein
2001, s.v. ras su bOI- va. to shunl avoidJ not do well.
'dmB: 'dra baA.
gsungs campI. : abbr. gs+ya B : abbr. s+ya A.
byon B: 'byon A.
'bras bu campI. : abbr. 'bros AB.
Same in Kun dga' rgyal mtshan (2002: 327, v.634).
mams kyis campI. : abbr. maMs kyis A : abbr. maMs+yiB.
'pham em. : pham AB; cf. Tshig mdzod chen rna, s.v. 'pham pa (tmd.) pham pa, 'pham pa - pha IOJ
gyi do zJa ma Jon par zhumpa. Jiischke 1881: 'phampa - to be beaten, conqured; 'phampar byedpa
- to beat, to defeat, to conquer.
ris B : rig A; cf. Tshig mdzod chen rna, s.v. bdud kyi ris - bdud kyi sde.
byed nus em. : byed A: nusB. Cf. Kun dga' rgyal mtshan (2002: 328, v. 636b-d and v. 637a-b).
zhes so campI. : abbr. zheso B : abbr. ceso A. Cf. Same Kun dga' rgyal mtshan (2002: 327, v.636b-d
and 637a-b).
chos B : <chos> A.
ciA: cirB.
Text Edition
113
chos sku rgyud Idan Ius can kunl
las kyi 'khor bar 'khyam pa
1008
mtshar
lO09
I
[B: ! roro bar skabs kyi tshigs bead doll]
[2.6.4]
inkhan chen g.yag pasl sems can thams cad sangs rgya/lOll 'khor ba la zad pamed gsung ba/lOl2
(S295) gsung balOl3 Ia/ bdag nyid chen posl sems can
10l4
thams cad 'tshang rgya1015 bar tshad mas
nges par thaI! der tshad mas grub pa'i phyirl zhes gsungs pasl g.yag pas khyab pa rna grub
gsungs nas tshur Idog pasl rtags
1016
rna grub la sogs pa'i 'phen len mang dU
lOl7
mdzad na'angl
don la rton pa'i
lOl8
(56a) mkhas pamams bdag nyid chen po'i rigs
10l9
pa la mnyes shingl tshig la
rton
1020
pa'i mkhas pa mams mkhan chen g.yag pa'i rigs
lO21
pa la mnyes par grags soil
[2.6.5]
chos rje 10 tstsha ba dang I karma ba
lO22
dkon gzhon gnyis kun rdzob tu yod pas yod pa'i (l6a) go
chod mi chod la rtsod
1023
pa mdzad pasl rtsod
1024
pa bre
1025
mo byung bar
1026
10 tstsha ba'i gsung
nas donrtsod
1027
ni mi'ong
1028
bar 'dug/tshig la snying po [B: tsam] med pasl drungpamams '0
brgyal
1029
gzhan mams yang
1030
thugs dam chag
1031
pas bzhud gsungs
1032
1
1008
1009
1010
1011
1012
1013
1014
10]5
1016
1017
1018
1019
lO2D
1021
1022
lO23
1024
1025
1026
1027
1028
1029
10)0
1031
1032
paB : parA.
mtshar B: 'tshang A.
B 15b4: A 'snake stroke' (sbrul shad) which usually marks the end of a section of text (cf. note 159)
similarly to ms. A (see note 379) marks the insertion afthis extra line.
sangs rgya compl. : abbr. sarlya A: 'tshang rgya B.
gsung ba B : abbr. s+ya pa A.
gsung ba B : abbr. s+ya pa A.
sems can compl. : abbr. senM AB.
'tshang rgyaB : abbr. sar+yaA (= sangs rgya); cf. Tshig mdzod chen mo, s.y. 'tshang rgya ba- sangs
rgyas pa 'j ma 'ongs da Jta gnyjs.
rtagscompl.: rtaDB: rtagA.
duA: suB.
rtonpa'hm.: stonpa'iB: stonpaA.
dgs em. : dg AB.
rton em. : ston AB.
dgsem.: dgAB.
karma ba em. : kalInA <pa> A : skar ma B.
rtsodB : brtsod A; cf. note 831.
rtsodB : brtsod A; cf. note 831.
bre mo byung bar em. : 'grel mo byung par A: 'dre mo ma byung bar B; cf. llischke 1881: bre mo-
unifit, useless, worthless.
barB : parA.
rtsod B : brtsod A; cf. Tshig mdzod chen mo, s.y. don med - don 'bras med pa 'am dgos don med
pa, ... don med rtsod slong.
'ong B : yongs A; cf. note 955.
brgyal A : rgyalB.
mams yangcompl. : abbr.: maMs+yang B : mams A.
chag B : 'chags A; cf. Goldstein 2001, s.y. sems shugs chag-yi. to loose enthusiasm, to get discoura-
ged.
gsungs campI. : gs+ya B : gsung A.
114
Chapter 5
de nas bdagnyid chen pos drung pa '0 brgyal/!033 bdag gis rtsod
1034
pas chog gsungS!03S nas thaI
'gyur 'gal 'phangs
l036
pasl kanna ba
lo37
la zug par thams cad kyi
l038
mthun snang du grubl
drung gi gsung
l039
nasi dbus gtsang
l040
gi dge bshes chen por grags pa mams kyang I don rgyab
'gal [B: la] song yang tshig phyogs tsam 'grig nalrang re rtsod
l041
rgyu med! grub mtha' mthun
zhes smral
1042
don gcig kyang tshig!043 cung zad
l044
mi mthun!045 nal mgo byang mthug tu
l046
song song
l047
rtsod kyin 'dug ste
1048
de 'dra la snying po medl drung 10 tstsha ba
l049
yang I rigs
pas rna dpyad par kun rdzob tu
lOSO
yod pasl yod pa'i go mi chod ni mi gsungl gsung na chad Ita
bar
lOSl
'gyurl karma ba
l052
yang rigs pas dpyad nas kyang kun (S29.6) rdzob tu
lOS3
yod na yod
pa'i
l054
go chod par mi 'dod! 'dod
los5
na rtag Har 'gyurl gzhong stong la khyi 'thab mi dgos par
gda,lOS6 gsungs/
lOS7
[2.6.6]
de dus nyan mkhanmams narel bla ma'i zhabs tog tu!OS8 'gro balrang gi blo gros kyi nus palOS9
thon pal ngo mtshar
1060
che zhes
l061
shin tu dad par gyur toll
1033
1034
1035
1036
1037
1038
1039
1040
1041
1042
1043
1044
1045
1046
1047
1048
1049
1050
1051
1052
1053
1054
1055
1056
1057
10S8
1059
1060
1061
brgyal A : rgyalB.
rtsodB : brtsod A.
gsungs campI. : gs+ya B : gsung A.
'gal 'phangs campI. : abbr. 'ga 'phangs A: 'ga' 'phangs B.
kanna ba em. : karmA ba A : skar ma pa B.
kyi A : <kyi> B.
gi gSling B : abbr. gisung A.
gtsang A : rtsang B.
rtsodB : brtsod A.
mtha'mthun zhes smra B : abbr. mtha'thun ces+mra A.
tshig B : tshigs A.
cung zadB : abbr. cungd A.
mimthun A: abbr. mithun B.
mthllg tuem. : thuD du A: dug duB; cf. A': mthug tu; Goldstein 2001, s.y. mthugpo-l. thick.
song song B : abbr. saling A.
rtsodkyin 'dugsteem. :rtsodkyin 'dligteB: brtsodkyin 'dugsteA.
Seenote 528.
kun rdzob tll em. : abbr. kuob[tsa rtags] du B : kun rdzobs du A.
Ita bar B : Itar A; cf. Tshig mdzod chen mo, s.y. chad Ita - las 'bras dang, skye ba snga phyi sogs med
par smra ba 'i Ita ba.
kanna ba A : skar ma pa B.
tuA: duB.
pa'iB : pas A.
mi 'dod, 'dod A : mi 'dodB.
gda'A: bda'B; cf. Tshig mdzod chen mo, s.y. gda' - 'dug gam yodpa, ... gzugs gzhi bde po gda' lags.
gSlli1gs compl. : gs+ya B : gsung A.
tu em. : du AB; cf. Tshig mdzod chen mo, s.y. zhabs tog 1) bsnyen bkur.
paA :pasB.
ngomtsharA: ngor[tsartags]B.
zhesB: zheA.
Text Edition
115
stag lung 10 tsatsha ba sakya
1062
bzang gis bka'.I063 bzhi pa cigI064 btang nasi nged rgyan drug gi
dgongs pa gcig tu 'dod pa yin! khyed ji ltar bzhed
lO65
zhus pas/ de la nges pa medl geig pa mams
ni gcig mi geig pa mams ni mi gcig par byas pas ' ong gsungS/I066
khong
I067
na ref khyed mkhas pa chen po lags pas/ thag ehod pa'i zha1lta gnang dgos zhes (16b)
nan gyis zhus pas/ dgongs pa e gcig (56b) mi gciglO
68
, di la shes modi klU
lO69
sgrub yab sras rjes
'brang dang beas pas
1070
/ thogs
lO71
med sku mehed rjes 'brang dang beas pa'i lugs 'gegs par
1072
'dug! thogs
1073
med sku mehed
lO74
rjes 'brang dang beas pas/ klu Sgrub
lO75
yab sras rjes 'brang
, dang beas pa'i lugs 'gegs par
1076
'dug! de la thugs bsam
1077
btang bas
lO78
shes/ lar dbu rna palO79
. dang dngos smra ba gnyis
1080
grub mtha' geig nal dgongs pa mi geig pa bya ba su yod pa yin!
,zhes gad mo eher mdzodl
,slob dponbka' beu pa darmas
lO81
yid ehes 'bras rtags
lO82
bla rna rin po ehe pa'i de dngos10
83
yin
'par gda' 1084 lags zhus pas/ khyed kyi de da dung skyor dang gsung bskyarlO
85
basi grub
1086
mtha'
'de bzung
1087
nalkhanagbabs la
lO88
'gro bar 'dug gsungs
1089
/khong gislO90 'gro bar gyur gcigees
1062
1063
,1064
[065
,1066
shAkya em. : shAka A : shaka B.
gis bka'B: gi (b)ka' A.
gcig A : cig B.
jiItar bzhedB : abbr.j+tir 'dod A; cf. Tshig mdzod chen mo, s.v. bzhedpa - 1. (td.) 2) 'dodpa'i zhe
sa.
gsungs compl. : gs+ya B : gsung A.
[061 . khongA: khoB; cf. Tshig mdzod chenmo, S.v. khong-kho!izhesa.
1068
1069
1070
1011
[072
1073
[014
1075
1076
[011
1078
1079
1080
1081
1082
1083
[084
108S
1086
1087
1088
1089
[090
dgongs pa e gcig mi gcigcompl. : abbr. dgongs pa e 1 mi 1 B : abbr. d<g>ongs pa e 1 mi 1 A.
Jdu A : sklu B.
pasB :paA.
thogscompl.: thoDB: thogA.
gegsparcompl.: abbr. geDrB: gegparA; cf. note 939.
thogscompl.: thoDB: thogA.
sku mched A : abbr. wedB.
Jdu sgrub A : abbr. Jdrob B.
lugs gegs parcompl. : IuD geDr B : lug geg par A; cf. above.
thugs bsam compl. : abbr. thugsaM A : abbr. th+ya bsaMB.
basB :pasA.
paB: baA.
gnyis compl. : 2 A : om. B.
masB:maA.
Itagscompl.: rtaDB: ItagA.
dngos A : ngos B.
gda'A: bda'B.
bskyarA: skyarB; cf. Jaschke 1881: skyarbav. skyorba;skyorba- 1. vb. pf. & ft. bskyar3.to
repeat.
grub A: sgrub B; cf. Jaschke 1881: grub pa, grub mtha' (siddhiinta); Mvy, S.v. grub pa'i mtha'-
siddhiinta.
bzung A : zung B.
babs la em. : sbablaB: sbabsA; cf. Tshigmdzod chen mo, s.v. khanagpo 2) khami dro'am bkrami
shispa. Tshig mdzod chen mo, s.v. kha babs-kha'igshiskasteskad cha'i babs. Goldstein 2001, s.v.
babs 3. in accordance with, considering. Note that kha nag po is the opposite of kha dro po - so-
mething that brings positive changes, that is auspicious, sm. to Tshig mdzod chen mo, s.v. kha dro ba
-bkrashispa'amlegspo 'ongba;cf. notes 2439, 2441.
'duggsungscompl.: abbr. 'duggs+yaB :gsungA.
gisB:giA.
116 Chapter 5
gsungs
1091
nasi smon lam 'debs na sku dbang chel rigs pas Idog tu mi btub
lO92
zhus (8297) pasl '0
na SgugslO93 gcig gsungs
1094
nasi thaI 'gyur gcig 'phangslO
95
pasl 'khor gsum dngos 'gal dU
1096
song [B: zhing]/lo zla bar bsarns bsams
lO97
pa tsho skad cig ma re la 'khur rgyug gsungs/10
98
de dus dbus pa'i dge bshes kun na rei blo bzang pa 'jam dbyangs kyi zhal gzigsl gar gshegs su
dpe cha mdzo rgyab che chung bcu bzhi
1099
bkal nas nyin mtshan med par gzigs pa'i grub mtha'
skyor bzang po dar ma Ita bus skyar ba
1100
skad cig re la bshig gtong bas;t 101 'jigs su rung zhes
ha las par gyur toll
[2.6.7]
mal 'byor gyi dbang phyug mi la ras chen la sogs pa sngon gyi phyag chen pa 'ga' yis sku tshe
snga ma la
llo2
yang dang
1103
yang du sbyangs shing I sku tshe 'dir yang dung sems dbang du
'dus tel (Ha) gang byung gis chog na ci byas kyang sla ba mal 'byor pa'i spyod pa mdzad pa la
'khrul gzhill04 byas tel ding sang gi phyag chen par bsgom pa phalmo che mams nil lhag pa
l105
tshul khrims kyi bslab
llo6
pa la gces spras su mdzad pa'i
l107
dam pa mams kyi lugsl nyan thos
kyi lugs yin zhes khyad du bsad
1108
nas (S7a) 'khor 'das kyi chos tharns cad stong zhing bdag med
pa yin
1109
zhes tshig tu smra yang I don la bdag dang bdag gir
lllO
'dzinpa'i gnyenpor cung zad
kyang mi 'gro ba 'di dag ni chad par Ita ba yin te/lta bas spyod pa khyad
lll1
du bsad nasi bag
med pa'i spyod palalhurlenpalas chad par Ita ball 12 gzhanmed/ 'di dagni so sorrtogpa'i shes
1091
1092
1093
1094
1095
1096
1091
1098
1099
1100
1101
1102
1103
1104
1105
1106
1107
1108
1109
1110
llli
1112
ees gsungs comp!. : abbr. eesungs B : ees gsung A.
fdag tu mi btub em. : fdag mi btub A : fdag tu mi tub B; cf. Jaschke 1881: btub, Lex. = rung, fit,
conyinient, practicable, becoming. Tshig mdzod chen mo, s.y. btub pa - bfa 'am rung ba dang thub pa.
sgugs em. : sgur B : dgug A; imp. of sgug pa - to wait.
gsungs comp!. : gs+ya B : gsung A.
'phangs B: 'phang A.
du A : <fa> B; cf. Tshig mdzod chen mo, s.y. dngas 'gaf- 'gal ba gang zhig phan tshun dngas su mi
mthun par gnas pa, rtag mi rtag dang, snang ba dang mun pa fta bu '0.
bsamsbsamscompl.: bsaMsbsaMsB: bsaMbsaMA.
cig ma re fa 'khur rgyug gsungs em. : abbr. 1 ma re fa khur rgyug gsung B : abbr. 1 Ie la khur rgyug-
sung A; cf. Tshig mdzod chen mo, s.y. 'khu ba 1. (tmd.) 2) (mying) fdog pa.
dpe eha mdzo rgyab cbe chung beu bzhi em. : dpe' eha mdzo rgyab ehe eung 4 A : dpe eha 'dzo rgyab
beu 4B; cf. Jaschke 1881: mdzo-mongrel-breed of the yak-bull and common cow, whilst 'bd mdzo
is the hybrid ofa common bull and a yak-cow.
skyar ba B : skyar ba la A; cf. Jaschke 1881: skyar ba y. skyor ba; better: skyor ba.
re fa bshig gtong bas em. : re fa bshig stong ba B : ma<r> la bshig gtong pas A; Tashi Tsering: sm. to
storba.
mafaem.: maA: laB.
dang A : om. B.
gzhiB: bzhi A; cf. Tshig mdzod chen mo, s.y. 'khrul gzhi -nor 'khrul byung ba'i rgyu rkyen.
lhagpaB: lha<g> parA; cf. Tshig mdzod chenmo, s.y.lhagpa tshulJchrims kyi bsfab pa -so thards
bdun gyi sdom khrims dang byang chub sems dpa 'i tshul khrims gsum beas.
bsfab A : slab B.
pa'iA :paB.
zhes khyad du bsadB : zhes {--} khyad du bsad A; cf. Tshig mdzod chen mo, s. y. khyad du gsod pa
- mi rtsi ba dang, bmyas beos byed pa 'am, 'dzem bag med pa.
payinA: <payin>B.
bdaggircompl.: abbr. bdagirAB.
khyadB : khyad {med} A.
baA:rgyuB.
Text Edition
117
rab kyis dpyad nas gnas lugs kyi don sgom
ll13
pa'rtog sgom skyon can du byed cing I yid la
byed pa thams cad bkag ste
l1l4
1 mi rtog pa (S298) 'thoms
lll5
po sgom pa la skyon med kyi sgom
du byed par snang stell
16
1 lugs 'di ni bstanpa las phyi ral du gyur par ting 'dzin
lll7
rgyal po las
1
1118
gsungs te
(1) 'jig rten pa dag ting 'dzin
1119
sgom byed kyang I
dellZo ni bdag tu 'dzin1121 pa bzhig
1l22
mi nusl
deS ni nyon mongs ches cher rab tu 'khrugsl
!hag spyod kyis
ll23
ni ting 'dzin 'dir sgom bzhinl
l124
(2) gal te chos la bdag med so sor rtog
so sor de rtag
1l25
sgom par byed pa nil
de ni
1l26
my a ngan 'das thob 'bras bu'i1127 rgyu!
rgyu gzhan gang yin del 128 ni zhi mi 'gyurl
zhes 1129 dang I
gang dag dran pa dang yid byed bkag
l130
nasi mun pa la mig cer ltas byas te had sgom byed pa
dang I mtshan rna ci yang [B: yid la] mi byed pari mam rtog
ll31
thol skyes (l7b) rbad chod byed
pa nil rgya nag ha shang gi ring lugs rna nor ba
l132
'dzin pa yin gsungs
l133
I ding sang gi sgom
chen pa 'ga' shig shin tu las sla ba
l134
bar do zin pa yod zer ba mang ste
ll35
1 nyin par gyi
l136
snang ba 'di la a 'thas na
l137
1 rmi lamgyi 'khrul pami zinl rmi lam rna zin pari 138 bar do'i 'khrul
1113
1114
IllS
1116
lIt7
1118
1119
1120
1I2!
1122
1113
1124
1125
1126
1127
1128
1129
1130
1131
1132
il33
1134
1135
1136
1137
1138
sgom compl. sgoMB : bsgoM A.
steem.: teAB.
'thomsem.: thomB: abbr. thoMA; cf. Jiischke 1881: thomspav. 'thomspa; 'thom(s)pa, thomspa,
to be dim, dull, clouded (ofthe senses and the understanding).
snang ste B : gnang te A.
ting 'dzin A : tingeni[tsa rtags}B.
gsungs te B : gsungs ste A.
ting 'dzin compl. : abbr. tingni A : abbr. tingeni[tsa rtags}B.
deA: desB.
'dzin A : abbr. 'in B.
bzhigA: zhigB; cf. note 1100.
kyis A : kyiB.
bzhin B : <g>zhin A.
rtag A : brtag B.
niA:nyidB.
'bras bu'iB : abbr. 'bros A.
deA: desB.
zhesB: cesA.
bkag B : abbr. bkaD A.
roam rtogcompl. : abbr. roaM rtog A : abbr. rooMg B.
baA: barB.
gsungs compl. : gs+ya B : gsung A.
shin tu las sla ba em. : shin tu las sla A : shi tung las bla B.
steB: teA.
par gyi em. : par kyi A : bar gyiB.
'thas na B : mthas nas A.
nni lam ma zin par B : abbr. nniM <roa> zin par A.
118 Chapter 5
snang mi zinJ TO kha gdangs la1l39 grog gnam
1l40
babs la 'ong dUTe
l141
kyang mi 'ong gsungs
1l42
1
de la sogs te lung [dang] rigs I 143 pa du ma'i sgo nas Slll phyung basi sngar zhugs
l144
pa ldog pa
dangl 'jug pa the tshom za ba dang I phyil145 mi 'jug pa la sogs pa'i 'phrin las
l146
mdzad Goll
(1) mtha' gnyis spangs
1147
pa'i chu gter la gnas te
1148
1
gdengsl149 can dbang po (57b) klu sgrub ring lugs 'dzinl
kho bo'i lta zer
l150
'bar ba'i gzi brjid la!
phas rgol 'dab stong gis ni rgol
115l
mi nusl
(2) 'jig
1152
tshogs Ita ri spo mtho 'joms
l153
byed pa'i!
lung rigs rdo rje'i gnam (S299) 1cags
1154
stong yod kyang I
rmongs
l155
pa'i go cha sra brtan cher bgos
1156
pa'il
skye bo ' di la bdag gis ci byar yod! ces gsungs SOll57 II
[B: chos ]1158 bstod pari
khyod ni rtsod
l159
pa mdzad tshe'ang
1l60
dag pa dang I
rgya che
1l6l
gzu bor gnas pa'i blo gros kyisl
1139
1140
1141
1142
1143
1144
1145
1146
1147
1148
1149
t150
1151
1152
1153
1154
1155
1156
1157
1158
1159
1160
1161
la A: <la> B; c Jaschke 1881: gdang ba - to open wide, mouth and nostrils, to gape. Tshig mdzod
chen mo, s.y. gdang ba (td.) gdangs pa, gdang ba, gdongs - phye ba.
grog gnam compl. : grog gnaMB : abbr. grognaM A; cf. Tshig mdzod chen mo, s.y. grog2) glo bur
du byung ba'i bza ' btung ngam longs spyod.
babs la 'ong du re em. : babs la 'ong du res B : abbr. babsu yong du re A.
'ong gsungscompl. : abbr. 'ong gs+yaB: yongsgsungA; cf. note 955.
rigs em. : rig AB.
zhugs compl. : zhuD B : zhug A; cf. Tshig mdzod chen mo, s.y. 'jug pa 2. (tmd.) zhugs pa, 'jug pa,
zhugs - ljes su 'brang ba dang 'gIo ba.
phyiA :phyisB.
palasogs pa'i 'phrin lascompl. : abbr.pa laswo pa'i 'phrinsA: abbr. <pala sogspa> 'iphris B.
spangs B : spang A.
teB: steA.
gdengsA: gdengB; cf. SCD, s.Y. gdeng ba = 'phyarba-to raise, to lift.
zer A : gzer B; cf. Tshig mdzod chen mo, s.y. zer I. 'od kyi zer mdangs.
rgol 'dab stong gis ni rgol em. : sgol 'dab stong gis ni sgol A : rgol 'dab bzang stong gis 'gong B.
'jig em. : 'jigs A: 'jiD B.
'jomscompl. : 'joMsB : 'joM A; cf. Tshig mdzod chen mo, s.y. 'joms pa- (td.) bcompa, gzhompa,
chom - 'gems pa 'am 'jig par byed pa.
gnam leags compl. : gnaM leaD B : gnaM leag A.
Imongs B : Imong A.
bgos B : dgos A; cf. Tshig mdzod chen mo, s.y. go bgo - go cha gyon pa. Tshig mdzod chen mo, s.y.
bgo ba 1. (td.) bgos pa, bgo ba, bgos 1) gyonpa.
ces gsungs so compl. : abbr. ces+yo A : abbr. ceszmgs B.
Cf. note 642.
rtsodB: brtsodA.
'ang B : <'ang> A.
che A : chen B.
Text Edition 119
gzhan gyi1162 phyogS1163 las mam par rgyal ba
1164
ste
1165
1
khyod la g.yo ba nam yang mnga' rna lagsl zhes
1166
dang I
smra ba ngan mamS tshar gcod paV
sun 'byin bgyid pa'i gnas mams lal
skyon yang yon tan Ita bU
1167
dang I
yon tan skyon Itar snang ba yil
yang dag pa dang Itar snang gil
mampar dbye ba'ang legs parbstan/
de Har log par ' gro ba bkag ces dang 1
1168
(1) stong nyid seng (l8a) ge'i ngaro cher sgrog1169 shing I
lung dang rigs 1 170 pa'i niche sder rab bsgrad de
l17l
1
log par smra ba'i wa tshogs pham byas nasi
thub mchog
l172
bstan pa gangs ri legs par ' dzin/
(2) de
ll73
phyir da Ita 'dzin ma'i
ll74
khyon 'di nal
che bar rlom pa mang du snang mod kyang I
blo chen ' di ni ' dzam gling rgyan
ll75
gcig purl
gzur gnas blo ldan mams kyisl176 nges par gyisl
[2.7 Verse 7]
[7] lung rtogs yon tan thabs nikhas thugs rje yisl
gdul bya'i khams dang bsam pa bag la nyal!
1162
1163
1164
1l6S
1166
1167
1168
1169
1170
1171
1112
117J
1174
1175
1176
1177
gyiB : gyis A.
phyogscomp!. :phyoDB :phyogA.
baA: basB.
steA : naB.
zhes B : ces A.
Ita bu comp!. : abbr. Itu AB.
Source of these seven lines: dPalidan bia ma dam pa ku mil ra ma ti'i yon tan des su dran nas cung
zad bstod pa, in Tsong kha pa 'i bka' 'bum thor bu, gSung 'bum, vo!. kha, p. 6b6-7 al. See also bio
bstodparp. 97. Cf. Toh. 5274 (4) A euiogytoKumiiramati, thechiefteacherofTsongkhapa. Note that
these seven lines also match with Ye shes rgyal mtshan 901.20-22 and continue there with the lines of
the bio bstod paron p. 126.
sgrog A : groD B; cf. Tshig mdzod chen mo, s.v. sgrog pa (td.) 1. bsgrags pa, bstrag pa, sgrogs-
khyab par shod pa. Jiischke 1881: sgrog pa - to call (out), to publish, proclaim, promulgate, to preach.
rigs em. : rigAB.
bsgrad de A : bgrad te B; cf. Tshig mdzod chen mo, s.v. bsgrad pa (td.) bsgrad pa, bsgrad pa, bsgrad
1) gdangs pa. Jiischke 1881: bsgrad pa Lex. = bgrad pa; Jiischke 1881: bgrad pa 1. to open wide.
mchog B : abbr. mchoD A.
deA: de'iB.
ma'iB: {-}<ma>'iA.
rgyanA: brgyanB.
kyis B : kyi A.
zhes so comp!. : abbr. zheso B : abbr. ceso A.
120 Chapter 5
ji bzhin mkhyen pa
ll78
chos kyi 'khoT 10 bskor/
ll79
skalldan rjes 'dzin khyod 1a phyag 'tsha11011
zhes
1180
pa nil de ltar gong du bstan
1181
pa'ilung rigs
l182
kyi yon tan phun sum tshogs
l183
shingl
gzhan rjes su 'dzinpa'i thabs mkhas dang
l184
thugs rje
l185
chen po mnga' basi gdul bya'i khams
theg pa che chung gi
l186
rigs so sor mkhyen zhing
l187
1 bsam pa [B: dang] dbang po rno rtul
l188
dang I bag la(s30o) nyal nyonmongs [B: pal shas che chungji Ita ba bzhin du mkhyen zhing
l189
1
chos kyi 'khor 10 rang rang gi skal ba
l190
ji Ita ba bzhin du theg
l19l
pa che chung I chos rgyas
ll92
'bring bsdus (58a) pa sde snod gsum la sogs [B: pal gang la gang 'os kyi zab cing rgya che ba'i
chos bstan pal
193
1 srnin grol thar pa dang I thams cad mkyen pa'i lamphyin ci rna log par bstan
nasi skalldan gyi gdul bya [B: la] mtha' yas
1194
parjes su bzung
l195
ba'i gtso bor gyur pa ni 'di
dag stell 196
[2.7.1]
sbyangs pa'i mchog gyur kun mkhyen sherI 197 'od dang I
sras kyi mchog gyur blo bzang grags pa'i dpaII
mang thos mchog gyur blo bzang grags pa'i dpaII
'dul (l8b) 'dzin mchog gyur blo bzang grags pa'i dpaII
'phrin Ias
l198
mchog gyur blo bzang grags pa'i dpaI/l199
Ita ba'i1200 mchog gyur gon
l20l
gyo nyi rna grags/
1202
nyams len mchog gyur kun dga' dpal bzang pol
1178
1179
1180
1181
1182
!IS3
1184
1185
1186
1187
1188
tl89
1190
1191
1192
1193
1194
1195
1196
1197
1198
1199
1200
1201
1202
mkhyenpaem. : abbr. mkhyenasB : mkhyennasA; cf. p. 69, verse 7.
bskor A: skorB; cf. note 398, 1179,2093,2129.
zhes B : ces A.
bstan B : stan A.
rigs em. : rig A : rtogs B.
phun sum tshogs compl. : abbr. phun suM tshoDB : abbr. phunM tshog A.
dang B : <dang> A.
thugs Ije compl. : abbr. th+ye[tsa rtagsj A : abbr. th+ye B.
giB: <gi>A.
zhing B : cing A.
rtlilem. : brtlll AB; cf. Tshig mdzod chen mo, s.v. mortu12) rigpa'am dbangpogsal dang mi gsal
zhing B : cing A.
skal ba B : <skaJ ba> A.
du theg B : <du> theD A.
rgyas B : brgyas A.
paA :om.B.
yas B : <yas> A.
bZllngB: gZllngA; cf. Tshig mdzod chen mo, s.v. 'dzinpa 1. (td.) bzung ba, gzung ba, zung.
steA: teB.
sherB : shes {--} A; cf. Mang thos (1993: 196): sher= abbr. shes rab.
'phrin las compl. : abbr. 'phris A : abbr. phds B.
Cf. NgCh 347.2: slob mayang, kun mkhyen sher 'od blo bzang gragspasogs, mangdu byung.
ba'iA: baB. cf. Mang thos: ba'i.
gonA :goB. '
gon gyonyi ma grags em. : gogyonyi magraDB : gon gyonyi mar grags A; cf. Mang thos (1993:
196): gon gyo nyi ma grags. For further spellings see endnote 283.
Text Edition
121
brtse
l203
1dan rnchog gyur dpal 'byor shes rab dangl
'chad mkhas rnchog
l204
gyur bsod narns shes rab dang I
rtsod bzang
l205
rnchog gyur dar rna rin chen te
l206
1
gzhung lugs rab 'byarns mkhyen pa'i bshes gnyen
l207
bdun/
[2.7.2]
bka' bcu pa
l208
chen po nam mkha' byang 'chad pa
l209
nil
de dag dang ngo mnyam
l2lO
du byed doll
gzhan yang bka' bcu pa
l2l1
rnang ra ba yon tan rgyal rntshan! bo dong bka' bcu pa
l2l2
grags
pa
l213
tshul khrirns
l214
1 byang pa bka' bcu pa
l215
dge
l216
legs dpal/ gnas myingl217 bka' bcu pa
mchog grub la sogs pa mamsl
[2.7.3]
mdo stod
l218
pa bka' bzhi 'dzin pa spre bo thang bzang
l219
I gnyal gro gor ba
l220
jo gdan
mtshungs rnedl la
l221
stod pa mkhan chen buddha srlj1222 sta ste ba chen po byang bsod! bo dong
pa chen po byang (S301) rgyall blo brtan!l223 bzang Idan pa don' grub rin chen!l224 ngam rings
1225
1203
1204
1205
1206
1207
1208
1209
i210
1211
1212
1213
1214
1215
1216
1217
1218
1219
1220
1221
1222
1223
1224
1225
brtse B : rtse A; cf. Nitartha, s.v. brtse idan -loving, affectionate. Cf. Mang thos: ltsom Idan. Conside-
ring here the next two, Mang thos emended according to the division into 'chad rtsod rtsom gSWD,
mchog B : mchoD A.
rtsod bzangem.: brtsod bzangA: ItsodmkhaB'; cf. Mang thos: rtsod bzang.
teB: steA.
mkhyen pa 'i bshes gnyen em. : abbr.: mkhyen pa 'i bshain B : shes pa 'i <b>shain A; cf. Tshig mdzod
chen mo, s.v. bshes gnyen 1) snying nye ba 'i dge rgan nam grogs po.
paB: <pa>A.
'chad pa em. : chad pa B : chad A; cf. Jaschke 1881: chadII. 1. to promise, 2. v. sub 'chad pa II. 1. to
explain, to teach.
ngo mnyam comp!. : abbr. ngo mnyaM A : ngos snyaMB; sm. to Goldstein 2001, s.v. ngo 'dra2.
something that looks like the original/real thing. Goldstein 2001, s.v. ngo 2. the real, the actual, the
essence (often conveys the true members ofa family as opposed to servants or distant relatives).
paB: baA.
mang ra ba yon tan rgyal mtshan, bo dong bka' bcu pa camp!. : mang ra ba y+ton rgyan[tsa rtags], bo
dong bka' bcu pa B : <mang ra ba y+ ton rgyan[tsa rtags], bo dong bka' bcu ba> A.
paB :pa'iA.
tshui khrims camp!. : abbr. tshndsMB : tshul khIim A.
paB: baA.
dge camp!. : <d>ge A : bde B.
mying B : snying A.
stodB : bstod A; cf. Tshig mdzod chen mo, s.v. mdo stod
spre bo thang bzangA: spre'o tharbzangB.
baA: om.B.
Ia B : las A; cf. Tshig mdzod chen mo, s.v. ia stod - ding ri rdzong gi sa cha zhig.
buddha shr1 em. : buddha shriB : budha shd A.
sta ste ba chen po byang bsod, bo dong pa chen po byang rgyal, bio brtan em. : sta ste ba chen po
byang bsod, chen po byang rgyal A : abbr. bo dong pa chenG byang rgyal, chenG byang bsod, bIo brtan
B.
don 'pub rin chen camp!. : abbr. don+mb rine B : abbr. don 'grub rinoe A.
ngam nngs comp!. : ngaM lings AB. cf. Tshig mdzod chen mo, s.v. ngam ring - rdzong zhig bod rang
skyong Jjongs kyi nub rgyud dang mdog gzhung gtsang po 'i chu rgyud du yod yar klungs gtsang po
rdzong 'di'inubigyudnasshardu 'bab.
122 Chapter 5
pa dkon mchog dar/ mnga' ris pa yi dam dpalla sogs pa bka' bzhi 'dzin pa bcu phrag gcig
gsungs
1226
yang de las
1227
mang 'ba
l228
snang/ lung rigs
1229
smra ba'i seng ge
1230
sgra tshad pa
chos bzang
123l
/ jo gdan grags she
l232
/ sngo phyi dbon po la sogs pa
[2.7.4]
phar tshad mkhyen pa yang shin tu mangl
1233
rigs pa smra ba mams kyi nang na mchog tu gyur
pal ri phug pa mkhan chen
1234
bsod nams skyabsl dga' ldan gyi
1235
mkhan chen sakya
1236
srlla
sogs pa rigs pa smra ba'ang
1237
shin tu mang (58b) stod lung
1238
pa bso,d byang la sogs pa lung
chos smra ba yang mang du byon/ 'di dag ni bdag nyid chen po'i gsung rab kho na (l9a) las rtogs
pa 'khrungs
l239
pa yin no/ /
[2.7.5]
gzhan yang bdag nyid chen po'i gsung rab la gzigs shing / sdom phrug marns
1240
kyi nang nas
mchog
124l
tu gyur pal bo dong mkhan chen phyogs [B: tharns cad] las mam par
1242
rgyal ba chos
kyi rgyal mtshan pa dang
1243
/ brag
1244
ram mkhan chen chos rgyal/ ngam rings pa
1245
mkhan chen
rin chen dpal bzang
1246
[B: dang]/bzang ldan sde bdag slob dpon chen po nammkha' dpa1
1247
/
la stod
1248
nam mkha'i mal 'byor/ mkhyen ldan dharma
1249
mgon seng I stag tshang mkhan po
seng ge rgyal mtshan/ gsang phU
1250
gling stod mkhan chen 'od-chen pa
125l
/ gling smad mkhan
chen bsod nams
l252
'phell bka' bzhi 'dzin pa chen po nag
1253
rig/ slob dpon chen po gnyal
1254
pa
1226
1227
1228
1229
1230
1231
1232
1233
1234
1235
1236
1237
1238
123.
1240
1241
1242
1243
1244
1245
1246
1241
1248
1249
1250
1251
1252
1253
1254
gsungs compl. : gs+ya B : gsung A.
lasA: basB.
baem. :paA: barB.
dgsem.: dgAB.
seng ge compL: abbr. saing B : abbr. <saing> A.
bzang B : bzangs A.
grags she compl. : graD she B : grag she A.
yang shin tu mangem. : yang shin <tu> mang A: abbr. shinu mang B.
pa mkhan chen compl. : abbr. pa mkhen B : abbr. mkhen A.
gyiA:paB.
shAkya A : shakya B.
yang B: 'ang A.
lung B : lungs A.
'khrungs B: 'khrung A.
roamscompl. : abbr. roaMs A: abbr. roaMs nyaMs B.
mchog B : abbr. mchoD A.
mam parcompl. : maM <par>A : abbr. mamr B.
dang A : om. B.
bragem.: abbr. gragDA: gragB; cf. Las chen 2003: 617.15.
rings pa A : ring B.
bzang B : bzangs A.
slob dpon chen po nam mkha' dpal compl. : abbr. slaun cheno naMkha' dpal A : slaun chenG B.
la stod A : las ston B.
dharma em. : dharmA A : 'darpaB.
phuB: buA.
paA: om. B.
bsodnamscompl.: abbr. bsodMsB: bsodnaMA.
chenponagcompl.: abbr. chenonagB: abbr. chenogA.
gnyaFS : snyal A.
Text Edition
123
dang I rgyal dbang la sogs pa gsang phu'i slob dpon chen po phal che ba dang I dga' ba gdong
pa'i 1255 mkhan chen bya yu1 rin po che/
1256
10 mkhan pol byan.g rwa sgreng
1257
gi mkhan po (S302)
gnyis
1258
1 glang drag
1259
sher gsum
1260
gyi dbon chen! stag sna
1261
chos lung gi mkhan pol lha
bdun
1262
gyi bla rna la sogs nmga'ris phyogs kyi1263 sde snod 'dzin pa mams ni
1264
1 nyi zla ltar
grags pa'i mkhas pa
1265
P3I}.9i ta'i slob rigs yin!
[2.7.6]
sbas pa'i mal 'byor
l266
ku su lu'i slob rigs mams kyi nang nasi rnchog tu gyur pa sgra tshad la
. sogs thos pa'i yon tan dang ldan yang I ku su lu'i spyod pa skyong zhing I gzhan phan byang
chub kyi sems kyis thugs rgyud shin tu snum par byas pas/
1267
chos kyi rje jiiii. na ba dang I lung
rigs
1268
yon tan khur gyis Ici
1269
yang I ku su lu'j spyod pa kho na lhur len pa rnchog bzang legs
pa'i blo gros dang I rje btsun 'jam pa'i dbyangs kyi zhal rgyun du gzigs shing I ku su lu'i (l9b)
spyod pas
1270
nyin rntshan ' da' ba bla rna rmi lam pa
1271
brtson ' gruS1272 seng ge dang I dbus pa
bdag (59a) po'i bla rna chos rje rin bzang
1273
pa dang I tshe 'diblos btang zhing Sgrub
1274
pa
snying por rndzad pal ne ring pa Sgrub
1275
pa dpalla sogs pa gnyug rna'i 'khor bya bral ba roams
soil
1255
125"
1257
1258
1259
1260
1261
1262
1263
1264
1265
1266
1267
1268
1269
1270
1271
1272
1273
1274
1275
gdong pa'i A :sdong B.
riIJpo checompl.: abbr. rinoeAB.
TWa sgrengem. : IS sgrcng B : TWa grang A.
gnyiscompl.: 2A :go2B.
drag A : greg B.
GTN: 3 monasteries; cf. A': glang stag sher gsum.
dban chen stag sna em. : dben chen stag sga B : dbon chen rta sna A.
bdun A : mdun B.
phyogs kyi compl. : abbr. phyoD kyiB : kyi A.
niA: leB.
mkhas pa B : <mkhas pa> A.
mal 'byorcompl. : abbr. mor B : abbr. mor gang zag A.
pasA :paB.
rigs A : rig B.
yon tan khur gyis lei em. : abbr. y+ton <khur> gy+si fji A : abbr. y+ton+yi leiB.
pasB :paA.
nni lam pa compl. : nni laM pa B : abbr. nniM pa A. Sera transcipt reads: dbu ma pa.
brtson 'gras compl. : abbr. brts+rous A : abbr. rts+rous B; cf. Tshig mdzod chen mo, s.v. brtson 'gras.
bzang B : bzang+s A.
sgrub B : <b>sgrub A.
sgrub B : bsgrub A.
124 Chapter 5
[2.7.7]
rdo rje 'dzin pa'i slob rigs kyi1276 mchog tu gyurpal sa skya grang mo che'i mkhan chen bzang
po rgyaI mtshan pa dang I chos rje lam 'bras pa blo bzang pa dang I rdo rje 'dzin pa chen po
chos dpaI bzang po dang I rdo rje ' dzin pa chen po bla rna bsod grags pa [dang] jI277 bla rna rgyaI
bzang pal sngags 'chang kun dga' zla ba la sogs pa
1278
rig pa 'dzin pa'i slob rna shin tu mang I
gzhan yang rab tu byung ba'i gdul bya mtha' yas S01279 II
[2.7.8]
rigs dang rus dang cho 'brang
l280
dang bsod nams kyi dpal gyis1281 mngon par mtho ba'i slob
rigs nil 'dzam bU
1282
gling gsum gnyis1283 kyi bdagpol rigs (8303) gsummgon po'i sprul pa chos
rgyal rnam
1284
gsum gyi dbon sras dam pal khri rgyal bsodnams ldeyab yum1285 sras dang bcas
pa dang
1286
1 dam pa 'ba' zhig byung byung ba'i rigsl sa skya 'khon gyi gdung rgyud/ bla rna
dbang gi sras pol slob dpon chen pol stobs kyi 'khor los sgyur ba'i rgyaI p01287 se chen gan gyi
gdung rgyud gong rna dge sbyong ba
1288
1 'byor ldan ne'u dpon nam
1289
1 dad ldan yon tan rgya
mtshol rigs ldan 'u yug ilia btsunl gnas rnying1290 stong dpon rgyal bzang I stobs
1291
idan rgya
chos stag gsum pa
1292
1 khungs
1293
btsun mnga' ris
1294
zhang blon 'khor dang bcas pa la sogs pa
gdul bya mtha' yas pa la rgyu mngon par mtho ba dang I 'bras bu (20a) nges par legs pa la sogs
pa thob pa'i thabs
1295
phyin ci rna log pa bstan no
1296
11
kun mkhyen sher ' od blo bzang grags pa sogsl
gzhung lugs rab 'byams
l297
shes pa'i bshes gnyen bdun/
1276
1277
1278
1279
1280
1281
1282
1283
1284
1285
1286
1287
1288
1289
1290
1291
1292
1293
1294
1295
1296
1297
slob rigs kyi campI. : abbr. slob riD kyiB : <slob rigs> A.
grags pa dang em. : abbr. graD pa B : grag pa {--} A.
1asogspacompl.: abbr.1aswopaA: <la>soDB.
mtha' yas so compl. : abbr. mtha' yaso B : abbr. mthaso A.
'brang B : (--J 'phrang A.
kyi dpa1 gyis compl. : abbr. kyi dpaJ+yis B : gyi <dpa1> gyis A.
bu A: bu'iB; cf. Tshig mdzod chen mo, s.v. 'dzam bu gling-jambudvIpa.
gsumgnyisem.: abbr. suM2AB; GTN: two third.
mamem.: abbr. maMS: abbr. maMspaA; cf. Tshigmdzodchenmo, s.v. spro1pa.
yab yum compl. : abbr. yab yuMB : abbr. yuM<b> A.
dang B : om. A.
'khor los sgyur ba 'i rgyal po compl. : abbr. 'khaurs sgyur ba 'i rgyal po B: 'khor 10 bsgyur ba 'i rgyal
posA.
baB :paA.
'byor 1dan ne'u dpon nam compl. : 'byor /dan ne'u dponaM A : stobs 1dan sne'u dpon pa B.
myingB: snyingA; cf. note 1217.
stobsA: 'byorB.
gsumpacompl.: gsuMpaA: 3B.
khungs B : khung A.
risB: rigA.
thabs B : thab A.
pa bstan no A : pa bstan to B.
rab 'byamsB : 1eg+s parA. Tshig mdzod chen rno, s.v. rab 'byams 1) mtha' med dang shin tumang
bar .. gzhung lugs rab 'byams. Cf. section 2.7.1, line 11. Note that Ye shes rgyal mtshan 902.9 agrees
withms.B.
Text Edition 125
bka' bzhi legs par smra ba beu phrag geig12981
phar tshad shes pa'i slob
1299
ma brgya phrag rgal
l300
I zhes gsungs soil
[2.7.9]
[2.7.9.1J
(59b) de ltar dngos kyi gdul bya mams rjes su bzung nasi ma 'ongs pa'i gdul bya mams rjes su
bzung bar bya ba'i
1301
phyirl gong du bstan
l302
pa'i legs par
l303
bshad pa
l304
[B: rin po ehe'i]
'phreng ba de mams mdzad dolP05
[2.7.9.2J
'dzam gling mkhas pa'i rgyan mehog bka' chen bzhil
rtsa 'jug bzhi gsum theg chen rgyud bla
1306
dang I
chos nmgon mdzod dang dpalldan ' dus pa sogsl
mam bshad byas pa'i gzhung lugs bcu phrag gcig/
l307
[2.7.9.3J
ces gsungs kyang
1308
derma 'dus palung kun las btus pa'i pkal3091 [B: bshes pa'i springs
1310
yig
tIka131l1] gsang 'dus kyi dkyil chogl bdag 'jugl (S304) mchod phreng I mdo rgyud bstan bcos
thams cad kyi snying po gcig tu bsdus pa go bde 'jug par
13l2
sla ba'i man ngag rin po che bka'
'bum thor bu ba la sogs pal rjes 'jug gi gdul bya mams kyi ston pa yi ge'i ngos na bzhugs pa
dpe13l3 lnga beu rtsa lnga mdzad doll
mdo lasl
lnga brgya
l314
tha mar gyur pa'i tshe
13l5
1
nga ni yi ge'i ngos la gnasl zhes gsungs [B: sol]I
1298
1299
1300
1301
1302
1303
1304
1305
1306
1307
1308
1309
1310
1311
1312
1313
1314
1315
bcu phrag gcig= 10
slob B : slo A.
brgya brag rgal - more than 100.
bzung bar bya ba 'i A : bzung ba 'iB.
gong du bstan B : gongs du bshad A.
legsparcompl.: legs <par>A: abbr. leDrB.
paB :pa'iA.
mdzad do B : abbr. mdzade A.
blaB: bla (ma} A.
Cf. NgCh 347.1-2: mom pa yang, 'dzam gling mdzes pa 'i rgyan mchog dka' chen bzhi sogs mang du
mdzad Ye shes rgya1 mtshan 901.25-27 contains the whole verse.
kyang A : yang B.
TIkA em. : Ti ka AB.
springs em. : springB; cf. TBRC code W453. Note that Las chen agrees withms. B mentioning bshes
spring, 1) 157a5, 2) 31Oa6, 3) 614.12.
TIkAem.: TikaB.
'jugparcompl.: abbr. 'jugrB: 'jugsparA.
dpe em. : dpe'A : deb B.
brgya B : <b>rgya A.
tshe B : tshes A.
126 Chapter 5
[B: blo] bstod par/1316
mkhas pa dgyes pa'i
1317
lam du khridl1318
mang thos chud mi za ba'i
1319
rgyu!
de don bsgrub Ia'ang
1320
rab tu sbyorl
de1321 phyir khyod kyis1322 gdul bya Ial
bgyi bar ' os pa ma Ius mdzadl
phan mdzad khyod Ia dus kun dU13231
bdag ni gus pas phyag 'tshalloll zhes S0
1324
11
[2.8 Verse 8]
[8] bdag med gnas (20b) lugs rtogs pa'i shes rab kyis
1325
1
kun rdzob rten 'breI sgyu ma Ita bur gzigsl
don dam chos libyings nam mkha' Ita bur rtogsl
Ita ba mam dag
l326
khyod Ia phyag 'tshalIoll
zhes
l327
pa nil 'khor 'das kyi chos thams cad stong zhing bdag med par rtogs pa'i shes rab zab
mosl ma brtags1328 nyams dga' ba'i mam ' gyur kun rdzob rten cing 'breI bar1329 'byung ba thams
cad sgyu ma dang rmi lam Ita bur rna ' dres par so sar gzigs shing I don dam [B: pa'i] bden pa
chos kyi dbyings nam mkha'i dkyilItar brjod du med pa'i don! so sor rang gis
1330
rig pa'i ye
shes bmyes pa'i Ita (60a) bamampar dagpa dang Idanpa yin te/kho bo Iadbu ma'i rtogs1331 pa
Skyes1332 tshul rim pa
l333
bzhi byung stel ' di Itar dang p01334 chad stong I gnyis pa snang stong I
gsumparten 'breI sgyumar go1335 ba/bzhi parten 'breI btags
l336
yod gzhi1337 med du go ba'oll
1316
1317
1318
1319
1320
1321
1322
1323
1324
1325
1326
1327
1328
1329
1330
1331
1332
1333
1334
1335
1336
1337
Source: dPalldan bla ma dam pa ku mii ra ma ti'i yon tan Ijes su dran nas eung zad bstod pa, in Tsong
khapa'i bka' 'bum thorbu, gSung 'bum, vol. kha, p. 7al-2. Cf. Toh. 5274 (4) A euJogytoKumiirama-
Ii, the ehiefteaeher ofTsongkhapa.
dgyespa'iA: dgel''iB; cf. Tshigmdzod chenmo, s.v. dgespa -dgyespa dang'c!ra.
khridB : 'kbrid A. In ms. A the prefix 'a ehungis marked with three dots on top, which means that it
needs to be deleted.
za ba'iB : abbr. za 'i A.
bsgrub la 'angem. : bsgrubs la 'ang {-} A : sgrub la 'ang B; cf. sgrub pa note 727.
deA: de'iB.
kyis A : kyiB.
duA: tuB.
zhessocompl.: abbr. zhesoB: abbr. eesoA.
kyisem. : kyi AB; cf. p. 69, verse 8.
mam dagcompl.: abbr. maMgB: maM{-} A.
zhel' B ,: eel' A.
brtags em. : rtaD B : rtag A.
'brei barcompl.: abbr. 'brelrB: 'brelparA.
gisA :giB.
rtogsem.: rtogAB.
skyel'A: skyeB.
dmpaA: om. B.
dang po A : abbr. dong B.
goA: b{-}oB. '
btags compl. : btaDB : reg A.
gzhiB : bzhi A. .
Text Edition
127
de la dang po ni (S305) bum pa tho bas beorn pa ltarl kun rdzob rdzas yod rigs pas bshig pa'i
stong pa nyid del 'dis kyang rigs pas dpyad
l338
kyi bden 'dzin bzlog eing I stong nyid la rnos
pa'i
1339
rgyu tsam byed do
134
11
gnyis pa nil snang ba sgyu rna lta bur snang dus nyid nasi rang bzhin
l341
rned par rtogs pa stel
, dis phyi gzung
1342
ba la sgro bskur gyi rtog pa rntha' dag bzlog
1343
kyang I nang rnyong1344 rig
la brod pa'i zhen pa mi ' dor basi sems tsarn marn rdzun pa'i 1345 lta ba las rna ' dasl
sum pa nil nang rnyong1346 rig dang phyi gzung
1347
ba gnyis ka
1348
yang rgyu rkyen la rag las
l349
pasl sgyu rna ltar kun rdzob tu
l350
yang snang ba tsarn las rang bzhin eung zad kyang rned par
rtogs pa te
1351
I ' di la yang rnthar
1352
, dzin gyi zhen pa ci yang rned kyang I rten 'breI sgra rtog la
rna
1353
ltos pa'i don ehos sgyu rna tsarn du (21a) 'dzin pa yod pasl mal 'byor spyod pa'i
1354
dbu
rna pa1355 las rna 'dasl
bzhi pa nil rten 'breI gyi ehos marns rigs pas tshul bzhin du dpyad1356 pa na! rang gi ngo bo cung
zad kyang mi myed eing I rna dpyad pa na! tha snyad kyi yul du gyur pas
l357
1 rtog
1358
pas
btags
1359
shing I ming gi tha snyad
1360
du byas pa tsarn gyis btags
l361
yod du rtogs pa'oll
1338
1339
1340
1341
1342
1343
1344
1345
1346
1347
1348
1349
1350
135}
1352
135]
1354
1355
1356
1357
1358
1359
1360
1361
rigs pas dpyad em. : abbr. nD chadB : rig dpyad A; cf. Tshig mdzod chen mo, s.y. dpyod pa 1. (td.)
dpyadpa, dpyadpa, dpyod - phra zhib tu rtogpa'am bIos gzab nan gyis Jal ba. Illuminator, s.y. rigs
pas dpyod pa.
mas pa'icompl. : abbr. mos'iB : mas pa'imos pa'i A. In ms. A the first ligature mas pa'iis marked
with dots on top, i.e. it is to be deleted (cf. note 1318).
doA : am. B.
rang bzhin campI. : abbr. rang 4n B : abbr. rangni A.
phyi gzungem. : phyis gzung A : phyi bzung B.
bzlog A : zlog B.
myongB: myongsA; cf. Tshigmdzod chenmo, s.y. myongba.
rdZlln pa 'i em. : abbr. rdzun'iB : brdzun pa 'i A; cf. Tshig mdzod chen mo, S.Y. sems tsam mam rdZlln
pa - sems tsam pa 'i grub mtha'i nang gses shig ste, dbang shes la rags par snang ba snang ba ltar du
grub par mi 'dod pa.
myong B : myongs A.
gzungA: bZllngB.
ka em. : ga AB.
lasB: lusA.
tuB: duA.
pa steA : pas teB.
mthar A: mtha'B; cf. Tshig mdzod chen mo, S.Y. mthar 'dzinpa'ilta ba - bdag gam phung polnga
la rtag pa dang chad par 'dzin pa 'di dbu ma 'i lam gyis nges par 'byung ba la bar du gcod pa'i las can
no.
maA : am. B.
spyodpa'icompl. : abbr. spyod'iB : <spyod> pa'i A (at the bottom ofp. 60a, marked with a cross).
paA: am. B.
dpyadB : bead A.
pasB :paA.
rtogA: rtoDB.
btags campI. : abbr. btaD B : brtag A.
tha snyadB : tha myed A.
btags campI. : abbr. btaD B : brtag A; cf. Tshig mdzod chen mo, S.Y. tha snyad btags pa - ming du
btagspa,
128 Chapter 5
de lta bu'i rang bzhin gyis1362 rten 'breI rtogs pa'i blo de nyid kyisl blo gzhan la ltos rned du
rgyu 'bras phan tshun mi 'khrul ba dang I rten 'breI rtag chad spros pa'i
1363
rntha' thams cad
dang bral ba gcig 'ong
1364
ba yin gsungs
l365
1
lta ba 1366 'di gzhan gyi thugs yul du rna chud par chad lta yin [B: zhes] zer ba rnang na yang I
khas len thams cad dang bral ba'i lta ba 'di klu sgrub yab sras kyi dgongs pa (60b) phyin ci (S306)
rna log pa yin tel 'phags pa klu sgrub kyi zhal snga
l367
nasi
gal te ngas dam bcas 'ga' yodl
des na nga la skyon 'ga,1368 yodl
nga la dam bca' rned pas na!
nga ni skyon rned kho na'oll
zhes gsungs1369 shing1370 I 'ga' zhig
1371
rang rgyud kyi dam bca' rnedl rang lugs kyi dam bca'l372
yod ces zer yang I rning spos pa tsam rna gtogsl373 don la khyad parl374 'ga' yang rned gsungl
mkhas pa gzhan dag gi 1375 Ita ba bzang
1376
bzang par 'dod pa marns kyang I bdag 'dzin la gros
dris nasi bzhag pa
l377
kho nar zadl nga'i Ita ba 'di yang I nga rang [B: dang] sdongs nas 'gro ba
gcig 'ong bar
1378
'dug gsung ste
1379
1 shin tu mad [B: do/]1
[2.8.1]
chos rje blo bzang pas 'jam dbyangs kyi zhal gzigs nasi dbu ma'i lta ba'i1380 dgongs tshul zhus
pasl da dung
l381
ma go (2Ib) gsung I '0 na khyed
l382
dpon slob la khyad med
l383
pasl slob dpon
1362
1363
1364
1365
1366
1367
1368
1369
1370
1371
1372
1373
1374
1375
1376
1377
1378
1379
1380
1381
1382
1383
gyis em. : gyi AB.
sprospa'iA: abbr. sprodpa'iB.
'ong B: 'ongs A.
gsungs compl. : abbr. gs+ya B : gsung A.
baB :paA.
snga B : <snga> A.
ga 'B: 'diA; check the resp. verse
zhes gsungs compl. : abbr. zhesungs B : zhes gsung A.
shing B : kyallg A.
ga' zhigcompl. : abbr. giDA: abbr. gigB.
bca 'B : bcas A.
gtogscompl.: abbr. gtoDB: gtogA.
khyad parcompl. : abbr. khyadr B : khyad <par> A.
gzhan dag gi A : abbr. gzhan+yiB.
bzang B : <bzang> A.
paB : parA.
'ong barB: yongspa<r>A; cf. note 955.
'dug gsung ste B: 'dug te A.
ba'iA: baB.
dung A : rung B; cf. Jaschke 1881: da, da dung (frq. pronounced and spelled: da rung) - still (more).
khyed compl. : {-yed} <khyed> A : nged B. In ms. A not well readable; marked with cross and
repeated below line 7: khyed
khyad medB : abbr. khyed A.
Text Edition
129
pas kyang rna dgongs [B: sam] zhus pas/khong gis
1384
go yodl zhib cha
l385
'ga' yar
1386
ni rna go
gsung
1387
1 de Itar grags kyang I chos rje pa'i gdul bya pho ms
1388
che zhing I mkhyen rab
1389
chung ba
1390
'ga' zhig yab sras gnyis chos rje pa'i Ita ba mchog yin tel 'jam dbyangs kyi zhaI
gzigs pa'i phyir [B: zhes] zer ba ni mi rigs tel 'jam dbyangs dang mi dang mi bzhin [B: du]
'grogS1391 shing I sangs rgyas kyi bstan pa la yang chos rje bas
1392
ches cher lhag pa'i bya ba
1393
mdzad pa pa!}. chen zhi ba mtshos
1394
kyang I thai ' gyur gyi Ita ba thugs su ma1395 child par rgya
bod kun tu grags 13P6 shing I don Ia yang
1397
gnas tel rang rgyud pa'i shing
1398
rta chen po yin pa'i
phyirroll
'phags pa dang dngos su mjaI1399 bas Ita ba bzang Ial rna mjaI
1400
bas Ita ba ngan pa'i nges pa
med (8307) del slob dpon chen po legs 1dan 'byed dang I dpaIldan zla ba grags pa bzhin noll
drung pa Ia chad Ita ba
1401
yin zer mkhan gda,1402lags zhus pasl yod nyen yodl sngon ston pa
1403
'jig rten du byon pa'i dus su! dge sbyong
1404
gautama
1405
ni chad par smra ba'oll
(6Ja) zer
1406
mkhan [B: mang du] byung , dugl de'i rjes su kIu sgrub yab sras dpalldan zia bal khu
byug che chung la'ang
l407
de bzhin zer.mkhan byung 'dugl bod du yang dbu rna pa chen po
gangs pa she'u
l408
kllU mdo sdel 'bar pa
1409
tshab nyi rna gragsl Ice sgom zhig po sogs la'ang
chad Ita bar grags 'dugl 'u yang chad Ita [B: ba] yin yang grogs bzang bar yod kyi gsungs
1410
1
1384
1385
1386
1387
1388
1389
1390
1391
1392
1393
1394
1395
1396
1397
1398
1399
14<)0
1401
1402
1403
1404
1405
1406
1407
1408
1409
1410
gisB: giA.
chaA: bca'B.
Perh. 'ga' yar is a different spelling of kha yar; c Tshig mdzod chen mo, s.v. kha yar 3) kha shas
dang, 'ga' shas.
ni ma go gsung A : 1a <111> ma go gsung B.
Cf.p.111.
rob B : rabs A.
baB :paA.
'groDB: 'grogA.
basB :pasA.
baB: <ba>A.
mtshos B : mtsho A.
su ma compl. : su <ma> A : du ma B.
gmgscompl.: gmDB: gmgA.
1ayangA: 1a'angB.
shing B : shin A.
mjal B : 'ia1 A; cf. Jiischke 1881: mjal ba, imp. mjoi, 1. to meet c. dang, = 'phrad pa, without any
respect to rank. More frq. 2. resp.: to obtain access to an honoured person; zhal dngos su mjal bar yod
- he (the reincarnated Buddha) may personally be seen and spoken to.
mjalB: 'ja1 A.
baA: om.B.
gda'em. : brda' A: bdogB; c Jaschke 1881: lags, gda' 1ags- there is; Tshig mdzod chen mo, s.v.
bdog pa 1. (tmd.) 'dug pa 'am yod pa.
paA: pa {-} B.
dge sbyong A : abbr. dgeong B.
gautama em. : go 'u fa ma AB; c liluminator, s.v. go 'utama - corrupted foun of gautama.
zer B : zhes zer A.
1a 'ang A : 1a yang B.
she'uB: shi'uA.
paB: spaA.
gsungs compl. : abbr. gs+ya B : gsung A.
130 Chapter 5
karma ba
1411
dkon gzhon gyis kyang ! khyed chad Ita (22a) ba
1412
yin byas pas! nga chad Ita ba e
yin! nga'i spyod pa 'di la Itos gsungs
l413
pas! khyed shin tu mad par gda'o
1414
11
bzod par gsol zhes
1415
zhus par
1416
grags
l417
1
phyogs bcur bzhugs pa'i rgyal ba sras bcas mamsl
mngon sum
1418
byon nas dbyangs dang mgrin gcig gisl
'di las gzhan du thar pa'i lam ston yang I
bdag blo g.yo ba med do grogs po dagl ces gsungs/
1419
de ltar phyir mi ldog pa'i rtogs
1420
pa brtan po thob pa yin noll
[2.9 Verse 9]
[9] bshes gnyen dul ba zhi ba
1421
nyer zhi bal
sdom pa kun
1422
ldan nyes ltung dri rna bral!
sgo gsum rna beos !hug pa'i ngang la
1423
bzhugs
1424
1
spyod pa mam dag khyod la phyag 'tshallol I
zhes
1425
pa nil theg
1426
pa chen po'i dge ba'i bshes gnyen 'di nil !hag pa'i tshul khrims kyi1427
bslab
1428
pa dang ldan pasl thugs rgyud shin tu dul ba
1429
lal !hag pa
1430
shes rab kyi bslab
1431
pa
dang ldan (8308) pas rab tu zhi zhing I !hag pa sems kyi bslab
1432
pa dang ldan pas nye bar zhi ba
yinno!1
14J1
1412
1413
1414
1415
1416
1417
1418
1419
1420
1421
1422
1423
1424
1425
1426
1427
1428
1429
1430
1431
1432
kanna baA: skarmaB; c note 616.
Ita ba compl. : lta{n) ba A: Ita (-) B. Note that in ms. A the suffix n is marked by dots (cf. notes
1318, 1339).
gsungs A : abbr. gs+ya B.
gda '0 A : bda '0 B; cf. Tshig mdzod chen mo, s.v. gda' - 'dug gam yod pa.
zhes B : ces A.
zhus par A : abbr. zhusr B.
grags compl. : abbr. graD B : grag A.
mngon sum compl. : abbr. mngon sl1MB : abbr. mngounM A.
Cf. Red mda' ba (1993: 359.10-13). See also note 639.
rtogs em. : rtog AB.
dul bazhi baA: zhi ba dul baB; cf. p. 70, verse 9; see also note 51.
kun em. : abbr. gsuM A: abbr. JB; cf. p. 70, verse 9.
la B : du A; cf. p. 70, verse 9.
bzhugscompl.: bzhuDB: bzhugA.
zhes B : ces A.
theg B : thegs A.
kyiB :gyiA.
bslab A : slab B.
baA :om.B.
pa B : pa 'j A; c Tshig mdzod chen mo, s.v. lhag pa shes rab kyi bslab pa - theg pa chen po ni chos
dang gang zag gnyis kyi bcL1g med rtogs pa dang, nyan thos dag ni gang zag gi bdag med par rtogs pa 'i
shes rab. '
kyi bslab A : gyi slab B.
bslab A : slab B.
Text Edition
131
[2.9.1]
so sortharpa bsnyen
l433
gnas kyi sdompayanlag brgyad/ dge gnyen gyi yanlag lngaJ dge tshul
gyi yan lag beul dge slong gi
l434
khrims
l435
nyis
l436
brgya lnga beu rtsa gsum la nyes ltung gi
l437
dri ma'i skyon gyis rna gos pa yin tel
[2.9.1.1J
[M:
1438
namo gurave
l439
]
(1) (M 9a5) gang zhig legs gsung dam ehos
1440
, dul ba laJ
rab tu byung nas legs par mi sdom zhing !
thub pa'i bka' lung tshul min 'da,1441 byed pa'i!
dge sbyong de dag 'jig rten ehom rkun yin!
(2) 'khyogl442 por smra la (61b) gzhan dag brling
l443
por sems!
ngag mi btsun pa dge sbyong tshul min pas!
gya gyu'i sems dang de yi
1444
(22b) tshul spangs te
1445
!
gsong por
l446
smra la kho bOS
1447
rtag tu brten
l448
!
(3) 'dzem
l449
med smra la
l450
gzhan dag SpObS
l451
par
l452
sems!
ngag mi 1453 sdom pa dge sbyong tshul min pas!
1433
1434
1435
1436
1437
1438
1439
1440
1441
1442
1443
1444
1445
1446
1447
1448
1449
1450
1451
1452
1453
bsnyen B : gnyen A.
giB :gisA.
khzims comp!. : abbr. khriMs B : khzim A.
nyis B : nyi A.
gi A : om. B; cf. Tshig mdzod chen mo, s.v. nyes ltung - sdom pa nyams pa 'j nyes pa.
Source of the following verses: Minor Works, text no. 8) dOe sbyong gi tshu/ /a gdams pa, 0029-0030:
pp. 9a4-9b6, CPN, no. 006117 (13? pp. 6), mdzad pa po Sakya'i dge slong gZhon nu blo gros. The
verses are the beginning of the rang [gil mam [thar] (autobiography) of gZhon nu blo gros on which
mNga' ris pa Sangs rgyas rtse mo has partly based this present biography on Red mda' ba. For further
details on Red mda' ba's autobiography see Textual Materials, section on Ms. M and Appendix p. 303.
These eight verses also agree with Ye shes rgyal mtshan 894.27-895.14 and Zha/ gdams53.1-54.3.
nama guraveem. : M: namagu ra bhai'. Ace. to declination of gumm. (like pasum.) dative singular
gurave, dual gurubhyiim and plural gumbhyafi. Here the dative singular is most likely.
ehos BM : <ehos> A.
'da'MR: z/oA: z/ogB.
'khyog AMR : khyog B.
briingR: riingABM; cf. Tshig mdzod chen mo, s.v. briingpo 1) brtanpo dang, 'gyurbamedpa.
deyiR: de'iABM.
spangs teMB: spang steA; see note 1462.
gsong par AMR : gsang po B; cf. Tshig mdzod chen mo, s.v. gsong po - drang po dang bden pa, ... skad
eha gsong par smra ba po.
kho bas R : abbr. khau ABM.
brten BM : bsten AR; cf. Tshig mdzod chen mo, s.v. rten pa (tmd.) brten pa, brten pa, rten 1) /tos pa.
'dzem BMR : abbr. 'dzeM {-j A.
laMR: baAB.
spobs BMR : spob A.
par AMR : barB.
miBMR: {gi} <mi>A.
132 Chapter 5
mu cor smra ba smyon pa'i
1454
tshu1 spangs te
1455
f
zhi ba'i tshullakho bOS
1456
(M9b) rtag tu brten
1457
f
(4) phyi tshul 'ehos pa
1458
gzhan dag btsun por semsf
g.yo sgyu'i
l459
spyod pa dge sbyong1460 tshul min pasf
pha ro1 ' drid
1461
byed yon pa'i tshul spangs te
l462
f
des pa'i tshulla kho bOS
1463
rtag tu brten
1464
f
(5) rang dga'i spyod pa gzhan dag drang por semsf
dbang po mi sdom dge sbyong1465 tshul min pasf
bag dang mi !dan hral po'i tshul spangs tef
bag yod tshu11a kho bOS
1466
rtag tu brten
1467
f
(6) bya byed mang ba
1468
gzhan dag grung1469 por semsf
mam g.yeng 'dod pa dge sbyong tshu1 min pasf
'du 'dzi srel
1470
ba khyim pa'i tshul spangs tef1471
don nyungl472 tshu1la kho bOS
1473
rtag tu brten
1474
f
(7) longs spyod 'byor ba
1475
gzhan dag dpal du semsl
'dod zhen ehe ba dge sbyong tshul min pasf
(S309) zang zing dang beas grong pa'i tshul spangs tef
ehog shes tshulla kho bOS
1476
rtag tu brten
1477
f
1454
1455
1456
1457
1458
1459
1460
1461
1462
1463
1464
1465
1466
1467
1468
1469
1470
1471
1472
1473
1474
1475
1476
1477
smyonpa'iAR: abbr. smyon'iB : broyonpa'iM.
spangs te BMR : spang te A; c note 1445.
kho bosR: abbr. kauABM.
brten AM : bsten BR.
'chospaBM : <'>chospaA : 'choslaR.
sgyu'iBMR : rgyu'i A; c Tshig mdzod chen mo, s.y. g.yo sgyu - rang skyon sba zhing gzhan mgo
skor ba 'i bsam sbyor zhig.
sbyong BMR : sbyongs A.
pha raf 'dIidM : abbr. phol 'brid AB : bddR; cf. Tshig mdzod chen mo, s.y. 'dIid pa (td.) bdd pa,
bdd pa, bdd - slu ba.
spangs te BMR : abbr. spangste A; cf. note 1445.
kho bos R : kho bo M : abbr. khau AB.
brten AM : rten B : bsten MR.
sbyong BMR : sbyongs A.
kho bos R : kho bo M : abbr. khau AB.
brten ABM : bsten R.
baBMR:paA.
grung AR : drung BM; cf. Tshig mdzod chen mo, S.Y. grung po 2) nus pa dang ldan pa.
'dzi srel M: 'dzi bsrefR: 'dzis brefB : 'dzis bre<l> A.
spangs teBMR: spangssteA; cf. note 1445.
nyung AMR : myur B (in ms. B syllable marked with three points on top).
kho bosR: kho boAM: abbr. khauB.
brten ABM : bsten R.
baR:paABM. '
kho bos R : abbr. khau ABM.
brten AB : bsten MR.
Text Edition 133
(8) grong 'dabs
1478
'grim pa gzhan dag gdul byar semsl
rnyed bkur
1479
Sgrub
1480
pa dge sbyong1481 tshul min pasl
khe spogs1482 'dod pa tshong
1483
pa'i tshul spangs tel
bas rntha'i gnas la kho bOS
1484
rtag tu brten
1485
1 zhes gsungs so
1486
11
de ltar gzhan gnod gzhi
1487
bcas spong ba so sor thar pa'i tshul khrirns mam par dag pa yin noll
[2.9.2]
gzhan phan mtha' dag Sgrub
1488
(23a) pa byang chub sems dpa'i tshul khrims
1489
kyang mam par
dag pa yin tel myed dang bkur sti
1490
chags pa yisl bdag bstod gzhan la smod pa dang zhes (62a)
pa'i nyes pas ma gas tel
[2.9.2. I}
(1) gang du gnas na snang shas 'phe! 'gyur zhing I
rang rgyud myed bkur zhags
1491
pas 'ching byed la
1492
I
gzhan rgyud phrag dog
1493
'gran
1494
sems kyis gdungs pa'i
1495
1
gnas der
1496
skad cig tsam yang rni gnas soil
(2) gzhan gyi
1497
nyes pa nam yang rni gleng zhing I
don dang ldan zhing chos mthun ma gtogs1498 pal
1478
1479
1480
148[
1482
1483
1484
1485
1486
1487
1488
1489
1490
1491
1492
1493
1494
1495
1496
1497
1498
'dabs B : 'dab M : zlab A : dag R; cf. Tshig mdzod chen 'mo, s.v. 'dabs - ngogs sam 'khris, ... ri'i
'dabs, ... grong khyer gyi nye 'dabs.
bkurMR: <bkur>A: bskurB; cf. Tshig mdzod chen mo, s.v.111yed bkw:
sgI1lb BR : bsgrub AM; cf. Tshig mdzod chen mo, s.v. bsgrub pa - sgI1lb pa 'i ma 'ongs pa.
sbyongBMR: sbyongsA.
khe spogs M : kbe bogs A : khye spoD B; cf. Tshig mdzod chen mo, s.v. khe spogs - khe bzang dang
skyed ka, ... kbe spogs sgI1lb pa, ... khe spogs 'don pa. SeD, S.v. kbe kbye, kbe spogs- gain, profit.
tshong BMR : tshongs A.
kho bos R : kbo bo M : abbr. khau AB.
brte11 ABM : bsten R.
zhes gsungs so campI. : abbr. zhesungso B : abbr. ces gsungso A.
gzhiB : bzhi A.
sgrub B : bsgI1lb A.
tshul kbrimscompl. : abbr. tshruisMB : abbr. tshul khrim A.
sti A : bstiB; cf. note 286.
111yed bkur zhags R : 111yed bkur zhaD B : b111yed bkur zhag A; cf. Tshig mdzod chen mo, s.v. zhags
pa - 'gugs byed kyi thag pa 'am, 'ching byed
laBR: {-)A.
phrag dog R : abbr. phrog A : phra dog B.
'gran em. : 'dranAB.
kyis gdungs pa'iB : gyis gdungs pa'i A: kyis gdung ba'iR; cf. Tshig mdzod chen mo, s.v. gdung ba
(tmd.) gdungs pa, gdung ba.
der BR : de<r> A.
gzhan gyi campI. : gzhan+yiB : gzhan gyis A.
gtogs campI. : gtog+s A : rtogs B.
134 Chapter 5
dmag dang ehom rkun rgyal po'i gtam la sogsl
'khrul ba'i 1499 bka' mehid nam yang mi bgyid
lSOO
doll
zhes gsungs;ISO
1
sdug bsngal mgon med gyur pa la/
ser snas chos nor
1S02
mi ster
lSOJ
dang I
zhes pa'i
1S04
nyes pas rna gos telSOSI chos don du gnyerba'i gdul byamgonmed [B: pa]mams la
[B: slob dpon gyi] dpe mkhyud
1S06
spangs tel mdo rgyud bstan beos kyi dgongs pa rangmam
1S07
tshim gyi
1S08
bar du ston pa'i phyir roll
gdul bya rdzas don du gnyer ba mgon med pa mams la yang I rdzas la ser sna spangs tel dbul
phongs1S09 kyi Ie ba bskangs parl5l0 mdzad doll
[2.9.2.2J
[B: de ltaryang] bdag (S310) nyid chen po 'di mangyul skyid
1S11
grongna bzhugs pa'i
1S12
dus sui
zhabs tog pa med pa la/ mdze ph0
1513
pha spad gnyis yong
1S14
nasi bsod snyoms drags
1S1S
pa gcig
gnang bar
1S16
zhu zhus pasl nang du gshegs nasi tsam rkya1
1s17
gog p01S18 geig gnang bas
1s19
1 sha
1499
1500
1501
1502
1503
1504
1505
1506
1507
1503
1509
1510
1511
1512
1513
1514
1515
1516
1517
1518
1519
'khrul ba 'iR : abbr. 'khru1'iB: 'khrul pa 'i A.
bgyid AR : gyidB.
zhes gsungs comp!. : abbr. zheslmgs B : ces gsungs A. These two verses are verses 3 and 7 among nine
verses given in Zhal gdams 54.13-55.15. They have not been identified in ms. M so far. However in
Zhal gdams these verses are given under the headline "Extract of Some Instructions taken from the
Minor Works of Red mda' ba." See also Ye shes rgyal mtshan 895.15-896.5.
chos norB : mchod gtor A; cf. thun drug: 2nd of the 18 bodhisattva precepts: chos nor mi ster zhing.
sterB : gter A; cf. Tshig mdzod chen mo, s.v. ster ba (td.) 1) sbyinpa.
zhespa'icompl.: abbr. zhes'iB: cespa'iA.
teB: steA.
dpemkhyudB: dpe'mkhyudA.
mamem. :naMAB.
gyiA: om.B.
phongsem.: 'phongsAB.
bskangs par em. : bskong bar A : skong bar B; cf. Tshig mdzod chen mo, s.v. skong ba (td.) 1. bskangs
pa, bskang ba, skongs I) yid tshim par byed pa, ... re ba bskangs.
skyidB : gyiA; cf. Tshig mdzod chen mo, s.v. skyid grongja ba - 'phags pa mched bzhi'i nang gses
skyid rang spyan ras gzigs Iha khang du bzhugs pa 'i 'phags pa wa ti.
bzhugspa'iA: abbr. bzhuD'iB.
mdzephoem.: 'dzephoA: 'dzepaB; cf. Tshig mdzod chen mo, s.v. mdzepha.
pha spad gnyis yongem. : abbr. pha phad 2 yang A: phad pad 1 'ongs B; cf. SeD, s.v. pha, pha spad
= pha dang bu - father and son or father and daughter.
dragscomp!. : draD{-} A: dragB; cf. Jiischke 1881: drags-adv. very, much, greatly.
barB : parA.
rkyalB : skyal A; cf. Tshig mdzod chen mo, s.v. rkyal pa - tshem bu brgyab pa'i pags pa'i sgro ba
dang, brang khag sogs nas ma gshags par hril por bshus pa 'i rlid bu.
gagpoem.: dkogpo baB: abbr. kageA; cf. Jiischke 1881: gogpa-dilapidated, ruinous,khang(-pa)
gog (-po)- a house in ruins; ... of clothes: out of repair, ragged.
basB :pasA.
Text Edition
135
gcig kyang thugs la 'dOgS
I520
zerba laJ [B: ba] sha lag pa gcig gnang / sku byug gil521 chas [B:
ka] mar gcig kyang gnang ba
l522
zhu zer nas 'tshal
l523
bas mar gong phyed bshags
l524
(23b) gcig
myed pa'ang gnang! ras 1cags
1525
'ga' yar yang gnang zhes ~ a g s l
[2.9.2.3]
dga' ba gdong
l526
du 'khams
1527
pa gcig gis ja la gdan drangsl bsngo rten/ [B: gos chenl gang
l528
dkar po gcig phul/ tshur byon pa'i lam du sprang po gcig gis gnang sbyin zhus pas phyag phyir
btsun chung gcig yod pa la gos yug de (62b) sbyinl529 gsung nas gnang I
[2.9.2.4]
yang lha sar gshegs pa'i lam du/ sprang po gnyis ladngul gyirdorjere re gnang Ilha sar sprang
po mang po 'dus nasi gnang sbyinl530 zhus pasl nye 'khor na yod pa'i grogs thams cad bas
shig
l531
gsungs pasl khong
l532
pas lha sa sde bzhi'i 1533 sprang po thams cad bsduS
l534
nasi sprang
rdzus dang bcas pas
l535
lnga brgya tsam byung ba
l536
laJ dar kha dang gos kha 'dres pa
l537
spungs
l538
nas sprang po 'phrang la bshar nas
l539
1 snga gang zin re gnang bas
l540
sprang po
1520
1521
1522
1523
1524
1525
1526
1521
1528
1529
'1530
1531
1532
1533
1534
1535
1536
1537
1538
1539
1540
'dogs em. : thaD B : thog A; cf. Tshig mdzod chen mo, s.v. 'dogs pa (td.) btags pa, gdags pa, thogs-
'chingba.
sku byug gi compl. : sku byugiB : abbr:skug gi sku byugi A; cf Tshig mdzod chen mo, s.v. 'byug pa
(td.) byugs pa, byug pa, byugs - skud pa. In ms. A the first ligature skug gi is marked with a continous
line of dots on top, cf. notes 1318, 1339.
baB: barA.
'tshal em. : tshaJB : btsal A; cf. Tshig mdzod chen mo, s.v. 'tshaJ ba 1. (td.) btzaJ ba, btzaJ ba, 'tshol
- 2. (tmd.) 2) 'dod pa, 3) dgos pa.
bshagsem.: bshagA: abbr. shaDB; cf.liischke 1881: bshagpav. gshogpa; liischke 1881: gshogpa
I. sbst. v. shog pa; II. vb., also bshog pa, gshag pa, gsheg pa, 'chegs pa, pf. gshags, bshags, fut. gshag,
bshag, imp. gshog, 1. to cleave, to split, to break upon. Tshig mdzod chen mo, s.y. gshog pa 1. (td.)
bshags pa, gshag pa, gshogs - dum bur gtong ba 'am gse ba. Illuminator, s.v. gshogpa - to split apart,
break into pieces, cut apart / up, to cleave, to slice up.
1cags B : lcag A.
gdong B : gdongs A.
'khams compl. : abbr. 'khaMs A : abbr. khaMs B.
gang em. : g,wgB: abbr. 'g+ha<ng>A; cf. liischke 1881: gangba1. full; whole.
sbyinem.: byinAB; cf Tshig mdzod chenmo, s.v. sbyinpa 1. (td.) byinpa, sbyin, sbyin.
sbyin A : byin B.
grogs thams cad bos shigcompl. : abbr. grog<s> thams cad bos 1 A: abbr. sprang po maMs bos shig
B.
pas khong A : nas kho B.
sde bzhi'iB23b3 : bde<'>'iA.
bsdusA: sdusB; cf. Tshigmdzod chenmo, s.v. sdudpa(td.) bsduspa, bsdu ba, sdus.
pasA :paB.
baB :paA.
paA:maB. .
spangs B : spang A; cf. Tshig mdzod chen mo, s. v.spang ba (td.) spangs pa, spang ba, spangs - gzhi
gcig tu gsog pa 'am sdud pa. .
nasA: teB.
sngagang zin regnang basB: snazin regnangpas A; cf. Tshig mdzod chen mo, s.v. zinpa1. (tmd.)
2) thebs pa, ... rkun ma lag par zin pa.
136
Chapter 5
rgan 1541 po gcig na rei lha sar bla ma nga
1542
bzang zer ba mang po byung ste
1543
I 'bar ba pa dang
'di gnyis las
l544
drag pa ma byung I 'bar ba pas rinrgyab dar kha
1545
re'i thag bkye
1546
1 'dis rang
re bsod bde
1547
kha la dar kha gos kha
1548
gang zin re byung ba
1549
yin zer roll
[2.9.2.5]
bu1 rong du bzhugs
1550
dus/ko dkar gyi
1551
sha phyed gang zag
1552
la bzhagl mar gong gcig bya
(S311) rog , ga' yis1553 gang mthong
1554
la bzhag pa sogsl rdzas la ser sna mi mnga,1555 ba yin tel
bdog pa
1556
la bdag gir 'dzin pa dang bral ba'i phyirj1557 gser dngul gos dar sogs ci phu1 yang
spyan gzigs pa tsam ma gtogs
1558
gees spras su ' dzin pa'i phyag len dang! zhal ta sogs gang yang
mi mdzad doll
[2.9.2.6]
gzhan gyis1559 bshags kyang mi nyan pari khros nas
1560
(24.) gzhan la 'tshog pa dang I zhes
pa'i
1561
nyes pa yang mi mgna' stel bdag nyid chen p01562 gtsang
1563
du gshegs shu1 duJ chos rje
rnam gnyis rwa
1564
sgreng du byon dus
1565
1 nyin gcig bya bral
1566
du chos rje lotstsha basi chos
rje blo bzang grags
1567
pa la/ khyed yab sras gnyis kyis
1568
'dir zla ba gnyis gsum
1569
du sku
1541
1542
1543
1544
1545
1546
1547
1548
1549
1550
1551
1552
1553
1554
1555
1556
ISS7
1558
1559
1560
1561
1562
1563
1564
1565
1566
1567
1568
1569
rgan A: rgadB; cf. rganpo 1) lona sminpa;Tshig mdzod chen mo, s.y. rgadpo -lona che ba'i mi
ngaA: om.B.
steB: teA.
lasA :pasB.
rgyab dar kha A : rgyan dar kha dar kha B.
bkye B : skye A; cf. Tshig mdzod chen mo, s.y. 'gyed pa (td.) bkyes pa, bkye ba, khyes 5) gtong ba
dang sbyin pa. Jiischke 1881: 'gyed pa 1. to diyide (trs.), to scatter, disperse, diffuse, e.g. rays of light;
nor 'gyed pa - to distribute (a property).
re bsod bde em. : re'i gsod de A : re bsod de B; Tashi Tsering: bs.od de = coil. for bsod nams. cf.
Goldstein 2001, s.Y. bsod bde- sm. bsod nams.
dar kha gos kha A : gos kha dar kha B.
baem. :paA: om. B.
bzhugscompl.: abbr. bzhuDB: bzhugA.
dkargyiB: kargyisA; cf. Tshigmdzod chenmo, S.Y. kokog.yagl)phaga-yagdangmamdzomo
las skyes pa 'i pho phyugs shig. Goldstein 2001, s.Y. ko ko g.yag 1. a hybrid yak.
zag em. : za{g} A : za B.
'ga' yisA: 'ga'IisB; cf. Tshig mdzod chenmo, s.y. 'ga'2. kha shasdang, kha cig ... mi 'ga:
mthongem.: mthorA: 'thorB.
mnga'B: 'da'A.
paB: baA.
braJ ba'iphyircompl.: abbr. braJ'iphyirB: abbr. biIiA.
gtogscompl. : gtoDB : gtog A.
gzhan gyis compl. : abbr. gzhan+yis B : gzhan gyi A.
nas A : abbr. p+sa B.
zhespa'icompl.: abbr. zhes'iB: cespa'iA.
chenpoA: abbr. chenosB.
gtsang B : rtsang A.
rwaA:mB.
dusB: duA.
bya braJA :jagmIB; cf. Tshigmdzod chenmo, s.y. bya braJl) 'jigrtengyi bya ba dangbraJ ba.
grags A : om. B. ..
yab sms gnyis kyis em. : abbr. yab sms 2 kyi A : yab 2 kyiB.
gnyis gsum compl. : abbr. 23 A : abbr. 3 B;
Text Edition 137
IIltshams dam p01570 mdzad nasi chos kyi 'bel
1571
gtam mang du mdzad pa yod par gda' ba
l572
1
dnmg Ije btsun pa la thun mong
1573
ma yin pa'i yon tan ci (63a) mnga' gsungs gi gda,1574 zhus
pasl bla ma'i yon tan mkhas btsun bzang gsum la
1575
chos mthun
l576
gyi mal 'byor ba dang
'brel
l577
ba der gda' zhus pas/
l578
de'ang min pa'i
1579
thun mong min pa
1580
'dra gsungs bdog
pa
1581
da Ian cis kyang gsungs par
1582
zhu zhus pas/bla ma'i yon tan chung ShOS
1583
gda,1584 lags
na'ang I sa skya nas 'chad nyan bshol tel bul rong du zhallog gzigs nasi tha ma da lta'i bar la
khong khro tsha 'khrug pa gcig kyang
l585
skyes ma myong gsung gin gda,1586 lags gsungs
1587
nasi spyan chab cher g.yos pasl chos Ije 10 tstsha bas kyang spyan chab btang nas gsung bton
1588
te bshums
1589
zhes thosl theg pa chen po spong byed cing I dam chos 'drar snang ston pa'oll
zhes pa'i nyes pa mi (S312) mnga' ste
1590
1 theg pa chen po dbu sems gnyisl rdo Ije theg pa dang
bcas pa phyin ci ma log par
1591
dgongs [B: shing bstan] pa'i phyir roll
[2.9.3]
nyon mongs lam du Sgyur1592 ba rig 'dzin gyi sdom pa la'ang nyes ltung gis1593 ma reg ste
1594
1
rtsa ba'i ltung ba bcu bzhi/ yan lag gi brgyad mams kyis
1595
phal cher
1596
ma gos shing I re re
157U
1571
1572
1573
1574
1575
157.
1577
1578
1579
1580
1581
1582
1583
1584
1585
1586
1587
1588
1589
1590
1:591
1592
1593
1594
1595
1596
mtshams dam po em. : abbr. mtshaM daM po A : abbr. 'tshaMs B.
'bel A: 'brelB; cf. Tshig mdzod chen mo, s.v. 'bel gtam - don gcig rtsal du btan te bshad pa min par
bshad bya 'imam grangs sna tshags pa nas gleng ba 'i gtam.
pa yad par gda' ba A : yad par bda' B; cf. Jiischke 1881: gda' ba 1. to be (there), 2. with par it
expresses uncertainty, vagueness, gshegs par gda' - he may possibly go; 'di yin pa (col. for pai') gda'
- he seems to be this (man). .
thunmangcompl.: abbr. thuaMngA: abbr. thuangB.
gsungs kyi gda' em. : gsung gi gda' A : gs+ya gi bda 'B.
laB :paA.
mthun B: 'thun A.
'breI em. : bra! AB.
gda' zhuspasA: bda' zhusB.
de'angminpa'iA: abbr. de 'dramayin'iB.
paA :pa'iB.
bdag pa em. : bdag pas B : bsdag pa A; cf. Tshig mdzod chen mo, s. v. bdag pa 1. (tmd.) 'dug pa 'am
yadpa.
gsungs parcompl. : abbr. gs+yar B : gsung parA.
shas A : abbr. shasu B.
gda'A : bda 'B.
gcig lyangcompl. : abbr. Ilyang B : I {--} lyang A. In ms. A the ligature between I and lyangis
not only deleted, but on top also marked by dots (cf. note 1521).
gda'A: bda'B.
gsungs comp1. : abbr. gs+ya B : gsung A.
gsung btan em. : abbr. gs+ya gtan B : gsung gtan A; cf. Tshig mdzod chen mo, s.v. btan pa 1. (td.)
btan pa, gdan pa, than.
bshums compl. : abbr. bshuMs A : abbr. bshuMB.
steB: teA.
log parcomp1. : abbr.Iagr B : logs parA.
sgyur B : bsgyur A; cf. Tshig mdzod chen mo, s.v. sgyur ba (td.) bsgyur pa, bsgyur ba, sgyur. Note
that here in ms. A not the prefix b is marked with dots, but the rest of the ligature, i.e. sgyur, which
here means that the latter is correct (cf. note 1585).
gisB :giA.
steem.: teAB.
kyisB: lyiA.
phal cher B : pha cher A.
138 Chapter 5
tsam byung srid na'ang dus las ma ' das par bshags
1597
sdom mdzad pa'i phyirl theg chen bslab
pa'i (24b) bsam sbyor nyams
1598
pa medl ees soil
sku'i spyod pa ma beos pa yin tel tshul 'ehos
l599
dang brall gsung gi spyod pa ma beos pa yin
te
1600
gzhogs slong
1601
kha gsag
1602
thob 'jaI
1603
sogs dang bral! thugs kyi spyod pa ma beos pa
1604
mams g.yeng
l605
g.yo Sgyu1606 sogs dang braIl gang byung gis ehog na! ei byas kyang bde ba
zhingl gzung 'dzin gyi 'khru! ba rang sar zhig nas/
1607
khyab gdal
1608
lhug pa'i spyod pa mdzad
doll
[2.10 Verse 10]
[10] tshe 'di bIos btang sgrub pa snying por mdzadl
bden bzhi
1609
rten 'breI phyin drug rim gnyis bsgoms
l6lO
I
phyag rgya chen po mchog gi dngos grub bmyes
1611
1
nyams len (63b) mam dag khyod la phyag 'tshaIloll
zhes
1612
pa nil kho bo dben par
1613
bsten
1614
pa'i rgyu mtshan yang I 'khor dang grogs kyis yid
sun phyung ba'am
1615
1 myed
1616
bkur grags pa 'dod [B: pa'i] phyir ma yin gyi1617 I gzhan du nal
'khor
1618
ba'i sdug bsngaI me[B: 'i] 'obs Itar shin tu bmag
1619
dka' bar mthong ba'i phyirl
1597
1598
1599
1600
1601
1602
1603
1604 .
160S
160.
1607
1608
1609
1610
1611
1612
1613
1614
1615
1616
1611
1618
1619
bzhags em. : abbr. gshaD B : gshag A.
nyamscompl.: abbr. nyaMsB: nyamA; cf. Tshig mdzod chen mo, s.y. nyamspa 1. (tmd.) 'jigpa
dang, rgud pa, ... tshuJ khrims nyams pa.
'chosB: chosA.
payin teB :pasA.
gzhogs siongcompi. : abbr. gzhoD slong B : bzhogs slongs A.
gsagem.: zagAB.
'jal em. : 'byalB : mjab A.
paA:om.B.
mam g.yeng B : abbr. maMs sem9 A.
g.yo sgyu B : g.yo rgyu A.
sogs dang braJ, gang byung gis chog na, ci byas kyang bde ba zhing, gzung 'dzin gyi 'khruJ ba rang sar
zhig nas em. : abbr. swo dang braJ, gang byung gis chog nB, ci byas kyang bde ba A : abbr. soD dang
brai zhing, zung 'dzin gyi 'khrul pa rang sar zhig nas B.
gdalB : brdal A; cf. Tshig mdzod chen mo, s.y. khyab brdal-khyab gdal dang 'drs.
bzhi compi. : abbr. 4B : abbr. 2 A; cf. p. 70, yerse 10.
bsgomsem.: abbr. bsgoMA: abbr. sgoMB.
bmyes B : bmyed A.
zhes B : ces A.
parem. : pa AB; cf. Iiischke 1881: dbenpa- solitary, lonely; solitude, loneliness; dben par 'gIo ba or
gnaspa.
bsten em. : brten AB; cf. Ye shes rgyal mtshan 896.6.
ba'amA: ba'iB.
myedB : myed{-} A.
gyiB: gyisA.
'khorB: (-}'kMrA.
bmagem.: magA: gnagB; cf. Tshigmdzod chenmo, s.y. mogpa(td.) 1. bmagspa, bmagpa,mogs
2) bzod pa, ... na tsha bmag dka' ba.
Text Edition
[2.10.1]
de yang' di ltar/
(1) srid pa'i phun tshogs shin tu1620mnog1621 chung zhing /
rab mang nyes pa'i tshogs dang ldan rig nasi
rang gzhan srid pa'i mtsho las bsgral
1622
bya'i phyir/
mang thos bdag ni dben pa'i gnas SU
1623
, gro/
(2) char sdod byi 'US
1624
'brug sgra thos pa ltar/
dben pa'i gtam 'di kho bo'i snying la 'bab/
thos (8313) pa'i don mams don yod bya ba'i phyir/
gzhon nu blo gros dben pa'i gnas SU
1625
'gro/
(3) ngang pa'i tshogs kyis1626 padmo'i mtsho mthong ltar/
bas mtha'i gnas la kho bo sems rab g.yo/
dal 'byor Ius la snying po blang ba'i
1627
pyhir/
gzhonnu blo gros dbenpa'i gnas SU
1628
'gro/
(4) bung ba gzhon nus
1629
'dab brgya'i tshal mthong ltar/
kho bo'i yid ni dben pa'i ro
1630
la chags
l631
/
ting 'dzin bdud rtsi'i
I632
ro de myang bya'i phyir/
gzhon nu blo gros dben pa'i gnas SU
1633
(2Sa) , gro/
(5) dpyid dus bsil ba'i ma la ya
1634
rlung ltar/
nags
1635
kyi sman Ijongs
1636
kho bo'i yid la 'bab/
shin tuAB: deltarRY.
139
1620
1621
1622
1623
1624
1625
1626
1627
1628
1629
1630
1631
1632
1633
1634
1635
1636
mnogem. : gnog B : sdog A; cf. Jiischke 1881: mnog pa, mnog chung- insignificant, trifling.
bsgralRY : sgral AB; cf. Tshig mdzod chen mo, s.y. bsgral ba - sgroI ba 'i 'das pa dang ma 'ongs pa.
gnas su compl. : abbr. gnasu AB : nags RY.
charsdodbyi'usem.: charsdod byi'uA: char 'dod byi'usB: char 'dod byi'uR: charsdod bye'uY.
gnassucompl.: abbr. gnasuAB: nagsRY.
kyis BRY : kyi A.
ba'iBRY:pa'iA.
gnassucompl.: abbr.gnasuAB: nagsRY.
gzhon nus RY : abbr. gzhonus B : gzhonu A.
roABY:dR.
chagsRY: abbr. ch+yaB: chagA.
bdud rtsi'iRY : abbr. bdud'i AB.
gnas su em : abbr.gnasuAB: nagsRY.
ya BY: ya'iR : yang A.
nagsRY: naDB: nagA.
/jongs BY : sjongs A : /jon R; cf. Tshig mdzod chen mo, s.y. sman gyi /jongs (mngon) spang Ii
140 Chapter 5
nyon mongs bdud kyi sde de gzhom bya'i phyirl
gzhon nu bl0 gros dben pa'i gnas SU
1637
'grol gsungs
l638
nas/
1639
[B: de dus sui] sa skya'i brgya dpon dang I bzang Idan gyi mkhan po sogsl mdzad pa'i zhu ba
phul nas/
1640
mi 10 bco brgyad
1641
kyi bar du bstan pa la
l642
bsamsj1643 'chad nyan byas nasi [B:
da] rgas kha 'dir sde gog p01644 gcig la mi 'jug (63b7) gsungs tel
[2.10.2]
[B: (1) 'jig rten 'dren pa lha (25a3) mi'i ston pa yis16451
'dod la sred
l646
pa phung kro1
1647
rtsa bar bstanl
'dod pa'i yon tan sdug bsngal bskyed pa stel
nad dang
l648
'bras dang zug rngu'i rtsa ba yin!
(2) ji ltar mdze can g.yan pa 'phrug
1649
pa dang I
tsha ba'i nad can bsil ba'i1650 chu dang niJ1651
skom pas nyen la Ian tshwa'i
1652
chu 'thungs
1653
bzhin/
'dod pa bsten pas nam yang ngoms mi 'gyurl
(3) dug dang bcas pa'i kha zas (Mllb) g.yos legs
1654
dang I
spu gri'i so la chags pa'i sbrang rtsi dang I
shing rta 'dren pa'i phyugs kyis rtswa zos bzhinl
'dod pa'i yon tan mnog
1655
chung nyes pa rnang I
1631
1638
1639
164.
1641
1642
1643
1644
1645
164.
1647
1648
164.
1650
1651
1652
1653
1654
1655
gnassucompl.: abbr. gnasllAB: nagsRY.
gsungsem.: gsungAB.
These five verses are the verses 9-13, contained m Zhal gdams 56.15-57.8. They could not be identi-
fied in M so far. The verses are also contained in Ye shes rgyal mtshan 896.10-897.7. In Zhal gdams
they are subsumed under the main headline Red mda' ba gzhon nil bio gros kyi zhal gdams khag.
nas A : na yang B.
beo brgyad compl. : abbr. be+yodB : abbr. bewo brgyad A.
iaA: om. B.
bsamscompl.: abbr. bsaMsB: abbr. bsaMA.
gog po compl. : abbr. gogo A : gog B.
yis MRY : yi<s> B.
sredM : zhen BRY.
phung khroi em. : phung krolBY : phung groiM : khong khro 'iR. Cf. Red mda' ba's commentary on
Nagiirjuna's ietter(Samath 2005: 41.13). Acc. to Tashi Tsermg phung and phung (b)khroiare syno-
nym and mean "something like suffering/trouble." Cf. l1ischke 1881: 'phung ba, 'phung diaoi or khroi
- the decay of fortune, ruin, destruction. Tshig mdzod chen mo, s.v. phung - nyams pa'am nyes pa.
nad dang MRY : abbr. nadng B.
'phrugBM :phrugsRY.
bsil ba'iMY: bsii'iB: sredpa'iR.
ehu dang niM : <ehu dang ni>B.
skom pas nyen ia ian tshwa'iM : <skom pas nyen pa ian tshwa 'i> B : skom pas nyen pa ian tshwa'i
RY. 0
'thungs BMY: 'thung R.
kha zas g.yos iegs MRY : abbr. g.yos ieD kha zas B.
mnog R : gnog BMY; cf. Tshig mdzod chen mo, s.v. mnog 1) spogs dang khe phan.
Text Edition 141
(4) glang chen dri la chags pa'i sbrang bu dang I
regon pa'i glu dbyangs nyan pa'i ri dwags
1656
dang I
lcags kyu'i sha la chags pa'i nya bzhin dul
, dod 1a rkam pa'i byis pa myur du brlagl
ces solll657
de ltar klog pa thos bsam gyi (2Sa6) 'khor los bstan pa dang sems can gyi don rgya .chen po
mdzad nasI spong ba bsam gtan
1658
gyi 'khor los bstan pa dang sems can gyi don mdzad pa'i
phyirr
659
[2.10.3]
sku tshe 'di'i phun tshogs
1660
thams cad spangs nas
1661
1 gangs bu Ie dkar po'i g.yas
1662
mgul g.yu
lung rdo Ije ljongs
1663
(2Sb) gi dben gnas su Sgrub
1664
pa la byon nasI 10 lnga'i bar du rtse gcig tu
Sgrub
1665
pa mdzad pa'i tshe
1666
1 gang zag gi (64a) bdag med gtan la 'bebs pa nyan thos kyi
lam
1667
1 bden bzhi mi rtag [B: pal sogs skad cig ma
1668
bcu drug
1669
bsgomsl bzung ba
1670
chos
kyi bdag med
l67J
gtan la 'bebs
I672
pa rang rgyal gyi lam
1673
1 rten 'breI yan lag bcu gnyis lugs
'byung lugs ldog du bsgoms/
1674
, dzin pa chos kyi bdag med gtan
1675
la 'bebs
l676
pa byang sems c
kyi lam
1677
1 pharol tu phyin pa drug 'khor gsum (8314) mam dag tu bsgoms
l678
1 nyon mongs lam
1656
1657
1658
1659
1660
1661
1662
1663
1664
1665
1666
1667
1668
1669
1670
1671
1672
1673
1674
167,
1676
1677
1678
dwagsRY: dagsM: daDB.
These four verses are not contained in manuscript A, but in manuscript B. They stem from the Minor
Works, text no. 12: 'dodpa'i nyes dmigs la brts,amspa'i tshigs su bcadpa, 033-034: pp. lla5-11b3,
ePN, no. 006117 (not included), mdzad pa po Sakya'i dge slong gZhon nu blo gros. The verses are
also contained in ZhaJ gdams 54.3-13. They are no longer part of Red mda' ba's autobiography (rang
roam), but come after another text in between. The verses are also contained in Ye shes rgyal mtshan
897.7-14.
bsam gtan compl. : abbr. bstaMn B.
These five extra lines from the beginning of section 2.10.2 up to here marked with brackets [ ... ] are not
contained in ms. A, but only in ms. B and end B25a7.
phun tshogs compl. : abbr. phuoD[tsa rtagsJB : phun tshog A.
nasA: teB. .
g.yas B : gings A.
ijongs em. : ijong B : 40ng A.
sgrub B : bsgrub A; cf. Tshig mdzod chen mo, s.v. sgrub pa 1. (td.) bsgrubs pa, bsgrub pa, sgrubs.
tu sgrub em. : tu bsgrub A : sgrub B.
tshe B : tshes A.
kyi lam compl. : abbr. kyi laMB: gyi sgom A.
skad cig ma em. : skad 1 A : skad ma B.
bcu drugcompl. : abbr. bc+rog AB.
baB :om.A.
bdag medB : abbr. bded A.
'bebs B: 'beb A.
lam compl. : abbr. laMB: abbr. sgoM A.
bsgoms B : abbr. sgoM A.
gtan B : bstan A.
'bebsB: 'bebA.
lam compl. : abbr. laMB: abbr. sgoM A.
bsgoms B : sgom A.
142
Chapter 5
du Sgyur1679 ba rig 'dzin gyi lam/
1680
bskyed!681 rdzogs zung 'jug tu bsgoms
1682
pas phyag rgya
chen po mchog gi
1683
dngos grub bmyed
1684
pa yin tel
mal 'byor rdo rje'i sku la rtag bzhugs
1685
pal
ting 'dzin yongs su rdzogs pa'i yan lag ste
1686
1
de ni rdo rje sems dpa' zhes su brjod/1687
bde gshegs mams kyi dbang mchog bzhi par grags
1688
1 rni gnas myangan 'das pa'ang de yin tel
phyag rgya chen po'i dngos grub dam pa thobl ces gsungsl
de dus sui gangs can gyi bshad sgrub pa
1689
kun gyi 1690 rna rtogs pa dang I log par rtog pa dang I
the tshom gyi
1691
sgro 'dogsl thams cad gcod par byed pa'i
1692
gnas dam par gyur cing I kun
mkhyen bzhin du dri ba kun gyi Ian 'debs par mdzad doll
[2.11 Verse 11]
[11] thugs darn zab mo gnad
1693
du snun pa'i rtagsl
bla rna yi darn mkha' 'gro chos skyong sogsl
rgyun du gzigs kyang rang rgyal brtul zhugs
1694
bsten
1695
1
ngo mtshar rmad
1696
byung khyod la phyag 'tshalloll
zhes
1697
panil gong du bstanpa'i thugs damzab mo de daggis nyinmtshankhoryug tu 'da' ba'i
tshe dag pa'i snang ba bsam gyis
1698
rni khyab pa gzigs kyang I rang rgyal bzhin du rni smra ba'i
brtul zhugs bsten
1699
par mdzad doll
1679
1680
168}
1682
1683
1684
1685
1686
1687
1688
1689
1690
1691
1692
1693
1694
1695
1696
1697
1698
1699
sgyurB: {b}sgyurA.
Jam compl. : abbr. JaMB: sgom A.
bskyed A : skyedB.
bsgoms B : abbr. sgoMs A.
mchog gi compl. : abbr. mchogiB : abbr. mchogis A.
bmyedA: bmyesB.
bzhugs A: abbr. zhuDB.
steA: teB.
zhes su bIjod A : zhes bIjod do B.
grags comp!. : abbr. grag+s A : graD B.
sgrubpaem.: sgrubB: bsgrubpaA.
kun gyi em. : abbr. kun+yis B : kun gyi A.
gyiB :kyiA.
gcod par byed pa 'i A : gcod pa'iB.
gnad A : snadB.
zhugscompl.: abbr. zhuDB : shugA; cf. p. 70, verse II; see also note 61.
bsten em. : rten AB.
nnadB : smad A; cf. note 3.
zhes B : ces A.
gyis B : gyi A.
zhugs bsten compl. : abbr. zhuD bsten B : shug brten A.
Text Edition
143
[2.11.1]
'ga' yar
l700
(260) gyis drung pas thugs dam mdzad pa
1701
la rtags
l702
khyad par can ci byung
lag
s170J
zhus pasl mftshe chos la skyel
1704
ba la rtags than thun yod srid de mi bshad
l70S
'jig rten
gyil706 bya ba chung ngu [B: re] la'ang (64b) gsangs
l707
nas bsgrubs
l708
na 'grub kyin 'dug pal
rtags mams bshad na
l709
nyams par 'gyur zhing I mkha' 'gro yang
l710
mi mnyes par
l7l1
'dug
gsungsl712 nasi ched du (S315) gnyerl713 nas zhus pa
17l4
phal cher mi gsungsl yengs ma lam
l71s
la
thol gsungs pa dang I dben sar yang yang nan gyiSl7l6 zhus pa [B: la] gsungs pa re re
l717
tsam
bdag gis thos pa 'di Itar lagsl
[2.11.2]
bu ler bla margyal bzang pasl mkhan chen g.yag pa'i gsungs nasi slob dpon [B: chen po] gzhon
blo ba'i1718 dbu ma la'ang rgyud pa'i
17l9
bla rna med! nga yang slob dpon med rung ston gsung
ba
l720
dang Ila la na rei zla grags kyi sku'i skye ba yinlla la na rei zla grags
l721
la dngos su chos
gsan zer ba [B: mams] gang lags
l722
zhus pasl dbu rna'i tshig gi brgyud
l723
pa ni yod! don gyi
brgyud
1724
pa yod pa
1725
dka' mor 'dug! dpalldan zla grags pa'i
1726
skye ba min par thag
l727
chod!
1700
1101
1702
1703
1104
1705
1706
1707
1708
1109
1710
1711
1112
1113
1714
1115
1716
1717
1118
1119
1720
1721
1722
1723
1724
172S
1726
1727
Cf. note 1386.
pa B : pa{'i} A. Note that in ms. A the letter 'i is circled by dots, which here means that it needs to be
deleted (c note 1521).
rtags compl. : abbr. rtaD B : rtag A.
lagscompl. : abbr.laDB: laA.
skyel em. : skyaJ AB; cf. Tshig mdzod chen mo, s.y. skycJ ba (td.) bskyal ba, bskyaJ ba, skyo14) yol
bar byed pa, ... mi tshe don dang ldan par bskyaJ.
bshadB : shad A.
gyi A : <la> B.
gsangs B : bsangs A; c gsang ba I. (td.) gsangs pa, gsang ba, gsongs - sbed pa dang, gzhan la mi
mngon par byed pa.
bsgrobscompl. : abbr. bsgrob+sAB.
bshad na A : om. B.
yang B : <'ang> A.
parB :paA.
'duggsungscompl.: abbr. 'duggs+yaB : abbr. 'dugsungA.
gnyerB: mnyerA.
paB : pars} A. Note that in ms. A the suffix -sis marked by dots (c note 1521).
malam compl. : abbr. malaM A: langangB; cf. Tshig mdzod chenmo, s.y. yengsmalam -mam
g.yeng gi ngang tshuJ.
yang yang nan gyis em. : nan gyis yang yang B : yang yang nan gyi A.
rereA: reB.
ba'iA :pa'iB.
rgyud pa 'i compl. : rgyud pa<i> A: abbr. rgyud'iB.
gsung ba em. : gsung pa A : abbr. gs+ya ba B.
grogscompl. :abbr.groDB :grogA.
lags compl. : abbr. la<D> A : abbr. laD B.
brgyud em. : rgyud AB.
brgyud em. : rgyud AB.
yod pa B : yong pa{--} A.
zla ba grogs pa 'i A : zla ba'iB.
thag B : abbr. thag+s A.
144 Chapter 5
chos nmyan1728 rna nmyan1729 dpon slob nang byan
1730
chud cing mi phyed pa'i dad pa thob par
grags
1731
/ rned
1732
na log Ita skye ba'i rgyur'gyur gsungs
l733
/
bdag gis
1734
drung pa'i sku gsung thugs kyi spyod pa ci ston
1735
yang yon tan du rnthong ba rna
gtogsl736/ skyon du mi rtog par
1737
rnchis pas/ cis kyang gsung bar zhu zhus pas/ yug1738 gcig ci
yang mi gsungs par
1739
'dug/ yengs rna ngang la dpalldan zla ba rig 'dzin gyi go 'phang
l740
bmyes nasi ding sang yang rgya gar na bzhugs yod pa (26b) yin! skalldan gyi gdul bya rjes su
'dzinpa lalkhong gi drung rang du snyag dgos pa yang rna yin
1741
gsung ba dang /blarna lha
pas phyag rdor
1742
grub thob tu mi rkang btsugs
1743
btang nasi slob dpon gzhon blo dang/ byang
pa 'jam dbyangs kyis gcig gis Ita log gi bdag rkyen byas
1744
gcig gis1745Ita log dar rgyas su byas
pa 'di (65a) phyi rna gar skye gsang bdag la (83\6) zhu grogs1746 zhu byas pas/ phyag rdor grub
thob kyis gsang bdag la zhus ba'i Ian lal slob dpon gzhon blo ba
1747
theg pa chen po'i gang zag
khyad par can
1748
yin! khong gi Ita ba de yang / zla grags kyis rmi lam du bstan pa yin
gsungs
l749
/ 'jam dbyangs pa ' di/ sa pal). gyi dngos slob mi phyed pa'i
l750
dad pa thob
1751
pa gcig
yin! da Ita longs spyod dang ldan pa yang
1752
/ sa pal).la tshogs 'khor gcig zhus pa'i mam smin
1753
yin zer ba'i Ian khyer ' ongs pas/ lha pa na ref de ga 1754 yin! phyag rdor gyi 1755 grub thob gcig yod
1728
InO
1730
1731
1732
1733
1734
1735
1136
1737
1738
1739
1740
1741
1742
1743
1744
1745
1746
1741
1748
1749
1750
1151
1752
1753
1754
1755
mnyan B : nyan A; cf. Tshig mdzod chen mo, s.v. nyan pa 1. (td.) mnyan pa, mnyan pa, nyon 1) thos
par byed pa 'am ma bas sgra len pa.
mnyan B : nyan A.
byanA: chanB; cf. Tshig mdzod chen mo, s.v. nang byan2) khongdu chudpa'am ngcsparshespa.
thob par grags A : thob pa yod na drag B.
medB:minA.
gsungs compl. : abbr. gs+ya B : gsung A.
Mag gis compl. : abbr. Magis B : Maggi A.
ston B : ton A.
gtogsem. : abbr. rtoDB : rtog A.
parA:paB.
yug B : abbr. abbr. yuD A.
gsungs parem. : abbr. gs+ya barB: gsung bar A.
'phang A: 'phangs B; cf. Tshig mdzod chen mo, s.v. go 'phang.
yang ma yin A : abbr. myin B.
rdor B : {rda} rdor A. Note that the first ligature is marked by dots as described above.
btsugscompl.: abbr. btsuDB: btsugA.
gcig gis Ita log gi bdag rkyen byas em. : abbr. <1 gi Ita logi rdag rkyen byas> A : abbr. 1 gis ita log
Mag rkyen byas B.
glsB :giA.
grogs em. : grog A : abbr. roD B.
baA :paB.
can B : spyan A.
gsungs compl. : abbr. gs+ya B : gsung A.
phyedpa'iA: ched'iB; cf. Tshigmdzod chenmo, s.v. miphyedpa 1) 'gyurldog medpa'am, brtan
po.
thob B : thobs A.
longs spyod dang ldan pa yangcompl. : abbr. J+yaudng ldan pa yang B : longs spyod dang ldan pa {'i}
<yang>A.
smin B : nnin A.
gaA: kaB; cf. Tshig mdzod chenmo, s.v. deka -dega dang 'dm;Tshig mdzod chenmo, s.v. dega
- de yin pa nyiddu ngos gzung ba'i tshig cig. Goldstein 2001, s.v. de ga mng- just as one says,
correct, 2. that's right!
gyiA:kyiB.
Text Edition
145
na nga'i rua!756 bar thos dogS!757 rued zer ro
1758
//
de'i 10 rgyus bdag nyid chen po la klong!759 rtser zhus pas/ khong gi yid la nga drnyal bar skye
ba 'dug zer!760 ba gcig 'ong!76! du re ba yin tel de rang mi 'ong
1762
rnem gsungs
1763
/
[B: bla rna Iha pa drung pa la yang yang bskur ba
1764
'debs pa Ial khong rang gi sgrub pa rno
rgan rno geig na rei slob dpon gzhon blo pa la de tsam la skyon rndzad doll .
khong gangs kyi rngul spang sdings geig na ehos gsung gi 'dug pas/ ehos nyan mkhan bsarn
gyis mi khyab eing / ri tharns cad kyang khong gi phyogs su rngo bo bdud
1765
nas nyan gyi
gda,1766 lags zhus pas/ mi tshe sgrub pa la phyin
1767
pa'i nyarns kyi tshul
1768
/ de ka bdenl ngo
shes zer ro//r
769
[2.11.3]
yang (27a) bul rong
1770
du bzhugs pa'i177! dus/ zhabs skor
l772
rndzad 'phro Ial kho de brag kha
1773
ya gi na sgroI rna gcig bzhugs kyin 'dug gsungs
1774
/ gang na gda' 1775 lags zhus pas/ phyag rndzub
btsugs
1776
nas ya gi [B: na] gsungs / mi gda'1777Iags zhus pas/ de ka yin sung ngo
1778
//
1756
1757
1758
1759
1760
176}
1762
1763
1764
1765
1766
1767
1768
1769
1770
1771
1772
1773
1774
1775
1776
1777
1778
maB: snaA
dogs em. : dog A : doD B; cf. Tshig mdzod chen mo, s.y. dogs pa 1. (tmd.) the tshom za ba; 2. the
tshom.
zer ro B : gsung zero A Note that in ms. A gsungis marked with dots.
klongem.: slongA: bJongB.
zerA: gsungB.
'ongB: yongA; cf. note 955.
'ong B : yongs A; cf. note 955.
gsungs compl. : abbr. gs+ya B : gsung A
baem. :paB.
mgo bo bdud compl. : abbr. mgau bdudB : cf. Tshig mdzod chen mo, S.Y. mgo sgur ba 1) mgo bo dud
pa; Tshig mdzod chen mo, S.Y. 'dud pa 1. (td.) btud pa, gdud pa, thud - gus par .. zhabs la 'dud
pa, ... mgo btud pa.
gyi gda 'em. : kyi bda 'B.
phyin compl. : phykn> B.
nyams kyi tshul compl. : abbr. {kham} <nyaMs kyi> tshulB.
The passage in square brackets [B: ... ] is missing in ms. A.
mng B : mngs A
bzhugspa'iem.: abbr. bzhuDB: bzhugpa'iA
skorB: bskorA
brag kha B : ba brag A.
gsungs compl. : abbr. gs+ya B : gsung A.
gda'A: bda'B.
mdzub btsugs em. : abbr. 'dzub dsuD B : 'dzub gtsug A; cf. Tshig mdzod chen mo, S.Y. mdzub mo
'dzugspa - 'di dang 'di'ozhesmdzubsorthadkarsnunpa;Tshig mdzod chen mo, S.Y. 'dzugspa (td.)
btsugs pa, gzugs pa, tshugs.
gsungs mi gda' em. : abbr. gs+ya mi bda 'B : gsung mi gda ' A
gsung ngo A : gsung B.
146
Chapter 5
[2.11.4]
dmu rdzing
1779
du gsang , dus kyi rgyud gsungs
1780
dus sgmb chen rna dpal mo'i dbon mo sgrub
chung rna yang nyan gyin
1781
yod pa chos thun gyi 'go' dzugs
1782
nasi grol grol gyi1783 bar rgyun
du rgod pa thengs 'ga' yar
1784
byung /Jjes sukhyod
1785
rgod pa ci yin dris
l786
pas/ mkha' 'gro'i
rigs bsamgyis
1787
mi khyab pakha dog [B: dang] rgyan dang / gos dang/ spyod tshul mi 'dra ba
du rna chos nyan du byung ba
l788
la rgod pa yin zer [B: rol]/
[2.11.5]
chos rje blo bzang pa dpon slob '0 de (65b) gung rgyal gyi gangs la bzhugs dus/ dgong1789 mo
thun gtor gcig la 'tshogs
l790
par rtogs ldan 'jam dpal rgya mtshos
1791
(8317) nammkha' la mkha'
'gro'i tshogs mang du 'dus nasi bstod pa 'di 'don kyin1792 'dug pa gzigs/
gangs bu Ie dkar po'i g.yas
1793
mgul na!
mal 'byor [gyi] dbang phyug red mda' ba
1794
/
mtha' bral gyi
l795
dbu rna thugs su chud!
[B: dmigs med kyi thugs Ije rgyun chad med/]
rgyud sde'i
l796
mthar thug dpal gsang 'dus/
thun mong
l797
rna yin klu sgmb lugs/
[B: ji bzhin gzigs pa'i mkhyen pa can
'dro ba'i 'dren mchog khyod la 'dud! ces so/I]
1779
1780
1781
1782
1783
1784
1785
1786
1787
1788
1789
1790
1191
1792
1793
1794
1795
1796
1797
dmu rdzingem. : dbu rdzing B : smu rcizing A; SeD anu = dmu; cf. Tshig mdzod chen mo, s.y. dmu
rdzing -ius skrangs shing chu bsags nas rdzing bu 'i nang chus khengs pa itar gyur pa'i chu nad cig.
gsungs compl. : abbr. gs+ya B : gsung A.
gyin B : gin A.
chos thun gyi 'go 'dzugs em. : abbr. chos thun+yi mgo zug B : chos (-}thun gyi mgo zug A; cf. Tshig
mdzod chen mo, s.y. 'go 'dzugs - bya ba thog mar byed pa.
groi groi gyi A : groi groiB; cf. Illuminator, s.y. groi ba, tshogs 'du groi ba - the meeting adjonmed.
SCD, s.y. 'groi bapf. bkroJ, fut. dgrol
thengs 'ga' yar B: 'ga' yar A; cf. note 1700.
khyod A : khyedB.
dris A : byas B.
gyis B : gyi A.
baB :paA.
dgong A : dgongs B.
gcig ia 'tshogsem. : abbr. 1ia 'tshogA: abbr.ia tshoDB; cf. Tshig mdzod chen mo, s.y. thungtor2)
mtshams thun gyi mthar 'bul gtor.
'jam dpai rgya mtshos compl. : abbr. 'jaM dpaJ rgya mtsho<s> A : abbr. 'jaM] rgy[tsa rtagsjos B.
kyin A : gyiB.
g.yasA: sharB.
mda' baem.: mda'paA: 'da'paB.
brai gyi A : abbr. bral+yiB.
sde'iB : sde A.
thun mongcompl. : abbr. thuoMng A : abbr. thuongs B.
Text Edition
147
[2.11.6]
bul rong du bzhugs dusl mi nag po chung se
179S
bal gdong pa bzhi yod pa gcig gtor rna len du
byung ba
1799
lalkhyed gang nas 'ongs byas pasl ti se
1SOO
nas 'ongs zerl zhal bzhi pa yin (27b) par
grags soil
nye gnas mchog legs lamdang
1801
chos skyong chungba de 'ongs
1802
'dugpasl gtorma 'bags
1803
'dug
lS04
1 da man chad
lS05
rna 'bag
1S06
pa gyis
1807
gsungs pa danglSOSI mdang
1809
pu tra
lSIO
de
'ongs
lSll
kha lhag lhag
1812
nas so gsod
lS13
rna bcug gsungs
1S14
1
[2.11.7]
dmu rdzing
1S15
du rgyud mchod byas dusl sgrub chung mas gzigs pas! bdag nyid chen po'i mgul
nas 'jig rten dbang phyug mas mkhyud nas
1S16
thod pa sha lnga
l817
bdud rtsi lngas gang ba drung
pa la yang zhus
l818
1 khong rang yang gsol gyin1819 'dug zerl
bul rong du tshogs
1S20
'khor gcig gi dus sui bla rna sgrub
1S21
pa dpaV slob dpon sangs rgyas dpaV
bdag dang gsum yod pa la
l822
1 drung gi gsungs
1S23
nasi nga'i yid la da rang sangs rgyas kyi bstan
1798
1799
1800
1801
1802
1803
1804
1805
1806
1801
1808
1809
1810
1811
1812
1813
1814
1815
1816
1817
1818
1819
1820
1821
1822
1823
chung seB : abbr. chungngeA; cf. Jaschke 1881: chung ba 1. adj. col. chung ngu, also chung se, little
small.
baB :paA.
tiseB: teseA..
mdangem. : 'dang A 'dang B; cf. Jiischke 1881: mdang, also mdangs 1. yesterday evening, last night.
ba de 'ongsB cpa deyongsA; cf. note 955.
'bags B : abbr. <'baD> A; ID: polluted? Tashi Tsering: cut? Cf. SCD, s.v. 'bag pa 1. to defile, pollute
oneself; to soil, make filthy; 2. to take away, steal, rob. Tshig mdzod chen mo, s.v. 'bag pa 1. (tmd.)
'bags pa, 'bag pa 1) 'go ba dang, nyams pa, 2) longs su spyad nas zad pa .. .2 .. .1) btsog pa. Goldstein
2001, s.v. 'bag pa - to be defiled! polluted! desecrated.
'dugA: 'dugzerB.
man chadA: marbcadB. Another spelling according to Goldstein 2001, s.v. man cad
'bagA: abbr. 'baDB.
Nitartha, s.v. gJis- will (at the end ofa verbal clause).
gsungs pa dang em. : abbr. gs+ya ba dang B : gsungs pas A.
mdangem. : 'dang AB.
pu mem.: spu traA cpu TaB.
'ongs A: 'ongs nasB; cf. note 955.
kha lhag 1hag A : kha 1a lhaD lhaD B.
gsod em. : sodB : bsod du A; cf. Tshig mdzod chen mo, s.v. so gsod pa - zing med skyid la dbang
thang 'phel ba; SeD, S.v. so gsod = skyid po cig- comfortable.
bcug gsungs compl. : abbr. bcug gs+ya B : abbr. bcugsung A.
dmurdzingem.: dmurdzingB: smurdzingsA.
mkhyud nas A: 'khyud de B; cf. Tshig mdzod chen mo, s.v. mkhyudpa- (td.) gsang ba'am sbedpa.
1nga B : lnga 'i A.
zhusem. : zhuAB; cf. Tshigmdzod chen mo, s.v. zhu ba 1.(td.) zhuspa, zhu ba, zhus.
gyin A : kyin B.
tshogscompl.: abbr. tshoDB: tshogA.
sgrub B : bsgrub A.
laB: 1asA.
gsungs compl. : abbr. gs+ya B : gsung A.
148 Chapter 5
pa mal rna 1824 med bsams
1825
na' ang I 'u rgyud mgo ' chad
1826
nas ma grol gyi barl 'jig rten dbang
phyug ma'i rta'i
1827
rmig pa zad zad skor ba byed pa Sgrub
1828
chung ma des mthong zer gyin1829
'dug! da dung yang bstan pa
1830
a tho
1831
yang yod par 'dug (66a) gsungs
1832
1
[2.11.8]
bul rang du Ita
1833
khridkyi gsol 'debs mdzad dUS(S318) mtshanmo budmed
1834
dkarmo gsum
'ongs
1835
nasi gsol 'debs de la skogs1836 'di 'dra gcig mdzad par zhu zer nasi khong mams kyis
skogs 'di byas nas
1837
blangs soil
[2.11.9]
yang bul rong du Sgrub
1838
chungma la rim Inga'i dmigs
1839
pa zhag bcu gsum tsam
1840
nas re re
'bogs
1841
kyin1842 yod pa lal dmigs
1843
pa gcig zhag gnyis tsam las pa
1844
lal mi gzhon gos dkar po
gyon pa gcig 'ongs nas chu chu me [B: me] gtong
1845
I tshod ma skol
1846
ba sogs g.yog gang
dgos byed cing I gtam mi zer ba cig byung I Sgrub
1847
chung mas kyang ye (28a) ma lab
1848
1
dmigs
1849
pa zhu ru phyin dus zhag gnyis tsam gyi gong du mi gzhon de 'byung ba'i
1850
10 rgyus
1824
1825
1826
1827
1828
1829
1830
1831
1832
1833
1834
18)5
1836
1837
1838
1839
1840
1841
1842
1843
1844
11145
1846
1847
1848
1849
1850
mal ma B : {--}<mal> ma A (below line 7); cf. Goldstein 2001, s.v. mal ma - truthful, righteous,
correct, proper, real.
bsams compl. : abbr. bsaMs B : abbr. bsaM A.
'chadB : <'>chad A; cf. Goldstein 2001, s.v. 'chad' p. bshad; f. bshad; imp. shod-to say/speak/teach.
ma'irta'iA: madre'uB.
skorba byedpa sgrob em. : bskorba byedpa bsgrubA : bskor ba byedpa sgrobB; cf. Jaschke 1881:
skor ba, phyag dang skor ba byed pa. Tshig mdzod chen mo, s.v. skor ba 2. thog mtha' med pa'i
dbyigs sgro sgor, ... skor ba gcig brgyab pa, ... nng thung skor ba gnyis 'khor ba zhig 'dug ... skor
lam, ... chos skor, ... bon skor, ... nang skor, ... phyi skor, ... bar skor.
gym A : gyiB.
paB:palaA.
tho A : do B; Tashi Tsering: a tho special Sakya coIL language mean o.k., alright, not bad. Cf. SeD,
S.v. a tho ba - beautiful, good. Tshig mdzod chen mo, s.v. a tho ba (mying) bzang po.
'dug gsungs compL : abbr. 'dug gs+ya B : abbr. 'duD gsung A.
ltaB: rtaA.
budmedcompL: abbr. buedAB.
'ongsB: yongsA; cf. note 955.
skogsem. : kog A : lkog B; cf. Tshig mdzod chen mo, s.v. skogs pa 3) shubs,. .. yig skogs;Tshig mdzod
chen mo, s. v. yig skogs - 'phrin yig Jug snod kyi phyi shubs.
mamsskogs 'di byasnasem.: abbr. maMskyikog 'di byasnasA: abbr. maMs+yilkog 'diB.
sgrob B : bsgrob A.
illnigs compL : abbr. illniD B : illnig A.
bcu gsum tsam compL : abbr. bcu gsuM tsaM A : abbr. bcuM tsaMB.
'bogscompL: abbr. 'boDB: 'bogA.
kyin A : kyiB.
illnigscompL: abbr. dmiDB: dmigA.
tsam las pa compL : abbr. tsaM las pa B : abbr. tsaMs la A; cf. Tshig mdzod chen mo, s.v. las pa 1.
(td.) las pa, las pa, los - byed pa.
gtong B : thong A.
skolB : kolA.
sgrub B : bsgrob A.
lab em. : labs AB; cf. Tshig mdzod chen mo, s.v. lab pa (td.) lab pa, lab pa, lob - Ijod pa dang 'chad
pa.
dmigscompL: abbr. dmiDB: dmigA.
'byungba'iem.: byungba'iA: 'ongspa'iB.
Text Edition 149
zhus nasi ci lags sam
I85I
zhus pas/ ci yin mi shes khyed rang
I852
dge sbyor la 'bungs/ ngas kyang
dmigs
1853
pa gzung gis gsungs
I854
/ log nas phyin pas mi de da dung
1855
sngar bzhin g.yog gang
dgo
s
byed kyin 1856 , dug/
zhag bcu tsam song ba
1857
dang/ ~ g a 'gro 'dod pa yin tel khyed
I858
kyi bla mas lung pa mes
bkang
I859
nas 'gro sa mi 'dug/ bla ma la thugs dam slod
I860
zer ba zhu grogsI86I gyis zer ba [B:
lal] Ian ci yang ma byas/
yang dmigs
I862
pa zhu ru phyin dus/ khyed kyi mi [B: de] da dung [B: yang] 'dug gam
gsungS/
I863
khong
I864
zer tshul zhus pas/ ngas thugs dam tsam cher
I865
byas pa med! da khong
I866
rang 'gro 'ong gsungs
I867
/ drung nas srung
I868
'khor bshig pas/ log phyin dus song nas mi 'dug/
dpe 1869 dkar bar chad 1870 la ' ongs 1871 par ' dug gsungs 1872/
brag dkar rta
I873
sor bzhugs dus kyang/ dpe
I874
dkar gyi gzugs dgon pa'i khong khebs
I875
pa gcig
byung nasi drung pa la mig ngan Ita yin 'dug/ thugs dam (66b) la bzhugs pas/ rang yalla (S319)
song /
1&51
1852
1853
1854
1855
1856
1857
1858
1859
1860
1861
1862
1863
1864
11165
1866
1867
1868
1869
1870
1871
1872
1873
1874
1875
lags sam compl. : abbr. laD saMB : abbr. lagsaM A.
rang A : rang bas B.
dmigscompl.: abbr. dmiDB: dmigA.
gsungscompl. : abbr. gs+ya B : gsung A.
mi de da dung compl. : <mi> de da dung A : da rung mi de B.
kyinA: eingB.
beu tsam song baem.: abbr. beu tsaMsongpaA: abbr. beuig songbaB; cf. note 1840.
khyed A : khyodB.
Tshig mdzod chen mo, s.v. 'gengspa (td.) bkang ba, dgang ba, khong 1) rgyong ba'am gang bar byed
pa.
slod A : blodB.
grogs em. : abbr. roDB: grogA.
dmigscompl.: abbr. dmJDB: dmigA.
'duggamgsungscompl.: abbr. 'dugaMgs+yaB: abbr. 'dugaMgsungA.
khong A : kho B.
eher A : <eher {-}> B.
khong A : kho B.
'ong gsungscompl. : abbr. 'ong gs+yaB : yongs gsungA; cf. note 955.
srungem. : bsrung AB; cf Tshig mdzod chen mo, s.v, srung 'khor-rdzas sngags dmigs nm sogs kyi
srung ba 'j 'khor 10.
dpe B : dpe' A.
ehadB: ehodA; cf. Jiischke 1881: bar, compo and deriv. barehod, -chad, perh. also -geod, sbsl. to bar
du geod pa - hinderance, impediment.
'ongs B : yong A.
gsungs compl. : abbr. gs+ya B : gsung A.
brag dkar rta B : bra dkar sta A; cf. Tshig mdzod chen mo, S.V. brag dkar - brag d dkar po.
dpe B : dpe' A. According to Nebesky-Wojkowitz (1975: 96) there is evidence for the following
different spellings for Pe har, a 'Jig rten pa'i smng ma, so far: dPe kar, Pe dkar, sPe dkar, dPe dkar, Be
dkar, dPe ha ra and Pe ha ra.
khebs em. : kheb A : khengs B; cf Tshig mdzod chen mo, S.V. khebs pa (tmd.) khyab pa. Illuminator,
S.V. khebs 1. <verb> Part ofi) v.i. khebs pa and ii) V.l. 'gebs pa q.v.
150
Chapter 5
[2.11.10]
yang
1876
bul rong du bzhugs dUS
I877
slob dpon nam mkha' dpal bas zhu yig phul nas rnnga' m
1878
pa'i rnnga' bdag de grongs
1879
sam zhes sgrogs kyin gda' lags
1880
past thugs dam la' dogs
1881
par
zhu zhus past de'i
1882
nub drnigs
1883
nas gsang , dus kyi bsgrub
1884
rnchod gcig rndZadi nam langs
pa dang / rnnga' bdag pa gnas po cher
885
skyel rna la byon pa'i cha ji Ita ba bzhin/ sku
rndun du byung bas
1887
drung nas yengs rna ngang lal (28b) khyed grongs 'dug zer ba e bden
gsungs past dbu gug
1888
pa gsum rndzad
1889
nas gzhugs khri
1890
la thim song gsungs/
[2.11.11]
yang chos rje jiia 1891 na ba grongs
l892
dus kyang / bla rna jii3. 1893 na ba de rndang nub
1894
, byon
byung ste
1895
/ sku gshegs pa 'dra gsungs
1896
/ dus tshod sgrig1897 pas de'i nub dang 'grig par
byung/
1876
1877
1878
1879
1880
1881
1882
1883
1884
1885
1886
1887
1888
1889
1890
1891
1892
1893
1894
1895
1896
1897
yang A : om. B,
bzhugs dus compl. : abbr. bzhuD dus B : om. A.
zhuyigphulnasmnga'risem.: abbr.: zhuigphulnas mnga'dgA: zhuyigphul basmnga'dsB.
grongs B : grong A; cf. Tshig mdzod chen mo, s.y. 'grongs pa (tmd.) grongs pa, 'grongs pa - 'chi ba.
grogs kyin gda' lags em. : abbr. sgroD kyi bda' laD B : sgrog kyin bda' lag A; cf. Tshig mdzod chen
mo, S.Y. sgrog pa (td.) 1. bsgrags pa, bsgrag pa, sgrogs -khyab par shod pa. lliuminator, s.y. sgrog pa
- to broadcast, publish.
'dogs compl. : abbr. 'doD B : 'dog A; cf. lliuminator, s.y. 'dogs pa, thugs la 'dogs pa - to fix in the
mind.
de'iB: deA.
dmigscompl.: <dmigs>B: dmigA.
bsgrub A : sgrob B.
po eherB :po'i ehe'i A; cf. Iiischke 1881: gnas-comp. and deriy. gnaspo-host, landlord, master of
a house, head of a family. Goldstein 2001, s.y. gnas po: innkeeper.
C SCD, s.y. eha lugs- appearance, clothing, costume.
basB :pasA.
gugem.: khugAB; c Tshigmdzod chenmo, s.y. gugpa(tmd.) 'khyogspa'am thurdu dudpa.
mdzadB : mdzad {nas} A.
bzhugs khdB : gzhugs khd A; c Tshig mdzod chen mo, s.y. bzhugs khri.
jnyA ern. : jnya AB.
grongs B : grong A.
jnyAem. :jnyaAB.
mdang nub em. : 'dang sang A: 'dang B; cf. Tshig mdzod chen mo, s.y. mdang nub - snganub
mtshan mo. Goldstein 2001, s.y. mdang nub - sm. mdang dgong.
steB: teA.
gsungs compl. : abbr. gs+ya B : gsung A.
sgrig em. : bsgdg A : sgdD B; cf. Tshig mdzod chen mo, s.y. sgrig pa - (td.) bsgrigs pa, bsgdg pa,
sgrigs 1) gshom pa.
Text Edition 151
[2.11.12]
snyung gzbi1898 drag po gcig byung dus thugs dam Ia bzhugs
1899
kyang snyung zug ches pas sku
spar spar 'phar
l900
bit dang I rngull.901 chu
1902
ltar 'brub
l903
pa byung dusl
. gang gis rten cing 'breI pa
1904
'byung I
'gag pa rned pa skyed rned pal
chad pa rned pa rtag rned pal
'ong
l905
ba rned pa 'gro rned pal
tha dad don min don gcig mini
spros pa nyer zbi zbi bstan
1906
pal
rdzogs pa'i sangs rgyas smra rnams kyi/
dam pa de Ia 'phyag 'tshaliol I
ihes pa Ian gsum bton
1901
pas snyung ba sangs
1908
pa byung I
[2.11.13]
bla rna Sgrub
1909
pa dpal bas zhabs tog rndzad dusl rtug pa thur gshegs
1910
pas dus 'phyisI911 tel
rna sieb pas gdan
1912
yol bar 'dug dgongsj1913 khong pa rang gis
1914
bshos g.yosl915 cing I yod pa
Ii! bla mas phebs kyang nang du 'gro rna nus par sgo gseng nas gzigs pasl bshos dlaugs (S320)
1898
1899
1900
1901
1902
1903
1904
1905
1906
1907
1908
1909
1910
1911
1912
1913
1914
.1915
gzhi em. : shi A: om. B; cf. Tshig mdzod 9hen mo, s.y. snyung gzhi - nad gzhi
bzhugscompl.: abbr. bzhuDB: bzhugA.
sparspar 'phar ba A: phar 'pharB; cf. SeD, s.y. spar ba-to raise, to increase; Goldstein 2001, S.Y.
'phar ba - 1. to increase, rise.
mgulB : rgyu A.
chuA: chuchuB.
'brubB: 'grugA; cf. SeD, S.Y. 'brubpa-with chu:to oyerflow.
pa em. : par AB; cf. KIu sgrub, dEu ma rtsa ba 'i tshig 1e 'ur byas pa shes rab ces bya ba, Sde-dge no.
3824, mdo 'grel, tsa la: pa.
'ong B : "ongs A; cf. ibid, Sde-dge: la.
bstsn em. : ston AB; ibid, Sde-dge la; Tshig mdzod chen mo, S.Y. ston pa 1. (td.) bstsn pa, bstan pa,
ston.
bton em. : ston A : abbr. gs+ya B; cf. Tshig mdzod chen mo, S.Y. 'don pa 1. (td.) bton pa, gdon pa,
thon 2) kha ton bye pa.
snyung ba sangs em. : snyung sang A : snyung ba sangs dangs B; cf. Tshig mdzod chen mo, S.Y. sang
ba - sangs pa 'i 'bri srol gzhan zhig. Tshig mdzod chen mo, S.Y. sangs pa (tmd.) 1) 'dag pa; Goldstein
2001, S.Y. sangs 1. yi. to be free from, to recoyer from, to get cleared up/cured.
sgrub B : bsgrub A.
thurgshegscompl.: abbr. thurgsheDB: thugbshegA.
dus 'phyisem.: dusphyisB: 'phyisA.
maslebpas gdan B : gdanA; cf. Goldstein 2001, S.Y. gdan 'da:n- inYiting; gdan 'dzoms-to meet to
gather. SeD, S.Y. yol ba - II. yb. haye past, be done; Goldstein 2001, S.Y. yol- 1. yi. to pass/elapse
(for time).
dgongs A : dgongs nas B.
gisB :giA.
bshos g.yosA : g.yosg.yoDB; cf. Tshig mdzod chen mo, S.Y. bshos2. zas kyi zhe sa; Jaschke 1881:
bshosresp. for zan or spags- food, Yictuals; Tshig mdzod chen mo, S.Y. g.yo ba 1. (td.) g.yos pa, g.yo
ba, g.yos 1) sbru ba dang 'tshod pa dang sbyor ba.
152
Chapter 5
te
l916
sku mdun du bog ste
l917
1 chos thamscad ming tsam brda,1918 (67a) tsam tha snyad tsam
btags
l919
pa tsam
l920
moll
gsungs nasi bshos phru'i
l921
nang nas ka gsol kyin
l922
'dug pas khong shin tu dad par gyur toll
[2.11.14]
sa skyar mang ja gcig 1a dung rna byung bar
l923
byon tel 'tshod
l924
thab kyi 'gram du bzhugs
l925
nasi khron
l926
chu 1a spyan ha re gzigs tel spyan chab na re re
l927
'dugl ja gsol (29a) rgyags
l928
kyang ma chad! nang du log byon [B: dus] kyang ma chad [B: par] phebs pa dang I spre bo thar
bzang
l929
gis khyed kyi slob dpon de za yin kyang
l930
ngu/ 'gro yin kyang
l931
ngu ba ci yin zer
bas
l932
1 bdag gi snang ba la nya sram gyis za ba gzigs nas spyan chab byung ba yin nam snyam
ste
l933
ci lags zhus pasl de yang ma yin! khron
l934
chu khro 10 10 ' gro yin 'dug pa
l935
de la/ rten
cing 'breI bar 'byung ba yan lag bcu gnyis gcig brtags nas bsgoms pas
l936
1 stong pa nyid kyi Ita
ba mal ma gcig skyes byung I stong nyid snying rje'i snying po can du ' dug pas mchi ma byung
ba yin gsungs
l937
1
1916
1917
1918
1919
1920
1921
1922
1923
1924
1925
1926
1921
1928
1929
1930
1931
1932
1933
1934
1935
1936
1937
dkrugs fe em. : dkrug sfe A : abbr. bskruD nas B; cf. Jiischke 1881: dkrug pa, pf. dkrugs; 1. to stir (up).
bog sfe em. : phog pa te A : phog te B; cf. Illuminator, s.y. bog pa,' past of 'bog pa TIL Yb. Y.i. 2) For
things like fruit and flows ''to fall/drop to the ground (etc.)."
brda' AB; cf. Tshig mdzod chenmo, s.y. brda'-brda dang 'dra.
bfagscompl.: btaDB: btagA.
fsamcompl.: abbr. tsaMB: abbr. tsaMsA.
gsungs nas bshos phru'i em. : gsung nas gshos phru'i A: gsung nas gshos ldm1'iB; cf. Tshig mdzod
chen rna; s.y.phru ba -rdza snod Goldstein 2001, s.Y. phru ba-sm. phru suod Goldstein 2001, s.Y.
phru snod - clay pot.
kyin A : kyiB.
byung bar B: {byung} <byung> parA.
'tshod em. : btso B : grtso A (sic); cf. Tshig mdzod chen rna, s.y. 'tshod pa (td.) btsos pa, btso ba,
tshos; cf. Jiischke 1881: thab, 1. resp. gsol thah - fire-place, hearth.
bzhugscompl.: abbr. bzhuDB: bzhugA.
khron em. : abbr. khroM A : grom B; cf. Tshig mdzod chen mo, s.y. khron pa - chu 'i ched du bros pa 'j
sa dong, ... khron chu.
rereem.: ramAB; cf. Goldstein 2001, s.y. rere byasnas-one by one.
rgyagscompl. : abbr. rgyaDB : rgyagA; cf. Goldstein 2001, s.Y.ja2. tea; ya. - rgyag-to put leayes
in water for brewing.
bzang B : bzangs A.
yin kyangem. : abbr. 4n kyang A : yin yang B.
kyang A: yang B.
bas A : bda 'B.
steB: deA.
khron em. : abbr. khroM A : grom B.
khro 10 10 'gro yin 'dug pa em. : khro khro 10 'gIo yin 'dug pa A : khro 10 10 'gIo ba B; cf. Tsbig
mdzod chen mo, s.y. khro 10 10 - sgra 'ikhyad par zhig.
rten cing 'brei bar 'byung ba yan lag bcu gnyis gcig brtags nas bsgoms pas em. : abbr. rtrai1 yan laD
bcUJs I rtagnas bsgoMpasA: abbr. rten cing 'bre1par 'byungba 1 sgoMspa{-) B.
gsungs campI. : abbr. gs+ya B : gsung A.
Text Edition
153
[2.11.15]
shangs su chos bar la byon [B: pa'i] dus [B: su] drung pa la chibs
1938
gcig yod pas bshol
1939
nas
byon/ grwa pa rnams
1940
sngon la byon
1941
nas rab la rgall drung pas
1942
rta gang' gro ba
1943
btang
nasi 'khor rno zab mo gcig la' chud 'dug pa lal grwa
l944
pa mams kyis rgyug1945 k:u co byas
kyang I rta thad ka la btang bas
1946
chu la thug kha tsam man chad
1947
nub pa byung rung! rta
. btang
1948
kyang ma shor bar
1949
'dugl de 'dra'i mdzad lugs
1950
zhus pasl rta kho rkang lag [B:
bzhi] btsugs
1951
pa gcig mi 'gyel bar 'dug gsungs
1952
1 (29a5, 67a6) gzhati yang chos bar la gshegs
dusl sa chayangs pamams [B: su] thugs damla yengs nasi zhal gang tshur
1953
tshugs su gshegs
tel spyan 'dren du (S321) 'gro dgos mang dU
1954
byung zerl mnga' ris nasi chos rje grags pa'i
phyag phyi mdzad de gtsang
1955
po la byon
1956
dus (67b) kyang! thugs dam la 'byams nasi
chibs 1957 pas yang yang bskyur19581 zhabs tog
1959
bya dgos mang du byung bas
1960
I rta rdzi na rei
slob dpon gzhon blo ba'i
1961
mi dgos pa'i sgom 'disl nga sdug rus bzod
1962
pa 'dug [B: ces] zerl
1938
1939
1940
1941
1942
1943
1944
1945
1946
1947
1948
1949
1950
1951
1952
1953
1954
19S5
1956
1957
1958
1959
1960
1961
1962
chibs em. : phyibs AB; cf. Tshig mdzod chen mo, S.Y. 'chib pa (td.) bcibs pa, bcib pa, chibs -zhon
pa 'i zhe sa. Jiischke 1881: chibs (pa) resp. horse, riding-horse, saddle-horse, chibs la 'chib pa (for Ita
lazhonpa).
pas bshol em. : pa bshol A : pas shulB; cf. Tshig mdzod chen mo, S.Y. bshol ba (td.) bshol ba, bshol
ba, sholl) phyir 'gyangs dang skyur ba, ... nyin gsum bshol ba. .
grwa pa mams em. : abbr. gra pa maMs A : gra pa mams kyiB; cf. Tshig mdzod chen mo, S.Y. gzwa
pa-dge'dunpaspyi'iming.
byon A : phyin B.
pas B : gaas A.
baA: laB.
grwa em. : gra AB.
mams kyis rgyug compl. : abbr. maMs kyi<s> rgyug A : abbr. maMs+yi rgyuD B; cf. Tshig mdzod
chen mo, S.Y. rgyug pa 1. (td.) brgyugs pa, brgyug pa, rgyugs - 'gros mgyogs por gtong ba. Goldstein
2001, S.Y. Itargyug-horse racing.
basB :pasA.
thug kha tsam man chad em. : thugs kha tsam man chad A : abbr. th+ya ka mar bcadB.
Ita btang em. : Ita stang A : Ita stangs B; cf. Tshig mdzod chen mo, s.y. gtong ba 1) (td.) btang ba,
gtang ba, thong.
barB: baA.
Cf. llluminator, s.Y.lugs, byed lugs- techniques that haye been worked out and established for doing
something.
btsugs em. : gtsug A : abbr. ItsuD B; cf. Tshig mdzod chen mo, s.y. 'dzugs pa (td.) btsugs pa, gzugs
pa, tshugs2) 'jogpa.
gsungs compl. : abbr. gs+ya B : gsung A.
tshur A : om. B.
mang du A : <mang dll> B.
gtsang B : rtsang A.
byon B : gshegs A.
chibsem. :phyibsB: ('}phyibA.
bskyur A : skyur B; cf. Tshig mdzod chen mo, s.y. skyur ba 1. (td.) bskyur ba, bskyur ba, skyur2)
phar dbjug pa 'am g.yug pa.
tog B : thog A.
basB :pasA.
blo ba'iB : blo 'i A.
ngasdugrus bzodem.: ngasdugrirgsodB: sdugrirbsodA; Goldstein 2001, s.y. sdugrus-enduring
or tolerating hardship/ suffering! misery; ya - byed; -rgyag; to endure! tolerate/ bear hardship or
suffering or misery.
154 Chapter 5
(29b) shel dkar gyi 'du khang du gzims shing
1963
/ spyi khang gi steng
l964
na gdan gsoi ba
mdzad
1965
kyin yod pa Ial nyin gcig bdag gis sangs rgyas kyi dus mchod gcig zhus dus/ mi drug
bdun gcig spyi khang na yod pas/ rna mthong bar
1966
drung pa steng na phebs 'dug/ khang pa
dog mo 'dir'u [cag] reg pas
1967
rna mthong bar
1968
drung pa
1969
phebs pas
1970
rdzu 'phruI
1971
yin
nam zhes ngo mtshar du gyur/
[2.11.16]
drung nas dbus la byon pa'i dus sui chos rje [B: pal dpon slob sum brgya tsam gyis ser
phreng
l972
gis bsus/ chos rje pas
1973
phyag phul ba la phyag Ian mdzad bzhed pa la
1974
/ mi mdzad
par zhu zhus pas
l975
/ de man chad
1976
phyag Ian rna mdzad pas/ dbus pa'i dge bshes chen po
mams kyang / phyag Ian mdzad pa'i spro ba dang bra! bar gyur kyang /1977 drung nas
1978
gsang
sde'i
l979
mkhan pol stag lung 10 tstsha ba
1980
sogs la
1981
phyag phar mdzad pas/ jo b0
1982
bzang
ba'i
1983
grags pa yang cher thob pOI984//
[2.11.17]
de nas dga' ba gdong du chos rje blo bzang grags pas
1985
gtso mdzadl bka' bcu pa nam mkha'
byang chad bsod she dar mal bka' brgyad pa ' ga' yar1986 dang/ phar tshad mkhyen pa lnga brgya
tsam Ia dbu rna 'jug pa dang/ Ita khrid gsungs
1987
pas/ me tog gi char babs thams cad shin tu gus
(8322) par gyur toll
1963
1964
1965
1966
1967
1968
1969
1970
1971
1972
1973
1974
1975
1976
1977
1918
1979
1980
1981
1982
1983
1984
1985
1986
1987
gzims shing B : abbr. gzim+s pa mdzad A.
stengA: stengsB; cf. Tshig mdzod chen rna, s.v. steng-sgang ngam thog.
ba mdzad campI. : <ba mdzad> A : pa mdzadB.
barB : parA.
'u cag reg pas em. : 'u regs pas A : abbr.: 'u rage bas B; cf. SCD, s.v. reg pa 2. to touch. In W. very
common under the fonn rag-ceo 3. to feel, to perceive; esp. in W. where it sounds: rag-ceo
barB : parA.
paB :pasA.
pasB :paA.
rdzu 'phmfB: abbr. rdzufA.
gyis ser phreng B : gyi ser 'phreng A.
pasB: basA.
faA: om.B.
pasB: nasA.
man chad em. : mar chad AB.
phyag fan mdzad pa 'i spra ba dang braf bar gyur kyang A : <phyag fan zhu ba 'i spros pa dang braf bar
gyur kyang> B.
nas B : gnas A.
sde'iA: ste'iB.
baA: am. B. See note 528.
fa B : abbr. pa <fa> A.
jo bocompl.: abbr.jauAB.
bzangba'icompl.: abbr. bzang'jB: bzangpa'iA.
poB: boA.
grogs pas A: bas'B. Note that in ms. A the suffix -sin the ligature pas is marked by dots,
Cf. note 1700.
gsungs campI. : abbr. gs+ya B : gsung A.
Text Edition
155
[2.11.18]
de dus gsang phu ba Idan rna dkon seng langs
1988
tel chos rje yab sras gnyis la zhu ba re yod pasl
gsan du gsoll gtsang
l989
na mkhas pa red mda' ba
1990
1 dbus na mkhas pa blo bzang [B: pal zer
nasi khyed yab sras gnyis [B: ding sang] dbus gtsang
1991
gi bstan pa'i bdag (68,) por grags brda'
bas
1992
1 da [B: Ita] zhal 'dzorns dus 'dirl theg
1993
pa gsum grub mtha' bzhi'i bshad srol
1994
(30.)
mdzad pa mams !kog tu mi mdzad pari bdag cag dbus gtsang
1995
gi don gnyer ba mams kyi log
rtog
l996
dang the tshom bsal
1997
ba'i phyirl tshogs su 'be1
1998
gtam mdzad par zhu ba dangl lung
rigs kyi dgag Sgrub
l999
mdzad nasi kho thag chod pa'i chos 'khor yun ring du bskor du gsolfOOO
de nas rje btsun chen po yang gangs bu Ie dani
oo1
I chos rje blo bzang grags
2002
pa yang '0 de
gung rgyal gyi gangs la mi gshegs par
OO3
dbus gtsani
oo4
gi gzhung du bstan pa'i bya ba
2005
rgya
chen po mdzad du gsol/ zhes
2006
zhus soil
de dus drung nas
2007
dge 'dun mams la mang ja dar 'gyed dani
oo8
bcas pa mdzad doll
de nas sne'ur byon dus yab sras
2009
gnyis kyis
2010
gtso mdzadl dge bshes bzang la rags
2011
pa
bdun bcu tsam gyis
2012
tsha gral du
2013
gsang phu ba'i2014 dge bshes gcig langs nasi khyed yab
1988
1989
1990
1991
1992
1993
1994
1995
1996
1997
1998
1999
2000
2001
2002
200)
2004
2005
2006
2007
2008
2009
2010
20ll
2012
2013
2014
gsang phu ba ldan ma dkon seng langs B : abbr. gsang phu ba ldan ma kun seng lang+s A.
gtsang B : rtsang A.
mda' baem.: mda'pa A : 'da'paB.
gtsang B : dsang A.
brda' bas A: bda' basB; cf Tshig mdzod chen mo, s.v. brda' - brda dang 'dra; Goldstein 2001, s.v.
brda 2. communicating.
'dzoms dus 'dir thegcompI. : abbr. 'dzoM dus 'dir theg B: 'dzom dus 'dir thegs A.
srolA: raiB.
gtsang B : rtsang A.
rtogA: abbr. rtoDB; cf Tshigmdzod chen mo, s.v.log rtog.
the tshom bsal campI. : abbr. theoM bsaiB : the tshoms gsal A; cf. Tshig mdzod chen mo, s.v. the
tshombsal
'bel A: 'brelB.
mdzad par zhu ba dang lung dgs kyi dgag sgrub em. : mdzad par zhu ba dang lung dg kyi dgag bsgrub
A : dang lung ngs kyi dgag sgrub B.
bskor du gsol A : skor bar zhu ba dang B; cf. Tshig mdzod chen mo, s.v. skor ba 1. (td.) bskor ba,
bskor ba, skoT.
de nas Ije btsun chen po yang gangs bu Ie dang A : abbr. de nas yang Ije btsun chene yang bu Ie 'i
gangs la gsheD mi gs+ya zhing B.
g.rags em. : {grogs} A : am. B.
mi gshegs par campI. : abbr. mi gsheDr B : abbr. gsh+yes mi gsung bar A.
gtsang B : rtsang A.
bstan pa 'i bya ba A : bstan pa dang po naM gyi don B.
zhes em. : ces A : am. B.
nasB: (g}nasA.
'gyed dang A : abbr. 'gyedang B.
yab sras B : yab {-} <sras> A.
kyisB: kyiA.
bzang la rags campI. : abbr. bzang la raD B : b<za>ng la rag A.
gyisB: gyiA.
tsha g.ral du A : abbr. tsha g.raisu B. See also note 2157.
phu ba 'i campI. : phu 'iB : bu ba 'i A.
156
Chapter 5
sras gnyis la zhu ba tshiio
15
re yod pasl mi ' ehab par gsoni
0l6
por gsung barO
l7
zhul bla rna rje
bstun pa'i zhal gsuni0
18
nasi spyir bka' bstan beos kyi dgongs pa gzhung lugs rngo rnjug gi
2019
, gangs
2020
go ba re dgos pa yin! tshig gi phreng ba re ltas te
2021
I shes shes
2022
rang la nges pa
2023
tsam rned gsungs pa
2024
e bden zhus pasl ngas de ' dra rang byas su rna (3323) tshorl lar de ' dra
gcig 'dug pa gsungs pasl bla rna'i drunio25 nas don gyis
2026
zhal gyis bzhes par gda' bas
2027
/rni
'ehab par gsung ba
2028
thugs la btags
2029
zer/bla marin po ehe'i gsuni
03
0 nasi gzhung lugs kyi
'gangs gshoi0
31
nal nga'i blarna dgos
2
0
32
payin/ dka' gnad
2033
kyi tshig [B: gi] spuris 'byednal
a b0
2034
rgan chen dgos
2
0
35
pa yin gsungs pa
2036
(30b) e bden zhus pasl ehos rje pas
2037
zhal
, dzum
2038
rndzad (68b) nasi eang mi gsung ba
2039
la khong na rei yab sras gnyis kyang jo bo bzang
ngan rnehod rten
2040
gyi bang rim bzhin
2041
log ge 'dug zer roll
2015
2016
2017
2018
2019
2020
2021
2022
2023
2024
2025
2026
2027
2028
2029
2030
2031
2032
2033
2034
2035
2036
2037
2038
2039
2040
2041
tshig A : om. B.
gsong B : srong A; cf. Goldstein 2001: gsong po: straightforward, honest, sincere.
barB: baA.
zhaf gsungem. : (zhaf) gsung A: abbr. gs+ya B; cf. Goldstein 2001: zhaf gsung- talk, conversation
(h). Note that in ms. A the ligature zhaJis on the top and at the bottom marked by dots.
mjug gi em. : abbr. )'ugiB : abbr. bzhugi A; cf. Jiischke 1881: mgo, mgo mjug.
'gangs em.: 'gang A : dgongs ba B; cf. Tshig mdzod chen mo, s.v. 'gang - 'gangs dang 'dra; Tshig
mdzod chen mo, s.v. 'gangs - gnad dam gal Goldstein 2001, s.v. 'gangs - importance, value. Gold-
stein 200 I, s.v. gnad - the key or main point Isignificance, the importance, the essence. Tashi Tsering
understands: colloquial steng- on.
/tas te em. : re ftas ste A : te tes B.
shes shes A : ne nes B.
ngespaB: snyingpoA.
gsungs pa em. : <gsung pa> A : gsung ba B.
drung A : abbr. gs+ya B.
gyis A : gyiB.
gda'A: bda'B; cf. Jiischke 1881: gda' ba- eleg. for 'dugpa.
gsung ba compl. : abbr. gs+ya ba B : gsungs pa A.
thugs 1a btags compl. : abbr. th+ya fa btaDB : thug fa btag A; cf. Tshig mdzod chen mo, s.v. thugs fa
'dogs pa - sems fa 'jog pa.
gsung A : abbr. gs+ya B.
gshog A: bshogB; cf. Goldstein 2001: bshog-sm. gshogl. va. to cut through, to split, to cleave.
dgosB: dgo{ng)sA.
gnadem. : gnasA: ba'i gnasB; cf. Tshigmdzod chen mo, s.v. dka' gnad - dka' sa'i gnad 'gag.
boA:poB.
dgosB: (dgo-) <dgos>A.
gSlWgS pa A : gsung ba B.
pasB :paA.
om. B : {pa} A.
gsung ba compl. : abbr. gs+ya ba B : gsung pa A.
mchod Iten compl. : abbr. mch+toen B : abbr. mchoen A.
bzhincompl.: abbr. 4nA: /tarB.
Text Edition 157
[2.11.19]
yang sne 'u'i tsha
2042
gral gcig tu
2043
slob dpon gnya1
2044
pa zer ba gsang phu gling stod
2045
kyi
gdan sa
2046
byed rgyu grwa
2047
pa brgya tsam yod pa gcig gisl zhabs dbang gnang bai
48
zhu
zhus pasl khyed 'dra ba'j dge bshes chen po la de 'dra gar 'oni0
49
gsung nas ma gnang basfo
50
nga yang tshe mjui0
51
'dir dpalldan red mda' ba'j2052 zhabs kyi padmo dri ma med pa la
gtugs
2053
zer ba gcig 'dod pa yinlbtsun rgan [B: rang] 'jigs mi dgos rkang pa zhoio
54
zhus pasl
'0 na g.ya' gsungs
2055
nas zhabs dbang mdzad doll
[2.11.20]
de nas ilia sar byon nasi dge ' dun brgyad brgyal mi nag pa drug brgyaZ
56
tsam la skyid sdug lam
khyer gcig gsungsl de dus chos rje blo bzang grags
2057
pas jo bo'i drung du mchod pa rgya chen
po bshams te
2058
1 bla majo bo'i drung du bzhugs te
2059
1 smon lam [B: gyi mthun 'gyur] mdzad
du gsol zhus nasi khong pa rang gis gtso mdzad dge ' dun lnga brgya tsam gyis yan lag bdun pa
rgyas pa gcig phull gtso bor0
60
bzang po spyod pa'i smon lam
2061
dang I khong pa rang gis (8324)
mdzad pa'i bde ba can gyi smon lam [B: sogs] rgya cher btabl khyad par dU
2062
rje btsun thams
cad mkhyen pa ku mii
2063
ra rna tis
2064
gtso mdzad bstan pa'i rtsa lai
o65
skyes chen [B: dam pal
zhal bzhugs pa
2066
thams cad bstan pa dang sems can gyi don du zhabs brtan par gyur cigf
067
ces
pa Ian gsum mdzad doll
2042
2043
2044
2045
2046
2047
2048
2049
2050
2051
2052
205)
2054
2055
2056
2057
2058
2059
2060
2061
2062
2063
2064
2065
2066
2067
See note 2157.
taA: duB.
gnyaJB: snyalA. Name ofa place cf. Kaschewsky (1971: 268nI29).
phu gJing stod em. : phu gJing bstod A : phu 'i gJing stodB.
gdan sa A : gdan <sa> B.
grwaem. :graAB.
gnangbarem.: gnangpaA: snangbarB.
'ong B : <yongs> A; cf. note 955. Illuminator, s.v. gar III. <pronoun> [Old] used to mean gang before
the language revisions. E.g. in garcig q.v., and garyangmeaning gang yang and others.
basB :pasA.
mjugem.: bzhugAB.
mda' ba'iem.: mda'pa'iA: 'da'pa'iB.
gtags em. : abbr. gtsuD B : gtag A; cf. Tshig mdzod chen mo, s.v. gtag pa (td.) gtags pa, gtag pa,
gtags 1) reg pa.
zhog B : bzhog A; cf. Jiischke 1881: Jog pa I. pf. bzhag, ft. gzhag, imp. zhog 1. to put, to place.
gsungs campI. : abbr. gs+ya B : gsung A.
brgya em. : rgya A : gya B.
grags A : am. B. Note that in ms. A the ligature grags is not marked with dots, but with a continous
line.
bshams te campI. : abbr. bshaMs te B : abbr. bshaM ste A.
teB: steA.
gtso borcompl. : abbr. gtsaur B : abbr. gtsau A.
smon Jam campI. : abbr. smonM A : smon B ..
khyad par du campI. : abbr. khyar du B : khyad du<r> A.
mA em. : ma AB.
tis B : tj<s> A.
bstan pa 'j rtsa Jag: campI. : abbr. bstan 'i rtsa lag B : <bstan> pa 'i rtsa {-} Jag A.
paB: om. A.
gyur cig A : abbr. gyuig B.
158 Chapter 5
[2.11.21]
de dus drung nas
2068
zhabs dbang du zhu zhU
2069
la gnang I chos rjes pas ye rna gnang bas
20
-:1
(3Ja) gsang phu ba'i grwa
2071
pamarns narel red rnda' bakhoni
o72
'chi bas mi 'jigs pas
2073
zhabs
dbang du zhu zhu
2074
1a gnang gin
2075
'dugl bl0 bzang pa
2076
'chi bas 'jigs pas
2077
su la yang mi
gnang ba
2078
'dug zer ba'ani
o79
byung I
[2.11.22]
de nas rwa
2080
sgreng (69a) la 'byon dus brag dkar rno pal bya yul rin po chel 10 mkhan pol 'bri
khung pa'i stag rtse rdzoni
o81
pa mams kyis
2082
'bul nod
2083
phun sum tshogs pa rndzadl de nas
stag rtse phu la byon pasl dge 'dun sum brgya rtsam gyi gdan
2084
chad nasi kun bsod snyorns la
byon pasl gdan theb
2085
tsarn byung I
[2.11.23]
de nas 10 pa'i tshogs pa chos 'breI zhur byung stel tsam pa rndzo rgyab nyi shu lliag tsarn phul
basi slar mi theg pa'i sdug bsngal du gyurl chos rje yab sras narn mkha' rnclZod la nmga' bmyes
pa ' dra zer ba'i grags pa byung I
2068
2069
2070
2071
2072
2073
2074
2075
2076
2077
2078
2079
2080
2081
2082
2083
2084
2085
nasB: (-}nasA.
du zhu zhu em. : su zhu zhu B : su zhu A.
basB :pasA.
gnva em. : gra AB.
mda' bakhongem.: mda'pakhoA: 'da'pakhongB; khong()1) ofkho.
pasB : pa'iA.
du zhu zhu em. : su zhu zhu B : su zhu A.
ginA :giB.
paB: om. A.
pasA: nasB.
ba em. : pa A : om. B.
ba'angem.: bayangA: ba'a(sic) B.
rwaA: raB.
rdzongem. : rdzongs AB.
kyisA :kyiB
nodB : snod A. Note that this term occurs several times in this text. In one place below Shes bya 'i gter
mdzod317.34 replaces 'buJ nod with 'buJ nor.
Cf. gdanpp. 151, 154,243,245.
pas gdan theb A : pa dang gdan thebs B.
Text Edition
159
[2.11.24]
de nas rwa sgreng du phyag phebsl dngu1 gdugs can che chimg I gsang 'dus 'jam rdor gyis
2086
gtso mdzad rten gsUm ngo mtshar can
2087
mams la phyag dang mchod pa rgya cherr0
88
phul nasi
dgon pa gong du yab sras gnyis sku mtshams
2089
bead pa'i but0
90
sgo nasi gzhi byes kyi tshogs
pa drug brgya tsam la
2091
skal ba dang 'tsham
2092
pa'i chos kyi 'khor 10 bskor2
93
tshul nil bdag
nyid chen posl [B: nyams len byin dabs kyi khrid/] gsang , dus rim (S325) lnga/2094 zab mo lta ba'i
khrid/2095 [B: bdag med gnyis sgom tshul rgya chen spyod pa'i khrid/] thet096 pa chen po blo
sbyong [B: dang] bzhi brgyapa'i bshad pa [B: mams gnang]/ sku mtshams
2097
grol nasi rigs pa
drug CU
2098
pa'i bshad pargyas
2099
pa gcig gnang nasi grol dUS
2100
kho bo klu sgrub yab sras (3ib)
kyi dgongs
2101
pa 'chad
2102
na de Ita bur 'chad pa yin
2103
1 mi re re'i rtog pa dang bstun nas
2104
1
gzhung lugs 'chad pa kun mkhyerr
105
gyis kyang dka' gsungs
2106
1
2086
2087
2088
2089
2090
2091
2092
2093
2094
2095
2096
2097
2098
2099
2100
2101
2102
2103
2104
2105
2106
lhag tsam phul bas, slar mi theg pa 'i sdug bsngal du gyur, chos Ije yab sras nam mkha' mdzod la
mnga' bmyes pa 'dra zer ba 'i grags pa byung, de nas rwa sgreng du phyag phebs, dngul gdugs can che
chung, gsang 'dus jam rdor gyis em. : abbr. lhag!sam phul bas, slar mi theg pa'i sdug bsngal du gyur,
choes yab sras nalvlkha' mdzod la mnga' bmyes pa 'dra zer'i graD pa byung, de nas ra sgreng du
phyaD phebs, dnguJ gdugs can che chung gsang 'dus jam rdor gyis B : abbr. ! <lhag pa tsaM 1 phul
pas, slar mi theg pa 'i sdul du gyur, choes yab sras namkha' mdzod la mnga' mnyes pa 'dra zer ba 'i
grags pa byung, de nas rwa sgrang du phyag+s pheb, dngul gdugs can che chung, gsang sdus jaM rdor
gyi> A (in ms. A69a2 a snake stroke marks the place of insertion of this extra line which is given
above the first line, cf. notes 379, 1010).
can A : baB.
chen A : cher B.
mtshamsem. : abbr. mtshaM A: abbr. 'tshaMsB.
bugB : bu A; cf. Tshig mdzod chen rna, s.v. bugsgo - bug pa'i sgo. Goldstein 2001, S.v. bug sgo-
door to a cave.
tsam la compI. : abbr. tsaM la B : abbr. tsaMs <la>A.
Cf. Tshig mdzod chen rna, s.v. 'Isham pa 2. (td.) 'tshams pa, 'tsham pa - ran pa'am mthun pa.
bskor A : skor B; cf. Tshig mdzod chen mo, s.v. chos kyi 'khor 10 bskor ba - sangs rgyas kyis chos
gsungspa.
gsang 'dus rim lnga B : gsang 'dus rim Jnga 'i khrid A.
zab mo lta ba 'i khridB : dbu ma 'i rta khrid A.
theg B : thegs A.
sku mtshamsem. : abbr. sku mtshaM A: 'tshams B.
rigs pa drug cu em. : abbr.: rig pa crug B : rig pa mug bcu A.
rgyas B : brgyas A.
dus B : du<s> A.
dgongs B : d<g>ongs A.
'chadB : mchad A.
Ita bur 'chad pa yin campI. : Itar 'chad pa yin B : lta bu 'chad A.
bstun nas campI. : abbr. bstuns A: abbr. stuns B; cf. Tshig mdzod chen rna, s.v. stun pa - (td.) bstun
pa, bstun pa, stun - gzhan la ltos pa dang, gzhan dang mthun par byed pa.
pa kun mkhyen compI. : abbr. pa kuen B : <pa kun> mkhyen A (insertion marked with a cross).
dka' gsungscompI.: abbr. dka' gs+yaB: bka' gsungA.
160 Chapter 5
[2.11.25]
chos rje pa 'bri khung du byon shull bka' bcu pa gnyis kyis
2107
gtso mdzadl gsang bde gURg
gsum rtse thang sogs kyi dge ba'i bshes gnyen yang dag pa bdun CU
2108
tsam la gsang , dus rgyud
, grel cha lag dang bcas pal dbu ma rgyan gyi bshad pa rgyas pa gcig gnang bas
2109
I ldan ma
dkon seng dang I nam mkha' gshog ral
2110
la sogs pa cung mi dad pamams kyang mi phyed pa'i
dad pa thob par gyur toll
[2.11.26]
denas yab sras gnyis stag lung gimdorzhal 'dzomg2111 dusl '01 ka stagrtse ba'ijomo chos 'breI
zhur 'ongs
2112
pa gcig lal chos smyo byung ba
2113
lal drung pa'i gsuni
114
nas dge (69b) 'dun gcig
rgyugs2115lajo mo ma gi'i lag pa g.yas pa 'og tu zhoi
116
lal khyed kyi lag pa g.yas pas steng
nas rgyob dang gsungs pa
2117
lal de bzhin byas pas jo mo smyo ba sangsl 'khor phal mo che'i
bsam pa lal ' di sde snod la mkhas pa min pari gegg2118 sel sogs mi mkhyen snyam pa yod
2119
pa
lal kun ngo mtshar che bar gyur toll .
de nas stag lung dU
2120
spyan drangs tel stag lung rin po ches na bza' clubs
2121
pal ja sig sogs 'bu1
nod
2122
rgya chen po mdzadl tshogs pas chog2123 zhusl stag lung pa kun gus par gyur toll
[2.11.27]
de nas (8326) gnam rtse ldeng gf124 gtsug lag khang du chos rje 10 tstsha ba skyabs mchog dpal
bzang po dang I chos rje yab sras gnyis kyis2125 gtso mdzad dbyar gnas khas blangs
2126
pa'i dge
2107
2108
2109
2IlO
2111
2HZ
2113
2114
2115
2116
2117
2118
2119
2120
2121
2122
2123
2124
2125
2126
kyis B : kyi<s> A.
cu em. : bcu AB; cf. Tshig mdzod chen mo, s.y. cu - Ijes 'jug yod pa 'i grangs ka 'i ming mthar bcu
zhes pa 'i tshab tu 'gro ba, ... bcu ... bcu ... sum cu, ... drug cu,. .. bdun cu, ... brgyad cu.
basB :pasA.
gshog ralB : gshog ral {-} A. Note that in IDS. A the deletion is additionally marked with dots.
gi mdor zhaJ 'dzoms em. : abbr. gi 'dor zhal 'dzoMB : abbr. mdor zhaJ 'dzoM A; cf. Nitartha, s.y.
mdor- joined; the lower part; cf. Tshig mdzod chen mo, s.y. zhaJ 'dzoms 1) phan tshun gdong 'phrad
pa.
'ongsB: yongsA; cf. note 955.
baB :paA.
pa 'i gsung A : abbr. gi gS+ya B.
rgyugscompl. : abbr. rgyuDB : rgyug A; cf. Goldstein 2001, s.y. rgyug, p. brgyugs, f. brgyug;imp.
rgyugs Ya. 1. to run, to race.
'ogtuzhogB: 'ogstubzhogA.
gsungs pa em. : gsung pa A : abbr. gs+ya ba B.
pargegscompl.: abbr.pargeg+sA: abbr. pa geDB.
snyam pa yod compl. : abbr. snyaM pa yodB : snyaMs <yod pa> pa A (sic).
lung du A : lungs su B.
chibsem. :phyibsAB.
nodB : mod A.
tshogs pas chos em. : abbr. tshog+s pas <tshogs> chos A : tshoD chos B. .
Itse ldeng gi B : {-} Itse <ldeng> gyi A; cf. Ye shes rgyal mtshan 894.14: gnam Itser ldeng,' Shes
bya 'i gter mdzod317 .17: gnam Itse Iding,' TBRC code W1956: gnam Itse Ideng.
kyis em. : kyi AB.
biangs B : blang A.
Text Edition
161
'dun lnga brgyal phyogs (32a) [kun] nas
2127
chos 'bre1la 'dus pa [B: mams] dang bcas pa brgyad
brgya tsam byung ba2l28 la chos kyi 'khor 10 bskor
129
tshu1nil bdag nyid chen pos gung chos
1a
2130
, dul bal dbu ma rtsa 'jug gnyisl gsang , dus kyid rgyudl Ita khrid mams gnang I gzhan yang
phyogs nas byonpamams la chos 'breI ci 'dod gnang
2131
1 de dus chos rje blo bzang g r a g ~ 1 3 2 pas
dbyar gnas rgyags gang byung gi dngos po drag pa rnams 'bul ba'i dam bca' mdzad nasi gser
srang re re'i
2133
ma1).9ala thengs gsum phull gzhan yang dngos po byung res bzhin gy'i
2134
spyan
drangs nasi khong pa rang gis 'bul ba 'bull smon lam ' debsl bsngo ba zhu ba sogs mdzad cing
I de'i
2135
gong du yang gser mgar
136
lugs dangl Ii sku'i 'jam dpal dbyangs zhal gnyis kyis
2137
gtso mdzad! gser dngul gos dar sogs 'bul nod
2138
rgya chen po mdzad cing I rjes su yang dngul
bre chen! na bza,2139 cha tshang thengs
2140
'ga' yar [B: dang]1 gsoljargyun nri 'chad par
141
phul
nasi rtag tu ngus (70a) chos 'phags bsten pa bzhin mdzad doll
[2.11.28]
dbyar gnas grol ba dang I gtsani
142
du byon nas
2143
sa skyar phyai144 phebs tel 'jam dbyangs
kyi drung duJ tahud
145
gyi snam sbyarbzang po gcig [B: dang]/blare gcig [B: phuI]1 tshogs pa
stong 'khor
146
brgyad brgya tsam la mang ja ' gyed dang bcas pa mdzadl
2127
2128
2129
2130
2131
2132
2133
2134
2135
2136
2137
2138
2139
2140
2141
2142
2143
2144
2145
2146
brgya, phyogs kun nas em. : <b>rgya, phyogs nas A : abbr. brgya, phyoD bell nas B. The addition bell
in ms. B does not make much sense here, because this would include beings from heaven and hell.
baB :paA.
bskorA: skorB.
laB: om.A.
gnang A : snang B.
grags A: am. B. Note that in ms. A the ligature gragsis marked with a continous line (c note 2057).
re re 'iB : abbr. re 'i A.
res bzhin gyi em. : abbr. res 4n gyis B : res kyi {---} A.
de'iA: deB.
mgarem. : gar AB.
'jam dpal dbyangs zhaJ gnyis kyis em. : abbr. 'jaMJ zhaJ 2 kyis A : abbr. 'jaM dbyangs zhal2 kyiB.
nodB : snod A.
bza'B :zaA.
thengs B : thang A.
mi 'chad par B : ma chad par A.
gtsangem.: rtsangAB.
byon nas campI. : byon <nas> A : abbr. byons B.
phyagA: abbr.phyaDB.
hunA: 'unB.
stong 'khorem.: stongbskorA: bstongskorB; cf. Jaschke 1881: stong I. thousand; stong 'khorlo-
a wheel with a thousand spokes; Usually 1800 = gcig stong brgyad bIYa.
162 Chapter 5
[2.11.29]
de nas bill rong du
2147
sku mtshams dam po 1a 10 gslllli
148
bzhugs dus bu Ie rgyun du gtor ma len
du yong gin2149 yod pal nyin gcig (8327) Sgrub
2150
chung mas kyang mthong nasi rgod pas ci 'dug
gsungs
2151
1 kho bu Ie gtor ma len du 'ong gi gda' zhUS
2152
zerl
[2.11.30]
dang po dmu rdzini
153
du chos bar mdzad dus nam (32b) langs pa dang I gzhi bdag mo khyung
lung ma sku mdun na
2154
yar rdol nasi rgyan [B: dang] cha lugs bsam gyigZ155 mi khyab pa dang
ldan pa phyag 'tshall byin rlabs
2156
zhus nas sa la thim song I snga dro tsha dus SU
2157
I gzhi bdag
mo'i gzugs gyani
158
ngos la bris pa gcig gzigs nas
2159
1 mo 'di 'dra ba
2160
gcig mi 'dug! 'di bas
brgya2
161
'gyur gyis mdzes pa gcig 'dug gsunggZ
l62
1 de'i
2163
dus bud med gcig la gzhi bdag rno
babs
2164
nasi sngon gyi dge slong de tsho phebs
2165
pasl zhabs tog yang dag pa phul zer nagZ
166
1
sngon gyi dge slong ni byang s e ~ 1 6 7 zla ba rgyal mtshan
2168
J
[2.11.311
de dus mkhan chen dpal 'byorl slob dpon dar ma sogs lnga la mdzod kyi rang' grel gyi steng nas
mdzub khrid mdzad pas
2169
lnga kas mdzod dga' mo shes pa re byung I 'di 'dra ba'i2170 mchad
2171
nyan brod
2172
po yin zhes mnyes tshor chen po mdzad doll
2147
2148
2149
2150
2151
2152
2153
2154
2155
2156
2157
2158
2159
2160
2161
2162
2163
2164
2165
2166
2167
2168
2169
2170
2171
2112
duB: tuA.
sku mtshams dam po 1a 10 gsum em. : abbr. sku mtshaM dam po 1a 10 3 A : abbr. sku 'tshaMs 1a 10 3
daMpoB.
yang gin A: 'ong giB.
sgrub B: bsgrub A.
gSUllgscompi. : abbr. gs+ya B : gSUllg A.
'ong gi gda' zhus em. : yang gi gda' zhus A: 'ongs bda 'B; cf. note 2027.
dmu rdzingem. : nnu rdzing B : smu rdzings A; cf. note 1779.
naA :paB.
gyis B : gyi A.
byin r1abs campI. : abbr. byin+1abs B : byin brlabs A; cf. note 71.
tsha dus su A : tsha dus B.
gyangem. : gyeng AB; cf. A': gyang.
nasA :pasB.
baA: am. B.
brgya B : rgya A.
'dug gSUllgs campI. : abbr. 'dUgSUllgS A : abbr. 'dug gs+ya B.
de'iA: deB; cf. Illuminator, s.v. dedusabbr. of de'i dus.
babsB: {-}babsA.
phebs B : pheb A.
zernasA: zerB.
byangsemscompI.: abbr. byangsesMB: abbr. byengMsA.
zla ba rgyal mtshan campI. : abbr. zla ba rgyan[tsa rtags] A : abbr.: zla rgyalo B.
rang 'grel gyi steng nas mdzub khrid mdzas pas /nga em. : <rang> 'gre1 gyi steng nas 'dzug4khrid
(sic) mdzad pas A : rang 'gre1 gyi stengs nas 'dzub khrid mdzad pa {-} B.
'di 'dra ba'iA: 'di'dra'iB.
'chadB : mchad A.
brad A : drodB.
Text Edition 163
ngam ringS
2173
rtse mor blo bzang [B: ba] sogs dpon slob bcu drug gis chos bar mdzad dusl
ng
am
rings2174 shod na mkhan chen bstan rgyal
2175
ba dponslob bdun brgya tsam 'chad nyan
mdzad kyi 'dug pasl drung pa'i thugs dgongs2176 la khong dpon slob bdun brgya
2177
po dang I
nged dpon (7Gb) slob
2178
bcu drug po bstan pa la su phan che'i dgongs pa gcig byung I dus phyis
khong bdun brgya pos blo bzani
l79
grags pa gcig p02180 yang mi do bar 'dug gsungs2!811
[2.11.32]
dang po bu ston rin po che'i sras kyi tim b0
2182
mkhan chen dhannii 8rl
2183
dpon slob lnga bcu
tsam bka'2184 (8328) bzhi la 'chad nyan yang dag mdzad pa
2185
gzigs pasl ngas kyang bstan pa
dang serns can la phan thogs 'di tsam 'ong ba
2186
gcig byung na dgongs pa byung ba
2187
lal dus
phyis bstan pa dang sems can la (33a) khong pa bas nga dngos
2188
phan che ba gcig byung 'dug
gsungs
2189
1
[2.11.33]
kbri rgyal bsod nams Ide pas
2l9
1 'phags pa thogs med sang rgyas kyis lung bstan pa'i skyes bu
chenpor 'dug palal rje btsun byams pas dbumamistonpa ci lags zhus pas
2191
1 '0 na ama tshos
bu btsa,2192la dang por sgrub gang brdzis
2193
nas mi ster ba bar ldag pa ster ba ci yin gsungs
2194
1
Ian zhu ba'i SpObS
2195
pa dang braIIol1
2173
2174
2175
2176
2177
2178
2179
2180
2181
2182
2183
2184
2185
2186
2187
2188
2189
2190
2191
2192
219]
2194
2195
ngam rings compl. : abbr. ngaM rings AB.
ngam rings compl. : abbr. ngaM rings AB.
mkhan chen bstan rgyal compl. : abbr. mkhen bstan rgyalB : abbr.: mkhen <chen> stan rgya<l> A.
dgongsB: {---} <dgongs>A.
brgya B : <b>rgya A.
dpon slob A : om. B.
bzang B : bzangs A.
gcig po compl. : abbr. 1 po A : abbr. I B.
'dug gsungscompl. : abbr. 'dug gs+ya B : abbr. 'dugsung A.
Cf. Tshig mdzod chen mo, s.v. thu bo-I) gtso bo, ... sras kyi thu boo
shrlem.: shdAB.
bka'A :kaB.
dag mdzad pa em. : dag {-} <mdzad pa>A : dag pa mdzad pa B.
'ong ba B : yong pa A.
baB :paA.
pa bas nga dngosem. : pas nga dngossuA: pa bas ngangosB.
'dug gsungs compl. : abbr. abbr. 'dug gs+ya B : abbr. 'dugsung A.
pasA: basB.
ci lags zhus pas A: abbr. ci laD zhu laDB.
btsa' em. : tsha AB; cf. Goldstein 200 I, s.v. bu tsha - 1. son and grandson, 2. son and nephew. Perh.
bu tsho - children. Cf. Goldstein 2001, s.v. bu btsa' - to give birth to a child. Perh. here bu btsa'-
new-born child, baby?
dang por sgrub gang brdzis em. : dang por sgrub gong rdzis A : dang po sgrub dgong rdzis B; cf. Tshig
mdzod chen mo, s.v. rdzi ba (tmd.) brdzis pa, brdzi ba, rdzis 2) gnon pa, ... rkang pas brdzis pa.
According to Tashi Tsering also used for rtsampa rdzi ba-to knead dough from barley flour.
mi ster ba bar Jdag pa ster ba ciyin gsungs em. : mi ster <bar zla kha gter> ci yin gsung A : abbr. mi
gter bar Ida ga ster ba ci yin gs+ya B; cf. Goldstein 200 I, s.v. bar 1. in between, between. Here in the
sense of bar skabs - for a (period of) time, for the time being; Tshig rndzod chen mo, S.V. Jdag pa 2.
skyoma'am, thugpa.
spobs B : spob A.
164 Chapter 5
[2.11.34]
yang longs sprul sangs rgyas min zer mkhan
2196
mang po gda' lags pas
2197
1 ji ltar lags zhus pasl
ding sang gi mkhas pa ' di tsh0
2198
la nges pa tsam mi ' dugl ngas dus 'khor rgyud ' grella' gal' du
yod byas pa lal chos spong gi las yin zer ' dugl longs sprul sangs rgyas min zer mkhan byung
rungl de'i 'dra,?199 lugs kyang yodzer nas ciru yang mi sgom pa
2200
'dug stellongs sprul sangs
rgyas min nal mdo rgyud thams cad bka' min par 'gyur ba la sogs pa nyes pa shin tu che
gsungs
220 1
I
[2.11.35]
gnas brtan dngos grub
2202
na rei 'u'i blama 'di'i kun spyod
2203
bsam gyis mi khyab par2
204
'dugl
blun po gcig dang sdongs dangj2205 de bas ca
2206
drag tsarn/ phar tshad shes pa gcig dang sdongs
kyang I de bas drag tsarn/ bka' bzhi mkhyen pa gcig dang sdongs kyang I de bas [B: cal drag
tsam mkhas pa chen p02207 gcig dang sdongs (710) kyang I de bas ches mngon par mtho bar
mdzad kyin
2208
, dugl nga ni lhag par de rang la mos pa gcig byung (8329) zer! bka' bcu pa yon tan
na rei ngas bla rna 'di bas dkon mchog la dad gus che ba rna mthongl skyid
2209
grong jo bo la
mjal
2210
du byon (33b) res kyis jo bo'i phyag la 'jus nasi spyan ras gzigs mgon
2211
khyed sku ci
, dra dang I zhes sogs kyj2212 810 ka ' don gyin
2213
spyan chab phrol phrol yang gin2214 , dug zer! de
e bden snyamnas dus phyis ched du gnyernas bdag gis kyang bltas
2215
pasl bden par gda'0221611
2196
2197
2198
2199
2200
2201
2202
2203
2204
2205
2206
2207
2208
2209
2210
2211
2212
2213
2214
2215
2216
mkhan B : ba A.
gda ' lags pas em. : brda' lags pa A : abbr. bda' laD pas B; cf. note 2027.
tshoA: abbr. maMsB.
'dra'iB: <'dra'i>A.
sgompaem.: abbr. bsgoMpaB: <b>sgomparA.
chegsungscompl.: abbr. chegs+yaB: che (_oj gSl/flgA.
brtan dngos grob B : abbr. bstan dng+roub A.
Tshig mdzod chen rna, s.v. lmn spyod -Jam tu spyodpa ste, Ius ngag yid gsum mam de gsumgang
rung gi bya spyod dam spyod lam.
gyis mi khyab par em. : abbr. gyimi khyab par A: gyis mi khyab pa B.
dang B : kyang A.
Tshig mdzod chen rna, s.v. ca2) ming mtha' la j'ug tsheskabs 'gar gsal byed cha dang 'dra ba.
mkhas pa chen po campI. : abbr. mkhas pa cheno B : mkhas chen A.
kyin A : kyiB.
skyidem. skyiB: kyiA.
mjal em. : 'jal AB.
mgonA: dbangB.
zhes sags kyi compl. : abbr. zhesoD kyiB : ces so" sa A.
shlo ka 'don gyin B : sho 10 ka 'don kyin A.
phrol phrol yang gin A : khral khraf 'ong giB. Tashi Tsering: phrollike ral mo phrol- tear are rolling
continuously. Cf. Tshig mdzod chen rna, s.v. sil snyan dkrol ba, ral mo dkrol ba. Jaschke 1881: dkrol
ba v. 'khrol ba. Jaschke 1881: 'khral ba, pf. and fut. dkrol, imp. khrol. Goldstein 2001, S.v. sil snyan
dkrol- to play the cymbals. Cf. Tshig mdzod chen mo, s.v. spyan chab - mig chu'i zhe sa, ... spyan
chab 'byin du nye, ... spyan chab nyil nyil mdzad Cf. Goldstein 2001, s.v. mig chu nyil nyil, mig chu
long, long, mig chu lhung lhung- eyes full of tears, eyes brimming with tears. See also Tshig mdzod
chen rna, s.v. Phnun phrum ... mig chu phrum phrum 'bab pa. Tshig mdzod chen mo, s.v. lum lum ...
mig chu hun lum du gtong ba. However, no entrances for phral phral, dkrol, dkrol, khral, khral etc.
bltas em. : ltas AB; cf. Tshig mdzod chen rna, s.v. Ita ba 1. (td.) bIt as pa, bita ba, ltos.
gda '0 A : bda'oB.
Text Edition
165
gsang phu ba'i2217 slob dpon rgyal dbang na rei ngas bla rna su bya ba'i rtsar bsdad de
2218
1 sdug
bsngal rang 'gag pa
2219
'gro ba red rnda' ba
2220
min pa rna rnthong zerl 'jam dbyangs pa na rei
'ga' zhig da Ita bodna slob dpon
2221
pas mkhas parned zer na'ang I nga'i lugs kyi rgyagar shar
nub rgya nag bal po marns na bstan pa mal rna rned par' dug pasl da Ita' dzarn bU
2222
gling na
slob dpon mkhas pa bas mkhas pa rned par go gsungsl drung nas khri skor gzhan dU
2223
gshegs
tsa nal zhal du rni 'don yang thugs
2224
khral cher rndzad! byang du phebs
2225
zer bi gsan rna
khad! shin tu gtarn snyan/ rten gsum byinrlabg2226 canre yodna'ang yodzer ba lal de 'dra dang
mnyarn
2227
po min! gzhung lugs pa chen po phyag phebs
2228
pa tsarn gyis
2229
phyogs bkra shis pa
yin zer nas rnynes tshor chen po rndzad doll
mkhan chen bsod nams skyabs pa
2230
na rei nga'i bla rna'i
2231
yon tan chung shos [B: kyang /]
gzhan gyis
2232
rni dol bla rna [B: nil ri phug tu bzhugs
2233
kyang I gos dar gyi na bza,2234 phangs
rned la sgom22351 gzhan sde bdag tu sgom
2236
pa mams kyang I nang du hrul chas gyon zhingl
phyjr2237 'gro dus gzob par 'dug (71 b) gsungs (34a) (S330) te
2238
shin tu mad dol j2239
drnu rdzing na bzhugs
2240
dus bka' bcu pa don seng gis rnjal du phyin pas
2241
chos zhusl grol ba
dang 'gro ba'i grabs byas
2242
pasl khyed de
2243
ring 'gro nal rta = gyi zarn pa thon tsam der
2217
2218
2219
2220
2221
2222
2223
2224
2225
2226
2227
2228
2229
2230
2231
2232
2233
2234
2235
2236
2231
2238
2239
2240
2241
2242
2243
phu ba'iem.: bu ba'iA : phupa'iB.
rtsar bsdad de A : Jtsa bar sdad ste B; cf. Jaschke 1881: rtsa ba, Jtsa bar, and rtsarwith genit. to, at, e.g.
to be at, both of persons and things; at, near, to, e.g. chu'i rtsar- at, near, to a river; Tshig mdzod chen
mo, s.v. sdod pa (tmd.) bsdad pa, bsdad pa, sdod - gnas pa dang, 'dug pa.
rang 'gag pa compI. : <rang 'gag> pa A : rang 'gaD la B.
mda' baem.: mda'paA: 'da'paB.
slob dpon compI. : abbr. <slaun> A : abbr. slaun B.
'dzam bu compI. : 'dzaM bu A : 'dzam+bu'i B; cf. Tshig mdzod chen mo, s.v. 'dzam bugling
<jambudvipa> gling bzhi'i ya gyal zhig ste, drab Iho ngos su yod pa 'i gling chen.
nas khri skor gzhan du B : gnas khri bskor gzhan su A; cf. Tshig mdzod chen mo, s. v. khd skor.
thugscompI.: thuDB: thugA.
phebs B : pheb A.
by/n rlabs B : byin brlabs A; cf. note 71.
mnyam A : snyaMB.
phyag phebs em. : phyag pheb A : phyaD phebs B.
tsam gyiscompI. : tsaM gyis A: om. B.
mkhan chen bsod nams skyabs pa compI. : abbr. mkhen bsod <naMs> skyabs pa A; abbr. mkhen
bsodMs skyabs B.
ma'iA:ma'di'iB.
gyis B : gyi<s> A.
tu bzhugscompI.: abbr. tu bzhuDB: du bzhugA.
bza'B :zaA.
phangs med la sgom em.: 'phang med la bsgom A: 'phangs med la bsgoms B; cf. Tshig mdzod chen
mo, s.v. sgom pa 1. (td.) bsgoms pa, bsgom pa, sgoms.
sgom em. : abbr. bsgoM A : <bya> bsgoMB.
zhing phyir em. : shing phyir A : zhing phyi la B.
gzob par 'dug gsungs te em. : bzob par 'dug ste gsung A : bzob par gdug gs+ya te B; cf. Goldstein
2001, s.v. gzob, pf. gzabs, f. gzab, imp. gzobs-to do/act with care.
mad do B : abbr. mod A. Tashi Tsering: old wording like bden no.
dmurdzingna bzhugsem. : abbr. dmurdzingdu bzhuDB: smuldzingna bzhugA.
gismjalduphyinpasem.: gismjal du byonnasB: gi 'jal duphyinpasA.
ba'igrabs byasB : pa'i grabs byas A; cf. Goldstein 2001, s.v. grabs 2. - byed-to make preparations.
deA: daB.
166 Chapter 5
rgyugs gsungs
2244
I bdag cag de phyogs la mi ' gro lagg2245 zhus pasl a ha nga ni bul rong na yod
pa'i bsams
2246
pa gcig byung , dug gsungs
2247
1 bdag gis drung du phyin nasi bka' bcu pa la de ltar
gsungs lags
2248
sam zhus pasl de byung I nga la bul rong ~ luni
249
pa ya gi [B: la] pha yul 'gyi
snang ba
2250
gcig 'char gyin
225
! 'dug stel bag chags brtas
2252
pa yin [B: pa 'dra] gsungs
2253
1 ri
khrod dga,2254 rno ya gi myed pa 'phags chen chos bzang dpal gyi bka' drin yin gsungs
2255
1
[2.11.36]
'phags chen chos bzang dpallarnjal
2256
du byon dus khyed bstanparinpo che'i bdagpo yin2257
pasl de !tar thugs
2258
khur bzhes
2259
gcig/ sangs rgyas kyi bstan pa rin po che ' di khyed kyi phyag
nayoddoll
bstan pa rin po che
2260
, di la khyed shes soil
zhes gsungs
2261
nasi phyag nas bzung zhing zhal ta
2262
rnang po gnang ba'i
2263
rntharl khyed
kyis
2264
bstan pa rin po che la sngar phyag rjes rndzad pa'i
2265
rtsorn pa rndzad pa
2266
mams kyi
dkar chag kyang'dir 'khod gsungs
2267
nasi gong du bstan pa'i gsuni
268
sgros mams dgung 10
nyi shu rtsa bdun pa yar bcad
2269
10 ' di la ' di rndzad kyi dkar chag kyang rndzad doll
2244
2245
2246
2247
2248
2249
2250
2251
2252
225)
2254
2255
2256
2257
2258
2259
2260
2261
2262
2263
2204
2265
2266
2267
2268
2269
rgyugs gsungsem. : abbr. rgyug gs+yaB : abbr. rgyugsung A; cf. note 2115.
Jagscompl.: abbr.laDB: JagA.
bsamsem.: abbr. bsaMAB.
'dug gsungscompl. : abbr. 'dug gs+yaB: 'dugsung A.
gsungs lags em. : gsungs lag A : abbr. gs+ya ba laD B.
lung A : 'dungB.
baB:paA.
gyin B : gin A.
bag chags brtas compl. : abbr. bag ch+ya brtas B : bag chag brdas A; cf. Tshig mdzod chen mo, s.v.
brta ba(tmd.) brtas pa, brta ba -rgyas pa. Goldstein 2001, S.v. brta 1. to grow (m strength/power/size).
gsungscompl. : abbr. gs+ya B : gsung A.
dga'B: dga"(sic) A.
gsungs compl. : abbr. gs+ya B : gsung A.
mjalB : 'jal A.
yin A : abbr. y+niB.
thugs compl. : abbr. th+ya B : thug A; cf. Goldstein 2001, S.v. (h) sems khur byed - to show
concern/interest
bzhesB : g{-}zhesA.
Tin po che compl. : abbr. done AB.
zhes gsungs em. : zhes gsung A : abbr. gs+ya B.
bzung zhing zhal ta compl. : abbr. bzung zhing zhal+ta A : abbr. zung zhing zhalta B; cf. Tshig mdzod
chen mo, s.v. 'dzinpa 1. (td.) bzungba, gzung ba, zungl) 'chang ba;Tshig mdzod chenmo, s.v. zhal
ta - slob stan.
gnang ba 'i compl. : abbr. gnang'iB : gnang pa 'i A.
kyis B : kyi A.
des mdzadpa'iem. : bzhes mdzadpa'i A: abbr. des bzhag'iB; cf. Goldstein 2001, s.v. phyagbzhes
1. h. of lag len; Goldstein 2001, s.v. phyag des h. of lag des 2. accomplishment, achievement.
mdzad pa A : om. B.
'khod gsungs em.: 'khod gsung A : abbr. khod gs+ya B.
gsung A : abbr. gs+ya B.
pa yar bcad A : <pa> mar bcadB; cf. Goldstein: yar bcad pa - except for, excluding; yan chad - (usu.
with numbers) above, upwards of, more than, over, 2. before; man cad (du) = man chad (du) 1. below,
under, lower, before, 3. from this time on.
Text Edition
167
[2.11.37]
drung nas
2270
grod chung du bzhugs dusl skyid groni
271
jo bo la phyag zhabs kyi gdu bu mams
tshod kyis brdungs
2272
nas 'bul du btang basi bsgrigs ran par273 byung/ drung nas phyag tshacf274
(34b) mdzad pa lags
2275
sam zhus p ~ s l ma byas che chung 'tsham pa
2276
jo bo rang gi thugs rje yin
(72a) (S331) gsungs
2277
I
bdag gis mkhan chen g.yag pa la mjaJ2
278
du phyin dusl khong pa la chos rje 10 tstsha bal Jje
btsunpa bIb bzang grags
2279
pa gsumgang lhag zhus [B: pas]1 slob dpon gzhon blo balta bu'i2280
dge ba'i bshes gnyen ding sang dka' mor gtad
2281
yod gsuni
282
zhing I khong pa'i phar phyin
gyi tlkii de la bltas
2283
pasl nang' gal' ga' yar 'dugl khong byams chos sems tsam yin gsuni
284
na'angl ngabka' ru2285 'dod del byams pa sangs rgyas yin pa'iphyir/khong gsang 'dus pa chen
po yin pas! 'jam dbyangs da! gyi gtso bor mdzad kyin yod yongp286 'jam dbyangs dang byams
pa gnyis sangs rgyas yin na yin nmyarnl min na min rnnyam yin nga zer kyin
2287
'dug slob dpon
la zhus gcig gsungs
2288
nas zhus pasl nang 'gal than thun yod srid! 'khrulmed smra ba'i 'phags
par ngas khas blangs
2289
pa med! khong gis
2290
nang' gal du bzung ba mams nang' gal e yin rni
shesl bstan pa 'di gzhir bzhag la byams pa byang sems dang I byams chos lnga bstan bcos su
bshad 'dugl khoni
291
rang sangs rgyas pas lhag gsungs na'ang dbang chel rdo rje theg pa'i rgya
2270
2271
2272
2273
2274
2275
2276
2277
2278
2279
2280
2281
2282
2283
2284
2285
2286
2287
2288
2289
2290
2291
nasB: {-}nasA.
skyid grong B : kyi rang A; cf. Ehrhard (2004: 78): skyid grongjo bo: "Ehrwiirdiger Herr von sKyid-
grang."
brdungs B : brdung A.
bas bsgrigs ran par em. : pas krig ran par A : abbr. bas dkriD ran pa B; c sgng pa (td.) bsgrigs pa,
bsgrig pa, sgrigs 1) gshom pa.
dmng nas phyag tshadB: drung {-}nas phyag tshad de A.
JagscompJ.: abbr. JaDB: JagA.
che chung 'tshampa em. : abbr. che chung mtshaM{-} paA: 'fshampaB; cf. Tshig mdzod chen mo,
s.v. 'tshampa2. (td.) 'tshamspa, 'tshampa-ranpa'ammthunpa,. .. chechung 'tshampa.
gsungscompJ. : abbr. gs+ya B : {yin} gsung A.
mjaJ em. : 'jaJ AB.
grags A : om. B.
Jta bu 'i compJ. : abbr. JtlI 'i AB.
mor gtad A : mo Ja btadB.
gsung A : abbr. gs+ya B.
pa'ipharphyingyi TIkA deja bJtasem.: abbr. 'i phar phyin+yi Tika de JaJtasB : paspharphyin gyi
Ti ka de Ja bJtas A.
gsung A : abbr. gs+ya B.
mB:mdeA.
kyin yod yong A : kyiyod 'ong B.
yin na yin mnyam, min na min mnyam yin nga zer kyin em. : abbr. yin na yin snyaM min na min
snyaM nga zer kyin A : abbr. yin nEi yin nmyaM yin zer kyiB. This is colloquial and means: yin na yin
khyab mynam yin; cf Tshig mdzod chen mo, s.v. yin khyab nmyam - phan tshun gcig yin na, Clg shos
kyang yin dgos pa 'j don de.
gSlIngscompJ.: abbr. gs+yaB: gsungA.
bJangs B : bJang A; bJangs = fut. of len pa.
gisB :giA.
khong A kho B.
168 Chapter 5
phar phyin thei
292
pa 1a bkab rung I zhwa dpe
2293
!ham 1a bkab pa bya ba mkhas pa'i lugs rna
yin gsungs
2294
1
mkhan ehen ehos dpa1 ba'i gsuni295 nas 'urang mthong lam thob thob Ita ba'i gtarn mazer
296
1
de nas shes' oni
297
gsuni298 zer ba drung du bskyar bas
2299
I mthong lam Ita ba
2300
mam par dag
pa'i 'bras bu yin pa la Ita ba rna shes par mthong lam gcig thob (35a) mi shes
230l
i kha phye na
zong zad pa'i lab (S332) yin gsungs
2302
I '
[2.11.38]
ehos rj es 10 tstsha ba dang I bla rna dbang pas gdan 'dren btang (72b) bas
2303
mkharns bzang zhing
rten 'breI 'grig na 'ong bat"304 zhu zhus pasl 10 tstsha bas dgon pa brtsigs"305 nas khal nyis stong
tsam bsagsl de 'i rgyab eha'i sha marl gos stan
2306
me shing sogs bSgrugs"307 nasi da lam
2308
phebs
pa gcig yong
2309
na zhes yid smon du mdzad eing I gdan 'dren btangbas
2310
1 nged na so rgasl
sha Ius leis bas
23ll
1 'gru12312 mi pher bat"313 'dug gsungs nasi thugs dam gyi gtso b0
2314
'jam
dbyangs kyi Ii sku mtshar p02315 gcig zhu rten la phul nas ma,2316 byon/
2292
2293
2294
2295
2296
2297
2298
2299
2300
2301
2)02
2303
2)04
2305
2306
2307
2308
2309
2310
2311
2]12
2313
2314
2315
2316
theg pa'i rgya phar phyin theg campI. : abbr. theg'i rgya phar phyin theg B : thegs pa'i rgya phar phyin
thegsA.
dpe B : dpe' A; cf. Tshig mdzod chen rna, s.v. zhwa dpe lham 'gebs - dpe don mam pa 'gal
ba .. .phyogs tsam gyi nyams myong la blten nas yongs khyab la zhwa dpe lham 'gebs kyis bed spyod
gtang na nor 'khrul yong sdd
gsungs campI. : abbr. gs+ya B : gsung A.
gsung A : abbr. gs+ya B.
gtam ma zercompl. : abbr. abbr. gtaM ma zer B : lab ma zer A.
'ong B : yong A.
gsung A : abbr. gs+ya B.
bskyar bas A : skyar bas B; cf. Jiischke: skyor ba 1. vb. pf. & ft. bskyar2. to repeat.
Ita ba B : abbr. Ita ba 'j dg+s A.
mi shes em. : ngos shes AB.
zong zad pa'i lab yin gsungs em. : zong zad pa 'j lab yin gsung A : abbr. <zong> zad pa 'j lab y+ni
gs+yaB.
basB :pasA.
'gdg na 'ong bar B : 'gdg yong par A.
bJtsigs compl. : abbr. brtslD B : brtsig A; cf. Tshig mdzod chen rna, s.v. rtsig pa 1. (td.) bJtsigs pa,
brtzig pa, rtzigs - rtzig pa rgyag pa.
stan A : bstan B.
bsgmgs em. : sgmgs B : bsgmbs A; cf. Tshig mdzod chen rna, s.v. sgrug pa - (td.) bsgrugs pa, bsgrug
pa, sgmgs - yar len.
lam campI. : abbr. laMB: abbr. naM (-) A; cf. Tshig mdzod chen rna, s.v. da Jam - nye char.
yongA: 'ongB.
'dren btang bas B : <'dren> btang pas A.
basB :pasA.
'grul A: 'dmlB; cf. Tshig mdzod chen rna, s.v. 'grul ba- (tmd.) lam du skyodpa'am 'gra ba.
barB: baA.
gtso bo campI. : abbr. gtsau B : abbr. gtsaur A.
mtshar po em. : 'tshar po B: 'tshar mo A; cf. Tshig mdzod chen mo, s.v. mtshar po - mtshar ba dang
'dra. Goldstein 2001, s.v. mtsharpo- beautiful, gorgeous.
maB: <ma>A.
Text Edition
169
drung nas thugs shes kyis rnkhyen nas stag tshang du dus zini
317
chen po yong ba
2318
dang I yon
rochod gnyis ka'i sku tshe thung ngu las mi yong ba
2319
mkyhen nas ma byon par gragsl
[2.11.39]
bul rong du snga rting la 10 bcu gnyis bzhugs
2320
pa lal 10 lnga drung pa rang gis2321 thugs dam
rtse gcig tu [B: mdzad]1 10 bdun la chos 'khor ci rigs su bskoy2322 zhini
323
bul rong shod du
bzhugs dUS
2324
rnkhan chen dpal 'byor ba chos Ije mchog bzang bas
2325
gtso mdzad chos kho na
. don du gnyer ba'i dge 'dun sha stag brgyad CU
2326
tsam la gsang 'dus kyi rgyudl rtsa 'jug bzhi
gsum Ita khrid sogs zhib rgyas su gnang I gsan rnkhan mams la yang bya rgyu chos las med pasl
nyin2327 mtshan chos kho nas ' da' ba byung/ sa cha bgro<t2
328
dka' mo der yang I sa skya tshun
chad bsnyegs
2329
nasi bsnyen bkuy2330 bzang la mang ba byung I bul rong du bstan pa myed
d a n ~ 3 1 bkur sti
2332
bcas pa de bas !hag pa dus gsum du khebs2
333
(35b) zer roll
[2.11.40]
de'i phyi 10 dmu rdzing dU
2334
slob dpon chen po nam rnkha' dpal bas gtso mdzadl brag (8333)
ram rnkhan chen! slob dpon las ston! 'dar pa mgon seng I Sgrub2335 chen rna dpal (73a) mol yon
bdag dpon po rtogs ldan la sogs pa
2336
brgya dang brgyad bCU
2337
tsam la gsang , dus kyi rgyudl
rtsa 'jug gnyisl Ita khrid dang bcas pa gnang ngoll
2317
2318
2319
2320
2321
2322
2323
2324
232S
232.
2327
2328
2329
2330
2331
2332
2333
2334
2335
233.
2337.
zingern. : gzingA : zingsB; cf. Tshig mdzod chen mo, s.y.jun gardus zing; Goldstein: jun gardus
zing- the Dzunggar Disturbance (of 1717-1718). Goldstein 2001: dus zing- a time of disturbance,
chaos.
yong ba em. : yong pa A: 'ong ba B.
yong ba A: 'ong ba B.
bzhugsA: abbr. bzhuDB.
gisA :giB.
bskorA: skorB.
zhing B : eing A.
bzhugs dus em. : bzhug dus A : om. B.
basB :pasA.
brgyad eu em. : brgyad beu B : brgya beu A.
nyin A : i1yin pa B.
bgrod A : grodB.
tshun chad bsnyegs em. : tshun chad snyaD B : abbr. tshun {tha} Md snyag A; cf. Tshig mdzod chen
mo, s.y. tshun chad
bsnyen bkur em. : bsnyen bskur A : bmyed bkur B; cf. Tshig mdzod chen mo, s.y. bsnyen bkur - sri
zhu m zhabs tog.
myed dang A : abbr. bmyeddB; cf. Tshig mdzod chen mo, s.y. myed bkur - myed pa dang bkur sti
ste, nor rdzas 'buf mtshon dang, bkur sti gus 'dud
bkur sti em. : bkur bstir B : bskur stir A; cf. Tshig mdzod chen mo, s.y. bkur sti - brtsi bkur ram,
bsnyen bkur. .
dukhebsem.: abbr. dukheDB: <du>khyegA; cf. A': khyab;Tshigmdzod chenmo, s.y. khebspa
(tmd.) khayb pa, ... gsofja khebs song ngam, ... gos kyis bkab nas khebs pa, ... sa gzhi sbar mos bkab pas
khebs dogs med
dmurdzingduem.: c/murdzingB: smurdzingduA.
sgrubB: bsgrubA; cf. p. 146, 169, 170, 171.
1a sogs pa compI. : abbr. foD pa B : <swo> A.
brgya dang brgyad eu em. : <brgya> brgyad beu B : brgya brgya eu A.
170
Chapter 5
[2.11.41]
chos sum gnyis tsarn song pa
2338
dang I sgrub chen rna2339 dpal rno la/ narn srnad mi rna yin chen
po gcig dngos su 'ongs
2340
nas/khyod narn langs pa dang/bla rna'i drung durgyugs2341la phyag
gsurn phul [B: la]1 drung nas bstan pa dang serns can gyi don la yun ring du bzhugs su gso! zhes
Ian gsurn gsoIf
342
bar chad chen po byung dogs
2343
'dug goll
zer ba de thos pas Sgrub
2344
chen rna dang langs
2345
tel thugs mi
2346
bde ba byung I narn langs pa
dang I drung du zhu ba gal chen gcii
347
yod pas I cis kyang , ong ba
2348
zhu zhus pas shog
gsungs nas
2349
1 gong du zer ba bzhin phyag phu! gsol ba btab nasl'di bdag la gyis zer mkhan
gcig byung ba rna gtogs
235
1 bdag gis rdzun nam ZOi
351
yin na drung gi bka' sruni
352
mams
kyis chad pa chod byas pasl mna,2353 skyel gyin khyed lardzun yin
2354
zer ba'i gal rned rnchi
2355
I
nged sa skyar ' chad nyan byed dusl 10 grangs
2356
, di tsarn la
2357
, chi zer ba'i sgra chen po gcii
358
byung ba yin tel dedus brtags pas
2359
1 re gcig pa la 'chi ba 'dug snyarn pa byungl da lomi 'chi
yang sang phod skyas chen
2360
yin pas [B: 'chi 'am] snyam gyin 'dug gsungs
2361
1
2338
2339
2340
2341
2]42
2343
2344
2345
2346
2347
2348
2349
2350
2351
2352
2353
2354
2355
2356
2357
2358
2359
2360
2361
baB :paA.
sgrub chenmaem. : bsgrub chen maA: sgrub chen moB; cf. p. 146, 169, 170, 17l.
'ongsB : yongs A; cf. note 955.
rgyugsem.: rgyugAB; cf. note 2115.
gsol A: zhusB.
dogscompl. : abbr. doDB : dog A; cf. Goldstein 2001, s.Y. dogs 1. (yb. + -) haying suspicions/ doubts/
fears/ apprehensions.
sgrub B : bsgrub A.
dang1angscompl.: abbr. dangngsB: ddangA.
miB :maA.
chen gcigcompl. : abbr. chen 1 B : abbr. can 1 A.
'ong ba B : yong pa A.
pas shog gsungs nas em. : <pas> shog gsung nas A : abbr. pas shog gs+ya nas B; cf. Tshig mdzod chen
mo, s.y. shog 1.1) tshur 'bod pa 'i skultshig cig ... tshur shog.
bamagtogsem.: abbr. ba'martoDB :pamagtogA ..
bdag gis rdzun nam zogcompl. : abbr. bdagis rdzunaM zog A : abbr. rdzunaM zog B.
srungem. : bsrung A : bsrungs B.
mna ' skye1 A : gna' skydB.
rdzun yin A : brdzun B.
mchiB: 'chi A.
grangs B : grang A.
laB: naA.
sgra chen po gcigcompl. : abbr. sgra cheno <1> A: abbr. sgra 1 B.
brtags pas em. : brtag pas A : abbr. <b>rtaD pa B; cf. Tshig mdzod chen mo, s.y. rtog pa 1. (td.) brtags
pa, brtag pa, rtogs':' rags par dpyod pa.
yang sang phod skyas chen A : abbr. phod skyag cheno B.
gyin 'dug gsungs em. : gyin 'dug gsung A : abbr. gi 'dug gs+ya B.
Text Edition
171
[2.11.42]
drung pa la skyei
362
chen pas bsu skyeg skyon
2363
che ba gcig gda,2364 lagsl de dus kyi 10
rtags2365 gang yin brtsl bar
366
zhu d ~ g zhus pas
2367
I rtsis pas Sgrub
2368
chen rna (36a) dani
369
gcig
, par byung I de nas chos grol ba dang I bul rong du (S334) byon pas sku rntshams
2370
dam po gcig
rndzad par zhul bdag gis kyang gdan bzhugi
371
gcig la 'ong2l72 zhus nasI Ijes su gdan bzhugs
zab p02373 gcigphul bas 10 'ga' yar
374
skukhams bzang po 'ong ba'?375 bltas byung gsungs
2376
1
[2.11.43]
de'i phyi 10 mnga' (73b) ris phyogs sa cha bzang zhing I rni blo las su rung ba
2377
'dug pasl 'gro
gsungi378 nas I 'jam dbyangs pas rgya mkhar bar bdaSZ
379
pas rna non! chen po dpalldan pas
cung thug bdas2380 nasI zhu ba phul yang rna gsan par mnga' ris SU
2381
byon! yar res
2382
ne rini
383
pa'i dbon po gnyis
2384
la dge tshul gyi bslab bya mams gnani
385
1 dpon po rtogs ldan pa la dge
,36'
2363
2364
2365
2366
2367
2368
2369
2370
2371
2372
2373
2374
2375
2376
2371
2378
2379
2380
2381
2382
2383
2384
2385
skyeg B : skeg A; cf. Tshig mdzod chen mo, s.y. skyeg(rnying) - bar chad ... 10 skyeg .. .10 tog 1a skyeg
chen byung ba. Goldstein 2001: skyeg- sm. skeg. Goldstein 2001: skeg- sm. skag; Goldstein 2001:
skag - an inauspicious year astrologically when one is most open to personal misfortune or danger
(occurs once eyery twelYe years in one's animals birth year).
skyeg skyon em. : skeg rkyon A : skyeg skyeg B.
gda'A: bda'B.
rtags em. : rta B : de A; cf. Tshig mdzod chen mo, s.y. 10 rtags 1) 'byung rtsis skabs 10 khams so so
mtshon byed kyi dud 'gro bcu gnyis, ... 2) rang skyes pa 'i 10 rtags.
brtsi bar A : rtsi ba B; cf. Tshig mdzod chen mo, s.y. rtsi ba (td.) brtsis pa, brtsi ba, rtzis 1) grangs ka
rgyagpa.
pasA :nasB.
sgrub B : bsgrub A.
dang A : abbr. gs+ya ba dang B.
mtshams em. : abbr. mtshaM A : abbr. 'tshaMs B.
bzhugscompL: abbr. bzhug+sA: abbr. bzhuDB.
'ongB: 'ongsA.
bzhugs zab po compL : abbr. bzhug+s zab po A : abbr. bzhuD zab mo B; cf. Tshig mdzod chen mo,
s.y. zabpo-zabmo dang 'dra.
Cf. note 1700.
'ongba'iB :yongpa'iA.
gsungs compL : abbr. gs+ya B : gsung A.
Goldstein 2001, s.Y. b10 1as- worry, worrying. llluminator, s.Y.1as su rung ba- "To be workable," "to
be fit for the purpose at hand." In some contexts this will be "to become fit for the task."
gsungs compL : abbr. gs+ya B : gsung A.
bdasB: brdasA; cf. Tshig mdzod chen mo, s.y. 'dedpa (td.) bdaspa, bda' ba, dedI) mtharskrodpa
dang, des su snyeg pa. liischke 1881: 'ded pa - go or walk behind, 1. to driYe, 2. to pursue, chase, run
after.
bdas B : brdas A.
suA: laB.
resB: abbr. ressaA.
ring A : rings B.
gnyis compL : abbr. 2 A : om. B.
roams gnangcompL : abbr. roaMs gnang A : gnang B.
172
Chapter 5
slong gi sdom pa gnang2386 I khong mam pas2387 kyang I 'bul 'degs
2388
phun sum tshogs pa
mdzad nasi stag rtse bas brag nag bar bskya1
2389
I de nas mnga' ris pas bsus tel rdzong2390 dkar du
phyag phebsl gung thang khab pas shang2391 len phun sum tshogs [B: pal mdzad doll
[2.11.44]
de nas mang yu1 du byon tel rang byon phags pa'i drung du phyag dang mchod pa rgya chen po
phull thani
392
sher pa dbon po la rab byung gi sdom pa gnang nasi me tog mdangs
2393
can gyi
nags khrod
2394
du sgrub pa la byon noll
[2.11.45]
de dus gzhi bdag btsan
2395
rje zer bal chos la dkar ba
2396
gcig yod pa yoni
397
nasi nga la chang
gcig 'dren gyin2398 'dug chang mi 'thung ba
2399
la snyam pas mar khur song nas dum bu zhig
btungs
2400
nas bzhagl 'bul ba zang zini
401
mang po [B: yang] byed kyin2402 'dugl de nas zhag
bzhi lnganasl rgya'i 'bul ba de
2403
(36b) sleb byung I de gzhi bdag gis tshorba 'dra
2404
snyampa
gcig byung gsungs
2405
I
238.
2387
2388
2389
2390
2391
2392
2393
2394
2395
2396
2397
2398
2399
2400
2401
2402
2403
2404
2405
rnams gnangcompl. : abbr. rnaMs gnang A : gnang B.
pas B : <bas> A.
'degs compl. : abbr. 'deD B : 'deg A; cf. Tshig mdzod chen mo, s.y. 'degs pa (td.) bteg pa, gdeg pa,
theg. Tshigmdzod chenmo, S.Y. 'bul rten - 'blll bya'i dngospa. Tshigmdzod chenmo, S.Y. 'degs rten
- zhu yig dang mnyam du 'bul rgyu'i dngos rdzas. See also note 2408.
brag nag bar bskyal em. : brag nag bar skyalB : abbr. graD na phar la bskyal A. Note that in ms. A the
particle la is marked by dots.
pas bsus te rdzong B : abbr. pasuste rdzong A; cf. Tshig mdzod chen mo, s.y. bsu ba 1. (td.) bsus pa,
bsu ba, bsus.
shang A: shangs B; cf. Tshig mdzod chen mo, s.y. shang - gshang dang 'dra; gshang - bon po'i ral
mo zhig. liischke 1881: shangy. gshang; gshang- a musical instrument, esp. used by the Bonpo. Tashi
Tsering: thinks from the context and together with phlW sum !shogs pa that shang len means to "offer
hospitality." Cf. Tshig mdzod chen mo, s.y. sna len - sne len dang 'dra. Tshig mdzod chen mo, s.y.
sne len - mgran po mams la kha len ngo len byed pa 'i las don, ... sne len zhus pa, .. .mgron por ja chang
bshams nas sne len byed
thangcompl.: <thang>A: om. B.
mdangs em. : mdang AB; cf. Tshig mdzod chen mo, s.y. mdangs 1) mdog gam bkrag.
nags khrod compl. : abbr. naD khrodB : nag khrod A.
btsan B : brtsan A; cf. Tshig mdzod chen mo, s.y. btsan - 'dre'i nang gses shig ... n btsan, ... chll btsan.
baA :poB.
yong A: 'ongs B.
gyin A : gyiB.
'thung ba B: mthung paA; cf. Tshig mdzod chen mo, s.y. 'thung ba (td.) btungs pa, btung ba, 'thungs.
dum bu gcig btungs em. : abbr. dum pa 1 'thungs AB; cf. Tshig mdzod chen mo, s.y. dum gcig - dum
bu gcig ste cha shas.
zang zing B : zang {--} <zing> A.
kyin A : kyiB.
de A : des B; sleb pa and 'byung ba are both intransitive verbs.
gis tshorba 'draA: gitshorba 'draB; Tashi Tsering: here tshorba=to know, 'dra=it seems.
gsungs compl. : abbr. gs+ya B : gsung A.
Text Edition
173
[2.11.46]
de nas sku mtshams
2406
gro1 ba(S335) dang Ibdag chen ma
2407
[B: sangs rgyal mos] bod du spyan
drangsl dpon slob mams ri 'dabs su dbyar rgyags ' degs
2408
'bul ba yang phun sum tshogs par
409
phull
[2.11.47]
de dus drung slob dponmas gtso mdzadl chen po chos dpal bal slob dpon yi dam dpallbka' bcu
pa
2410
don yod seng ge ba
2411
la sogs pa
2412
brgya [dang] brgyad bCU
2413
tsam lal gsang 'dus rim
lngal Ita khrid blo sbyong I rtsa 'jug gnyisl gsang , dus kyi rgyud kyi bshad pa la sogs zab rgyas
su gnang zhing I nmga' (74a) bdag sku mchedlbdag mo mchedl zhang blon 'ga' yarla yani
414
gsang , dus kyi dbang gnang I dpon zhang nam mkha' stobs rgyal ba kIm dbon la bsnyen rdzogs
dang rab byung gi sdom pa gnang I de dus nmga' bdagyum sras pa
2415
mams la bstan 'gyur
bzhengs gsung ba,?416 zhal ta gnang bas
2417
1 bdag chen ma'i gsuni
418
nasi drung nas
2419
thugs
rjes bzung ba'i zhal ta yin! bdag cag rang ci 'byor byed par zhu zhus pasl de shin tu legs
gsungs
2420
nas nmyes tshor cher mdzad d0
2421
II
kong tshos bIos rna blangs nal pal]. chen sakya srIs2422 kyang bod yul gyi 'bul nod
2423
thams cad
khro phu'i [B: rgyal ba] byams pa bzhengs pa la btang gsung
2424
I ngas kyang pu rangs man
chad
2425
'di 'grirns na
2426
bstan 'gyur 'grub
2427
tsam gyi dnogs chas
2428
'grub bsams pa gcii
429
byung na'ang I sde pas bzhengs pa shin tu legs gsungs
2430
nasi bdag chen rna lal bka,2431 ru rna
2406
2407
2408
2409
2410
2411
2412
2413
2414
2415
2416
2417
2418
2419
2420
2421
2422
2423
2424
2425
2426
2427
2428
2429
2430
2431
mtshamsem. : abbr. mtshaM A: 'tshams B.
maB: masA.
rgyags 'degs em. : abbr. rgyaD bteg B : rgyags teg A; cf. note 2388. Illuminator, s.y. 'degs pa - II.
<noun> used in combination with other words to give the sense of a support.
parA :paB.
paB: baA.
don yod seng ge ba A : abbr. don seng B.
pa compl. : <pa> B : om. A.
brgyad cu B : brgya bcu A.
layangA: om. B.
yum sras pa compl. : abbr. yuM sras pa B : abbr. yuM sras <pa> A.
bzhengs gsung ba 'i em. : bzhengs gsu<ng> A : gzhengs gsung ba 'iB.
basB :pasA.
gsung A : abbr. gs+ya B.
nas B : gnas A.
legs gsungs compl. : abbr. leD gs+ya B : abbr. Jegsung A.
mdzad do compl. : abbr. mdzado A : mdzadB.
shrIB : shri A.
nodB : snod A.
gsungA: 'dugB.
kyang pu rangs man chad em. : pu rangs mar bcadB : kyang spu rangs man chad A; cf. Tshig mdzod
chen mo, S.Y. man chad - dus sam gnas kyimtshams 'byed pa 'j tshig.
naB: nasA.
'grubB: grubA.
chasem. : chaAB; cf. Tshig mdzod chen mo, s.y. dngoschas-dngospo'i yo byad
gcigcompl. : abbr. 1 A: om. B.
gsungscompl.: abbr. gs+yaB: gsungA.
bka' A: dka'B.
174 Chapter 5
dngul bre chen gcigl gos phyi nang bzang po [B: ma] (37.) lngal ber thul
2432
thung rini
433
re rei
rgya'i rdor rje dang dril bU
2434
gcigl gan dkar [B: gcig] mams gnang nasi bdag chen mas
kyani
435
I thugs (8336) khur cher bzhes 'bad rtsol bton
2436
pasl 10 gcig gi khongs su bar chad riled
par grub pas bia ma byin rlabs che zhing I yon bdag mo sku bsod dang blo stobs che ba'i grags
pa byung ngoll
[2.11.48]
de nas rab gnas la rdzong dka,il437 spyan drangs tel dpal gsang ba 'dus pa'i dkyil 'khor gyi zhal
phye na Sgrub
2438
mchod rgyas par mdzad pasl gsung rab zhal dr<1
439
zhing byin rlabs
2440
che bal
mchod gnas ngo dr0
2441
yon bdag bkra shis pa phyogs byin chags pa'j2442 rab gnas mdzad doll
drung du gser ngo ma
2443
srang bdun/ gos ta hun
2444
gyi snam bem
2445
gcig gis mgo byas kyi 'bul
nod
2446
rgya chen po mdzad dusl drung gis (74b) zhal tas
2447
bdag mol mi Ius thob pa don yod
pa
2448
bya ba de Ita bu Ia Zer ba yin! chos Ia bya ba byas pa rang sangs rgyas 8U skye bar mdo
sde
2449
du ma nas gsungsf
450
ding sang dbus gtsani
451
gi sde pa su stobs che yang I snag shog
glegs
2452
shing I glo bur2
453
dgos na 'byor ba2
454
shin tu dka' gsung zhini
455
I de ltar Sgrub
2456
pa'i
2432
2433
2434
2435
2436
2437
2438
2439
244.
2441
2442
2443
2444
2445
2446
2447
2448
244.
2450
2451
2452
2453
2454
2455
2456
liischke 1881: ber- cloak, berthut-furcloak. Tshig mdzod chen mo, s.v. ben thut -zlagam (spel-
ling mistake for ber thuI!); cf. Tshig mdzod chen mo, s.v. ber- zia gam. Tshig mdzod chen mo, s.v.
ber chen - zla gam gzab chen. Tshig mdzod chen mo, s.v. sku ber - zla gam mam, gos ber. Goldstein
2001, s.v. gos ber- monk's cloak. Tshig mdzod chen mo, s.v. thut pa - nang du spu yod pa 'i zia gam.
Goldstein 200 I, s.v. thui pa - a kind of fleece cloak /dress.
thung dng em. : thong dngs A : thongs lings B. Cf. note 2557.
roo Jje dang drii bu compl. : abbr. rdor ddi AB.
kyang A : om. B.
bton B : ton A.
rdzong dkar B : rdzong khar A.
gyi zhal phye na sgrub em. : gyi zhal phye <nas> sgrub B : zhai phye nas bsgrub A.
gsung rob zhal dro compl. : gsung rab <zhal dro> A : abbr. gs+ya rabs zhal gru B. Note that in IDS. A
the place of insertion is marked with a cross and the insertion is to be found below line 7.
byin riabs compl. : abbr. byin+iabs B : byin briabs A.
ngo dro em. : ngo gro AB; sm. to kha dro po - kha dro ba dang 'dra, cf. note 1088.
phyogs byin chags pa 'i compl. : abbr. phyoD byin chaD'iB : abbr. phyog+s byin chag pa 'i A.
ngo ma em. : ngon po AB; Tashi Tsering: ngon po unknown; perh. excellent? Cf. Goldstein: dngui
ngan po- silver mixed! allyoed with other metals. Goldstein 2001, s.v. mngon 3. clear, clearly. Tshig
mdzod chen mo, s.v. ngo ma - rozun ma ma yin pa'i do bdag dngos, ... gser ngo ma.
hun A : 'unB; cf. pp.179, 247, 254.
bem A: abbr. speMB.
kyi 'but nodB: 'but nod A; cf. Tshig mdzod chen mo, s.v. nod pa 2. (tmd.) myed pa'am thob pa. Cf.
pp. 158,160, 161, 173.
gis zhai tas em. : gis zhal itas B : abbr. abbr. gi zhal+tas A.
paA: om. B.
mdo sde B : abbr. mdoe A.
gsungscompl.: abbr. gsung+sA: abbr. gs+yaB.
dbus gtsang B : yang dbus Itsang A.
giegs em. : gieg AB; cf. A': giegs.
gio bur em. : bio bur du sgrub B : bio bu A; cf. Goldstein 2001, s.v. gio bur- sudden, suddenly.
baB :paA. .
gsung zhingcompl. : <gsung> zhing B : om. A.
sgrub B : bsgrub A.
Text Edition
175
dge rtsa
2457
bia med rdzogs pa'i
2458
byang chub tu bsngo ba yang rgya chen p02459 mdzad doll
bstan ' gyur bzhengs pa'i
2460
mgo tshugs pa tsam Ia! drung nas bia rna Sgrub
2461
pa dpalla bstan
, gyur , di bar chad med par 'grub par' dugl nga'i rmi lam du dbus gtsani
462
thams cad du thos
pa'i dung thengs bdun bUS
2463
pa rmis gsungs
2464
1
[2.11.49]
rwa sgreng du
2465
bzhugs dus mtshan lam du! chos rje bio bzani
466
pa dang gnyis gzhung lam
(37b) chen po gcig la! sangs rgyas su 'gro ba zer 'gro yin2467 'dug pasl blo bzang pa ca mgyogs
tsam ' gro yf468 , dugl khong lam na mchod rten gcig , dug pa Ia skor
469
ba byed cing , dugl ngas
rna byas (S337) par phyin pasl sangs rgyas pa yin zer ba'i khri chen po gcig 'dug pa der
2470
ngas
sngon Ia ' dzegsl khong gis kyang de rna khad la phebs bytmi
471
1 khong la khyed sangs rgya
2472
bar zhu byas pasl khong na rei bla rna byang chub sngon la mdzad par zhu zer nasi ngas sngon
la sangs rgyas pa rmisl khong bar skabs su skor ba byed pa de
2473
I rang don yid byed cig bytmg
ba yin nam
2474
snyam pa hytmg gsuni
475
I de la sogs pa'f476 ngo mtshar rmad du bytmg ba'i yon
tan mtha' yas soil
2457
2458
2459
2460
2461
2462
2463
2464
2465
2466
2467
2468
2469
2470
2471
2472
2473
2474
2475
2476
dge rtsa A :. dge ba 'i rtsa ba B.
Cf. Tshig mdzod chen mo, s.y. bia na med pa - gong na med pa, ... bla na med pa yang dag par rdzogs
pa 'i byang chub.
yang rgya chen po A : abbr. rgya chenG yang B.
bzhengs pa'i A : bzhengs ba'iB.
sgmb B : bsgrub A.
gtsangem : gtsang <?> B : rtsang A.
thengs bdun bus B : theng bdun 'bus A; cf. Tshig mdzod chen mo, s.y. thengs -ian nam, tshar. Tshig
mdzod chenmo, s.y. 'budpa- (td.) 2. buspa, 'budpa, bus 1) gtong ba,. .. dungbus te 'dzom brdagtong
ba, ... rgya giing 'bud pa.
gsungs compl. ; abbr. gs+ya B : gsung A.
rwa sgreng du em. ; ra grengs su AB.
bzang B : bzangs A.
sangs rgyas su 'gro ba yin zer yo yin em. : abbr. sar+ya m yo ba <zer 'gIo> yin A : abbr. sar+yas
m 'gIo rgyu yin zer yo yin B; cf. Bacot 655: sar+yas. Tashi Tsering: sangs rgyas su 'gIo ba sm. to
Tshig mdzod chen mo, s.y. 'tshang rgya ba - sangs rgyas pa'i ma 'ongs da ita gnyis. In ms. A the
place of insertion is marked with a cross; insertion below line 7.
ca mgyogs 'gro yi em. : abbr. <ca> 'gyog tsaM 'gIo yi A : abbr. ca 'gyoD byon kyi B; cf. Tshig
mdzod chen mo, s.y. mgyogs pa 2. myur ba.
skorB : bskor A; cf. notes 43,398,411,428, 1828,2000.
pa derA: om. B.
iaphebs byungB: phebs byon A; cf. Tshig mdzod chen mo, s.y. demakhad-dema thag.
sangs rgya compl. : abbr. sar+ya A : abbr. sar+yas B; cf. Tshig mdzod chen mo, s.y. rgya ba 1. (tmd.)
rgyas pa, rgya ba - mang du 'phd ba dang, Ije cher dar ba.
bar skabs su skor ba byed pa de em. : abbr. bar skabsu bskor ba byed pa de A : skor ba byed pa de bar
skabs su B; cf. note 2469.
cig byung ba yin nam compl. : abbr. 1 byzmg ba yinaMB : abbr. 1 (byed pa) byzmg ba yinaM A. Note
that in ms. A the ligature byed pa is deleted through crossing out.
snyam pa byung gsungcompl. : abbr. snyaM pa byung gsung A : abbr. snyaM <pa byung gsung> B.
pa'iA :paB.
176 Chapter 5
[2.12 Verse 12]
[12] gangs ri'i khrod kyi che btsun 'byor 1dan gyis/
gus pas spyan drangs myed dang bskur stis mchodl
dbang bskur sems' bskyed
2477
gdams pa2478 mang du zhus/
kun gyis2479 mchod 'os khyod
2480
1a phyag 'tshal10//
[2.12.1]
zhes pa ni
2481
rigs dang gtong ba
2482
1a sogs (750) pa mtho ris kyi yon tan bdun gyig2483 mngon par
mtho ba 'jam dbyangs nam mkha' rin chen pas/ bdag nyin chen po mkhas pa'i grags pa thob
nas
2484
'chad nyan mdzad pa'i dus su dpon slob mams yang yang btegl gsung2485 sgros rnang po
bzhengs nasi blo gsal mams la gnang / bzhengs
2486
mkhan mams la yang snag shog sogs chas
ka
2487
mang po gnang / gsung2488 sgros la 'chad nyan mdzad pa mams kyi bdag rkyen2489 yang
dag pa mdzadl bul rong du phyags phebs man chacf
490
kyangl phyogs nas ' dus pa'i bya bral ba
gang byung2491 mams bteg2
492
1 bkren
2493
pa mams la ci 'dod kyi gsung2494 sgros mams bris nas
gnang ba sogs bshad Sgrub
2495
mdzad pa'i zhabs tog yang dag pa(380) mdzad pas nal sbyin bdag
mams kyi gtso bo yin noll
[2.12.2]
rigs dang rus dang! cho 'brang2496 gis (S338) mngon par mtho ba khri rgyal bsod nams Ide pa yab
yum gyis dpon slob gang yod 10 gnyis kyi
2497
bar du btegl mnga' ris su chos kyi 'khor 10
2477
2478
2479
2480
2481
2482
2483
2484
2485
2486
2487
2488
2489
2490
2491
2492
2493
2494
2495
2496
2497
bskycdcompl.: <b>skycdA: skycdB.
gdams pa compl. : abbr. gdaMs pa B : gdams <pa> A; cf. yerse 12c aboye, p. 70.
kungyiscompl.: abbr. kun+yisB: kungyiA; cf. p. 70, Yerse 12.
khyodB : khycd A.
zhcspaniB: ecspa'iA.
baB :paA; cf. Tshig mdzod chen mo, s.y. gtong ba2. sbyinpa.
bdun gyis em. : bdun gyi A : gyis B.
grags pa thob nas compl. : abbr. graD pa thob nas B : abbr. grag+s pa thob nasu A.
gsung A : abbr. gs+ya B.
bzhcngs A : bzhcng B.
kaB: khaA; cf. Tshig mdzod chen mo, S.Y. chaska 2) rgyu eha dangyo byad
gsung A : abbr. gs+ya B.
rkycnB: brkycnA; cf. Tshigmdzodchenmo, S.Y. rkycn bzhi2) rgyu'irkycn dang, dcma thagrkycn,
dmigs rkycn, bdag rkyCD tc bzhi.
man chad em. : mar bead AB; cf. Tshig mdzod chen mo, S.Y. phyag phcbs - phyags phcbs dang don
gcig,'Tshig mdzod chen mo, S.Y. phyags phcbs 1) 'ong ba, 2) slcbs pa 'am 'byor ba. .
'duspa'i bya braJ bagang byungA: byung ba'i bya braJ baB.
$ccnote 2388.
bkrcnA: bsk:rcnB; cf. Tshig mdzod chenmo, s.y. bk:rcnpa 1) normcd dbulphongs.
gsung A : abbr. gs+ya B.
sgrub B : bsgrub A:
'brangB: 'phrangA; cf. Tshig mdzod chenmo, S.Y. eho 'brang-ma'irigs.
kyiB :gyiA.
L
. Text Edition
177
bskor
498
ba'i bdag rkyen2499 yang mdzad cing I dpon slob mams la 'bu1 nod
25OO
phun sum tshogs
. pa mdzad nasi mi phyed pa'i dad pa thob pas na sbyin bdag gi2501 mchog yin noll
[2.12.3]
sne'u
2502
pas dpon slob 'khor bcas dga' ba gdong dang I rwa2
503
sgreng du nam bzhugs bar bteg
cing I 'bu1 nod rgya chen po yang mdzadl .
[2.12.4]
dpon yon tan rgya mtshos gnam rtse ldeng du bzhugs dusj2504 rgyags 'khor mar
505
bteg cing I
'bul nod phun sum tshogs pa yang mdzad [B: do!]1
[2.12.5]
gling dkar basi yar mar gyi zhabs tog 'bu1 nod [B: dang] bcas pa yang bsgrubsj2506 gnas
myini
507
stong dpon rgyal mtshan bzang pos 'chad nyan mdzad dusl (75b) dpon slob mams kyi
, chad
2508
nyan gyi bdag rkyen yang dag pa mdzadl 'bri khung [B: pa] chen po shes rab dpal basi
na
2509
bza' ja dkar rdzii
510
chen la sogs [B: pal 'bu1 nod rgya chen po bsgrubg251l1 slob dpon
seng ge bzang pos kyani
512
nas khal
2513
brgya phu1 nasi slob dpon
2514
mams bteg! chu ' dus pas
spyan drangs nasi chos 'khor bskor ba'f515 bdag rkyen 'bul nod
2516
yang dag pa
2517
mdzadl
shrl
2518
ri ' dzam bu gling du [B: bla ma] bsod nams ' od zer bas
2519
I dpon slob mams kyi2520 dbyar
rgyags bteg nas chos 'khor bskor
521
1 mang yu1 seng ge mkhar du dpon po bsod n ~ 5 2 2 [B: dge
2498
2499
2500
250!
2502
2503
2504
250S
250.
2507
2508
2509
2510
2511
2512
2513
2514
2515
2516
2517
2518
2519
2520
2521
2522
bskorA: skorB. Sccnotes 398,1179,2093,2129.
bdag rkycn B : bdag rkycn mams A. Note that in ms. A mams is circled by dots.
nodB : snod A.
na sbyin bdag gi compl. : abbr. na sbyin bdagiB : <na> sbyin <bdag> gi A.
snc'u em. : snc B : snel A.
gdong dang rwa A : sdong dang ra B; cf. p. 154.
bzhugs dus A: abbr. bzhuDB.
rgyags 'khor marem. : rgyag 'khor mar A : abbr. rgyaD 'khor bcas B.
bsgrubs A : sgrubs B.
myingB: snyingA. Cf. note 1 2 1 ~
'chadB : bshad A.
naA: abbr. naMB.
rdzigem. : sig AB; cf. Goldstein 200 I: rdzig po 2. grand, imposing.
bsgrubs A : sgrubs B.
kyang B : om. A.
khal A : <m>khalB.
slob dpon compl. : abbr.: slaun A : dpon slob B.
bskor ba'i A : skor'iB.
nodB : snod A.
paA:om.B.
shrI em. : shri AB.
basA: baB.
kyiA :om.B.
bskor A : skor B.
bsodnamscompl.: abbr. bsodMsB: abbr. bsodMA.
178 Chapter 5
, dun] grub
2523
kyis dpon slob 'khor bcas zla gcig bteg nas chos 'khor bskoi
524
1 Ian lde
2525
gung
stings su blama 'jam dpal (38b) gling pa lcam sring gis dpon slob sum brgyi
526
tsam zla ba gsum
gyi bar (8339) du btegl drung du yang na bza,
2527
Ia sogs 'bul nod phun sum tshogs pa dang I oya
bral ba mams Ia'ang na bza,2528 re phuII stag rtse bas dmu rdzini
529
du chos 'khor bskoi
530
ba'i
bdag rkyen dangl yar mar gyi dpon slob mams kyi zhabs tog 'bul nod dang bcas pa mdzad!
khyad par khong
2531
rang grongs
2532
dusl thugs dam 'dogs
2533
thig po zho drug CU
2534
rtsa drug
sgor mo2535 gcig phuII bya bral ba mams la'ani
536
'gyed dang bcas pa bsgrubs
2537
1 druni
538
a
phyi2539 ba dangl dpon zhang kun spangs pas 'bul 'degs bzang po mdzad! khyad par [B: du]
drung slob dpon mas zhabs tog mthil du zhugs nas
2540
yang dag pa mdzad! shes rab
2541
pa sku
mched pas kyang zhabs tog phun sum tshogs pa mdzad! gzhan yang mnga' ris kyi dpon
2542
rigs
'byor ldan dad pa can mams kyis
2543
zhabs tog yang dag pa bsgrubs
2544
1 drung nas kyang dbus
gtsani
545
gi sbyin bdag de mams thams cad la dbang bskurl sems bskyed
2546
lung khrid la sogs
(76a) gang la gang 'os kyi chcis kyi 'breI ba
2547
gnang nasi dal
2548
'byor thob pa don dang ldan
pai
549
mdzad pasl sangs rgyas dngos Ita bur mi phyed pa'i dad pa thob nasi gangs can gyi skye
bo phal mo che'i 'dren pa dam par gyur toll
2523
2524
2525
2526
2527
2528
2529
2530
2531
2532
2533
2534
2535
2536
2537
2538
2539
2540
2541
2542
2543
2544
2545
2546
2547
2548
2549
grub A : abbr. dgreub B.
bskor A : skor B.
/deB: 'deA; cf. Goldstein 2001, s.v. 'de sm. /de.
brgya em. : rgya A : cu B.
du yang na bza'A : abbr. nas naM bza<'> B; cf. Tshig mdzod chen mo, s.v. na bza' - gas kyi zhe sa.
/a yang na bza' B : /a 'ang na za A.
dmurdzingB: smurdzingA.
bskorA: skorB; cf. note?
khong A : kho B. Here in ms. A p. 75b5 the whole line 75b7 <khyad par khong ... bzang po mdzad>
(beginning marked with a svastika) is to be inserted here. Ms. B incorporates it in its flowing text.
grongs B : grong A; cf. Tshig mdzod chen mo, s.v. 'grongs pa (tmd.) grongs pa, pangs pa - 'chi ba.
'dogs B : 'dog A; cf. Tshig mdzod chen mo, S.Y. 'dogs pa (td.) btags pa, gdags pa, fhogs - 'ching
ba, ... thugs /a 'dogs pa.
cuB: bcuA.
sgormoem.: 'gorbaAB.
/a'angA: /ayangB.
bsgmbs compl. : abbr. bsgrub+s A : sgrubs B.
Cf. note 964.
phyiA :phiB.
mfhi/ du zhugs nasem. : abbr. togi 'fhi/ du zhug<s> nas A: abbr. tog '!hl] zhuDB.
shes mbA: abbr. {sh}erB.
dpon A : slob B.
dad pa can mams kyis compl. : ab br. <dad pa can> maMs kyis A : abbr. dad pa can maMs+yiB.
yang dag pa bsgrubs A : abbr. yangg sgmbs B.
nas kyang dbus gtsang compl. : nas <kyang> dbus gtsang B : gnas kyang dbus rtsang A.
bskyed A : skyedB.
baA :paB. .
da/B: darA.
/danparcompl. : abbr. /danrB : /danpaA.
Text Edition
179
kun mkhyen shes rab
2550
'od la sogs pa mdo khams kyi bu slob mams dang Ibka' beu pa kun
dga' dpalla sogs pa dbus gtsang2551 gi bu slob mams kyis kyang2552 'byor ba
2553
dang stun nas
2554
gus pas mehod doll .
[2.12.6]
gzhan yang gnam gyi mtha' ma rgya nag po'i yu1 nasi [B: !]2555 ta ming rgyal pos gan2556 gos
bzang po phyi nang lnga! (39a) snam sbyar bzang pol sku 'gag ber thul (8340) thung rini
557
I dbu
thebl [B: zhabs] lham! sku sked
2558
1 phyag phreng I rdor dril
2559
eha gnyisl ting shags2560 eha
gnyisl rten khebs gnyisl gan dkar gnyisl gsol khebs gcigl m a w ~ a l a gyi rgyan gsum! tsan dan
2561
dkai po dum
2562
gcigl ja dkar2
563
rgya ma lnga beu mams phul/ gu ge rgyal posl kha ehe
2564
gur
gum2565 zho lnga beus
2566
mgo
2567
byas 'bul nod mang du byung ngoll
[2.13 Verse 13]
[13] 'brug gi
2568
10 la my a ngan 'da' dgongs nasi
go rtogs nyams su myong ba'i zab don mams!
bston
2569
pas bstan pa gtOd
2570
pa ji bzhin du!
chos 'khor nan ' doms khyod la phyag 'tshallo! I
2550
2551
2552
2553
2554
2555
2556
2557
2558
2559
2560
2561
2562
2563
2564
2565
2566
2567
2568
2569
2570
shes rab campI. : abbr. sher B : shes {--} A.
gtsang B : rtsang A.
kyis kyang B : kyi <kyang> A.
baem. :paAB.
stun nas em. : abbr. btuns AB.
Special shad Different from the sbrul shad above, cf note 1010.
ganA: am. B; cf Tshigmdzod chen rna, s.v. gan dar-goschengyirigsshig;cf. note 2433, 2444.
thung ringem. : thong rings A: thongs rings B; cf notes 2433, 2444.
sku sked em. : skyeg A : abbr. skyeD B; Tashi Tsering: sku sked = zhe sa of ske rags; cf. Tshig mdzod
chen rna, s.v. sked rags - sked pa 'ching byed
driIB: driA.
shagsem.: shagAB; cf Tshigmdzod chenmo, s.v. tingshags-rol mo'i bye bragcig.
tsan dan compI. : abbr. tsan+dan B : abbr. tsan+da A. Note that in ms. A the d is actually subscribed
between ts and n.
dum campI. : abbr. duMB: abbr. gduM A; cf Tshig mdzod chen mo, s. v. dum gcig - dum bu gcig ste
chashas. .
See section 2.12.5.
che A : phye B; cf. Tshig mdzod chen mo, illuminator, s.v. gur gum, kha che gur gum. MW, s.v.
Ianikuma.
gur gum campI. : abbr. gur guMB : abbr. gurM A.
bcusB: bcu'iA.
Shes bya 'i gter mdzod317.34 replaces bcus mgo byaswith bcu 'i gtsor byas.
giB :gisA.
bston A : ston B.
gtod A : bstodB; cf verse 13 above.
180 Chapter 5
[2.13.1]
zhes
2571
pa nil mang gung gi mtshams glini572 rtse dpal gyi dben gnas sui 'brug gi 10 la
2573
dge
'dun brgya phrag cii
574
la chos kyi 'khor 10 bskorba'i dus sui de
2575
10 my a ngan las 'da' bar
2576
mkhyen nasi dguni
577
10 drug CU2578 rtsa lnga'i bar dU
2579
thos bsam sgom2580 gsum gyis rgyal ba
sras dang slob mar bcas pa thams cad kyi dgongs pa zab mo phyin ci rna loi
58
! pa rtogs shingl
thugs nyams su bzhes pa'i don mams ston pa bcom ldan 'das kyis 'od sruni
582
chen po (76b)
dangl kun dga' bo la sogs2583 la nga'i mdo sde rin po che 'di khyed la gtod
2584
I khyed mams kyis
zung zhii
585
1 chongs shigl kloi
586
shigl kun chub par gyis shigl gzhan [B: dag] la yang gya
cher ston gcig ces yang dang yang du gsungs pa bzhin dul bdag nyid chen po 'dis kyang I gdul
bya'i tha rna mams la gsang 'dus rim lnga'i khridllta khrid tshar gnyisl 'jug pa tshar gsum
bstud
2587
nas gsungsl rtsa ba tshar gcig rgyas par gsungsl (39b) smon 'jug gi sems
2588
bskyed Ian
(8341) gnyis nyin gcig la gsungsl gsang 'dus kyi dbang thengs gnyis gnang I lee sgom rdzong
ba'i2589 man ngag rin spungs kyi lung gnang I bya bral ba mams kyis 10 mang po'i bar du gsol
2571
2572
2573
2574
2575
2576
2577
2578
2579
2580
2581
2582
2583
2584
2585
2586
2587
2588
2589
zhesB: cesA.
mtshains gling A: abbr. 'tshaMs bleng B. Las chen: glong, see 1) 158b2, 2) 311a3, 3) 615.20. Ye shes
rgyal mtshan 903.11: klong rtse bsam gtan gling.
Las chen: ehu pho 'brug gi lola, see 1) 158b2, 2) 3IIa3, 3) 615.20.
eig compI. : abbr. I A : phyed 2 B. Las chen: brgya phrag phyed dang gnyis, see 1) 158b2, 2) 311a4,
3) 615.21. Ye shes rgyal mtshan 903.11: brgya dang Inga beu skor.
bskorba'idussudeem.: abbr. skor'idusudeB: bskorba'idusdude'iA.
barB: baA.
dgllI1g B : gung A; cf. liischke 1881: dgllI1g 5. before dates, esp. before the word 10, it serves as a re-
spectful word, and is e.g. frq. used in stating the age of a Buddha or a king.
euem.: beuAB.
Ye shes rgyal mtshan 903.15-16: here differently says dgung 10 re bzhi pa ehu pho 'brug gi 10 zla ba
beu gnyis pa 'i nyer dgu'i nyin my a ngan las 'da' ba'i tshu! bstan, while both mss. AB state dgllI1g 10
drug eu rtsalnga 'i bardu and further down (see note 2723) 'brug 10 zla ba beupa'i nyerdgu'i nyi shar
la. Ye shes rgyal mtshan agrees with Las chen 1) 159a5 abbr.10 re bzhipa chu pho 'brug gi 10 zla ba
beuis pa'i nyerdgu'i nyi shar, cf. 2) 311b3, 3) 616.19. We cannot rule out that Las chen had access to
a third manuscript of Sangs rgyas ltse mo, which carries the abbr. beuis = beu gnyis, while the scribe
of mss. AB missed the gi gu vowel sign. But this would not explain the different year of birth and age
at death. Note: ming mdzodp. 1620.6-7 dgllI1g 10 drug eu re bzhi par dgongs pa ehos dbyings su
gshegs agrees with Ye shes rgyal mtshan's re bzhi mentoned above. Also the date of birth in ming
mdzodp. 1619.7-10 Tab bYllIlg drug pa 'i sa mo glang 10 ste spyi 10 134910r (..) 'kbrungs, rab bYllIlg
bdllI1pa'i ehupho 'brug 10 ste spyi 10 141210rsku gshegsagrees with Ye shes rgyal mtshan 892.1 sa
mo glang 1a sku 'khrungs. Different Shes bya 'igter mdzod317.36: drug eu rtsa 1nga.
sgom B : bsgom A; cf. Tshig mdzod chen mo, S.V. thos bsam sgom gsum.
log B : logs A; cf. liischke 1881: phyin ci log
snmgem.: bsnmgsAB.
1a sogscompl. : abbr.1aswoA: abbr. soDB.
gtod A : btodB.
mams kyis ZllIlg zhigem. : abbr. maMs+yis zllng shig B : abbr. maMs kyi Zllng shig A.
ldog em. : 1hogs A : abbr. 1hoD B; cf. Tshig mdzod chen mo, s.v. ldog pa - (td.) bldags pa, bldag pa,
k10gs - yi ge 'don pa.
bstudem. : btudAB; Tashi Tsering: sm. to mu mthud nas;cf. Tshig mdzod chen mo, S.V. studpa(td.)
bstud pa, bstud pa, stud - rgYllIl mi 'chad par byed pa, ... 'phnn bzang rgyun mi 'chad par bstud nas
thos byung.
semscompl.: abbr. seMsA: abbr. thuDB.
sgom rdzong ba'iem. : abbr. sgoM rdzongpa'iB : abbr. bsgoM rdzongpa'iA; cf. Tshig mdzod chen
mo, s.v. rdzong ba.
L
Text Edition
181
ba btab kyang rna gnang ba'i gsung rab
2590
tharns cad kyi snying po bsdus pa bka' 'bum thor bu
ba'i lung mams
2591
gnang I sngar nas gsungs pa dang rni 'drabar dka' ba'i gnad
2592
mams Ian
gnyis Ian gsum du nas gsungsl de ltar nges par gyis zhig ces yang yang du gsungs
2594
zhingl khyad par du 'phags pa klu sgrub kyi lugs kha na rna mtho ba med pa ' di la rna brten par
'tshang rgya
2595
mi nus par khas len e nusl zhes chos mgo gzhui
596
la Ian gnyis gsum gsungs
kyang I Ian zhu mkhan rna byung 'dugl bdag nyid chen po'i bzhed pas 'tshang rgyit
2597
ba'i
thabs rdo rje thei
598
pa dang I phar phyin theg pa gnyis las rna gsungs shing I de gnyis kyi lam
gyi gtso bo yang rdzogs
2599
rim dang lta ba mam [B: dag] gnyis yin la/ de gnyis kyang ming tha
dad kyis bstan pa tsam rna gtogs
2600
ngo bo bdag med rtogs pa,?601 shes rab kho na yin! des rtogs
pa'i gnas [B: lugs] kyi don de las gnas lugs kyi don gzhan
2602
dus gsum gyi sangs rgyas kyis rna
gsungs shing I de phyin ci rna log pari 'phags pa klu (77a) sgrub kyi
2603
bstan pa ' di kho na yin
snyam du dgongs pa yin [B: no/]1
'phags pa klu sgrub zhabs kyi lugs
2604
las nil
phyi rol gyur la zhi ba'i thabs med do/;2605
zhes pas
2606
gzhung 'jug mdzad pa yin noll
2590
2591
2592
259]
2594
2595
2596
2597
2598
2599
2600
2601
2602
26Q3
2604
2605
2606
2607
ba'i gsung rab em. : abbr. ba 'i gs+ya rabs B : pa 'i gsungs rab A; cf. Iiischke 1881: gsung, compo gsung
rab.
mamscompl.: abbr. maMsA: yangB.
gsungs pa dang mi 'dra bar dka' ba 'i gnad em. : gsungs pa dang mi 'dra bar dka' ba 'i gnas A : abbr.
gs+ya ba dang mi 'dJa ba 'i dka' ba 'i gnas B.
Ian gnyis Ian gsum du bskyarem. : abbr. Ian 2 Ian 3 du skyarB : abbr. Ian 2 3 bskyar A; cf. Tsbig
mdzod chen rna, s. v. bskyar ba - yang yang ldab pa 'i don du go ba 'i skyor ba 'i 'das pa dang ma 'ongs
pa.
du gsungs campI. : abbr. du gs+ya B : gsung A.
brten par 'tshang rgya em. : rten par 'tshang rgya B : abbr. brten par sar+ya A; cf. Tshig mdzod chen
rna, s.v. rtenpa(tmd.) brtenpa, brtenpa, rten.
mgo gzhugem. : mgo bzhug A: 'go 'jug B; cf. Tshig mdzod chen rna, s.v. mgo gzhug - gong 'og
dang snga phyi
'tshang rgya B : abbr. sar+ya A.
theg B : thegs A.
rdzogscompl.: abbr. rdzoDE: rdzogA.
gtogsem.: gtogA: abbr. rtoDB.
rtogspa'icompl.: abbr. rtoD'iB :pa'iA.
gzhan B : bzhan A.
kyiB : kyis A.
lugs campI. : abbr.lug+s A : lu<gs> B.
Citation from dEu ma la 'jug pa, chapter 6, D3861, vol. 'a, p. 208al-2: slob dpon kIu sgrub zhabs kyi
lam las ni, phyi ral gyur Ia zhi ba'i thabs med do. Same in 'Jug pa'i mam bshad(1995: 179.12-13).
English translation in: Tsering and Stiiter-Tillmann (1997: 188): MMA B6LIX, 1-2. Cf. note 2623.
zhespasem.: cespasA: zhes'iB.
'jug parcompl. : abbr. 'jugr B : abbr. 'jug+s par A.
182 Chapter 5
[2.13.2]
dbang gnani
608
dus dang I dbu ma'i skabs 'ga' yar
609
du spyan chab yang yang gtong ba'i rgyu
mtshannil chos (8342) dang chos smra ba'i gang zag la dad cing gus pa(40a) skyes pa'i! ngas klu
sgrub kyi2610 Ita ba bzang po 'di bstan kyani
611
1 dad pa tsam ma gtogs
2612
phyin ci [B: mal log
par go ba ma byung bar
613
I gdul bya la thugs chad nas zer 10 bgyid
2614
dang I go ba mi go gsung
ba
2615
dang I ye gsang chen mor
616
'dug gi gsungs
2617
zhing I zab mo Ita ba'i bstan pa nub' gro
bar gzigs tel thugs
2618
mug nas bshums par yang go'0
2619
11
[2.14 Verse 14]
[14] 'khor ' das chos kun skye ba med bstan nafl-
620
I
de nyid ngang 1a my a ngan 'da' bzhed na'ang /
gus pas gs01 btab ngo ru zhag bdun barl
sku tshe byin brlabs khyod la phyag 'tshallol/
zhes pa ni
2621
I gang tshe skye med de nyid
2622
yin zhing blo yani
623
skye ba dang bral bal zhes
pa'i skabs su yul yul can gyr
624
bsdus pa'i
2625
'khor 'das kyi chos tharns cad skye ba med par
bstan tef626 rang nyid kyang chos kyi dbyings su my a ngan las 'da,2627 bar bshed nas snyuni
628
ba'i tshul bstan na yang I gdul bya mams kyifl-
629
my a ngan las mi ' da' bar gsol ba btab pa'i
ngorl zhag bdun gyi bar [B: du] sku tshe [B: gyi] byin gyis brlabs
2630
nas sku kharns dwangs
pa
2631
tel da lo'i chos 'di bar chad kyang mang ba
2632
gcig byung basi grol ba'i rigs mi 'dug
2608
260,
2610
2611
2612
2613
2614
2615
2616
2617
2618
26}9
2620
2621
2622
2623
2624
2625
2626
2627
2628
2629
2630
2631
2632
gnang B : gna<ng> A.
Cf. note 1700.
kyiB :gyiA.
bzang po 'di bstan kyang A : zab mo 'di bstan pa dang B.
gtogscompl.: abbr. gtoDA: abbr. rtoDB.
ma byungbarem.: ma byungparA: abbr. tsaMma byungbarB.
bgyid em. : gyis AB. cf. Tshig mdzod chen mo, s.v. bgyid pa (td.) bgyis pa, bgyi ba, gyis - byed pa.
gSlPlg ba compl. : abbr. gs+ya ba B : gsung pa A.
Perh. g.yeng zang chen mor; Tashi Tsering: Colloqiual phrase, not sure about spelling. Cf. Goldstein
2001, s.v. g.yeng ba chen po. Perh. not gsang, but zanglike in Tshig mdzod chen mo, s.v. zang ngi
zingngfl
gsungscoml?l.: abbr. gs+yaB: gsungA.
thugscompl.: abbr. thug+sA: thugB.
yanggo'oB: gomoA.
bstan nas compl. : abbr. bstans B : abbr. drans A; cf. above p. 71 verse 14.
zhes pa niB: ces dang A.
skye med de nyidB : de nyid skye moo A.
yang B : dang A. Regarding the source see note to English translation.
yu1 yu1 can gyi compl. : abbr. yu1 yun gyi A : abbr. yul yu1 can+yiB.
pa'iB :paA.
feB: foA.
my a ngan las 'da'compl.: abbr. my an las 'da'B: my a ngan Jas 'dasA.
snyungB: bsnyungA; cf. Tshig mdzod chenmo, s.v. snyungba2.(tmd.) bsnyungspa, bsnyung ba-
na ba 'i zhe sa.
kyisern. :J(yi AB; cf. Las chen: kyis, see 1) l58b4, 2) 311a5, 3) 616.3.
brlabsA: rlabsB.
dwangs pa em. : dangs pa B : abbr. dang+s A.
baB :paA.
Text Edition
183
,gsungs2633 nasi [B: rim lnga Ita khrid legs pa'i] dmigi
634
pa [B: gnyis gsum] sprugs kyi.if635
gnang [B: zhing] I 'jug pa'i bshad pa yang grol barmdzad doll
[2.15 Verse 15]
[15] 'chi ba 'od gsallus la brten
2636
mi srid/
Ius sems bral (77b) nas mams shes stong par zhugsl
dbyings rig dbyer med ' od gsal yin no zhesl
yang yang gsungs pa
2637
khyod la phyag 'tshallol/
zhe;; panf638 ding sang (40b) gi manngag pa phal chef2
639
nyerthob mun chen gyi gnas skabs su
zhi gnas kyimthus (8343) sems Ius layunring du gnas pa lal 'chi ba 'od gsal du 'dodna'ang I de
'dra mdo rgyud kyi dgongs pa ma yin/Ius sems bral nas [B: mam shes] stong chen choskyi
dbyings su zhugs nasi dbyings rig dbyer med du ' gyur ba
2640
lal [B: bar 'dir dpe cha'i shog bu guy;. ma
tshangl]2641 'chi ba 'odgsal zhes zerba yin!'di ltarbshadnamang po gcig dgraru 'gro ste/'di mi
zer kha med yin pasl thams cad kyis2642 yid la zung zhig2
643
1 ces mang du gsung ngoll
[2.16 Verse 16]
[16] sngar bsgoms
2644
'pho ba'i man ngag gsal btab nasi
rtags
264S
mams ma rjed dga' sproi
646
'od gsal 'jug!
'gog las
2647
1dang zhing sngon gyi2648 'phen pas 'phol
gsung bzhin
2649
mdzad pa khyod la phyag 'tshallol1
zhes
2650
pa'di ding sang 'chi tsana
2651
'pho ba 'debs zerba'i lag len zhig dar 'dugna'ang I phyi
dbugi
652
rna chad pa la' debs pa yin! phyi dbugi653 chad nas btab kyang thos pa'i go skabs med
de'ang I sngar 'pho ba'i gnad man ngag sgom myong naJ mi gsal ba gsal bar byed pa la gzhan
2633
2634
2635
263.
2637
2638
263"
2640
2641
2642
2643
2644
2645
264.
2641
2648
264"
2650
2651
2652
2653
'duggsungscompl.: abbr. 'duggs+yaB: abbr. 'dugsungA.
dmigscompl.: abbr. dmiDB: dmigA.
sprogs kyin compl. : abbr. sproD kyin B : sprongs nas A.
brtcn B : rten A.
gsungs pa compl. : abbr. gs+ya pa B : abbr. gsung+s ba A.
zhes pa niB: ces pa 'di A.
phal cher B : phar cher A.
'gyur ba em. : (-}gyur ba A: gyur pa B.
Ms. B omits here from 40b2 onwards two sheets (folios).
kyis em. : kyi A.
zungzhigem.: zungcigA.
bsgomsem. : abbr. sgoM<s> A; cf. p. 71, verse 16.
rtags em. : rtag A.
sproscompl.: spro<s>A.
las em. : la A.
gyicompl.: gyi{<s>}A.
bzhin em. : zhing A.
zhes em. : ces A.
'chi tsa na em. : gi 'chi rtsa na A; cf. Tshig mdzod chen mo, s.v. tsa na 2) dus su'am skabs suo
dbugs em. : dbug A.
dbugs em. : dbug A.
184 Chapter 5
gyis 'pho ba 'debs pa yin! man ngag ma thob pa'i skye bo tha mal pa la 'pho ba'i man ngag
bstan kyang kho la ci yang mi phan pai
654
1 mtshan dang I gzungs byin rlabs
2655
can brjod pa don
chel man ngag dang ldan pa 'chi ba'i tshel sngar rang gis bsgoms
2656
pa'i 'pho ba'i man ngag
mams legs par gsal btab nasi nga 'di 'dra gcig tu skye
2657
na snyam pa'i (78.) 'phen pa drag tu
sngon dli btang nasi 'byung ba bzhi thim pa'i rtags dang I snang ba gsum shar ba'i rtags
2658
mams ma brjed par byas nasi rtags
2659
mams rdzogs pa dang I da nga ' od (S344) gsal don dam pa'i
bden pa mngon sum du byed pa 'dug snyams pa'i dga' spro cher skye zhing I pha khyim du bu
, gro ba ltar brad pa dang bcas nasi chos kyi dbyings la zhugs
2660
pa la 'chi ba ' od gsal mngon du
byas pa zer ba yin! de'i ngang la 'pho ba'i mam rtog med kyang I sngon
2661
gyi 'phen pa'i dbang
gis gang 'dod pa'i skye
2662
gnas su 'phen nus pa la 'pho ba 'debs
2663
pa zer ba yin! nyan thos
mams 'gog pa la snyoms
2664
par 'jug pa'i tshel zhag dang zla ba dang 10 'di tsam gyi bar du
snyoms
2665
par 'jug cing I snyoms 'jug gi ngang las ldang ba'i ' du shes med kyang sngon gyi
'phen pa'i dbang gis dus las mi ' da' bar ldang ba yin! dper na gnyid log pa'i sngon la nang par
snga mor ldang snyam pa'i
2666
'phen pa btang nas nyal basi gnyid kyi ngang la ldang ba'i blo
med kyang I 'phen pas snga mor gnyid
2667
sad pa bzhin noll
zhes gsung zhini
668
1 ji Itar gsung ba bzhin du my a ngan las 'da' ba'i dus su yang mngon du
mdzaddoll
[2.17 Verse 17]
[17] sku tshe 'di yi2669 dngos kyi gdul bya la1
zab rgyas chos kyi 'khor 10 bskor zin nasi
'chi ba 'od gsa! skabs su gzhan don gshegsl
skye 'chi dbang thob khyod la phyag 'tshallol1
2654
2655
2650
2657
2658
2659
2060
2661
2662
2663
2664
2665
2666
2667
2668.
2669
pas em. : {-} bas A.
rlabs em. : brlabs A; cf. note 71.
bsgomscomp!.: abbr. <b>sgom+sA.
sAye em. : skyes A; cf. Tshig mdzod chen rna, s.v. sAye ba 1. (tmd.) sAyes pa, skye ba 1) sngar moo
gsar du 'byrmg ba.
rtags em. : rtag A.
rtags em. : rtag A.
zhugs em. : zhug A; cf. Tshig mdzod chen rna, s.v. 'jug pa 2. (tmd.) zhugs pa, 'jug pa, zhugs - des su
'brang ba dang 'gIo ba.
sngon em. : mngon A; cf. p. 71, verse 16.
skyeem.; sAyesA; cf. liischke 1881: skyeba, camp. skyegnasl. birthplace.
'debsem. : thebsA; cf. Tshig mdzod chen rna, s.v. 'pho ba 'debspa -gshinpo'i maw shes dagzhing
dusporba.
'gog pa 1a snyoms em.: 'gogs pa 1a snyom A; cf. Tshig mdzod chen rna, s.v. 'gog pa 'i snyoms 'jug.
snyomsem.: abbr. snyoMA.
snyawpa'i em. : abbr. mnyaMpa'i A.
gnyid camp!. : <i>nyid A.
gsung zhing A.
diyjem.: 'dj'iA; cf.p.71.
Text Edition
185
zhes
2670
pa nil gong du bstan pa de ltar [dngos ]2671 gyi gdul bya'i tshogs
2672
marns lal rang rang
gi skal ba dang 'tsharns
2673
par zab pa don dam bden pa dang I rgya che ba kun rdzob kyi bden
pa gnyis kyi sgo nas thar pa dang thams cad mkhyen pa thob pa'i thabs chos kyi 'khor 10 ma Ius
pa bskor zin nasi rang nyid (78b) my a ngan las' das pa
2674
la 'jigs pa dang I ya nga ba dang I bag
tsha ba rni mnga,2675 ba yin (S345) tel slob dpon sangs rgyas dpal gyi Sgrub
2676
chen manarel tshe
Sgrub
2677
rna mdzad na sku tshe thung zer gda' lagsl tshe Sgrub
2678
rndzad na zhuspasl drug
CU
2679
kha ral gyi
2680
dus sui drug CU
2681
rtsa lnga
2682
song 'dugl de tshe ring ba'i rten 'breI rni
sgrig gsung ba dangl snyung ba ldogpa'i sngadro blamargyal bzang gis phyagphulnasl drung
nas bstan pa dang I sems can gyi don la zhabs brtan par bzhugs su gsoll zhes zhus pasl da na ba
yun thung ba dang I ' chi ba zug chung ba 'byuni
683
na bsam pa ma gtogs
2684
bya ba ' di rang ma
'gmb snyarn pa'i blo'i lhag rna Ius pa med gsuni
685
nasi
[2.17.1]
(1) gang la skyabs na bslu rned dkon rnchog gsuml
'bral med spyi gtsut
686
rgyan du rtag bzhugs gsolj2687
snang stong sgyu rna'i mal 'byor ri khrod pal
sems gnong
2688
rned kyi glu skad ' di bzhin len!
(2) shul na 'phreng ba'i
2689
zas nor Ius pa rnedl
gdong na rntsher
690
ba'i las ngan (M 10a1) bsags
2691
pa medl
2670
2671
2672
2673
2674
2675
2676
2617
2678
2679
2680
2681
2682
2683
2684
2685
2686
2687
2688
2689
2690
2691
zhes em. : ces A.
dngosem. : om. A; cf. Las chen: dngos, see 1) IS8bS, 2) 311a6, 3) 616.5.
tshogs em. : abbr. tshoDs A.
'tshams em. : abbr. 'tshaM A; cf. Tshig mdzod chen mo, s.y. de dang 'tshams pa - de dang phan tShUIl
mthUIl zhing ran pa.
paem.: baA.
mi mnga' compl. : abbr. minga' A.
sgrub em. : bsgrub A.
sgrub em. : bsgmb A.
gda ' lags tshe sgmb em. : brda' lags tshe bsgrubs A; cf. note 2027.
cu em. : bcu A.
gyiem.: gyis A; cf. Las chen: gyi, see 1) IS9a2, 2) 311b2, 3) 616.12.
cu em. : bcu A.
Las chen: bzhi, see 1) IS9a2, 2) 311b2, 3) 616.l3.
'byungem.: byungA.
gtogsem. : gtogA; cf. Tshig mdzod chenmo, s.y. magtogs.
blo 'i lhag ma Ius pa med gSUIlg compl. : bio'i {thag} lhag ma <lus> pa med gsung A. Note that in ms.
A the ligature thagis marked by dots on top, while in ms. B this part of the text is missing.
gtsug AR : btsug M.
rgyan du rtag bzhugs gsolR : abbr. rgyan du rtag bzhugsolM : abbr. rgyaIl du bzhugsuol A.
gnong R : lTlong M : snong A.
'phreng ba 'i A: 'phreng pa 'iM: 'phrengs pa 'iR.
mtsherR: 'tsherAM; cf. Tshig mdzod chen mo, s.y. 'tsherba(tmd.) 3) mtsherba dang don gcig
bsagsMR: b{-}sagA.
186
Chapter 5
theg chen bslab pa'i bsam sbyor nyams
2692
pa med/
da
2693
sgyu ma'i Ius serns 'bra1
2694
yang 'gyod pa med/
Here M10al-2 has verse 3 that is left out in manuscriptA.
2695
(4) cir
696
snang sgyu mar rtogs2697 pa'i shes rab YOd/
'gro drug pha mar shes pa'i lhag bsam yod/
thabs
2698
shes zung du 'breI ba,?699 nyams len yod/
da
2700
sgyu ma'i Ius serns 'braI yang' gyod pa med/
(5) thog mar gsung rab
270
! dgongs2702 don tshul bzhin sbyangs
2703
/
bar du b10 gsal gdul bya'i tshogs la
2704
bshadl
tha mar 'dris pa'i don la rtse gcig bsgoms;n05
da
2706
sgyu ma'i lus sems 'bral yang 'gyod pa medl
(6) rgyal ba'i bstan pa srog las
2707
gces par bzuni
708
/
rigs dang rni rigs2709 tshul (S346) bzhin mam par phye/
, chad rtsod rtsom
2710
pas dal 'byor don (79a) yod byas/
da27l! sgyu ma'i Ius sems 'bral yang 'gyod pa med/
(7) , gyod med gdeng brod
27
!2 kyi mgur rna ' di/
gangs bu le'i mgue713 du blangs pa yin!
2692
2693
2694
2695
2696
2697
2698
2699
2700
2701
2702
2703
2704
2705
2706
2707
2708
2709
2710
2711
2712
271]
nyamsMR: nyamA.
daAM: om. R.
'bra1 M : bra! AR; cf. Tshig mdzod chen mo, s.v. 'bra1 ba (tmd.) bra! ba, 'bra1 ba 1) so sor 'thor ba
dang, kha 'gyes pa.
Zha1 gdams 59-3-5: tshe 'di'i myed bkur '" 'gyod pa med Ye shes rgyal mtshan 902.27-28 contains
only three of the four lines of this verse. Line 3c is missing. For the whole text in ms. M see note
2715.
eirMR: ciA.
rtogs MR : rtog A.
thabs MR : thab A.
ba'i AR : pa'iM.
daAM:om.R.
rabAR: rabsM; cf Tshig mdzod chenmo, s.v. gsung rab-sangs rgyas kyi gsung.
dgongs MR : dgong{-} A.
sbyangs MR : <btsa1> A.
1a MR : <la> A.
bsgomsR: abbr. bsgoMsA: sgomsM; cf note 2235.
daAM:om.R.
srog las AR : srogs pas M.
gees par bzung R : gees par gzung M : ees par gzung A; cf. Tshig mdzod chen mo, s.v. 'dzin pa I. (td.)
bzung ba, gzung ba, zung.
dgs dang mi dgs MR : rig dang mi Jig A.
rtsod rtsom MR : abbr. {b}rtsod brtsoM A; cf Tshig mdzod chen mo, s.v. 'chad rtsod rtsom gsum.
Note that in ms. A the prefix b of brtsod is marked by dots.
daAM:om.R.
gdeng brodMR : bde grod A.
mgu1MR: 'gu1 A; cf. pp. 141, 146, 155,237.
Text Edition
187
wi kho bo'i rjes 'jug dad
2714
ldan mamsl
wi nga bzhin byed na ' di bzhin mdzodl
(8) Here manuscript M h;s verse 8 that is left out in manuscript A.2715
gSlillg ba bzhin gong du bstan pa de ltar ' chi ba ' od gsal gyi droigs pa rgyas par
716
gsungs nasi
chos nangs
2717
par gyi gro1 bar gda'oll
[2.17.2]
zhes gSlillgS shini
718
I nang par719 chos gSlillg ba'i dus mar bcad2720 snYlillg
2721
ba'i tshu1 bstan
nasi gSlillg mi gnang zhing I gsol mi dgongs tsam rna gtogs
2722
snYlillg zug med pasl thugs dam
gyi rim pa mams rna chag cing I ji ltar bzhed pa bzhin 'pho ba mdzad nasi 'brug 10 zla ba bcu
pa'i nyer dgu'i nyi shar laP723 sku lus
2724
gzugs kyi s k u ~ 7 2 5 , od gsal chos kyi skur my a ngan las
'das pa'i tshu1 bstan teP726 skye 'chi la dbang thob pa yin tel bsam bzhin du srid pa bzhes zhing
bzhed pa bzhin
2727
du my a ngan las 'das pa'i phyir roll
2714
2715
2716
2717
2718
2719
2720
2721
2722
2723
2724
2725
2726
2727
dadMR : bskaf A.
Source: Minor Works: Gyod med gdeng brad kyi 'gyur ma, 0030-0031: pp. 9b6-10a6, CPN, no.
006117 refers at the end to 004546 (7 pp. I). The text actually starts with a homage to the guru: nama
guru/;1. However, although the form guru/;1 exists, nama guru/;1 is incorrect Sanskrit, since nama
requires an object in the dative. Correct forms would be nama gurave or nama gurobhyab. All eight
verses are contained in Zhal gdams58.17-59.18 and Ye shes rgyal mtshan 902.23-903.10. These six
of eight verses are part of Red mda' ba's autobiography (rang mam). For the verses skipped in Sangs
rgyas rtse rno see Appendix p. 303.
pal' em. :paA.
Cf. Tshig mdzod chen rno, S.V. nang pa I) nangs pa dang 'dra. Tshig mdzod chen rno, s.v. nangs pa-
sngadro.
gsungs shing em. : gsung zhing A.
nangs em. : nangA.
Cf. note 2490.
snyungem.: bsnyzUlgA.
gtogs em. : tog A.
Cf. NgCh 347.2: drug eu rtsa fnga pa ehu 'brog zfa ba beu pa 'i nyer dgu fa gshegs so. Note that this
dating by Ngor dKon mchog Ihun grub (1497-1557) agrees with mss. A arid B. Also Shes bya'i gter
mdzod317.38-39 agrees with mss. A and B: ehu 'brog fa (1412)zfa ba beupa'inyerdgu'inyi shar fa.
Considering the deviations in Las chen and consequently in Ye shes rgyal mtshan, we may assume that
we are not confronted with simple spelling mistakes. Rather it seems that Las chen Kun dga' rgyal
mtshan (1432-1506) did not simply miscalculate Red mda' ba's year of birth, but corrected mNga' ris
pa Sangs rgyas rtse mo's dating by changing the age of Red mda' ba's death. But since Sangs rgyas
rtse rna was involved in drawing up the horoscope of Red mda'ba (see section 2.11.42) it is most
unlikely that he was mistaken.
Tshig mdzod chen mo, s.v. sku ius - gzugs pa,. .. dgung io mthon po yin yang sku filS thang po 'dug.
Las chen: rgyu fus, see I) 159a5, 2) 311b4, 3) 616.20. Cf. p. 188 and English translation section 2.18
with the respective note.
skurern. : sku A.
teem. : toA.
bzhin em. : shin A.
188
Chapter 5
[2.18 Verse 18]
[18] sgyu Ius kun rdzob bden pa roam par dagl
'od gsal don dam bden pa mngon du gyurl
zung 'jug rdo rje 'chang gi go 'phang broye!?7281
'phrin las lhun grub khyod Ia phyag 'tshaIIol!
zhes2729 pa ni sngon gyi 'phen pa'i dbang gis 'chi ba 'od gsaIIasl bar d0 2730 sgyu Ius su bzhengs
nasI kun rdzob bden pa roam par dag pa mtshan dang dpe byad yongs .su rdzogs pa longs sku
broyes
2731
tel rten de nyid Ia 'od gsaI don
2732
dam pa'i bden pa roam par dag pa chos kyi sku
rnngon
2733
sum du rnngon du mdzad pa nil dbang phyug brgyad Idan zung (S347) 'jug rdo rje
'chang gi go 'phang broyes par gyur tel zhi rgya!?734 dbang drag phrin Ias
2735
roam pa bzhis 'bad
med lhun grub
2736
rgyun rni chad du gzhan don mdzad pas (79b) 'khor ba sdug bsngal gyi rgya
mtsho skem
2737
par mdzad doll
[2.19 Verse 19]
[19] zhing gzhan gshegs tshe sa chen rab tu g.yosl
dpa' bo mkha'. ' gro lha
2738
roams 'dus gyur nas
2739
I
phyi dang nang dang gsang ba de kho nasI
mchod nas spyan drangs khyod Ia phyag 'tshaIIol!
zhes
2740
pa nil skyes bu dam pa roams bltams pa dang I chos kyi 'khor 10 bskor ba dang I my a
ngan las 'das pa'i dus sui 'jig rten Ia gnod par rni 'gyur ba'i sa g.yo barf mdo las gsungs pa Itar
byung ba
2741
kun Ia gsaIIolI
dpa' bo mkha' gro dkarphyogs Ia dga' ba'i lhaklusogs nammkha'Ia 'dus pa gyur tel phyi'i
mchod pa 'dod yon Ingal nang gi mchod pa1
742
sha Inga bdud rtsi Ingal gsang ba'i mchod pa
dga' bzhi'i bde bal de kho na nyid kyi mchod pal gnas lugs rtogs
2743
pa'i Ita bas rang rang gis2744
2728
2129
2730
2131
2732
2733
2734
2135
2736
2131
2738
2739
2740
2741
2742
2743
2744
bmyesem.: bmyedA; cf. p. 71, verse 18.
zhes em. : ces A.
doem.: duA.
bmyes em. : mnyes A.
don compl. : <don> A.
mngon em. : dngon A.
rgyasem.: brgyasA.
'phrin las em. : abbr. phris.
lhun grub compl. : abbr. lhrub A.
skem em. : abbr. skem+s A; cf. Tshig mdzod chen mo, s.v. skem pa 1. (td.) bskams pa, bskam pa,
skoms.
lha compl. : <lha> A.
nasem.: teA; cf. p. 72, verse 19.
zhes em. : ces A.
'byung ba em. : byungpaA.
nang gi mchod pa'em. : <abbr. nangi mchod blf> A.
lugs rtogs em. : abbr. lug+s rtog A.
gis em. : gi A.
Text Edition
189
ji Itar nus pa Itar mchod nasi bdag nyid chen po gshegs pa'i2745 gnas su spyan drangs pa yin noll
kun gyis thos pa'i dung dang mga bo che'i sgra skad bsamgyis2746 mi khyab pa byung zhing I
sngar nmam
2747
rna myong ba'i dri bzang po kun gyis2748 tshor ba yang yang byung I bla rna
bsod nams grags pa sogs 'ga' yar gyis2749 mtshan mor
2750
bla brang kun 'od kyis khengs pa
gzigsl de la sogs pa dge ba'i !tas bsam gyis
2751
mi khyab pa byung ngoll
[2.20 Verse 20]
. [20] ye shes me yis khyod sku bzhu ba'i tshel
mkha' Ia sprin med bar snang rIung yang zhi/
sa Ia drod rgyas dbyar bzhin
2752
byin gyis rIabg1753 I
(8348) rten 'breI dbang thob khyod Ia phyag 'tshalIoll
zhes
2754
pa nil dpaI gsang ba 'dus pa'i dkyil 'khor gyi zhal pye nasi Sgrub
2755
pa'i mchod pa
rgyas pa
2756
phul tel ye shes Inga'i mes roam par smin pa'i sku sbyangs pa,?757 tshel skad cig de
nyid Ia rgyan nam mkha'i sprin sogs sgrib g.yogi
758
kun dang braI zhing (80a) vai Q.ilrya'i
2759
rang mdog yongs su rdzogs
2760
par bstan/ bar snang Ia rIung dang 'tshub
2761
rna sogs kyi rdul
2762
dang bral bar gyurl sa gzhi Ia glo bur drod cher rgyas tel grang bas
2763
nyen dang bral bal dbyar
bzhin du byin gyis brIabs pa nil rten cing 'breI bar 'byung ba la dbang thobl Ita ba mam par dag
pa'i mthu yin par kun gyis goyod
2764
1
2745
2746
2747
2748
2749
2750
2751
2752
2753
2154
2755
2756
2757
2758
2759
2160
2761
2762
2763
2764
gshegs pa 'i em. : gar {gang} gshegs pa 'i A. The ligature gangis crossed out.
gyis em. : gyi A.
mnam em. : abbr. sn8M A; cf. Tshig mdzod chen mo, S.Y. n111am pa 1. nom pa 'i ma 'ongs pa, 2. (tmd.)
1) dri ma bro ba dang.
gyis em. : gyi A.
gyis em. : gyi A.
morem. : mo A.
gyis em. : gyi A.
bzbin em. : gzhin A.
gyis rlabs em. : gyi<s> brlabs A; cf. note 91.
zhes em. : ces A.
gyi zhal pye nas sgrub em. : <gyi> zhal pye nas bsgrob A.
paem. : parA; cf. p. 174.
sbyangs em. : sbyang A; cf. Tshig mdzod chen mo, S.Y. sbyong ba (td.) sbyangs pa, sbyang ba,
sbyongs 2) skyon spong ba dang, 'dag par byed pa.
g.yogs compl. : g.yog<s> A; cf. Tshig mdzod chen mo, S.Y. g.yog pa (td.) g.yogs pa, g.yog pa, g.yogs
- sleon pa 'am, 'gebs pa'am btum pa.
vai DUiya 'i em. : be dl1IYa'i A; cf. MW, S.Y. vidiira-ja- a cat's-eye gem (ifc. "a jewel" = "anything
excellent of its kind'').
rdzogsem.: rdzogA.
'tshubem.: tshubA.
rdul em. : sdul A.
basem. :pasA; cf. Tshigmdzod chenmo, S.Y. grangba 1) tsha ba'i ldogphyogs.
gyis go yod em. : gyi<s> go yo A.
190
Chapter 5
[2.21 Verse 21]
[21] (B40b2) ston pa'j2765 sku gdung cha brgyad pa bzhin!
khyod gdung dad 1dan lha mi
2767
grangs med kyis
2768
1
phyogs bcur spyan drangs mchod pa'i rten du gyurl
sku gdung rgyas mdzad khyod 1a phyag 'tsha11ol1
zhes
2769
pa nil sngon gyi
2770
gyad kyi yul shing sa277!la zung gi drung dul bcom Idan
2772
'das my a
ngan las' das pa'i dus SU
2773
I sku gdung ring bsrej2774 mamsl lha dang I klu dang I mi mams kyi
cha brgyad du bgos pa bzhin dul bdag nyid chen po 'di'i sku gdung byin gyis rlabs
2775
kyi
snying po can mams kyi skal baf
776
lha klu sogs mi ma yin gyis kyang spyan drangs par grags
tel gdung khang zhal phye dus phyag zhabs kyi rkang 'ga' yar ma tshang bar
m
mthun snang du
grub boll
lhag rna mams nang rten phyi rten
2778
sku 'dra'i nang du gzhui
779
rgyu dang I bu slob
278o
kyi
mchog chos rje blo bzang grags pas
278
! gtso mdzadl rab tu byung ba'i gdul bya mams dang I
sbyin bdag gi mchog tu gyur pa khri (S349) bsod nams rgyal mtshan/ Ide
2782
pa sku mched kyis
thog drangs khyim pa'i 'dul bya mams la bkye
2783
nas lha klu'i gnas dang I bod gangs can gyi
khrod thams cad du mchod pa'i rten du gyur roj2784
[2.22 Verse 22]
[22] mthong thos dran reg gtam du brjod mams I
'di (410) phyi bar do'i mgon skyabs dpung gnyen mdzadl
2765
2766
2767
2768
2769
2770
2771
2772
2773
2774
2775
2776
2777
2778
2779
2780
2781
2782
2783
2784
2785
ston pa 'j compl. : abbr. ston'iB : bston pa 'j A.
bgosem.: dgosA: bsgosB; cf. p. 72, yerse21.
miA: kluB.
kyis B : kyi A.
zhes B : ees A.
gyiA :om.B.
shing sM em. : shing sa A : sa B.
beom idan em. : abbr. be+doMs AB.
dus su compl. : abbr. dUSll B : dus du A.
bsreJ A : srelB.
byin gyis rlabscompl.: abbr. byin+lsB : byingyis brlabsA; cf. note 91.
ba A : ba dang B.
barB : parA.
nang rten phyi rten A : abbr. nang rten+yi rten B.
gzhugem. : bzhug A: <b>zhuDB; cf. Tshig mdzod chen mo, s.y. 'jugpa 1. (td.) beug pa, gzhugpa,
chug I) snod sogs kyi nang du 'jog pa dang blug pa.
slobB: slo{-}bA.
pasB : p+saA.
ideA: sdeB.
la bkye B : <la b>kye A; cf. Tshig mdzod chen mo, s.y. 'gyed pa (td.) bkyes pa, bkye ba, khyes I)
gtongba. .
TO em. : to AB.
kyis B : kyi A; cf. p. 72, yerse 22.
Text Edition
bslu med skyabs gnas dpalldan red mda' bi-
786
I
'dren mchog dam pa khyod
2787
la phyag 'tshalloll
191
zhes
2788
pa (80b) nli dpalldan bla ma de'i sku mthong ba'i gsuni
789
thos pa'i yon tan dran
pa'd
790
'pbrin las kyis279! reg pa'amJ mtshan brjod pa'i
2792
gdul bya mams kyi tshe 'di'i sku
drin
2793
mgonl phyi ma'i skyabsl bar do'i dpung gnyen dam par gyur pal gnas skabs dang I
mthar thug kun tu slu
2794
ba med pa'i skyabs gnas 'dren mchoi
795
dam pa de la bdag sogs gdul
bya thams cad sgo gsum gus pas skyabs su mchf
796
zhing phyag 'tshalloll mchod doll bstod
doll mam pa kun tu rjes su bzung du gsol/
[2.23 Verses 23-33]
[23] kye ma kye
2797
hud bstan pa'i srog shing chagl
bstan 'dzin dge 'dun phyogs bcur 'th0l2798 lags soil
[24] kye ma kye
2799
hud thar pa'i rgyal mtshan 'gyel/
thar 'dod mams kyi thar lam stor lags soil
[25] kye ma kye
2SOO
hud legs bshad dga' ston nyamsl
blo gsal mams kyi re thag chad
2SO
! lags soil
[26] kye ma kye hud Ita ba'i nyi ma nubl
kIu sgrub
2802
yab sras lugs
2803
bzang su yis2804 ston
2S05
1
[27] kye ma kye
2S06
hud dam chos rgya mtsho skamsl
thogs
2807
med sku mched bshad srol su yis skyoni
80S
I
2786
2787
2788
2789
2790
2191
2792
2793
2794
2795
2796
2797
2798
2799
2800
2801
2802
2803
2804
2805
2806
2807
2808
haem. :paAB.
khyod A : de B.
zhcs B : ecs A.
gsung A : abbr. gs+ya B.
pa'amcompl.: abbr.pa'aMA :pa'iB.
'phrin las kyis em. : abbr. phIis kyis B : abbr. phris kyi A.
bl]odpa'icompl.: abbr. bzjod'iB: <h>l]odpa'iA.
sku ddn A : om. B; c Tshig mdzod chen mo, s.v. sku drill - phanpa'am dan.
slu B : bslu A.
'drenmchogA: <'drenmehog>B.
mehi A: 'ehiB; cf. Tshig mdzod chen mo, s.v. skyabs su mehi ha -skyabs su 'gro ba ste yul gang la
blogtodpa.
kyeA: kyiB.
'thor B : mthor A; cf. above verse 23.
kyeA:kyiB.
kyeA:kyiB.
ehadB : bead A; c p. 73, verse 25.
sgrubA: grubB.
lugs B : lung A; cf. p. 73, verse 26.
yisB :yiA.
stonem.: skyongAB; c p. 73, verse 26.
kyeA :kyiB.
thogs B : thog A.
skyongem. : ston AB; cf. p. 73, verse 27.
192
Chapter 5
[28] kye ma kye
2809
hud lung rigs
2810
mche sder 'thoi2
811
/
phyogs glang chos grags rigs
2812
tshu1 su yiS
2813
(8350) spell
[29] kye ma kye
2814
hud tshu1 khrims bum pa zhig/
yon siik
281S
rnam gnyis sdom brgyud
2816
su yis 'dzinl
[30] kye ma kye
2817
hud spangs rtogs
2818
go rim
2819
'tsholl
'phags seng gnyis kyi legs bshad
2820
su yis (41b) sgrogs2821/
[31] kye ma kye
2822
hud nyams rtogs
2823
byin rlabs
2824
yal/
ti
282S
10 na
2826
ro'i man ngag su la zhu/
[32] kye ma kye2
827
hud phan bde'i pad tshal zumI
bshad Sgrub
2828
bstan pa gcig cai2
829
nub lags soil
[33] kye ma kye hud nyam thai
830
yi re mug!
khyod sku mig gis mthong ba'i skal
2831
bas dbenl
[2.24 Verse 34]
[34] (81a) khyod gsung rna bas thos pa'i bsod n a m ~ 8 3 2 medl
khyod
2833
thugs gang na bzhugs kyang byin gyis rlobsf8
34
2809
2810
2811
2812
2813
2814
2815
2816
2817
2818
2819
2820
2821
2822
2823
2824
282.5
2826
2827
2828
2829
2830
2831
2832
2833
2834
kyeA :kyiB.
rigs em. : rig AB.
'thor B : mthor A.
rigs B : rigA.
yisB :yiA..
kyeA:kyiB.
shAle em. : shale B : shag A.
brgyud em. : rgyudB : rgylln A; cf. p. 73, verse 29.
kyeA: kyiB.
spangsrtogsB: spangrtogA; cf. Tshigmdzod chen mo, s.v. spangs rtogs.
rim A : rims B; cf. p. 74, note 123.
legs bshad AB; cf. p. 74, verse 30.
sgrogs B : sgzvg A.
kyeA:kyiB.
nyams rtogs B : abbr. nyaMs rtog A; cf. Tshig mdzod chen mo, s.v. nyams rtogs.
rIabs B : brlabs A; cf. p. 74, verse 31 and note 71.
fiB: teA.
nAB :naA.
kyeA:kyiB.
sgrub B : bsgrub A; cf. Tshig mdzod chen rna, s.v. bshad sgrub.
gcigcarcompl.: abbr. 1 carA :phyogs bcurB; cf. p. 74, verse 32.
nyam thagem. : nyams thag B : abbr. nyaMs thug.$,.
skalA: bskalB; cf. p. 74, verse 33.
namsA: namB. '
khyodB : khyed A.
bzhugs kyang byin gyis rlobs em. : bzhugs kyang byin gyis brIobs B : bzhug kyang byin gyis brlobs A.
Text Edition
193
[2.24.1]
rjes su mchod pa phul ba'i tshul nil bla rna bsod nams
2835
grags pas gtso mdzad! bu slob brgya
phrag cig
2836
1hag tsam gyis I zhag bC0
2837
brgyad kyi bar du phyi nang gi dkyil 'khor chen po ' di
dag gi
2838
zhal phye nas gus pas gsol ba btab pa nil bla rna bsod nams grags pa dang I chen po
chos dpal ba gnyis kyis
2839
gtso mdzad kyisl kye'i rdo rje
2840
slob dpon yi dam dpal ba dang I bla
rna yon tan rgyal bas
2841
gtso mdzad mams kyis
2842
kun rigl bla rna rgyal bzang bas
2843
gtso
mdzadl bya bral ba mams kyis chos rje'i thugs dam gyi gtso bo dpal gsang ba 'dus pa dang I
beom ldan 'das 'khor 10 bde mehogf844 slob dpon bka,2845 bzhi pas gtso mdzad! dge 'dun byin
gyis bde gshegs brgyad la [B: phyag dang] mchod pal bdag gis bla rna mehod pa la sogs pa'i
bsgrub mehoct2
846
phul tel gsol ba btabl
(42a) des dus nang so rang gi phyag rdzas gang yod kyis ci ldani'847 byas pa'i lhag mal khab
nang sos zhag gsum/ bdag chen mas zhag gnyisl (S351) drung slob dpon mas gtso mdzad mams
kyis zhag gsum btei'848 nasi gdung gi drung nas gtso mdzad dge ' dun mams la bsnyen bklir
849
'bul 'degs phun sum tshogs pamdzad [B: eing I nang rang gi phyag rdzas kyis gung thang ehos
sde chenpor yang I tsha ba mangja gral 'gyed phunsum tshogs pa dang I sgrub sde bsam gtan
gling du' ang I tsha ba gral ' gyed dang beas pa yang mdzad] doll
nang rten rang byon 'phags pa'i sku tshad [B: dang] mnyam pa'i De btsun 'jam pa'i dbyangs
khri rgyab dang beas pa bzhengs
2850
pa'i zangs gserl bZ0
2851
gnas pa'i yon rgyags sogs kyi sbyin
bdag gi mthil zhugsf
852
drung bdag po bas
2853
mdzad eing I gzhan yang bdag chen mas gtso (81 b)
mdzadl bu slob mams kyis dad eing gus pas phul ba dang I nang so rang gis
2854
thig po sogsl
phyag rdzas kyi bcug gani'855 yod btang nasi mang yul 'phags pa'i gtsug lag khang du bzhugs
2835
2836
2837
2838
2839
2840
2841
2842
2843
2844
2845
2846
2847
2848
2849
2850
2851
2852
2853
2854
2855
namsA: namB.
cigcompl. : abbr. 1 A : gcig B.
beo B : bewo A; cf. Jiischke 1881: beo.
giB :gisA.
kyi5'B: kyiA.
kyerdoIjeB : kye'i rdoeA; cf. LC, s.y. kyerdoIje=Tib. he ba dzra, Skt. hevajra, Tib. he wa dzra.
yon tan rgyaJ bas campI. : yon tan rgyaJ ba<s> A : yon rgyaJ bas B. Note that in ms. A the ligature tan
is marked by dots on top and thus similar to the cases aboye missing in ms. B.
kyis B : kyi A.
basB : pas A.
'khorJo bdemehogcompl. : abbr. 'khaur bdemehogA: bdemehog 'khor loB.
sJob dpon bka 'B : abbr. slaun <b>ka 'A.
bsgnzb mehod A: sgmb mehodB; cf. Tshig mdzod chen rna, s.y. bsgmb mehod
ci Jdang A : ci {-} Jdangs B; cf. Tshig mdzod chen mo, s.y. Jdang ba (tmd.) 2) 'bor tshad long ba 'am,
tshang ba dang, mnyam pa.
btegB : tegA; cf. Tshig mdzod chen mo, s.y. 'degspa(td.) btegpa, gdegpa, !heg.
bkurem. : bskurAB; cf. note 2330.
bzhengs A : gzhengs B.
bzoB: gzoA; cf. Tshig mdzod chen mo, s.y. bzognas2) bzolas lag rtsa.
kyi sbyin bdag gi mtml zhugs em. : abbr. kyi sbyin bdagi !hil A : kyi '!hI1 zhugs B,
basB : pas A.
gIsB: giA.
rdzas kyi bcug gang em. : rdzas kyi bzhug gang B : rdzas kyi bzhug <gang> A; cf. Tshig mdzod chen
mo, s.y. 'jugpa I. (td.) beugpa, gzhugpa, chug I) snod sogskyi nangdu 'jogpa dang biugpa.
194
Chapter 5
su gsol zhint856 I sku 'dra'i sbyinbdag chen po chos dpal bas rndzad nasi gtsug lag khang de
nyid nal bzhugs pa'i spyan sngarl bdag nyid chen po rang gisl (42b) jo bo'i drung du phul ba'i
kont
857
bu la dngul darn gcig nman nasi kong
2858
rkyen bzang po brtsegs te phul ba' 0
2859
11 '
rten gnyer chen pOf860 slob dpon yon rin
2861
pas rndzadf
862
rnthil zhugs
2863
bla rna rgyal bzang
pa dang I nye gnas rnchog legs pas
2864
rndzad doll
[B: gzhan yang gdan sa chen mos gtso mdzadl bo dong! snar thang I zha lu
2865
1 gnas rnying I
chos 'khor sgang I dpal gsang phu ne'u thogl ri bo dge 'phella sogs pa'il chos gra chen po
mams su'ang gang lagang 'os kyi mangja 'gyed dangbcas pa bsgrubsl chos rje blo bzang grags
pa'i zhal snga nas kyang I nang rten
2866
rje btsun 'jam pa'i dbyangs sku tshad dang nmya:rrt
867
pa
bzhengs nasi ri bo dge 'phel na bzhugs soil]
[2.25 Verse 35]
[35] dge legs yon tan chu gter chen po lasl
chu thigs
2868
tsarn zhig blangs la
2869
nyes pa'i tshogsl
ji snyed mchis pa tharns cad mtholio bshags2871
zhabs 'bring gnyut
871
ma'i tshogs la bzod par gsol/
[2.26 Verse 36]
[36] bla ma'i marn
2872
thar ngo mtshar rmad
2873
byung 'di
2874
1
bshes gnyen bsod narns grags sogs bkas bskul nasi
2856
2857
2858
2859
2860
2861
2862
2863
2864
2865
2866
2867
2868
2869
2870
2871
2872
2873
2874
bzhugs su gsol zhing B : abbr. bzhugsu gsol cing A.
kongB: skong A; cf. Tshig mdzod chen mo, s.y. kong bu - dpangs mtho zhing gting nng ba'isnod
chung ngu zhig ste mar me 'bu1 snod, ... mchod kong, ... gser kong.
dngu1 dam gcig mnan nas kong em. : abbr. dngu1 daMm (sic) gcig snan nas kong B : abbr. dngul daM
1 mnan nas skong A.
brtsegs te phu1 ba '0 A : rtsegs te phu1 10 B.
po em. : po dang A : po pa dang B.
rinA: nngB.
Another possible reading would be: lten gnyer chen po dang, slob dpon yon nn pas mdzad [He also
paid]; the fee for the main caretaker and the masters [who helped with the inauguration]; cf. Tshig
mdzod chen mo, S.Y. yon - I) rin nam gla cha 'i zhe sa, 2) sbyin ba 'am gtong sgo. Tshig mdzod chen
mo, S.Y. nn pa I) gong gi tshad gzhi, 2) nyo byed kyi dngui.
mthi1 zhugs em.: 'thil bzhugs B : thi1 bzhugs A.
pasB :kyiA.
zha 1u em. : zhallu B.
rten A : brten B.
sku tshad dang mnyam A : ched dang snyam B.
thigsem.: thigAB; cf. p. 75, verse 35.
1a B : 1a {-} A.
mtho110 bshags em. : tho 10 bshags A: 'thoNo gshags B.
gnyug A : snyug B.
mam B: {-}mam A.
nnadB : smad A.
'diB : pa 'i A.
Text Edition
grangs med gdu1 bya'i tha sha1
2875
mnga' ris pal
mi phyed dad thob (S352) sangs rgyas rtse mos sbyarl
[2.27 Verse 37]
[37] dge ba 'di dang dge ba'i rtsa ba gzhan/
ma Ius blo yis gcig (43a) tu bsdoms
2876
byas nasi
bla ma mchoi
877
la gus pas phul ba yisl
bla ma dam pa'i thugs dgongs rdzogspa dang!
sku gsung thugs kyis2878 byin gyis brIab tu gsolf879
195
mam thar zhib rgyas su brjod pa blo,?880 yul (82a) ma yinzhing I [B: bdag nyid chen po'i] drung
rani
88l
nas kyang I ngas ' di ltar byasl ' di bzhin byung sogs cher rni gsung ba dang I rgyun dU
2882
zhabs tog phul ba'i rgyus can la 'dri sa
2883
med pa'i stobs kyisl go rim
2884
gong 'og nor ba sogsl
nyes pa'i tshogs thams cad bzod par mdzad du gsol/
, di
2885
phyogs dus gnas skabs thams cad du dar zhing rgyas par gyur cigl ces pa ' dil dbang
phyug mi la ras chen gyi sti gnas rkang tshugs
2886
phug gi ri khrod du sbyar ba' 01 f887
dge legs
2888
su gyur cigl
[A: rje btsun chen po red mda' ba'i
2889
gsung sgros mdor bsdus pa'oll
mangalaM
2890
bhavatu/]
zhus dag par gcig zhus lagsf89l
[B: subham astu sarvajagatI2892]
2875
2876
2877
2878'
2879
2880
2881
2882
2883
2884
2885
2886
2887
2888
2889
2890
2891
2892
tha shalB : tha bshal A.
gcig tu bsdomsB : cigdu sdomsA; cf. p. 75, verse 37.
mchog B : abbr. mchoD A.
gsung thugs Ayis B : gsungs thugs Ayi A. Note that in ms. A the suffix -s in gsungs is maked by dots.
gyis brlab tu gsolB : brlabs Jug par shog A.
rgyas su bJjodpa blo'iem.: rgyas su bJjodpa blo yiB : brgyas su bIjodpa blo'iA.
rang A : om. B.
ba dang rgylln du B : pa dang rgyun tu A.
'dri sa B : 'dris A.
rim B : rims A.
'diB : 'dis A.
sti gnas rkangtshugsem. : bsti gnas rkang tShlIgsB : ti gnas rkang tshugA; cf. Tshig mdzod chenmo,
s.v. sti ba(tmd.) bstispa, bsti ba, stis-ngal gso'i ched dugnaspa.
ba'oA: baB.
legs B : las A.
ba'iem. :pa'iA.
mangalaM em. : maMghalaM A
zhus dagpargcig zhus lagscompl.: abbr. zhus dagpar 1 zhus lagsA: abbr. 1 ZhlISB.
shubham astu sarvajagatl em. : shubhammastusarvajagatlB.
English Translation
[0 Title]
A44a The Amazingly Marvelous Biography o/the Great Glorious Red mda' ba
1l6
A44b / B Ib / S266
[1 Part I: Introductory Verses]
[Ll Salutation]
gurukumaramataye namal;t
I pay homage to Master Kumaramati! 117
[1.2 Verse 1: Homage to Red mda' hal
[1] I pay homage at the feet of the Glorious Master,
whose knowledge that realized the essence of the two truths is extensive,
the Great Compassionate One, who accomplished both awakening minds,
and whose supreme knowledge
1l8
and compassion119 are matchless.
[1.3 Verse 2-4: Author's Resolution to Expound His Subject] 120
[2] When similarly to Kasyapa, Upali and Ananda,
who respectfully described the Buddha's deeds
from upon a throne
121
made up of the 500 arhats' upper robes
122
,
[saying] with a sorrowful voice "thus have I heard"123,
[3] I express respectfully only the slightest portion
of [the qualities of] The Precious Dharma Lord
124
, whose gratitude can never be repaid,
[and] who, since [we] do not have the fortune to see him [any longer], has become [only] an
object of memory,
[and] the extent of whose qualities 1 did not comprehend, although [1] thought about [them] day
and night,
[4] The meaning of the prophecy "the doctrine of the Buddha will spread [again] when it is
about to disappear" is,125
that [the Buddha] thought that you, great being [Redmda' ba], after appearing at this time when
the doctrine is ending,
[would] intensifY the pure practice of view and conduct.
(2.) 1 pay homage to you who were (S267) prophesied by the Buddha.
198
Chapter 6
[1.4 Verses 5-22: Homage to the Main Subject, Red mda' bal
[5] You intentionally took a life and were born in a religious family,
then entered the [Buddha's] doctrine and learnt from numerous renowned spiritual teachers.
You took the three VOWS
I26
, and protected them as ifmore precious than your own life.
r pay homage to you [who embodied] the Buddha's tradition.
[6] After you had learnt well all siitras, tantras and treatises
127
,
you demolished through perfect scriptures and through reasoning [that uses] the power of fact
all the tenets [holding] the extreme views 128 of etemalism and nihilism.
r pay homage to you who defeated the wrong views.
[7] With the qUalities of [being trained in] the scriptures and [having attained] realization
129
, and
with skill in means
130
and with compassion,
knowing the disposition, intention and latent tendencies of your disciples
as they are, [you] turned the Wheel ofDharma
131
,
r pay homage to you who take [us] fortunate [disciples] under your care.
[8] With the wisdom 132 that realizes the state of being without self,
you see conventional dependent arising [to be] like an illusion,
and realize the ultimate state of phenomena [to be] like space.
r pay homage to you who have the perfect view.
[9] Spiritual teacher, disciplined, pacified, totally pacified
133
,
endowed with all vows, free. of the impurity of [ any] fault or downfall,
your three doors remain in a natural spontaneous state.
r pay homage to you who have perfected [his] conduct.
[10] You renounced this [secular] life and concentrated on the essence of practice.
You meditated on the four truths, on dependent arising, the six perfections and the two stages
134
[and] achieved the (2b) supreme siddhis
135
ofmahamudr1L
r pay homage to you who have perfected [his] practice.
[11] Although 'hitting the core' in your profound meditative accomplishment,
continually seeing masters
l36
, tutelary deities, rjiikinis and Dharma protectors,
you abide [solitary] in yogic discipline
137
like a pratyekabuddha.
r pay homage to you who are marvelous.
[12] Noble, ordained and wealthy people of the snow mountains
(S268) respectfully invited [you], offered material gifts and service
138
[and] received numerous empowerments, generations of [bodhi}citta
l39
and instructions.
r pay homage to you who are worthy of worship by all [sentient beings].
[13] After you thought of entering into nirvliI}.a in the year of the dragon,
you entrusted the subtle meanings of what you had heard and understood
English Translation
as the Buddha entrusted [the responsibility for] the doctrine [to the seven custodians]140.
I pay homage to you who assiduously141 teach the Wheel of Dharma.
[14] After you had taught that all phenomena in saIpsara and nirv3J;i.a are unbom142,
although you wished to enter into nirv3J;i.a, the state of true nature (tathatii),
in response
143
to the respectful supplications [made by disciples],
you blessed your life
l44
for up to seven days. I pay homage to you.
[15] 'The clear light of death 145 cannot rely on the body.
After body and mind have separated, the consciousness 146 enters into emptiness.
The lnseparability of sphere and awareness
147
are the clear light."
I pay homage to you, who spoke thus again and again.
199
[16] After having meditated previously [and] given meaning
148
to the oral instruction
149
on the
transferring [of consciousness],
not forgetting the signs, having entered the clear light with joy,
you arose from [meditative] absorption in cessation
150
and migrated, propelled by what had
preceded.
I pay homage to you who act in accord with the words.
[17] After you turned the profound and vast Wheel of Dharma
for your direct disciples of this life,
at the time of the clear light of death you passed away for the benefit of others.
I pay homage to you who attained power over birth and death.
[18] (3a) Your perfect illusory body, which is conventional truth,
manifested as the clear light, the ultimate truth.
[You] have attained the unified state ofVajradhara
151
.
I pay homage to you who have accomplished spontaneity of activity.
[19] At the time when you passed on to another buddhafield, the great earth trembled.
I pay homage to you who were invited [there],
by the viras, rjiikinis and deities who had assembled
and who made (8269) outer, inner and secret offerings from the state of true nature [to you].
[20] At the time when your body melted into the fire of wisdom,
there were no clouds in the sky and the wind in the space 152 became still too.
Due to your blessing the heat on the earth rose as in the sunnner,
I pay homage to you who attained power overdependent arising.
[21] As the Buddha's relics were divided into eight portions,
similarly your relics were invited by the countless devout gods and human beings
into the ten directions to become an object ofworship153,
I pay homage to you who increased [his] relics.
200 Chapter 6
[22] From what [I have] seen, heard, remembered, [physically] touched
154
and [know from] sto-
ries told,
[you] act [as] protector!55, refuge
156
and cornrade
157
in this life, in future lives, and in the inter-
mediate states 158.
Glorious Red mda' ba, infallible object of refuge,
I pay homage to you, the holy supreme leader.
[1.5 Verses 23-33: Lamentation for the Lost Master]
[23] Alas, the life tree of the doctrine is broken.
The holders of the doctrine, the sangha [members], have scattered in the ten directions.
[24] Alas, the victory banner
159
ofliberation has fallen down.
Those who wish for liberation have lost the path of liberation.
[25] Alas, the enjoyment of elegant sayings has declined.
The cord of hope for the clear-minded is cut offl60.
[26] Alas, the sun of[right] view has set.
Who [will] explain the excellent tradition of father Nagiirjuna and his [spiritual] children?
[27] Alas, the ocean of Dharma is dry.
Who [will] maintain the teaching tradition of the brothers Asanga [and Vasubandhu]?
[28] (3b) Alas, scripture and reasoning, which are like the incisor and claws [of a lion], have
become dispersed.
Who [will] spread the logical system ofDignaga and Dharmaklrti?
[29] Alas, the vessel
161
of moral conduct is destroyed.
Who [will] uphold the vow lineage of GUIfaprabha and Sakyaprabha?
[30] Alas, the sequence of abandonment and realization has become disordered.
Who [will] proclaim the elegant sayings of Aryavimuktisena
162
and Haribhadra
l63
?
[31] Alas, the blessings of experience and realization have disappeared.
Whom [will] we request for the oral instructions ofTilopa
164
and Niiropa
l65
?
[32] Alas (8270), benefit and happiness have closed like lotus flowers [in a] pond
l66
.
The doctrine of expounding and practicing [the Dharma] were simultaneously lost.
[33] Alas, [we] pitiful [people] have fallen into despair,
devoid of the fortune to see you [any longer] with [our] eyes.
[1.6 Verse 34: Request for Blessings 1
J
[34] [We] do not have the merit to hear your speech [any longer] with [our] ears.
Wherever your mind is, please bless us.
English Translation
[1.7 Verse 35: Confession and Request for Forbearance any Fault
. [35] From the huge ocean 167 of [your] excellent qualities,
[I have] taken just [as much as] a <;!rop of water, and whatever mistakes there are,
I openly express and confess them all.
I beg the resident group of close disciples and attendants 168 to forgive [those faults] ..
[1.8 Verse 36: Author's Colophon] 169
201
[36] After having been exhorted by the spiritual teacher (46a) bSod nams grags pa and others,
the most inferior
17o
among his countless disciples, the mNga' ris pa
who has achieved unfailing faith, Sangs rgyas rtse mo, has composed
this amazingly wonderful biography of [his] master.
[1.9 Verse 37: Dedication and Request for Blessings]
[37] After my mind has gathered together this virtuel71 with other roots of virtue 172,
I offer [them] to [my] supreme teacher with respect. Due to this
after all intentions
173
of the supreme teacher have been fully accomplished,
I request that I be blessed by [his] body, speech and mind
to complete the biography of the glorious teacher.
202 Chapter 6
[2 Part IT: Verse-by-Verse Commentary]
[2.1 Verse 1: Reverent Salutation: Praising Red mda' ba's Knowledge and Compassion]
[1] (4a) I pay homage at the feet ofthe Glorious Master,
whose knowledge that realized the essence of the two truths is extensive,
the Great Compassionate One, who accomplished
174
both awakening minds,
and whose supreme knowledge and compassion are matchless.
Concerning these [words] it is said: "The being who possesses unassailable supreme knowledge
and immeasurable compassion is the predominant scholar dPalldan Red mda' ba."
[2.1.1 Praise of Red mda' ba's Supreme Knowledge]
While this renowned noble being possesses [two kinds of] superior knowledge 175, his superior
knowledge is extensive. [rJe btsun Red mda' ba possesses] the superior knowledge [that under-
stands] all phenomena as they are176. [This means he understands] the conventional tmths
177
from
form up to the knowing of [all] aspects 178, he realized (8271) that the general characterized [phe-
nomena] 179 are empty oftheir own entity180, and sees the special characterized [phenomena] like
a myrobalan fruit on the palm of one's handl8l. [More over, he] possesses the superior
knowledge [that understands] the mode of existence of all phenomena 182. [This means he under-
stands] that ultimately saIfIsara and nirvava are free from all extremes ofproliferation
183
.
[2.1.2 Praise of Red mda' ba's Immeasurable Compassion]
He wears the armor of the special altruistic mind
184
that wishes to free all sentient beings from
the saIfIsaric ocean of suffering, and since he is endowed with the virtuous effort
185
of perfectly186
preparing to liberate [all sentient beings], [and] has accomplished both awakening minds - the
mind of aspiration [for full enlightenment] and engagement [in the actual practice of a
Bodhisattva]- he is endowed with great compassion
187
.
As there is no one in the Land of Snow whose supreme knowledge and compassion are equally
excellent as his, he is matchless.
The great being [Red mda' ba] himselfsaid
188
:
"Meditate the wisdom that sees that saIfIsara and the peace [ofnirvava] are void [and]
the compassion that observes sentient beings, who are infinite)ike the sky,
one-by-one, and sometimes in union."
[A: In a praise by The Dharma Lord 810 bzang grags pa
189
, it is said:
"Your knowledge is outstanding, and your fortune incomparable 190."
(46b) mKhan chen Chos rgyal said:
"The blissful heat of [your] great heart of awakening blazes high."]
English Translation
[2.1.3 Tsong kha pa's Praise of Red mda' ba as Maiijusri and Avalokitesvara]
[B: It is said:
"Lord of stainless wisdom, MaiijusrI,
Huge treasure of great objectless compassion
l91
, Avalokitesvara,
Crown ornament among scholars of the land of snow, Red mda' ba,
gZhon nu blo gros, I pay homage to yoU.]"192
203
Endowed with the glory (4b) of the two accumulations [of merit and wisdom], [you] attained the
unmistaken empowerments (dbang, [explanations on the] tantras (rgyud) and oral
instructions [from the. experience of the master] (man ngag).193 Then you realized [all of them].
I respectfully pay homage to [you, Buddha] [B: by the means of the three doors (body, speech
and mind)]. I bow with the highest part of all of my limbs
l94
, with the crown of my head, to the
lowest of all parts of the body of the teacher, to his lotus feet, praising [him with the words] "due
to whose kindness the great bliss [appears ]"195 and so on, having generated faith and respect.
[2.2 Verses 2-4: Author's Resolution to Expound his Subject]
[2] When similarly to (8272) Kiisyapa, Upiili and Ananda,
who respectfully described the Buddha's deeds
from upon a throne made up of the 500 arhats' upper robes,
[saying] with a sorrowful voice 'thus have I heard',
Concerning these [words]: The hearers of the Buddha trained in his 84.000 [teachings], and
those [B: among] the holders of the Vinaya and the greatly learned who became sublime were
Kasyapa, Upali and Ananda. After the [Buddha's] nirviilJa they engaged in preserving the
Dharma of [his] noble doctrine for a long time. And after the holders of the doctrine, the 500
arhats, had assembled for this purpose without a single one missing, [they made up] a throne of
the [500 arhats'] upper robes, recollected the qUalities of the Buddha, and then [recited] with a
sorrowful voice: "Thus have I heard at one time, when the Bhagavat
l96
[was.residing] in Raja-
grha197 on Vultures' Peak Mountain
l98
.... " and so on, they collected [the Tripi!aka, in which it is
expressed], how initially the Buddha generated [the altruistic] mind to [attain] the supreme
Buddhahood
l99
, [how] in the interim period [he] accumulated a multitude [ofmerif
oo
and wis-
dom] over three countless
201
aeons
202
, [and how] at the end [he] performed the twelve deeds for
the benefit of sentient beings. [Thus they collected] the three precious types ofPi!akas: the Abhi-
[ dharma], the Vinaya [and] the Siitra Pi!aka
203
.
[2.3 Verse 3: Red mda' ba's Infinite Qualities]
[3] I express respectfully only the slightest portion
of [the qualities of] The Precious Dharma Lord
204
, whose gratitude can never be repaid,
[and] who, since [we] do not have the fortune to see him [any longer], has become [only] an
object of memory,
204
Chapter 6
[and] the extent of whose qualities (5a) I did not comprehend, although [I] thought about
[them] day and night,
Concerning these [words]: The Precious Dharma Lord's kindness in teaching the perfect path to
me and the other disciples is inconceivable. [We do] not have the fortune to see him [any longer]
with our direct eye perception, and [so] (470) he has become solely an (8273) object of the memory
of [ our] mental consciousness. [And] although [I] respectfully thought about [him] day [and]
night, I was not able to comprehend the extenf
05
ofhis infinite qualities of [having learnt many]
scriptures and having realized [all] qualities [included in the three higher trainings].
In a praise [B: from mKhan chen Chos rgyal] it is said:
"If even all the spiritual teachers, who are [like] the lord Garuga
206
,
cannot see the extent of your qualities,
how could it be that I, whose intellect is like a butterfly,
have the ability to infer [them]?"
Nevertheless, ifI am to express respectfully just the slightest portion of the qualities [of his] that
I have seen or heard in conformity with my own fortune, after having set aside [any]
exaggeration or flattery, [it will be as follows]:
[2.4 Verse 4: Prophecy by the Buddha]
[4] The meaning of the prophecy "the doctrine of the Buddha will spread [again] when it
is about to disappear" is,
that [the Buddha] thought that you, great being [Red mda' ba], after appearing at this
time when the doctrine is ending,
[would] intensify the pure practice of view and conducf
o7

I pay homage to you who were prophesied by the Buddha.
The [aforementioned refers] to a sutra, [where it is said:] "As the light of the butterlamp be-
comes brighter just before it dies out my doctrine will spread [again] just before it disappears."
The purported meaning of this prophecy is: Even at the end of this degenerate period of the
doctrine, you, great being [Red mda' ba], who are learned and realized, appeared, with the
intention of spreading and extending the Buddha's doctrine through perfectly practicing right
view and conduct. And although in the past, for the same reason, i!'J.any of the greatest scholars
had already appeared here, in the Land of Snow, some stressed clarifying only the aspect of view
(5b), others emphasized clarifying only the side of conduct and still others clarified only the
essence of practice, nothing more than that. But I have neither seen nor heard
208
of anybody else
but you - before or after - who clarified the doctrine through both teaching and practice (S274).
[2.4.1 From a Letter to Tsong kha pa about the Decline ofthe Doctrine]
From a writing of the great being [Red mda' ba]:209
(1) "If even the famous, who are greatly venerated by many,
are longing for material gifts, service and fame,
English Translation
[and] do not uphold the Buddha's doctrine as an important thing [any longer],
(47b) who will be the noble one who cherishes the doctrine of the sage here?
(2) Most of the supposed scholars are like talking parrots.
205
[Their capability] goes no further than following the words, and the reading of just an arrow-
sized [page ]210.
If they become stupefied distinguishing [between] right and wrong,
where are the eloquent speakers of [sound] reasoning here?
(3) If even [the meditation of] the yogis who are meditating day and night,
as [Siddharta's teacher] Udraka
211
meditated on concentration (samiidhi)212,
became devoid of the vital poinfJ3 of correct view,
then there is no practitioner who has entered the perfect path.
(4) Although [people] get fully ordained for the purpose offood
214
[and a seat] in the row of the
celibates,
there are [still] a few sramaI).as who have respect for proper training in moral conducf
15
.
Alas! The doctrine of the Sakya
remains only in name; I alone see [this]."
And in BIo bzang [grags pars praise it is said:
"You realized the tradition that is accepted by NiigiiIjuna and Asanga
as it is, and then, out of compassion you elegantly taught
the secret faultless speech.216
Therefore, who else after you will display
this gift of certainty with regard to the essence of the doctrine?"
[2.5 Verse 5: Former Lives, Birth, Education and Scholarship]
[5] You intentionally took a life and were born in a religious family,
then entered the [Buddha's] doctrine and learnt from numerous (6a) renowned spiritual
teachers.
You took the three vows, and protected them as if more precious than your own life.
I pay homage to you [who embodied] the Buddha's tradition.
[2.5.1 Former Reincarnations]
Concerning these [words]: In his previous life, this great being [Red mda' ba] was born as the
one called "KiismIri PaI).<;lita Amoghavitjra"217, and because The Dharma Lord BIo bzang grags
pa was then PaI).<;litaMatibhadra
218
(S27S), [Red mda' ba] unmistakenly taught the dharma
exposed in the Tripitaka and the general exposition
219
of the four classes oftantras to him - as
the foremost - along with an inconceivable number of disciples. [This account,] how [Red mda'
ba thus] extensively acted for the purpose of the doctrine and sentient beings, Vajrapiir}.i220 told
to Phyag rdor Grub thob
221
.
206 Chapter 6
[2.5.2 Birth]
Then, to overcome those here in the Land of Snow who engage in wrong practices of view and
conduct, he was intentionally born near Tibet's rDo rje gdan 01 ajrasana)222, the glorious Sa skya,
at a [place] that is well-known as the Fort(ress)223 ofRedmda'224, in the lineage of [the clan] of
the protector of the country225 mGar stong btsan (d. 667), a minister of the Dharma king Srong
btsan sgam p0226 (488), as the son of the father bKra shis rgyal mtshan, minister of Red mda', who
was in union with the mother, a wisdom rjiikini called [B: "Lo dBang phyug skyid,"] whose
perfectly altruistic way of acting was like that of the Brahmin woman called PrakasasIla
227

228
As
he was entering into her womb, she had auspicious dreams such as the rising of sun and moon,
lighting of [butter] lamps, and construction of new temples. [The mother] was free of any
physical pain and had a joyful mind. Even at the time of birth, both mother and son were free of
the suffering of birth.
In a praise it is said:
229
"At the time when you, like Buddha in the Lumbini grove,
were born from the stainless mother's womb,
because of excellent merit you did not have (6b) a body received [due to karma],
otherwise you could have become Lord Brahma himself or died."
After that, you were nourished with milk, curd, a decoction of butter and so forth, and moreover
you were offered the name "bTsun ne
230
." From the time on, when he was able to speak and
understand the meaning [of words] , when he [simply] heard the sound (8276) "Three jewels" or
saw an object representing them, his faith and respect grew. Both father and mother expired at
a young age, and an aunt,231 a qualified rjiikini, called "bKra shis 'bum"232 offered her services
without exhaustion from his youth until he became a great, mighty scholar. Thus it is said that
she was extremely kind. At the time of his childhood, the great being [Red mda' ba] said: "A ne
lags, I will either lead the land ofTibef
33
towards happiness, after having taken up the seal
234
of
the great ruler of Sa skya [state] (Sa skya dpon chen), or just as [the sun brightens] the day [I
will] brighten the [Buddha's] teaching, after I have entered through the gateway of the doctrine."
The aunt answered: "Clever
35
bTsun ne, don't get covetous. xpu cannot [ accomplish] both." At
that time [he] became also well-known under the name bTsun ne Blo gros che (Mahamati).
[2.5.3 Taking Refuge, Generating ofBodhicitta, Taking Upasaka and Sramal,lera Vows]
At that time [Red mda' ba] took refuge, the generation of [bodhi]citta, and the vow of' [ one day]
fasting' (bsnyen gnas, upaviisa/
36
as well as many Dharma teachings on Mahakarw;ta
237
from
'Phags chen
238
Chos bzang dpal (b. 13. cent.)239 Thereafter the great being [Red mda' ba] thought
about entering the gate of the doctrine, [in other words, to take ordination] in order to make
meaningful [the human birth that] he achieved with the [eight] leisures
240
and [ten] endowments.
Therefore in the 18th year of his life [1365]241, from Sa bzang [Ma til PaJ;l chen
242
(1294-1376),
who had become a noble crown ornament of the saffron-colored [Vinaya] holders in the snoW
mountains, he obtained the vow of a lay man (dge bsnyen, upiisaka) and a novice (dge tshul,
sriimalJera) (48b) and moreover [he] received the name "gZhon nu blo gros."
English Translation
207
[2.5.4 PramiilJa Studies, Bodhisattva Vow, Mental Purification Transmission, Authoring
of Two PramiilJa Commentaries]
Then [Red mda' ba] thought of studying the gateway to (7a) all important objects of knowledge,
the corrunentary on the general thoughts of the Buddha, [Dharmakfrti's] comprehensive Com-
mentary on [Digniiga's Compendium on] Valid Cognition (PramiilJaviirttika, Tshad ma rnam
'grell
43
Thus he approached the greatest among the scholars, Nya dbon Kun dga' dpal (1285-
13 79)244 and the lion [among the experts] on scriptures and reasoning, mKhan chen Sangs rgyas
(S277) 'phel.
245
By training his intellect (blo gros, mati), he reached some understanding of the
Viirttika, and then, after making debate rounds (grwa skor l46, [he] attained fame as having great
wisdom.
At that time, just by hearing the name of the son of the Victor
247
, Thogs med bzang po dpal
(1295-1369)248, it happened that the fme hairs coming from his pores moved, tears rolled down
from his eyes and so on. Then The Precious Dharma Lord went to [Thogs me bzang po's] Chos
rdzong in dNgul chu
249
, and took from the great [Bodhi]sattva the generation of the mind of
aspiration [for full enlightenment] and engagement [in the actual practice of a Bodhisattva],
[and] received many Dharma teachings on Mahayana Mental Purification
250
(theg pa chen po blo
sbyong).251
Then, afterheretumed to the main seat [Sa skya], he had to answer [a question] in the Chos khri
yard (chos khri thang). In a [Philosophical] text, a formally stated syllogism252 was asserted that
was not easy to refute. And although the [other] participants in the debate round did not know
[the answer] either, he himself felt extremely worried. When he himself did not come to an
understanding of what the [PramiilJaJviirttika text was saying, he thought that he must have been
deceived by the oral traditions received from his teachers
253
. Thereafter he remained in Sa skya
in a retreat on the scriptures
254
, and studied texts very much.
He studied [Dharmakfrti 's] seven treatises on valid cognition
255
together with its [basic] siltra
256
and [other] sub-corrunentaries. He also studied the elegant sayings of the lord of supreme
knowledge Sa skya Pa1J.cJita (1182-1251) and of 'U yug pa Rigs pa'i seng ge (d. 1253).257 And
due to listening to many Dharma teachings from his greater and lesser teachers [Nya dbon and
Sangs rgyas 'phel], he urnnistakenly realized the meaning of the seven treatises and their com-
mentaries, and thereafter his fame (7b) as a scholar spread all over the world. Then he compiled
two pramiilJa corrunentaries ('grel bshad; {ikiil
58
of different lengths, a long one and a short one,
together with a general overview of the topic (spyi don). 259
It is said:
(I) "Even a fme glowing ray of [your] elegant explanation
can eclipse the splendor often million seemingly scholar-fireflies, and (49a)
(S278) this wisdom that emits one hundred rnillion
260
logical ways
is [like] a sun that did not exist before.
208
Chapter 6
(2) The seeds that originated in the womb
261
of the [mind]-basis-of-all
262
have produced with [the help of] the mother, wisdom, the virtuous effort,
which is my foster-mother who continuously took care of me here in the Land of Snow.
I myself was born as the holder of the lineage
263
of the glorious Dha=akIrt?64.
(3) Nevertheless, in the Land of Snow,
because [people] do not know how to differentiate between scholars and fools,
as in the case of [false] jewels
265
that are passed around in the hands offishe=en,
the bad-minded increase together with the mass of things for sale.
(4) Although we are able to overpower the brains of elephant-like opponents
by the reasoning ofproo[266 and refutation
267
[that are like] the incisor and claws [ofa lion],
when lacking the neutrality to differentiate between good and bad,
even bad proponents, [who are like a] group offoxes
268
, continously quarrel."
In a praise [by Tsong kha pa it is said]:
"(1) Pleasing to those of great mental abilities
who are endowed with the taste of many hundreds of ways of reasoning,
you are the only one ready to completely propound
[all] the special prama(w systems that have been composed."
"(2) A neck that is covered by the dense mane ofthe seven treatises [on Pramii1;la]
that increase the power of the [Pramal}ajsiitra
269
[carried in a] palanquin of one's own inter-
pretation
causes the ox of bad wisdom [i.e., the mind of the sham scholars]
to wander among the clefts of the pramal}a mountains [instead on the hill]."
[2.5.5 Studies and Writings on the Paramitas]
Then the great being [Red mda' ba] thought that he should study the teachings on the main
stages of clear insight, the AbhisamayalaIpkara from the speeches ofMaitreyanatha, [who is] the
Lord of the Ten Stages (Dasabhfunfsvara) and the Regent of the Victorious One (Yuvaraja)270,
together with (8a) its commentaries. [Thereupon] he put one blockprint of the scripture on the
paramitas inside his pillOW
271
, and when he fell asleep, in a dream he heard the whole scripture
from "In Indian language" up to "is completed." He took [the whole scripture from which the
letters] were raised [as if a bas-relief]272 (S279) with his hand, put the [letters] into his mouth one
by one, and experienced the [scripture's] exquisite taste. Then he arose from sleep and was filled
with joy. He thought, 'Today I will see how much [I can] learn by heart,' and started memo-
rizing. It is said that he finished the memorizing of the [B: first] great section
273
. And although
he was already someone who knew the scriptures (49b) and who had achieved an understanding
[of the meaning] of Dharma [expressed] in the scriptures, he [was still not satisfied and] thought,
'I want to become an excellent scholar,' and thereupon received teachings from the glorious
Dha=a Lord Bla rna dam pa bSod nams rgyal mtshan
274
, crown ornament of the nine types of
sentient beings, and others. Especially by studying Indian commentaries such as the Illumination
English Translation 209
of the [Perfection of Wisdom in} 20,000 Verses (Nyi khri snang ba, ViipSatyiilokii)275 [of Arya
Vimuktisena (beg. 6th century)]276 and the Large Commentary on the Siitra of the Perfection of
Wisdom in 8, 000 Verses
277
[by Haribhadra (end 8th century)]278, as well as Tibetan commentaries
such as [those] of 'Bre [Shes rab 'bar]279 and Ar [Byang chub ye shesf80, he comprehended the
unmistaken thoughts of Arya [Vimuktisena] and Hari[bhadra]. Thereafter he composed a word-
by-word commentary (sbyor rik) on the Prajfiiipiiramitii[siitra}, applying the meaniJig of the
seventy items [of the AbhisamayiilaIpkiira28I [to it].
It is said:
"(1) Although those with a childish mind, who [just] follow the words,
rejoice because they have recited the ancient traditions of explanation,
[but] having seen this [just as] the arduous tossing up of grainless chaff,
I myself have given up reciting the enumerations stated by others.
(2) [The sbyor ilk] does not contradict the way of the general meaning of the many scriptures,
and [it] proves the meaning of the words through reasoning by the power of facts.
However long the seeming scholars who are endowed with obvious pride
may analyze it, there is no ground for criticism282."
In a praise by Gon byo Nyi rna [grags f83 it is said:
"(8b) Due to perfecting all the other scriptures [embodying] the opinions of the aryas by [reading
them] just once,
[you] obtained the state of having reached the other side
of the ocean
284
of[your] own and others' tenets (S280)."
[2.5.6 Abhidharma Studies and Writings]
Then the great being [Red mda' ba] thought that he should study the Pitaka, which manifests the
fimdamentals of all phenomena
285
, [i.e., the Abhidharma]. He then approached the great scholar
of the five fields ofknowledge
286
[Lo chen] Byang chub rtse mo (1303/06-13 8 0/8 6i
87
and heard
from him the Upper and Lower Abhidharma, [i.e., "Asanga's" Abhidharmasamuccaya and
Vasubandhu's Abhidharmakosa ]288 several times. He also studied [ other] comprehensive works
such as [Asanga's] Five Treatises on the Stages289, [Asanga's] Two Compendia of Summarized
Treatises
290
and Vasubandhu's Eight Treatises
291
together with their commentaries. He further
studied the explanations of the highest of all scholars, a commentary by dPang Lo tsa ba
292
BIo
gros bstan pa (1276-1342)293, and after he had unmistakenly realized the intended meanings of
the brothers Asanga [and Vasubandhu] (50a) [due to these studies], he compiled commentaries on
the upper94 and lower Abhidharma
295
together with a summarizing overview (bsdus donf96.
After he had seen the signs of the Lord of the Sky_goers,297 activities in the Sky298, [Red mda' ba]
said: "Following their example although the wings [i.e., one's mind,] are not fully developed
[yet], is like teaching [others] following the very intelligent ancient scholars, and although
[people] criticize [me] out of jealousy299, there is not the slightest mistake [on my side]."
In a praise by BIo [bzang grags pal, it is said:
210 Chapter 6
"Holder of the Muni's Tradition, [you] who are endowed with the ten powers
300
,
Introducer of the Mind [Vehicle], Ornament of the World
301
,
Holder of the Lineage ofthe Sugata,
You are the only one who has understood the tradition of the brothers
Asanga and [Vasubandhu] as it is."
[2.5.7 Vow, Lineage, Vinaya Studies and Writings, and Instruction on the View
of the Middle Way]
Then the great being [Red mda' ba] thought [B: that he must] introduce the tradition ofprac-
ticing faultless (9a) Vinaya training, through receiving the vow in order to complement the
[Buddha's] doctrine. Thereupon he went to the senior monk (gnas brtan, sthiivira), the great
arhat mKhan chen lDog lhod pa
302
Kun dga' (S281) bzang po, and received the vow of full
ordination (bsnyen par rdzogs pa, upasaJ!1Padii) from him as the preceptor (mkhan po, upiidhyii-
ya) along with the [other]acaryas
303
. Then he heard the Vinayasutra
304
, [composed by G1ll)a-
prabha], from mKhan chen [lDog lhod pa] one time. Then Khan chen pa himself also expressed
great expectations. [Red mda' ba] received the Instruction on the View
305
as well. And when the
teaching was over, rnI<han chen pa gave him a bya bur
06
, [and said:] "You have great inborn
wisdom, and due to having learnt the other scriptural traditions [B: too], you even became a
much greater scholar on Vinaya than 1. You are suitable to be a holder of the Dharma. You
should [B: also] write a commentary on this. I wish this Upper Vinaya lineage
307
to remain an
unintenupted one."308
[Red mda' ba] accepted the kind advice given. By studying the Vinayasutra, the Vinayasutra{ika
(Dul ba'i mdo 'i rgya cher 'grel pa) [by Dharmamitra (Chos kyi bshes bsnyen)] and the Tibetan
commentaries such as the three [by] Bya
309
, Khyi and Sog3lO, he understood (50b) the unmistaken
intended meaning of GUl).aprabha and S1ikyaprabha.
And then he composed two commentaries, one on the Vinayasutra
311
and one on [karmaviicaniiJ
acts and rites312. Henceforth, even at the times when he was giving teachings, he unfailingly313
attended the [acts and rites] of restoration (gso sbyong; rainy [season] retreat (dbyar
gnas, and removal of restrictions [at the end of the rainy season retreat] (dgag dbye, pra-
viirmJii).
Thus it is said:
"These elegant sayings were produced to condense
the entire meaning ofthe vast collection of the discipline
314
that is the inner treasure of the Mu-
ni, composed by the one renowned in the three spheres
315
as 'Gul).aprabha,'
the holder of the Victor's tradition
316
."
It is said in a praise [by Tsong kha pa] BIo [bzang grags pa]:
"After having seen [one of] the aryas' [seven] jewels
317
, the moral discipline,
that was praised not just once by the Muni,
in accord with the intended meaning of (S282) Sarvastivadin scholars [such as] (9b)
English Translation
Upagupta
318
, CandramaJ}i and GUlJaprabha,
he became learned in the rules
319
, which are [explained] in the vast collection of discipline
as 'prohibition, requirement or permission' 320, and he did not transgress [them]."
211
[2.5.8 Madhyamaka Studies,' Writing and Establishment of Prasangika Education
System]
Then the great being [Redmda' ba] wished to study the Collections of Middle Way Reasonings
(dBu ma rigs pa 'i tshogs/
21
, personally composed by Arya Nagiirjuna, the main teacher of the
essential meaning. But at that time in the snow mountains the [Buddha's] word
322
[B: on
Madhyamaka] just barely survived; the traditions of making them understandable through
explaining and listening, and of practicing through meditation and accomplishment had become
degenerated. And although due to this he became very discouraged, [Redmda' ba] thought that
he should ask the glorious Blama dampa [bSodnams rgyal mtshan (1312-1375)] for explana-
tions. But since he was in dBus, this was not possible.323 And [thus] he studied [scriptures] on
Madhyamaka such as the Collections of Reasonings (Rigs tshogs), the Four Hundred [Verses J
(CatuMataka/
24
and the Entrance to the Middle Way (Madhyamakiivatiira/
25
with The Dharma
Lord Byang [chub] seng [gel (b. 14th cent.)326. [Redmda' ba] made prayers to the three jewels,
and analyzed the content [of these scriptures] again and again using his wisdom. And due to the
prayers done previously, by the power of learning and in dependence on the blessing of the
jewels, he realized the faultless thoughts of father Nagiirjuna and his spiritual son Sri
Candraldrti. And after he had also attained an unadulterated understanding of the scriptural
tradition of the great scholar Bhavaviveka and of the three main treatises of the Y ogaciira
Madhyamaka synthesis of eastern India
327
, (Sla) he properly established them [as a system]
through teaching and listening.
At that time, his students requested him: "Please establish [a scriptural tradition through]
monastic textbooks (yig cha/
28
on the most important [points] in [Nagiirjuna' s] Root of the Mid-
dle Way in verses (Miilamadhyamakakiirikii), [CandrakIrti's] Entrance to the Middle Way (Ma-
dhyamakiivatiira) and [Aryadeva's] Four Hundred [Verses J (CatuMataka)." In response to their
repeated requests, he compiled commentaries on these three
329
, i.e., the Roof30, the ,
and the Four Hundred
332
, as well as an overview commentary (sTong thunl
33
on [Candraklrti's]
"Clear Words" (Tshig gsal, Prasannapadii/
34
. And because then all spiritual teachers listened
to and gave teachings on [these commentaries], the tradition of teaching and listening to the
(S283) Madhyamaka was thoroughly (lOa) introduced. And because of this driving force, at that
time also the teachers Dharma Lord Grags pa rgyal mtshan and his nephew, Lo tsa ba sKyabs
mchog dpal [bzang] (b. 14th cent.l
35
and his nephew, and the great scholar g.Yag phrug Sangs
rgyas dpal (1348/50-l4l4l36 started also giving teachings on Madhyamaka. Thus here in the
snow mountains the teaching system of Madhyamaka became widespread and increased
considerably, but it [still] remained mainly [focused] on
m
Svatantrika. The Prasangika view3
38
did not exist even as a mere understanding. But to this extent it was good
339
.
[Red mda' ba] said: "When I frrst started my studies in such places as Sa skya there were many
who made the mistake of saying that there was [just] one Madhyamaka text. Nowadays that
212
Chapter 6
anyone holds Madhyamaka texts [in Tibet] in high esteem is also [one of the signs] of my having
served the doctrine
34o
."
As Karma ba dKon gzhon
341
said: "These days in the snow mountains the wise as well as the
foolish all make a big deal about Madhyamaka. It is thanks to Red mda' ba. Previously342 in
Thang sag
343
there was [ only] a corpse of the Madhyamaka. I have never heard [anyone] saying
that anyone else had it. "344
[In the epilogue to Red mda' ba's commentary on the Madhyamakiivatiira] it is said:
345
"(1) Although there appeared many scholars who explained the meaning of siltras,
in the countries of India, Nepal and Tibet,
For most of them, their learnedness was mostly skill at applying sense anceptually.
but not the sense of reality.
(2) The One who unmistakenly propounds the doctrine of the Muni
according to his intended meaning is Arya Nagiirjuna.
And the expert who distinguishes his views and scriptures exactly as they are, which are like a
garden of very white jasmine
346
, is the glorious Candra[kirti].
(3) It is [often] stated: 'These are the thoughts of those teachers.'
But although there are many seeming scholars, to whom among them are the[se thoughts]
[really] comprehensible?
What difference does a colorful, clear picture (S284) make
(lOb) to people who are blind from birth?
(4) Like a blind person who has discovered (5Ib) a jewel mine,
although I do not have the eyes of a pure Arya,
due to the blessing of the Victor and the Victor's children
I myself found this path of the profound dependent arising."
In a praise [by] BIo [bzang] it is said:
"Follower of the tradition of the Muni who possesses the ten powers,
Introducer of the vehicle that is free of the [two] extremes, Ornament of the world,
You who hold the lineage of the Sugata,
You are the only one who has realized
the tradition of both Nagiirjuna and Candrakirti in the way they have accepted it."
[B: A Dharma lord] says:
"(1) Having left the precipices of extreme views far behind,
you have gone forth by means of the middle way,
that is the track left by the passing of the sugatas of the three times' ,
and that liberates f r o ~ the fear of[wrongly] grasping [the subject and object],
English Translation
(2) In this degenerate age
347
, when sentient beings who are drunk on the
beer of evil notions quarrel about the meaning of true nature,
[if] anyone annihilates all elaborations and perfectly understands
the profound meaning of emptiness; this sort of thorough analysis is amazing."
213
[2.5.9 Empowerments, Explanations on Tantras, and Instructions and Tantric Writings]
Then, after the great being [Red mda' ba] had thought that he should enter the peak of all
vehicles, the Vajrayana, he received from the mighty Mahasiddha [Lo chen] Byang chub rtse
m0
348
some empowe=ents (dbang) such as Guhyasamaja
349
, and so on. He also
received the secret name Mi skyod rdo rje He received [explanation on the]
tantras from Lo tsaba Nam [mkha'] bzang [po] (b. 1359)350, and he received oral instructions
[for practice] from The Dharma Lord Grags pargyal mtshan
351
. From the glorious Bla rna dam
pa [bSod nams rgyal mtshan] he received Hevajra
352
and some other empowe=ents. From Lo
tsa ba sKyabs mchog dpal [bzang] (b. 14th cent.)353 (S285) he received explanations on the tan-
tra.
354
From Master dPalldan [Tshul khrims] (1333-1399) he received oral instructions on Path
with the Fruit (Lam 'bras l55 together with the major and minor Dharma protectors and their reti-
nues. From Sa bzang [Ma til PaJ;! chen (1294-1376) (11.) he received some empowe=ents such
as CakrasaI]1vara
356
. From The Dharma Lord [Lo chen] sKyabs mchog dpal bzang he received
[Abhayakaragupta's] Vajriivali
357
as well as [instructions on the practice connected with] Guhya-
samaja]maiijuvajra
358
, Lokesvara and the Sa skya father tantra ofVajrakumara.
[Furthe=ore he received] all the Indian commentaries related to Nagfujuna's tradition: the Five
Stages (Paiicakrama) compiled by Arya Nagarjuna as well as [his] Summarized Stages (PilJrji-
krama)359, the Caryameliipakapradipa
360
(52.) compiled by Aryadeva, the nluminating Lamp
(PradipoddyotanaY61, [a commentary on the] Guhyasamaja[tantra] composed by the glorious
Candra[kIrti], and so on. And [moreover, he received] the intended meaning of the early Guhya-
samaja traditions of King Indrabhi1t?62 and others condensed into one, Two Handsful of Flowers,
a root text with attached commentary composed by Sarrtipa
363
, the Samantabhadrasiidhana
364
compiled by [Sangs rgyas] Ye shes zhabs, The Four Hundred MaIJrjalas
365
together with a
commentary composed by DlpaI]1kara[B:bhadra], the commentary [on the three lineages of
Guhyasamaja ]366 by Sthagana
367
, the commentary by linadatta
368
and so on. He perfectly investi-
gated the Indian commentaries on the three SrI Guhyasamaja traditions, and the Tibetan com-
mentaries by the three [persons] rJ e 'Gos, bDog, and by Klan as well as the good explanations
369
of the Sa skya uncle and nephew [i.e., bSod nams rtse mo (1142-82) and Sa skya PaJ;!gita
370
,] and
ofBu ston Rin chen grub (1290-1364y71 etc. And after he had taken to heart all the words as
well as the whole meaning of the Commentary on the Sri Guhyasamiijatantra (Sriguhyasamiija-
tantravivaral;a)372 together with its sub-commentaries, he became a great holder of the Vajra-
[yarra], compiled a commentary on the [Guhyasamaja] root tantra Sriguhyavajra
373
, [a com-
mentary] on the Clear Realization (mngon rtogs, abhisamayay74 [ofthe deity], on self-empower-
ment (bdag jug) and on [arranging] a garland, i.e., rows of offerings (mchod phrengr
S
as well
as a summarizing overview of the five stages (rim lnga'i bsdus dony76 and other works (S286).
214 Chapter 6
It is said:
"(1) And then, following the Aryavajra oral instructions
[B: and] other explanatory tantras
377
,
the summarized great tantra was explained
in five stages by the glorious Candraklrti.
(2) And following the oral instructions on the tantras by ancient [masters]
and the late (lib) tantras,
the meaning of the tantra [and] the four branches of approach and accomplishment
378
were explained by Ratnakarasanti
379
.
(3) According to the oral instructions by Maiijusrl
the meaning of the tantra in three aspects - the creation stage,
the completion stage, and the drops (bindu) -
has been shown by Buddhajnanapada
380
.
(4) Marvelous was the meaning I found
in the great Guhyasamaja tantra's381 trail,
cleared by Arya [Nagarjuna] and [ other] scholars,
divided into three stages."
In a praise by Blo [bzang grags pal it is said:
"(1) The summit of all the enumerations
of dharmas taught by the great Muni,
which is the ultimate section of the Sri Guhyasamiijatantra
fixed
382
in the six dimensions and the four modes
383
, is the vajrapiida
384

(2) Because after you explained well how it is, [we] enjoyed the happiness
385
of the highest [level of! concentration of the two stages, (
I purposely follow you, protector
86
,
who are also given the name 'Holder of the Vajra[dhara]'."
[2.5.10 Praise of his Main Teachers]
He studied respectfully with the aforementioned masters. Thus he said:
"Crownjewel of the nine types of sentient beings387, Dharma Lord [Bla rna dam pa] bSod [nams]
rgyal [mtshan],
Son of the Victor, Thogs med bzang po dpal,
[Sa bzang] Ma ti Pal). chen, PaI).chen Byang [chub] rtse [mol,
Highest of scholars, Nya dbon Kun dga' [dpal], and so forth.
There are twelve
388
masters whose grace I received,
for a long time I made great efforts and respectfully studied with them."
English Translation
215
He held the abovementioned priitimok,Ja, bodhisattva and vidyadhara
389
vows together with their
secondary rules, (8287) even more dear than his life. Thus [Rt<d mda' ba] said:
"0) After I myself iook ordinatioI). in the doctrine of the Buddha,
[and] until I knew how to distinguish between right and wrong,
whatever physical, verbal or mental conduct I performed,
I collected my thought with great attention and practiced in accord with the teachings (12a) of the
Muni.
(2) Even in the event that I did anything inappropriate
due to the strong force of afflictions, to which I am accustomed since beginningless time,
in that very moment I called it to mind as if having eaten
390
poison,
[and] with a mind of regret, I once again acted in accordance with the Dharma."
In a praise by The Dharma Lord [to Red mda' ba] it is said:
"The assertions of others are like drawings in water.
Even [if there are] plenty [of them] one can let [them] disappear immediately.
[But] you[r theses] are like drawings written in stone.
Even if you are going to die, you would not change your theses into something else. "391
[2.5.11 Position as a Holder ofthe Esoteric, Madhyamaka and Yogacara Lineages]
The great being [Red mda' ba] is a unsurpassab1e holder of the tradition of the Muni: In the
lineage
392
of the blessing through practice
393
he came as the 19th [Lama] beginning with Vajra-
dhara.
394
In the lineage of the profound view beginning with the Teacher [Buddha Siikyamuni],
he came as the 22nd.
395
And in the lineage of the vast conduct beginning with the Teacher
[Buddha Saykamuni] he came as the 27th.396 Thereafter he spread and made flourish the lineage
of advice
397
and the lineage of practice of all three of them. 398
[2.6 Verse 6: Defeating the Wrong Views of Eternalism and Nihilism]
[6] After you had learnt well all siitras, tantras and treatises,
you demolished through perfect scriptures and through reasoning [that uses] the power of
fact
all the tenets [holding] the extreme views of eternalism and nihilism.
I pay homage to you who defeated the wrong views.
Concerning these [words]: He had learnt well the abovementioned siitras, tantras and treatises.
Therefore [he] said:
"Having thoroughly studied all the treatises from India (53.), that were translated [into Tibetan],
as well as most of the siitra and tantra sections,
(8288) [I] attained a fearless confidence to reveal [my] own tenet and those of others
in front of many scholars."
216
Chapter 6
[2.6.1 Dispute with the Jo nang pa and Writing ofthe Kalacakra Commentary]
Although right from the beginning this great being [Red mda' ba] had esteem for the Omniscient
Bu ston Rin po che (1290-1364), because of the influence of his teachers, friends and so on, he
became much acquainted with the tenets
399
(12b) of the Omniscient [Dol po pa Shes rab rgyal
mtshan (1292-1361)]400. And then, thinking that he should rely on the [texts that] support the Jo
nang pa tenets, which are the Kiilacakratantra, [three sutras, i.e.,] the MahiiparinirviilJa-, the
SaIJ1dhinirmocana- and the Lmikiivatiirasiitra
401
, as well as the [Mahiiyiina}uttaratantrasiistra
402
and the Dharmadhiitustotra
403
etc., he obtained an unmistaken understanding of them. Then he
thought that he should establish this tenet system of the Jo nang pa in a deeply rooted way, [but
still] indecisive he went to Brag kha
404
, [and again] investigated those siltras, the [Kiilacakra)-
tantra and the [respective] treatises three times. First he thought that it was certain that the tenets
of the Jo nang pa [reflect] the thought of those sutras, the [Kiilacakra}tantra and the treatises.
During a second [reading], he had a doubt arise as to whether it did or not. And the third time he
said that [the Jo nang pa] had a wrong understanding, [and that their tenets differ] from the
intended meaning [of those scriptures]. 405
Then, in the main seat
406
[of Sa skya], he approached [his teacher] mKhan chen Sangs rgyas
'phel and reported to him: "I thought that the tenets of the Jo nang pareflect the intended mean-
ing of the [relevant] slUras, tantras and treatises, and investigated them thoroughly, but it is [an
understanding] that [has gone] outside
407
their intended meaning." Thereupon [mKhan chen pa]
replied: "Since you are a famous scholar, [this must be] very true," and laughed (ironically).
At that time [Red mda' ba] composed a Letter to the [Great} Teacher (i.e., to the Buddha/OS,
which mKhan chen[Nya dbon Kun dga' dpal] did not like at all (S289). He harbored a grudge
409
because [of it].
Then the great being [Red mda' ba] thought: "mKhan chen Nya dbon pa is very intelligent and
an excellent scholar in the field ofPramfu).a. On the strength ofthls, ifI bring to his attention the
refutations and proofs of scripture and reasoning, it is certain that he will change [his
position ].410 Ifhe changes from within, through a change [that comes] from the river at '01 kha41
1
[upstream the gTsangpo to Sa skya], all the Jo nangpa of (53 b) today will be converted." (l3a) He
[then] went to rTse chen [monastery]412, into the presence of Ny a dbon. But since due to the
fo=er dispute [Redmda' ba] had the advantage over him, although [Nya dbon] did not directly
criticize [him], he showed with many gestures that he was displeased [with him]. And therefore
[Red mda' ba] thought: "IfI tell him now, it will be useless." Thus he went back to the main seat
[Sa skya] and composed the Jewel Rosary: A Letter to the Holders of the Doctrine
413
And al-
though [at that time] in the Snow Mountains those who pretended to be Kalacakra practitioners
and especially the Jo nang pa [Nya dbon Kun dga' dpal] and his followers were unable to debate
with him directly, secretly, in their minds, they felt greatly disturbed.
[2.6.2 Debate with Karma dKon mchog gzhon nu in Sa skya]
At that time, outnumbered by all the Tripitaka holders of the great main seat, [Sa skya], chaired
by Drung bZhi thog pa [Ta dben Kun dga' rin chen (1339-1399)]414, the great being [Red mda'
English Translation
217
ba] said in front of this [assembly]: 'The KaIacakra[tantra] is contradictory." Karma ba dKon
gzhon said: "There are no contradictions." And then on the occasion of a debate, Karma ba
[dKon gzhon] said:. "[Take] an object of knowledge as the subject (chos can, dharmin). It [ab-
surdly] follows that 'Pul,1garika
415
is foolish, because the quotation 'I the foolish wish to practice
it,416 is the unmistaken speech of The Lord of the Ten Stages
4l7
The predicate (gsal ba, vyakta)
and the pervasion (khyab pa, vyiipti) are accepted.418 The reason (rtags, linga) is established
4I9
,
because this is a phrasing from the system of the tantric commentary Stainless Radiant Light
itself."
In response to this the great being [Red mda' ba] said [to Karma ba dKon gzhon, giving an
example]: "[Take] 'an object of knowledge' as the subject42o. It follows that on the occasion of
the debate as to whether sound (S290) is permanent or impermanent, [B: that sound] is the proof
(sgrub byed, siidhana) for 'sound is permanent'421, because [likewise] on the occasion of the
debate as to whether the tantric commentary Stainless Radiant Light is the speech of The Lord
ofthe Ten Stages or not, 'the phrasing from the system of the tantric commentary Stainless Ra-
diant Light itself is the proof that the tantric commentary Stainless Radiant Light is the speech
of The Lord of the Ten Stages. You are refuted."422 Moreover [Red mda' ba] composed a letter
to Master Shar Chung ba
423
and others (l3b) in which he said: "Although debates have taken
place, we didn't do better than the proof being equivalent to the probandum."
From the Jo nang pa side, a tantric practitioner (54.) said [to Red mda' ba]: "You are a great
scholar, and it is not appropriate that [you] refute KaIacakra." In reply to this he said:
"Refutations and proofs of the discourses of the Sugata are made by scholars. What does it
concern a dog, when a human is like a felt."
[2.6.3 Debate with and Conversion of the Jo nang pal
At that time, all the Jo nangpa, headed by mKhan chen bsTanrgyal ba, after discussing [among
themselves], started [preparing] many scriptural quotations and reasonings: '1fhe says this, we
say this.' And then they told 'Jam dbyangs chen p0424: "Invite Acarya gZhon [nul blo [gros] [to
come] here [to Jo nang monastery]." They told him that the debate would be about the inter-
pretable and defInitive Buddlla nature (tathiigatagarbha), and thus invited the great being [Red
mda' ba] together with his disciples from Sa skya.425 At the time of the debate, the great being
[Red mda' ba] said, "When we debate, we do it either based on the tantras, or on the slUras, or
on the treatises. We will not make a debate that pleases the foolish, in which we mix all of them
up with one another."426 And 'Jam dbyangs pa also said that the same would be acceptable for
him. [But] thereupon [the Jo nang masters], although all the scriptural quotations and reasonings
[that they] had discussed in private collapsed, still accepted that there is no difference between
the defIled and undefIled suchness (tathatii) (S291) and that the Buddha nature, which is adorned
by the unproduced good qualities such as the [ten] powers, etc.427, exists ultimately428 [B:
permanent, stable and unchanging].429
To this the great being [Redmda' ba] answered: "[Take] the object of knowledge as the subject.
It follows that the permanent and stable Buddha nature is not truly existent
430
, because ultimately
218
Chapter 6
it is neither one nor many431. The predicate is accepted. If [you say] the reason is not established,
[you lose, because,] if [Buddha nature] were to established as one, you would lose, [because in
this case] it necessarily does not exist as many, (14a) [and] if [Buddha nature] were to'be
established as many, you would lose, [since in this case] it necessarily does not exist as one. "432
Moreover [rJe bstun Red mda' ba said:] "[Take] the object of knowledge as the subject. It fol-
lows that it is not appropriate to give up the mind that grasps the Buddha nature as truly ex-
istent
433
, because that [Buddha nature] is truly existent
434
." To this [the Jo nang] Acarya BIo gros
rdo rje [replied]: "[Take] the object of knowledge as the subject. It follows that it is not ap-
propriate to give up the mind that grasps [the tathiita] as.free of conceptual elaboration, because
it is free from conceptual elaboration. This 'three-part set' [of factors that are needed for a
perfect syllogism: reason, predicate, and pervasion t
35
have been [fully] accepted [by you]." To
this [rJe bstun Red mda' pa said]: "These are words that just [sound] similar, [but] they have no
(S4b) meaning."
Due to these many scriptural quotations and reasonings people who had earlier converted to the
tenet of the Jo nang pa returned. And those who kept fOllowing it started to have doubts. Those
who w ~ r e [still} outside [it, Red mda' ba] prevented from entering.
436
[2.6.3.1 Attitude towards KiilacakraJ
Although in the snow mountains it is widely held that the great being [Red mda' ba] said:
"IGlacakra is not Dharma," what he really said was: "There are inner contradictions [within the
SrI Kiilacakra] and that it is not to be taken as literal (sgra ji bzhin pa)437." He did not say: "It is
not Dharma." With regard to this debate [he says438]: "However, regardless whether [this text]
was composed by the Arya
439
or not, since we see a lot of elegant sayings [in this tantra], this is
why I do not categorally criticize it by saying that it should never be the ford for those who are
wishing for liberation." And in his Removal of Contradictions
440
[Red mda' ba] says: "These
days, seeming scholars of the snow mountains teach in a profound way (S292) with ambitious
speech. They are clinging to the literal [meaning]441 of the words of the Kiilacakratantra and its
commentaries. Therefore:
After seeing the spreading of so many wrong dharma systems,
that are in contradiction to the collection of pure siitras and tantras,
sincerely, as if straightening a crooked stick
442
,
I wrote this myself by analyzing and issuing rebuttals."
And in [his] Elucidation a/the Definite Meaning
443
, [rJe btsun Red mda' ba says:]
"(1) The other scholars who made commentaries on this point,
(14b) after they had discarded the essence, again and again they lifted up chaff.
Like the nectar [that appear,ed] after churning the ocean,
I myself took the essence of the perfect meaning.
(2ab) From the g a r d e ~ of the one hundred-petaled 10tuses
444
, bees take the honey.
Water and milk will be [easily] distinguished by geese."
English Translation
219
[A: To be continued later ....
It is well known that earlier, when the world came about, the gods and demi-gods made Mount
Meru
445
into a churning stick. The Naga-King Nor rgyas
446
was made into a churning rope, and
then, while the ocean was being churned, three [things] appeared: a jar full of nectar, a jar full of
hala-poison
447
and a half-moon. At that time the nectar was carried [away] by the gods. The
poison was drunk by Mahesvara (i.e., Siva), whereupon his throat became black, and the half-
moon became the crown ornament [of the god] Devendra
448
, [Le., Siva or Indra]. Similarly the
Jo nang pa drank some of the poison that appeared from churning the Kalacakra ocean. The
scholar Zha lu ba and other (55a) infants made the half moon of interpretative meaning their
ornament of joy. I myselftook the definite meaning of the nectar.
449
Continued from above .... J
"(2cd) A skilled trader
450
recognizes a [spurious] glass jewel
451
.
(S293) The mind of a scholar realizes [which are] elegant sayings [and which are] incorrect
explanations.
(3) The existing elegant sayings have been covered by the darkness of jealousy, [and]
non-existent faults are seen by the wrong-minded with their eyes.
Like a poisonous snake that is drinking milk,
through the nectar of elegant sayings the poison of afflictions increases
(4) [in] the wrong-minded, who flow down with the current of a river of elegant sayings
[and whose wrong views] cannot be counteracted by a thousand dam-like elegant sayings.
[Hence] I composed this [text], thinking that if some [ofthose] who have an
impartial mind see it, it may find their approval."
Accordingly,if [the Kalacakratantra or the Vimalaprabha] were in confirmity with the thoughts
of all those siitras, tantras and treatises, how could it be stopped? Earlier, [the thesis that] the
dharmakaya [is] permanent, stable and unchanging was not accepted at all in India, Tibet or
Nepal, and it is forbidden again now, in order to prevent [people from] continuously entering
into [such] wrong views.
It is said:
"(I) There is no enemy greater than wrong views, which ruin
the foundation of all good qualities - the seed of happiness -
[which] steal the most precious gem of right views and
[which] cut offthe vital lifeline to liberation.
(2) Being attached to inferior wrong views,
proclaiming the extremes of eternalism and nihilism with the loud voice of a fox,
even if they uphold the banner of saffron [robes],
they are heretics (tlrthikas), who augur badly for the doctrine of the Muni."
220 Chapter 6
[2.6.3.2 Conversion a/a Jo nangpa after a Failed Attempt on Red mda' ba's Life]
At that time, a passionate
452
(ISa) J 0 nang pa said that if anybody could refute [him], they should
come forward. After [he] heard it said that: "Acarya gZhon [nul blo [gros] and his disciples are
coming," [this] Jo nang pa thought, "I don't [care] whether [this] one person exists or not. If [I]
kill him, the door will be locked for the enemies of the J 0 nang pa." Hence he made a commit-
ment to throw a stone at his head.453 [But] when he met the Honorable One
454
, his body was
paralyzed. He lost consciousness and [thus] did not strike [him]. When he regained conscious-
ness, he felt that [gZhon nu blo gros] was a brilliant scholar (dge bshes}.Lateritbecame known
that after he had developed faith in the Honorable One, he openly expressed and confessed [his
mistakes] and made offerings to him.
[B: After 'Bri khung 10 tsa ba
455
had become a passionate J 0 nang pa too, when he was preparing
a fire
456
[on] a stone slab to burn the great being [Red mda' ba] [in an effigy] [with] a sacrifice
ofburnt-offerings
457
, he had a direct vision of a white person in the sky. [That person said to
him]: "Even if you burn him, he will not be burnt. Don't make your great karmic results into
incense It is said that he had to stop doing459 it as soon as this had been said.]
(S5b) In bZang ldan [monastery t
60
[Red mda' ba] was told by the bKa' bcu pa Yon tan
461
: "Since
you have criticized the Jo nang pa it seems that you will incur great sin." On this the great (8294)
being [Red mda' ba] replied in his speeches: "There are extremely many who say this: How
could this be? Formerly, when the teacher [Buddha Siikyamuni] came to the world, did [he,] the
teacher also incur great sin because Devadatta and so on, 'the Maras, and all [B: the non-
Buddhists
462
] such as the six, three and eighteen heretics (tirthikas) generated immeasurable
hatred
463
and anger
464
[towards him]? Thereafter, when the Six Omaments
465
and the Two
Highest [masters in the Vinaya
466
] and so forth came [to this all those who are on the
dark side, i.e., all who behave sinfully, were displeased. Did those [eight masters] incur those
sins too? Especially (lSb) after Arya Nagarjuna had come, in order to introduce the Mahayana
system he said: 'The happiness of onself and others, the Mahayana, is not the word [of the
Buddha].' Did also the supreme Arya Nagiirjuna incur the sin of slander? At the time, when the
sphere of the sun arises, all screech owls
467
become blind. This is the nature of phenomena. If
one puts a plumb line straight, one avoids getting crooked. That is the custom. Don't say foolish
things like that."
[Sa paI).] says in his Clear Differentiation a/the Three Vows:
"(1) Due to the arrival of the Buddha in this world,
and to the explanations that all the scholars make,
three types of results come into being.
This is the general system of the Buddha's doctrine.
468
(2) When all the scholars teach the Dharma,
it defeats those who engage in incorrect Dharma practice.
All the demonic forces are saddened.
All the scholars are pleased.
English Translation
221
(3a) By such means it is possible to keep up the Buddha's doctrine."469
When observing it [philosophically], [you] accept the dharrnakiiya as permanent and stable.
When meditating, {you] enjoy whatever appears as the dharmakiiya.
All those who are endowed with'a dharmakiiya have a body,
[and] wander in the karmic cycle of existence. How wonderful!
[B: !470 These are verses that need to be seen in context.]
[2.6.4 Debate with g.Yag pa Sangs rgyas dpal as to Whether Sa1p.slira Has an End]
When mKhan chen g. Y ag pa [Sangs rgyas dpal]47I said, "There is no end to all sentient beings
becoming awakened and to the cycle [ of existence] (8295)," the great being [Red mda' ba] replied
to this statement: "It [absurdly] follows that all sentient beings will certainly be awakened
through valid cognition, because valid cognition is established with regard to them." Thereupon
g.Yag pa countered: "The pervasion is not established."472 And although 'the reason is not
established' and many other propelling answers were given, it is widely known that all the
scholars (56a) who rely on meaning favored the reasoning of the great being [Red mda' ba].473
And the scholars who rely on words favored the reasoning ofmKhan chen g.Yag pa.
474
[2.6.5 Debate with Karma ba dKon gzhon as to whether Conventional Existence Really
Counts as Being Existent or not]
When the two, The Dharma Lord Lo tsa ba [sKyabs mchog dpal bzangt
75
and Karma ba dKon
gzhon, debated (I6a) whether conventional existence really counts as being existent or not, the
debate became worthless. And Lo tsa ba said: "This debate will make no sense. The words are
without [B: the slightest] essence. Hence it will be boring for the honorables, and also the rest
will lose enthusiasm
476
. Therefore leave!" Then the great being [Red mda' ba] said: "Honorable
bored ones, may I debate?" After he had dispelled the contradiction in the syllogism, all shared
the perception that he had struck the Karma ba to the core.
The Honorable One
477
said: "Even if those who are known as great scholars in dBus and gTsang
contradict themselves with regard to the meaning, and their words are only partly correct, we do
not debate [them], but say, '[They] are in accordance with the tenet.' [But] if [they express the]
same meaning with slightly different words, [we] debate [on it until our] heads throb. This does
not make any sense. Even the honorable Lo tsa ba478, without having examined through
reasoning, does not say that conventional existence does not count as being existent. Ifhe were
to say so, [his view] would have turned into the extreme view of nihilism. Also the Karma ba, .
after having examined by reasoning (8296) too, does not accept that if something exists
conventionally, it counts as being existent. If he were to accept this, [his view] would have
turned into the extreme view of eternalism. There is no need for dogs to quarrel over an empty
feeding bowl."
[2.6.6 The Views of the Six Greatest Indian Masters and on Dar ma rin chen]
At that time the people who had listened [to this debate] said: "[If one] goes to serve [one's]
spiritual teacher, the capacity of one's own intelligence will blossom. It is very marvelous."
222 Chapter 6
[They] had become completely filled with faith. sTag lung 10 tsa ba Siilcya bzang
479
sent a 'Mas-
ter of the Four Scriptures' (bKa' bzhi pa), who then said [to Red mda' ba]: "I accept the views
of the Six Omaments
480
as being the same. Do you accept this likewise?" Thereupon [Red mda'
ba] replied: "There is no certainty [that the views of the Six Ornaments are the same]. Some are
same and some are not the same."
Because [Red mda' ba] was persistently asked: "Since you are a great scholar, you must give
decisive advice," (l6b) [he finally] said: "To be sure, whether the intended meanings are the same
(56b) or not, you will know from this: Acarya Nagarjuna and his [spiritual] son [A.ryadeva] and
their followers refute the system of Asanga and his brother [Vasubandhu] and their followers.
[And] Asanga and his brother [Vasubandhu] and their followers refute the system of Acarya
Nagarjuna and his spiritual son [A.ryadeva] and their followers. This can be understood by
thinking about it. Overall, if the tenets of the Madhyamikas and the Realists
481
are the same,
[then] who are those who are said not to have the same views?" He laughed loudly.
Thereupon [this was reported to] the Master ofthe Ten Scriptures Dar rna Erin chenj482 and [he]
said: "That 'result sign ofbelief
483
[stated] by Bla rna Rinpoche seems to be true." Thereupon
[Dar rna rin chen said to Red mda' ba:] "Say it again!" [Red mda' ba] repeated [his] statement
and thereupon [Dar rna rin chen] said: "If that tenet is accepted, [your] talk will become
inauspicious
484
." [Red mda' ba] said: "May it become."
Thereafter [Red mda' ba] was reported: "When making prayers, the power is great. It cannot be
reversed by logic (3297)." [Therupon Red mda' ba said:] "Well then, if that is the case, wait one
[moment]!" Being propelled by one syllogism, the 'three-part set':85 became direct contradic-
tory, [B: and] he said: "Those who thought this over for months and years will instantly run in
the opposite [direction]."
At that time all the scholars of dBus said: "Blo bzang [grags] pa had a vision ofthe face ofMa-
iijusrI. Wherever he goes, he takes fourteen big and small mdzo-Ioads of scriptures [with him]
and studies them day and night without [any break], and when the tenets [he learned from these
scriptures] are recited by a good recitor like Dar rna Erin chen], [Red mda' ba] annihiliates them
instantly [with one syllogism]. It is terrifying." [All] were astonished.
[2.6.7 Criticism of bKa' brgyud Yogis as Nihilists and Practicers ofthe Meditation of
Hva ~ a n g Mahayana]
In former lives the Lord of the Yogis, the great Mi la ras pa, and a few other previous [practi-
tioners of] mahamudra frequently trained [in tantric practices]. And also in this life they were
able to bring air and mind under their control (l7a). But if you [think] that you may do whatever
you like, [ or] whatever [you] do is fine, this creates a base of confusion in the behavior of a yogi.
Nowadays most meditators of mahamudra say: "The tradition of all the noble beings who
consider the highest training in moral discipline to be important is the tradition of the hearers."
Having despised [the teaching of the Buddha in this way,] (57.) although they literally say "all
phenomena in satpsara and nirv1i.r;ta are empty and without self," in fact [their views] are not even
slightly effective as an antidote to the grasping of 'I' and 'mine.' These [views] are [extreme]
English Translation
223
views ofnihilism
486
. And after having despised [moral] conduct through [such] views, the only
nihilistic view is to eagerly undertake careless
487
conduct. When one examines these [views]
with the wisdom of individual examination
488
, [one sees] that meditating on the essence of the
mode of existence leads to a faulty conceptual meditation and [thus] having stopped all mental
activities, when meditating on non-conceptual dullness (S298), although it appears as if the
meditation that one is doing is without fault, this system has turned out to be external to the
[Buddha's] doctrine, as it is said in the Samiidhiriijasutra
489
:
"(1) Even if [all] the worldly people meditate on meditative stabilization,
this cannot destroy the grasping of the '1.'
It will increasingly stir up the afflictions.
Udraka meditated on meditative stabilization in this way.
(2) If one individually examines phenomena as being without self
[and] continually meditates on that,
this is a cause for attaining the result, nirvfu;ta;
[the afflictions] will never be calmed by any other cause."
[Red mda' ba] said: "Those who after having stopped mindfulness and attentiveness, stare wide-
eyed
490
in the darkness and engage in sudden
49
! meditation, and do not pay attention [to] any sign
[that appears], and when suddenly any discursive thought
492
appears, (17b) they entirely cut it off,
then they are upholding the unmistaken tradition of the Chinese monk Hva ~ a l l g Mabayana (Ho-
shang Mo_ho_yen)."493 Nowadays among a few great meditators there are many who say much
too easily: "I can grasp the existence of the intermediate state."494 [Hence Red mda' ba] said: "If
appearances during the day have been grasped as truly existent
495
, the mistaken [appearance]
during a dream will not be grasped. Unless the dream is grasped, the mistalcen appearance of the
intermediate state will not be grasped. Although one may hope that objects of enjoyment such as
food and drink (grog) will fall into the mouth of a corpse, this will not happen."496 Being refuted
by these and many other quotations and reasonings, [people who had] earlier followed [tins
tenet] returned. And those who continued to follow it began to have doubts. Those who were
[still] exterior [to it] were prevented [by Red mda' ba] from entering.
It is said:
"(1) Abiding in the ocean of having given up both extremes
the king ofthe serpents
497
, (57b) Nagarjuna, upholds the tradition.
Even a thousand-petalled opponent
498
cannot rival
the brilliance of the blazing of my view's rays.
(2) Even having (S299) quotations and reasonings that are [as powerful as] thousands of thunder-
bolts made of meteoric iron
499
,
which destroy the high mountain ofthe [defiled] view of the transitory constituents
50o
,
what can I do for these sentient beings,
who wear the very hard and sturdy armor of ignorance?"
224 Chapter 6
In a praise, [B: Chos] [rje] says:
"Even while you debate, you are pure, and
through your vast and impartial
501
intelligence
502
[you] completely defeat the other side;
you are never endowed with any unstability."
And [he 1 says:
"You defeat the proponents of wrong [views]
on all occasions of refutation
503
, [and] when due to a fault in a syllogism
a mistake [appears to us] as a good quality, and
a good quality appears [to us] as a mistake,
you clearly distinguish between correct and
apparent and also teach [us] well,
and stop [all of us] from going in this wrong [direction]."
And [The Dharma Lord further] says:
"(1) By loudly proclaiming emptiness [with] a (lSa) lion's roar, and
widely opening the incisor and claws of quotations and reasoning,
[Red mda' ba] subdued wrong proponents, [who are like] a pack of foxes,
[and now he] is upholding well the doctrine of the supreme Muni [in the] snow mountains.
(2) Hence, although right now all over this part of the earth
504
,
there seem to be many who pretend to be great,
all those who have an impartial mind will ascertain that
this great-minded [Red mda' ba] is the sole ornament of this world."
[2.7 Verse 7: Skill in Means to Gather Disciples and Writings]
[7] With the qualities of [being trained in] the scriptures and [having attained] realizations,
and with skill in means and with compassion,
knowing the disposition, thinking and latent tendencies of your disciples
as they are, [you] turned the Wheel of Dharma,
I pay homage to you who take [us] fortunate [disciples] under your care.
Concerning these [words]:
Accordingly [Red mda' ba] possesses the excellent qualities shown above of [knowing] quota-
tions and reasonings [and possessing] as well [the qualities of] great compassion and skill in
means as to how to take others under one's care. Hence he knows the dispositions of disciples
[towards] which class (gotraY05 each of them [is inclined], Mahayana or HInayana; he knows
their thinking, i.e., the sharpness and weakness of their faculties, and he knows exactly their
latent tendencies (S300), to which stronger or weaker part of their afflictions they tend. And thus
he turned the Wheel of Dharma in accordance with how their fortune was, Mahayana or
English Translation
225
Hinayana. He taught them the profound and vast Dhanna in detail, middle [length] or condensed
(58a), exactly as they needed, such as the Tripitaka. After having shown [them] liberation
S06
[through both] ripenIng and freeing and [having shown them] the unmistaken path of
omniscience, from the endless disciples he accepted, the following became the main ones:
[2.7.1 Main Disciples]
[1] the supreme in purification, Kun mkhyen Shes rab 'od [zer],
[2] the supreme [among] his [spiritual] sons, the glorious Blo bzang grags pa,
the supreme in being learned, the glorious Blo bzang grags pa,
the supreme in holding (l8b) the Vinaya (precepts], the glorious Blo bzang grags pa,
the supreme in exalted deeds, the glorious Blo bzang grags pa,
[3] the supreme in views, Gon gyo Nyi rna grags
507
,
[4] the supreme in practice, Kun dga' dpal bzang posos,
[5] the supreme of those endowed with compassion
so9
, dPal 'byor shes rab
SlO
,
[6] the supreme of those skillful in teaching, bSod nams shes rab,
[7] the supreme in good debate, Dar rna rin chen
S11
.
[These are the] seven mitra%12, who know all scriptural systems513.
[2.7.2 Disciples with the Title of a bKa' bcu pa]
The great bKa' bcu pa
S14
Nam mkha' byang 'chad
s1s
can be treated as being equal in status to
them [i.e., the seven main disciples].
Further there are such maters as:
bKa' bcu pa Mang ra ba Yon tan rgyal mtshan,
Bo dong bKa' bcu pa Grags pa tshul khrims,
Byang pa bKa' bcu pa [mKhas grub] dGe legs dpal [bzang]S16, and
gNas myini
17
bKa' bcu pa mChog grub;
[2.7.3 Disciples with the Title of a bKa' bzhi pal
[and such Masters of the Four Scriptures as:]
(1) mDo stod pa bKa' bzhi 'dzin pa sPre bo518 Thang bzang,
(2) gNyal gro Gar ba,
(3) Jo gdan
S19
mTshungs med,
(4) La stod pa mKhan chen Buddha srl
S20
,
(5) the great sTa steba
S21
Byang [chub] bsod [nams],
(6) the great Bo dong pa Byang [chub] (8301) rgyal [mtshan],
(7) Blo [gros] brtan (pa],
(8) bZang ldan pa Don 'grub rin chen,
226 Chapter 6
(9) Ngam rings pa522 dKon mchog dar [rgyas],
(10) mNga' ris pa Yi dam dpaJ.
It is said that [there is] a set of ten holders of the bKa' bzhi [pa title], but others appear beyond
these, such as:
The lion proponent of quotations and reasoning sGra tshad pa523 Chos bzang,
Jo gdan Grags she
524
, and
sNgo phyi dbon po.
[2.7.4 Supreme Disciples among Those Learned in the Two Sulbjects Paramita and
Pramal]a]
There were also very many who knew Paramitii and PramiiIfa:
Supreme among the proponents of reasoning were:
Ri phug pa mKhan chen bsod nams skyabs,
dGa' ldan mKhan chen Sakya sri, and so forth.
There were also very many proponents of reasoning (58b) such as
sTod lung pa bSod [nams] byang [chub].
c
In addition there were many proponents of scriptures. They generated realizations (19a) merely
through the writings of the great being [Red mda' bal
[2.7.5 Supreme among Personal Disciples Who Have Taken Vows with Him]
Furthermore, those who had studied the writings of the great being [Red mda' ba] and who
became supreme among those who had taken vows from him (sdom phrug) were:
Bo dong mKhan chen Chos kyi rgyal mtshan, the victor over all directions,
Brag ram mKhan chen Chos rgyal
525
,
Ngam rings pa mKhan chen Rin chen dpal bzang,
The Master of the bZang ldan community, the great A.carya [Hor ston] Nam mkha' dpa1
526
,
La stod Nam mkha'i mal 'byor,
The Learned Dharma m Gon [po] seng [ge],
sTag tshang mKhan po Seng ge rgyal mtshan,
gSang phu Gling stod mKhan chen 'od chen pa,
[gSang phu] Gling smad
527
mKhan chen bSod nams 'phel,
The great holder of the bKa' bzhi [pa title] Nag rig,
The great teacher gNyal pa528,
rGyal dbang and so on,
most of the teachers of gSang phu and
dGa' ba gdong mKhan chen Bya yul Rin po che,
English Translation
LomKhanpo,
The two abbots of (S302) Byang Rwa sgreng529,
the chieftain of the three [monasteries] Glang
530
, Grag and Sher,
the abbot of sTag sna Chos lung,
the lamas from IHa bdun
531
etc.
227
These holders of the Pitaka from the direction ofmNga' ris532, the learned par;l.(;litas who are well-
known like the sun and the moon, are all his disciples.
[2.7.6 Supreme Disciples among the Practioners of Ku su lu Yoga and Resident
Disciples]
Among all the disciples who are practitioners of the hidden yoga ofKu su lu
533
, the supreme
were sGra tshad and so on. Although they had the quality of being leamed
534
, they guarded the
conduct ofKu su lu and made their mental continuum especially soft through altruism and bo-
dhicitta.
The Dharma Lord Jila na ba, and
mChog bzang Legs pa'i blo gros535, for whom the qualities of [understanding] quotations and
reasoning where a heavy burden, but who practiced attentively only the conduct of Ku su lu,
Bla ma rMi lam pa brTson ' grus seng ge
536
, who continually saw the face of Venerable Maiijusrl
and due to Ku su lu (19b) conduct, no longer distinguished between day and night, and
the bDag (59a) po'i bla ma from dBus, The Dharma Lord Rin bzang pa, and
Ne ring pa sGrub pa dpal, who renounced this life and made meditation the essence [of it],
and so forth.
These were [his] resident disciples, who were free from worldly activities.
[2.7.7 Supreme Disciples among Those Who Became Holders ofthe Vajrayana]
The supreme among those disciples, who became holders of the Vajra[yana] are:
mKhan chen bZang po rgyal mtshan of Sa skya Grang mo che,
The Dharma Lord Lam 'bras pa BIo bzang pa,
the great Holder of the Vajra[yana] Chos dpal bzang po,
the great Holder of the Vajra[yana] master bSod [nams] grags pa,
Master rGyal bzang, and
the Holder of the Mantra
537
Kun dga' zla ba and so forth.
He had very many disciples who were vidyiidharas. Moreover he had endless disciples who had
taken monastic ordination.
[2.7.8 Disciples of Exalted Birth]
His disciples of exalted birth due to their family, the father's line, the mother's line
538
or due to
the splendor of their merit, are:
228 Chapter 6
The owners of two thirds of this world (jambudvipa), the emanation of the Protector of the Three
Families
539
(S303), the noble nephew
540
and son of the three Dharma kings [of Tibet], the father
Khri rgyal bSod nams Ide (1371-1404)541 together with his wife and sons,
Master dBang sras born in the Sa skya 'l<hon family, the family which consists only of nobles,
a great teacher, who is like a powerful universal monarch, a sramaI).a born in the proximity542 of
the family line offorefather Se chen
543
rGyal po (1215-1294),
The rich
544
Ne'u governor Nam [mkha' bzang pO]545,
The devout Yon tan rgya mtsh0
546
,
The one of noble birth, 'U yug
547
lha btsun,
gNas rnying sTong dpon
548
rGyal bzang,
The powerful rGya chos stag the third,
l<hungs btsun mNga' ris, a minister from the Zhang family together with his entourage etc.
To an endless number of disciples, [Red mda' ba] taught the unmistaken method as to how to
achieve the causes for a higher rebirth and the results (20a) of definite goodness and so forth.
It is said:
"Kun mkhyen Shes rab 'od, Blo bzang grags pa and so on,
the seven spiritual guides
549
, who know the very many textual traditions,
ten excellent proponents of the Four Scriptures
550
,
and more than a hundred [disciples] who know the perfections (paramita) and valid cognition
(pramalJa) [well]."
[2.7.9 Survey of his Collected Works]
[2.7.9.1 Kalacakra Commentary]
(59b) Accordingly, for the benefit of the direct disciples, who were already following him, and
those disciples who would follow him in future, he composed as shown above those well
explained, [B: Precious] Rosaries
551

[2.7.9.2 Unit ofTen Commentaries]
"[Commentaries on] The Four Great Scriptures
552
that are the supreme ornaments that decorate
the world,
three on the Root Verses (Miilamadhyamakakarika), the Entrance to the Middle Way (Madhya-
makavatara) and the Four Hundred Verses (Catu/:tSataka), as well as one on the Higher Maha-
yana Teaching (Mahayanottaratantra/
53
,
[one] on the Treasury of Manifest Knowledge (Abhidharmakosa) [and one] on the Srz [Guhya]-
samiija[tantrap54 and so on [is the] unit of ten
S55
commentaries that comprise this scriptural
system."
English Translation
229
[2.7.9.3 Further Writings}
Although this is what is said, he [also] compiled [the following texts] that are not included in
that:
Commentary on ["Nagarjuna's"] &itrasamuccaya
556
;
[B: Commentary on [Nagarjuna's] Su/:lrZZekha
557
];
GuhyasamajamaJ}<;lala Ritual, Self-empowerment [and] (S304) [Arrangement of the] Rows of
Offerings558;
The Minor Collected Works, which are the essence of all sutras, tantras and treatises summarized
as precious oral instruction (man ngag) that is convenient to understand and easy to implement.
Fifty-five texts that exist in the form ofletters to teach the disciples who follow him.559
In a sutra, it is said:
"When the end of the [Ten] Five Hundreds comes,
I will remain in the form of [my] words."
In a praise [by Blo bzang] it is said:
"The wise lead [us] on a joyful path;
Learnedness is wealth that will never be wasted;
Its aim is to be accomplished and practiced.
Hence you have done for the disciples
everything that can be done.
I respectfully pay homage to you,
who has benefited us at all times."
[2.8 Verse 8: His Perfection of Wisdom and Realization of Emptiness in Four Stages]
[8] With the wisdom that realizes (20b) the state of being without self,
you see conventional dependent arising [to be] like an illusion,
and realize the ultimate state of phenomena [to be] like space.
I pay homage to you who have the perfect view.
Concerning these words: With his profound wisdom that realizes that all phenomena in sarpsara
and nirviiI}.a are empty and without self, he sees each of all the dependently originated
conventional things, which unexamined appear to be delightful, separate [from each otller],
unmixed, similar to an illusion and a dream; and [he is] endowed with the perfect view, which
found innate wisdom by understanding itself, [and that sees] the inexpressible meaning ofthe
ultimate truth, which is like the center of the space of dharmadhiitu.
56o
Thus [he said:] "I myself
experienced the way in which the realization of the middle way arises in four stages.
56l
Accordingly, first I understood the annihilation [of] emptiness, secondly appearance and
emptiness, [and] thirdly [I understood] dependent arising to be like an illusion; forth I
understood dependent arising as nominally existent without having any basis.
230
Chapter 6
Regarding this, the first [i.e., understanding the annihilation of emptiness
562
, is as follows]: (8305)
Like a jar that has been smashed with a hammer, the [wrong appearance that] conventional
[truth] is substantially existent was split apart through [analyzing its] emptiness by reasoning,
[and] again through analysis by reasoning, it turned away grasping at truth and functioned as a
cause for a mere appreciation of emptiness. 563
With regard to the second [i.e., understanding appeareance and emptiness]564, at the time when
the appearance [of conventional phenomena] appeared like an illusion, I realized its absence of
self-existence (rang bzhin med pa; nif:tsvabhiiva); although this [realization] turned away all con-
cepts of exaggeration and denigration of external objects, since I could not abandon the clinging
towards the mind that wishes for inner experiences, I could not go beyond the view of the
[proponents of the] false aspect of the mind-only school.
565
With regard to the third [i.e., understanding dependent arising as illusory], since both the mind
of inner experience and external objects depend on causes and conditions, I understood that
although conventionally they [exist] like illusions, they only exist as appearances, but do not
have the slightest self-existence. Hence, with regard to them, although [I did] not have any
clinging to grasping at extremes, [I still] had the grasping (21a) [at the view] that dependent phe-
nomena, which are real properties
566
, that do not depend on terms and concepts, exist as mere
(
illusions. Hence [my understanding] did not go beyond that of the Yogaciira [Svatantrika]
Madhyarnikas.
567
Regarding the fourth [i.e., understanding dependent arising as nominally existent without having
any basis], when I logically examined all phenomena in the way they exist, I could not find even
the slightest innate nature in it, and when I did not examine them, they became objects of
convention. Hence I realized them as labeled by conceptual thought and as labeled by mere
conventional designation
568
.
Likewise the mind that naturally realizes dependent arising without depending on the mind of
others is undeceived with regard to the mutual [ dependence] of cause and effect, and becomes
one that is free of all extremes of proliferations of [inter ]dependent eternalism and nihilism."
Although there are many who say: "This view that does not realize the mind of others as object
is a nihilistic view," this view that is free from all assertions is the unmistaken (60b) intended
(S306) meaning of the father NagiiIjuna and his [spiritual] son [Aryadeva]. Hence Arya Nagarjuna
himself said:
"If it were the case that I had some theses,
I would therefore have some faults.
If! have no thesis,
I am absolutely without any fault."569
Some say, "There is no autonomous thesis, but the thesis of one's own system does exist."
[They] also say, "This is just a difference in names, but in reality there is no difference at all."
[Red mda' ba]said: "Even those who considered other scholars' views to be v ~ r y good, after
English Translation 231
discussing self-grasping among themselves, just ended by putting it aside.
570
My view as well
will go with me. "571 This is absolutely true.
[2.8.1 Who Has the More Correct Prasangika View, Tsong kha pa or Red mda' ba?]
It is said that The Dharma Lord Blo bzang pa, after he had seen the face ofMaiijusri [in a vi-
sion],572 he asked him what he thought about [his] view of Madhyamaka, and thereupon [re-
ceived the answer] that he still had (21b) not understood it.
573
[Thereupon Tsong kha pa asked:]
"Well then, if this is the case, since you do not differentiate between spiritual teacher and disci-
ple, doesn't my teacher understand it either?" [Maiijusd] answered: "He does understand. [But
there are] some details that he does not understand." Although this became known, some of The
Dharma Lord's disciples, who were very passionate but had less wisdom, [believed: "Between]
the two, the [spiritual] father and [his spiritual] son, the view of The Dharma Lord [Blo bzang
grags] pa is superior, because he had seen the face ofMaiijusrL" But to say this is incolTect. Oth-
erwise the great scholar who had also become close friends, as if between two per-
sons, with Maiijusd, would have done more for the Buddha's doctrine than The Dharma Lord
[Blo bzang grags] pa. But it is known all over India and Tibet that did not realize
the [true] view of the Prasangikas, and he was in fact, as people say, the great trailblazer of the
Svatantrikas. There is no certainty that because [one] meets with an Arya directly [one's] view
is good, and because one does not meet, it is bad. (S307) Take Acarya Bhiivaviveka and Sri
Candraldrti as examples.
574
When [Red mda' ba] was told that there are people who say that the Honorable is a holder of a
nihilistic view, [he replied:] "Yes, that may be. In former times, when the Teacher [Buddha
Sakyamuni] came to this world, there have been [B: many] people, who said (61a) that SramaI]a
Gautama is a nihilist. Thereafter it happened that people spoke similarly about the [spiritual]
father Acarya Nagarjuna and his [spiritual] son [Aryadeva], about Candralclrti, as well as about
the elder and younger Vidyakokila575. And in Tibet, the great Madhyamikas Gangs pa She'u
576
,
KIm mDo sde, 'Bar Pa tshab Nyi rna grags
577
, ICe sGom zhig po and so forth were also known
as holders ofanihilistic view. Nevertheless, [if] they578 are also holders ofthe view of nihilism,
I have good friends."
Karma ba dKon gzhon also said: "You became a (22a) nihilist." Thereupon [Red mda' ba]
answered: "Am I really a nihilist? Look at my behavior!" To that, [Karma ba] said: "You are
very right." It is known that he said, "Please forgive [me]!"
[Red mda' ba] said:
"All buddhas and bodhisattvas dwelling in the ten directions:
Even if, after [you] have appeared to [my] direct perception, [you] teach
with one voice a different way to liberation from this,
my mind will remain unshakable, friends! "579
In this way he obtained a stable iITeversible insight.
232 Chapter 6
[2.9 Verse 9: Ethics ofthe Spiritual Teacher]
[9] Spiritual teacher, disciplined, pacified, totally pacified
580
,
endowed with all vows, free of the impurity of [any] fault or downfall,
your three doors remain in a natural spontaneous state.
I pay homage to you who have perfected [his] conduct.
Concerning these [words, the meaning is that] this spiritual teacher of the Great Vehicle has a
very disciplined mental continuum, because he is endowed with the higher training in moral
discipline. And since he is endowed with the higher training in wisdom, (S308) he is very paci-
fied. And since he is endowed with the higher trainining of mind 58 1, he is totally pacified.
[2.9.1 Vinaya Ethics]
[Among his vows] for individual liberation - the eight precepts of [the] fasting VOW
582
[for one
day ]583, the five precepts of the layman
584
, the ten precepts of the novice monk:'85 and the 253
precepts of the fully ordained monk
586
- are not covered by the shortcoming of having the stain
offaults [that lead to] downfall.
[2.9.1.11nstruction on the Conduct of a Srama(wfrom His Mino/Works]
[M: "Homage to my guru!]587
(1) (M 9a5) If, after having gone forth into the well-spoken Dharma-Vinaya,
one does not restrain oneself well,
the sramaJ;las
588
who transgress the buddha's word in an improper way,
are the [real] thieves in the world.
(2) Speaking crookedly, while (6Jb) others think that one is steadfast
and having unrefined speech are unproper ways ofbehavior for a sramaJ;la.
Having abandoned a deceitful mind (22b) and such behavior,
I will always rely on you, who speak straight.
(3) Speaking shamelessly, while others think that one is courageous
and having unrestrained speech are improper ways ofbehavior for a sramaJ;la.
Having abandoned the crazy behavior of speaking without shame
589
,
I will always rely on a peaceful manner.
(4) Acting in an artificial way, [so that] others think that one is disciplined
and deceitful cunning conduct are improper ways of behavior for a sramaJ;la.
Having abandoned the crooked behavior of deceiving others,
I will always rely on noble conduct.
(5) Behaving in a careless manner while others think that one' is honest
and not restraining one's senses are improper ways of behavior for a sramaJ;la.
One should abandon immoral contact
590
due to carelessness,.
I will always rely on the behavior of attentiveness
591
.
English Translation
(6) Engaging in many actions while others think that one is competent,
and wishing for diversions are improper ways of behavior for a sramaI}.a.
One should abandon.the householders' engagement in worldly affairs.
I will always rely on engaging in fewer activities.
(7) Receiving objects of enjoymenf92 while others think that one is splendid
593
and to have great clinging to pleasures are improper ways of behavior for a sramaI}.a.
(8309) One should abandon material wealth and the objects of a villager.
I will always rely upon a contented lifestyle.
(8) Going around the village considering others to be one's disciples
and collecting property and service are improper ways of behavior for a sramaI}.a.
One should abandon the traders' way of doing business, wishing for profit.
I will always rely on staying in solitude."
233
In this way [Red mda' ba] was endowed with the completely pure moral discipline of individual
liberation, i.e., giving up harming others and its basis.
[2.9.2 Bodhisattva Ethics]
Also his moral discipline of a bodhisattva, (23a) the accomplishment of all [deeds] for the benefit
of others, was completely pure, because he was not contaminated by the so-called fault of 'prais-
ing oneself and blaming others and [so on]'594 (62a) due to attachment towards material gifts and
service. Hence he said:
[2.9.2.1 Verses from an Instruction by Red mda' baJ
"(1) In the place where I am staying, fantasies of pleasures increase.
My own continuum is tied by the rope of material gifts and service and
the continuum of others is distressed through jealousy and competitive thinking.
I am not going to stay here even for a moment.
(2) I will never talk about the faults of others,
but only [speak] meaningful and in accord with the Dharma.
I will never give confusing advice
on war, robbery, stories of kings, and so on."
He was not contaminated by the so-called fault of "'not giving Dharma and wealth'595 out of
stinginess
596
towards those who are suffering and who are without a protector and [so on]."
Hence he gave up [B: a teacher's] holding back of teachings for disciples who were interested in
the Dharma and who were without a protector, because he taught the intended meaning of sutra
and tantra until one was fully satisfied. He had also given up the stinginess towards material
things and towards those disciples who were striving for material things and who were without
a protector, because he fulfilled the hopes of poor people.
234 Chapter 6
[2.9.2.2 Alms for a Leper in Mang yul sKyid grong}
[B: Moreover,] at a time, when this great (S310) being stayed in Mang yul
597
sKyid grong
598
with-
out any attendant, a father and his son came, both suffering from leprosy. They asked, "Please
give us a very good offering." At that, he went inside and gave them one ragged sack of parched
barley flour (tsam pa). Then they said, "Please also remember to give us some meat," whereupon
he gave them one handful of [B: beef] meat. Thereafter they asked: "Can you also give us Some
ointment to spread on our body, and a [lump of] butter?" Since they needed it, he also split apart
half a lump of butter (23b), which he found and gave it to them. It is weUknown that [Red mda'
ba] also gave them some clothes and iron.
[2.9.2.3 Alms for a Beggar at dGa' ba gdong}
At dGa' ba gdong599, one Khams painvited [Redmda' ba] for tea and gave him a whole [roll] of
white brocade as a dedication offering60o. Since, on the way back, a beggar requested him to
please give him [something], he ordered his attendant, a young monk, whom he had with him:
"Give him the whole roll of cloth!" (62b), and thus gave it [ away].
[2.9.2.4 Alms for Beggars on the Way to IHa sa}
Again, on the way to IHa sa, he gave one silver vajra each to two beggars. In IHa sa after many
beggars had gathered and requested [him] to please give them [something], [Red mda' ba] said,
"Call all [your] friends
601
who are staying close by!" Then, after he had gathered all the beggars
of the lHa sa community in the [B: four (directions)]602, including sham beggars, about five
hundred had come. And stacks of silk scarves and square brocade mats, mixed together, had
been heaped up, the beggars proceeded in narrow packed lines and whoever was first was given
what he grasped. Thereupon one old beggar said: "In IHa sa were many masters, who said, 'I am
good.' But there haven't been better than these two: 'Bar ba pa and this [ one]." [And further-
more people] said: 'Bar ba pa distributed something of value and a stack of silk scarves to
everybody. And this [Red mda ba] gave to everybody on top of that a stack of silk scarves or a
square brocade mat, whatever was grasped, [depending] on our merit.
[2.9.2.5 Alms at Bul rang)
When he stayed at Bul rong
603
he left half the meat of a white Ko [ko nor yak ]604 for someone.
He [also] left a whole lump of butter, where some (S311) crows could see it and so on. He did not
possess stinginess towards material things, because he was free from grasping at PQssessions as
'mine.' Whatever was offered to him such as gold, silver, silks and so on, he only had a glance
at them, but never engaged in the custom of holding them as dear or of inspecting them.
[2.9.2.6 Conversation about Red mda' ba by Tsang kha pa and Chas rje La tsa baJ
He was not contaminated by the so-called faults of 'not listening even when others confess
605
and getting angry and beating others (24a),606 When the great being [Red mda' ba] had left for
gTsang,607 and when the two, Chos rje [Lo tsa ba] and The Dharma Lord [Blo bzang grags pa]608,
went to Rwa sgreng, it seems that one day during their free time, Chos rje Lo tsa ba asked The
English Translation
235
Dharma Lord Blo bzang grags pa: "After the two of you, [spiritual] father [Red mda' ba] and
son, had done a strict retreat here for two or three months, you must have had various Dharma
discourses. Which (63a) special qualities does the Honorable rJe btsun pa have?"
[BIo bzang grags pa answered:] "Doesn't he possess the three qualities of a teacher of being
learned, venerable
609
and kind
610
, and isn't he someone who is connected to the yoga thatis in ac-
cord with the Dharma?" Moreover [Chos rje Lo tsa ba] said, "It seems that he had also other spe-
cial [qualities] besides these." He requested, "Please tell us this time, by all means."
Thereupon [Blo bzang grags pal said: "Although this is the smallest quality of the lama: After
from Sa skya there had been a deferral of his teachings, and he had to watch a revolt against
himself among his followers in Bul rong
611
, he finally said: 'Up to now I have not experienced
even the slightest disturbance through strong anger.' And while he was saying this, he shed large
tears." I [the author] heard that thereupon also Chos rje Lo tsa ba wept very loudly.
He was not contaminated by the so-called faults of 'giving up the Mahayana
612
and teaching
something that appears similar [to it] but is not the (8312) holy Dharma
613
' because he had the
unmistaken view of [B: and taught] the two Mahayana [tenets], the Madhyamaka and the
Cittamatra [tenet] together with the Vajrayana.
[2.9.3 Tantric Ethics]
His vidyadhara vow, which transforms afflictions into the path, was not touched by any fault
[that leads to] downfall either, because most probably he was not contaminated by the fourteen
main root infractions or the eight secondary [infractions against it], because, although it is
possible that individual [infractions] occurred, he confessed them and renewed his vow, without
allowing the time to pass. It is said: "There is no (24b) degeneration with regard to the intention
and action of his training in the Mahayana."
His physical conduct was not contrived, because he was free from pretense
614
. His verbal
conduct was not contrived, because he was free from hinting, flattering, taking away by putting
under pressure and so on. His mental conduct was not contrived, because he was free from
distraction, dishonesty, hypocrisy615 and so forth. Since he was satisfied with whatever hap-
pened, he was happy no matter what he did. And after the delusion of subject and object was
destroyed in its very place, he engaged in all-embracing spontaneous conduct.
[2.10 Verse 10: Retreat and Accomplishments ofMahiimudra]
[10] You renounced this [secular] life and concentrated on the essence of practice.
You meditated on the four truths, on dependent arising, the six perfections and the two
stages
[and] achieved the supreme siddhis of mahamudra6!6.
I pay homage to you who perfected [his] (63b) practice.
Concerning these [words he said,] "Another reason I will stay in solitude is not because I grew
weary of my retinue and friends, or because I was wishing for great material gifts and service,
236
Chapter 6
but rather because 1 see the suffering in cyclic existence as a fire pit that is very difficult to
bear."
[2.10.1 Verses from an Instruction by Red mda' ba: Determination to Go into Retreat]
Moreover, likewise [in an instruction by Red mda' ba] it is said:
"(1) Having understood that the excellences of worldly existence
617
are highly insignificant,
and that it is endowed with a collection of extremely many faults,
to release myself and others from the ocean of [cyclic J existence,
I, the learned one, will go to a solitary place.
(2) Like a cuckoo that subsists on raindrops6l8, listening to the thunder,
the discourse of solitude falls on my heart.
To make the content ofwhaf [I} have studied (8313) meaningful.
[I,] gZhon nu blo gros, will go to a solitary place.
(3) Like a flock of swans that see a lotus pond,
my mind is very excited [thinking] about a remote place.
To take full advantage of this [human] life with its freedoms and riches,
[I,] gZhon nu blo gros, will go to a solitary place.
(4) Like a young bee that sees a garden with hundred-petalled [lotuses]
my mind is attached to the taste of solitude.
To experience the taste of the nectar of concentration,
[I,] gZhon nu blo gros, will go to a (250) solitary place.
(5) Like the fresh air of the Malaya [mountains] during the springtime
the woods' medicinal meadows are pleasing to my mind.
Since the hordes of miira, the mental afflictions, are to be defeated,
[I,] gZhon nu blo gros, will go to a (250) solitary place."
Then, [B: at that time,] after a request that had been composed by the chief of a hundred
families
619
of Sa skya, and by the abbot ofbZang ldan [monastery] and others were submitted [to
Red mda' ba,] he said [in reply], "Up to eighteen human years 1 reflected on the doctrine and
gave teachings, [B: now,] at this stage of my old age, 1 will definitely not join a decrepit com-
munity (63b7). "620
[2.10.2 Verses on the Disadvantages of Desire]
[In his Minor Works] [B: It is said]:
"(1) The guide of the world
621
, the teacher of gods and human beings,
taught that the craving for sensual desire is the root of all decay.
The objects of desire will create suffering;
they are the caues for ~ i s e a s e s , tumors and pain.
English Translation
(2) Just like a leper scratching his itching skin,
like cooling water [ drunk by] a feverish person,
[ or] a thirsty person afflicted due to drinking salt water
one will never become satisfied by adhering to desire.
(3) Like well-prepared food containing poison,
honey stuck to the. edge of a razor blade
[ or] grass eaten by cattle that are drawing a cart,
sense pleasures have little benefit and much harm.
(4) Like a fly attached to the dung of an elephant,
roe deer listening to the melodious songs of a hunter,
[ or] a fish attached to the bait-meat on the hook,
the childish who long for sensual desire will be quickly lost."622
237
[Red mda' ba] read out these [verses]. (2Sa6) [Until then,] he had largely benefitted the doctrine
and sentient beings through the [Dharma] wheels oflearning and contemplation, and thereafter
largely benefitted the doctrine and sentient beings through the wheel ofmeditation
623
.]
[2.10.3 Retreat at Gangs bu Ie in Bul rong for Five Years]
After he had given up all the well-being of this life, he went to the solitary place (2Sb) g.Yu lung
rdo rje Ijongs
624
on the right slope of the Gangs bu Ie dkar p0625 in order to meditate. When he
had already practiced single-pointed concentration for five years, he meditated on the path of a
sriivaka (64a), which reaches the conclusion that a person is without self, [meaning that] he
meditated on the [sixteen attributes] of the four truths such as impermanence and the rest of the
sixteen moments [of the path of seeing].
He meditated on the path of a pratyekabuddha
626
, which reaches the conclusion that phenomena
[taken as] obj ects are without self, [and] on the twelve links of dependent arising forward and
backward.
He meditated on the path of a bodhisattva, which reaches the conclusion that phenomena [taken
as] subject are without self
27
, [and] on the six perfections and the purity (S314) of the three
spheres [i.e., meditating that subject, object and action are empty].
Since he meditated on the path of a vidyiidhara, transforming the afflictions into the path,
unifying the generation and perfection stages, he attained the highest siddhis of mahiimudrii
628
[itself].
It is said:
"Constantly remaining in the vajra body629 of a yogi
is a branch of complete concentration;
this is what is called 'vajrasattva'.
238 Chapter 6
[This] is also known as the fourth supreme empowerment
6JO
of the sugatas. It is also non-abiding
nirvaQ.a, because one has attained the true accomplishment ofmahamudra."
At that time [Red mda' ba] became a true object [of refuge], who fully cut off the misunder-
standing, the wrong views, the doubts and exaggerations towards all the teachings and practices
of the Land of Snow (Tibet), and like an omniscient being, he responded to all questions.
[2.11 Verse 11: Visions of Deities, J;>akinis and Dharma Protectors and Yogic Discipline]
[11] Although 'hitting the core' in your profound meditative accomplishment,
continually seeing masters, tutelary deities, t;liikinis and Dharma protectors,
you abide [solitary] in yogic discipline like a pratyekabuddha.
I pay homage to you who are marvelous.
Concerning these [words], although due to the aforementioned profound meditative accomplish-
ments, [Red mda' bal had unconceivable pure visions, uninterruptedly day and night, he
maintained the yogic discipline of not speaking, like a solitary buddhi'! (pratyekabuddha).
[2.11.1 Signs of Meditative Accomplishment]
Some [asked] (26a), "What special signs appear in the Honorable's personal deity practice?"
He said, "When spending one's life on Dharma, it is possible that there will be some signs, but
[I] will not tell [you]. If [ordinary people] keep even [B: some] small worldly activities (64b) se-
cret, [how much more so] when speaking about the signs one is achieving, they will become
corrupted and also the ejiikinis will be displeased." If thereafter [I had] asked [him] (8315)
purposefully, he probably would not have told. But when his guard was down, he suddenly
spoke [of it], and when asking him in a remote area again and again with great insistence, he
made a few statements [also], which I myself [mNga' ris pa Sangs rgyas rtse mo, the author of
this text,] have heard as follows:
[2.11.2 Doubt on His Lack of a Madhyamaka Lineage, Vision of Candrakirti, and
Encounter with a Skeptic]
In Bu Ie, Bla rna rGyal bzang pa [quoting] from a statement by mKhan chen g.Yag pa
6J1
said:
"With regard to Madhyamaka, [B: the great] Acarya gZhon blo bahas no lineage master, either.
[Therefore,] although I do not have an acarya either, it is appropriate to teach."
And when those who said, "He is a reincarnation of Candraklrti," [and] those who said, "He
heard teachings directly from Candraklrti," asked [Red mda' ba], "How is it really?"
[Red mda' ba] said: "As far as the Madhyamaka lineage of the words is concerned, I have [it],
but as regards the lineage of meaning, it is difficult to [say that I] have it. I am certainly not the
reincarnation ofCandraklrti. Whether I have heard [that] Dharma [directly from Candraklrti] or
not, it is known that master and disciple
6J2
have attained self-reliant knowledge and achieved
complete faith. Ifwe had not [attained them], then [we] would have become the cause of wrong
views."
English Translation
239
I [the author] requested [Red mda' ba]: "Whatever conduct the Honorable shows with body,
speech and mind, I see them only as good qualities and do not conceive them as faulty.
Therefore please tell me everything." At that, for a moment, he did not say anything. [Then] in
a state of absentmindedness [Red mda' ba] said, "After Sri Candraklrti had attained the state of
a vidyadhara, he remained in India. He is (26b) there even today, but for the fortunate disciples
who follow him, in order to be directly in front of him, there is nO need to chase after [him]."
Furthermore, Master IHa pa appointed someone [and] sent him to Phyag rdor Grub thob to ask
him to please convey the question to the Guhyapati, whether among the two, Acarya gZhon blo
and Byang pa 'Jam dbyangs
633
, one had acted as a predominating condition
634
for wrong views
and the other spread and made flourish wrong views, and where (65a) these [two in consequence]
would be reborn. Phyag rdor Grub thob asked the Guhyapati (S316), and in reply to it said:
"Acarya gZhon blo ba is an extraordinary Mahayana person, and also his view has been taught
to him in a dream by CandrakIrti. And this 'Jam dbyangs pa was [in a former life] a direct
disciple of Sa skya PaI}.9ita, endowed with firm trust [in him]. And [the fact that] at present [the
latter] is endowed with wealth also is the karmic result
35
of having requested Sa pal}. for a feast
gathering"636. In response to this answer that was carried back, [Master] lHa pa said: "That's
right! IfPhyag rdor were to have [ even just] one accomplishment, there is no doubt that I would
have heard about it."637
This account was reported to the great being [Red mda' ba] when he was in Klong rtse
638
. There-
upon he said, "He was hoping to receive the answer that I would be reborn in hell, but that is not
actually going to happen."
[B: When Master lHa pa again and again belittled the Honorable, one of [the former's] oWn
elderly female practitioners
639
said, "That is how much he is criticizing Acarya gZhon blo pa."
She told [Master lHa pal: "He was giving a Dharma teaching on the grassy plain of a snowy
slope, and it seems that an inconceivable [number of people] listened to the teachings, and even
the mountains were listening while bowing in his direction."
It is said that at that [Master lHa pa finally] recognized [Red mda' ba's realization, and] said:
"That is true! [One can understand from] the impressive manner in which he spent all his life On
practice. "]
[2.11.3 Vision of Tara in Bul rong]
Again (27a), when staying at Bul rong
640
, in the process of making circumbulations, [Red mda'
ba] said: " A Tara resides on the rock over there. " [Somebody] asked: "Where is she?" In reply
to this he pointed with his finger and said: "Over there!" [The person] replied: "She is not there."
Thereupon [Red mda' ba] said: "That is right!"
[2.11.4 Vision ofJ)akinis by the' Niece ofthe Mahasiddha dPal mol
At dMu rdzing
641
, when [he was] giving teachings on the Guhyasamajatantra, the niece of the
[female] Mahasiddha dPal mo, a lesser siddha, was listening [to the teachings] too. It happened
240 Chapter 6
that she was laughing again and again several times from the beginning of the session until it
ended. When she was asked afterwards why she was laughing, she said, "I was laughing at the
inconceivable [number of] various kinds of rjiikinis with their many colors, ornaments, clotnes,
and different ways of conduct, who came to listen to the teachings."
[2.11.5 Vision ofJ)akinis, who praise Red mda' ba during a gTor rna Offering by Tsong
kha pal
When the teacher Dha=a Lord Blo bzang pa and [his] students were staying at the snow
[mountain] '0 de (65b) gung rgyal, one evening during the gTor rna offering of the concluding
session
642
, [someone] in the gathering, rTogs ldan 'Jam dpal rgya mtsho (1356-1428)643 (S317),
saw many assemblies of rjiilanis gathering in the sky, and reciting the following praise:
"[We] bow to you, the supreme guide of [all] sentient beings
[who reside] at the right slope of the Gangs bu Ie dkar p0644,
[you] the master in the yoga
645
, Red mda' ba,
who have realized the middle way, which is free from extremes,
[B: whose objectless compassion is uninterrupted,]
who are the [embodiment of the] ultimate tantra section, Sri Guhyasamiija,
[and of] the unique system ofNagarjuna, [and]
[B: who are endowed with the wisdom that sees things as they are."
[2.11.6 Appearance ofthe Four-faced Mahiikala at Bul rongl
When staying at Bul rong
646
, a small little black person with four faces came to take the ritual
cake (gtor mal
47
When asked, "From where did you come?" He said: "I came from Mt. Kailasa
(ti se)." It became known (27b) that this was the Four-faced [MalIiikala]648.
[Red mda' ba]said to his attendant mChog legs, "Since that small protector came yesterday
evening, the gTor rna decreased
649
." He said, "From today onwards the gTor rna should not be-
come polluted." [Moreover] he said, "Yesterday evening, that Putra
650
came. He left the remains
of his meal as leftovers and thus did not allow [us] to make ourselves comfortable."
[2.11.7 Red mda' ba and the Female Lokesvara Seen by the Lesser Female Siddhiil
In dMu rdzing, when making tantric offerings, the lesser [female] siddha saw that a female
Lokesvara [had come] from the throat of the great being [Red mda' ba], secretly filled a skull
with the five kinds of meat and five kinds of nectar, and even [asked] the Honorable to please
take from it. [The lesser siddha] said, "He himself is taking from it!"
In Bul rong
651
, at the time ofa feast gathering, the Honorable said to three of us who were there,
Bla rna sGrub pa dpal, Acarya Sangs rgyas dpal and myself [the author ofthis biography]652, "I
thought tllat at present
653
I did not have the real doctrine in my mind, but [although I thought
that,] this lesser [female] siddha was saying that she saw that from the beginning of [the recita-
tion of] this
654
tantra until it was completed, the female LokeSvara was circumbulating until the
hooves of her horse were worn out. So the doctrine is still not bad."
English Translation 241
[2.11.8 Vision of Three White Women when Composing a Lineage Prayer]
At Bul rong
655
, when composing the Prayer to the [Lineage afthe Lamas who gave him] the
Instruction on the View [of the Mid41e Way l56 (8318), at night three white women came and said,
"Please make an envelope like this for this prayer!" And then they put [the prayer] into the
envelop and took it.
[2.11.9 Interaction with a Spirit while Teaching the Lesser Female Siddhii]
Again at Bul rong
6S7
, when he was conferring the [instructions on] the meditative imaginations
658
related to the five stages on the lesser [female] siddhii, [conferring] one meditative imagination
[instruction] every thirteen days, after performing cine imagination for two days, a young man
came wearing white clothes. He brought water, made a fire, cooked vegetables and served [her]
whatever was required, without talking to her. Initially, the lesser [female] siddhii did not say
(28,) anything either. When she went to report on [her progress in] meditative imagination, she
told [Red mda' ba] that after two days the above-mentioned young man had come and asked
[him], "What is this?"
[Red mda' ba] said: "I do not know what this is. You [just] work diligently on your spiritual
practice! I will keep up my meditative imagination, too." When she went back, the man was still
there and was serving her whatever was required, as before.
When about ten days had passed, [the young man] said: "I would like to go, but your teacher has
filled the valley with fire, and thus there is no way out. Please convey to your teacher that I say
that he should loosen his meditation." She did not reply to that.
When she went again to report on [her progress in] meditative imagination, [Red mda' ba] said:
"Is your man still there now?" She reported how [the young man] had spoken to her, whereupon
[Red mda' ba] said, "I have not done that much meditation. Now he will leave. " The Honorable
lifted the protection circle
659
and when she had returned, he was no longer there. [Red mda' ba]
said: "A spirit
660
came as an obstacle to [ our] virtuous [practice]."
Also when [Redmda' ba] was residing at Brag dkarrta S0661, a visible form ofdPe dkar
662
came
that covered the inside of the hermitage
663
and was looking at the Honorable with angry eyes.
But since [Red mda' ba] remained (66b) in meditation, [dPe dkar] disappeared (8319) on his own.
[2.11.10 Meeting with mNga' ris pa mNga' bdag after his Decease]
Again, when residing in Bul rong
66
4, .Acarya Nam mkha' dpal had sent a plea in which he re-
ported that [word is] spreading that mNga' ris pa mNga' bdag
665
has probably passed away and
therefore he requested [Red mda' ba] to please remember him in his meditation. That night, [Red
mda' ba] performed a siidhana ceremony of Guhyasamiija while concentrating on [the
deceased]. Day broke and the great lord mNga' bdag came in front of [Red mda' ba] in his
typical clothing, accompanied by an escort. Thereupon the Honorable said in a state of
absentmindedness (28b), "Is it really true that you have passed away?" It is said that he nodded
his head three times and thereafter dissolved into his throne.
242 Chapter 6
[2.11.11 Meeting with The Dharma Lord Jiia ba upon his Decease]
Again, when The Dharma Lord Jila na passed away, [Red mda' ba said:] "Lama Jila na,ba
appeared here yesterday evening. It seems he has passed away." When [later] comparing the
time, it fit with that evening.
[2.11.12 Recovery from illness by Recitation of Verses from the Mlllamadhyama-
kakiirikiij
When he suffered from a serious illness, there was intense pain even when he was sitting in
meditation. Hence his body was trembling more and more, and sweat flowed like water.
At that time, by reciting the following verses'66 three times, he received relief from the illness:
"I prostrate to the perfect Buddha,
The.best of all teachers, who taught that
That which is dependent origination is
Without cessation, without arising;
Without annihilation, without permanence;
Without coming; without going;
Without destruction; without identity;
And peaceful- free from fabrication."
[2.11.13 Bla rna sGrub pa dpal's Gaining of Trust]
When Lama sGrub pa dpal was offering [his] services [to Red mda' ba], he had gone to rTug pa
thu, and thus it became late. Since he had not arrived, [Red mda' ba] thought: "Time for meal
(gdant67 is over." He was there cooking the food by himself, but even when Bla rna [sGrub pa
dpal] had arrived, he was unable to go inside, but looked through a slit in the door.
Thus [he saw that while Red mda' ba] was stirring the food (S320), [some] dropped in front of
him [on his clothes, and] he said, "All phenomena exist merely by (67a) name, merely by label,
as mere designation
668
, merely as an imputation," and then started eating directly from the
cooking pot. Due to this [Bla rna sGrub pa dpal] gained great trust [in him].
[2.11.14 Red mda' ba's Ceaseless Weeping at Sa skya]
[Once Red mda' ba] arrived at Sa skya before the conch-shell [was blown to call monks] for the
community tea. He sat near the cooking hearth, staring at the well water, with tears dropping one
by one. Even when preparing [butter] (29a) tea, he did not stop [crying]. Also when returning
home, on the way, he did not stop [crying].
Then sPre bo Thar bzang said to [one of Red mda' ba's disciples], "Your teacher is crying both
when eating, as well as when going. What is this?" Thereupon the disciple thought, "To me it
seems that he started crying after he had seen that a fish had been eaten by an otter," and thus
asked [Red mda' ba]: "Is it [because of] that?"
English Translation
243
[Red mda' ba replied:] "That is not the actual [reason]. While the well water was splashing, I
was meditating on dependent arising by analyzing one of the twelve links and due to this a true
view of emptiness arose [in my mind]. And since emptiness is endowed with the essence of
compassion
669
, I started crying."67o.
[2.11.15 During Term Break: Lapsing into Mental Absorption and Various Signs of
Miraculous Power]
When the Honorable went to Shangs during term break (chos bar l71 , he had a horse and there-
fore left later. The [other] monks had departed earlier, and had already crossed the ford. The
Honorable let his horse go wherever it liked, and [eventually,] when [the horse] got into a deep
whirlpool, although the monks were yelling [as at] a horse race, he drove the horse straight into
it. Hence the horse sank into the water, and although the water was almost touching its mouth
and he was driving it, it was not lost. They asked him what his technique was, and thereupon
[Red mda' ba] said: "Because a horse is one who can put its [B: four] feet on something, it will
not fall over."
Moreover, when proceeding during term break through a wide open plain, [his mind] wandered
into meditation, and afterwards [when coming out of meditation] he [just] went wherever his
face was directed. It is said that (S321) several times they needed to go to bring him back.
Also when he was going from mNga' ris to the gTsang po [river], accompanied by The Dharma
Lord [Blo bzang] grags pa as a traveling companion, (67b) he became absorbed in meditation, and
after that he was frequently thrown off the horse and many times needed help to get up. Then the
groom said, "Due to this unnecessary meditation of A.carya gZhon blo ba I have to bear a lot of
hardship."
(29b) When [Red mda' ba] was sleeping in the assembly hall of Shel dkar
672
, he was taking his
meals (gdan) on top of the community hall (spyi khang). One day, when I [the author,] had
requested a ceremony at a specific Buddhist festival, we were about six or seven people in this
cramped room, but none of us had seen the Honorable go up. We became very astonished [and
said], "The Honorable must have magical power, because he went past us in this narrow hall, but
we did not see him."
[2.11.16 Meeting with Tsong kha pa and his Disciples on the Way to rna sa]
When the Honorable was travelling to dBus, he was received by The Dharma Lord [Blo bzang
grags pa] along with about 300 disciples standing in a beautifulline
673
. When upon The Dharma
Lord's prostrations [Red mda' ba] wished to make prostrations in return, [Tsong kha pal
requested him please not to.
674
From that time onwards, since [Red mda' ba] was no l o n g ~ r
making prostrations in return [to Tsong kha pal, although the [other] great scholars from dBus
were deprived of the pleasure of doing return prostrations [to Tsong kha pa] too, the Honorable
[continued] to prostrate to the abbot of gSang sde, to sTag lung 10 tsa ba and so forth, and
therefore became also known as the fine master (Jo bo bzang pa).
244 Chapter 6
[2.11.17 dEu rna Teachings in dGa' ba gdong to 500 Scholars Headed by Tsong kha pal
After that, at dGa' ba gdong, [Red mda' ba] taught the Madhyamakavatara and the Instruct jon
on the View [of the Middle Way J to about 500 scholars well-versed in Abhisamaya and Pramfu;la,
headed by The Dharma Lord Blo bzang grags pam, bKa' bcu pa Nam mkha' byang chad, bSod
shes dar rna and some 'Masters of the Eight Scriptures' (bKa' brgyad pa). Hence there was a rain
of flowers and all (S322) became devoted to him.
[2.11.18 Debates with Scholars from gSang phu Ne'u thog]
At that time gSang phu ba
676
lDan rna dKon seng
677
stood up and asked, "Please listen, I have a
request of both of you, father Dharma Lord [Red mda' ba] and your [spiritual] son [Tsong kha
pa]. [People] say that Red mda' ba is the [leading] scholar in gTsang, and Blo bzang is the
[leading] scholar in dBus. You two, father and son are [B: nowadays] getting a reputation as
being the holders (68a) of the Buddha's doctrine in dBus and gTsang. Hence, now, on the
occasion of this gathering, please show us, without keeping anything back(3oa), [your] system of
explanation on the three vehicles and the four tenets, in order to eliminate the wrong views and
doubts of us interested people from dEus and gTsang. Let us have a dialogue in this assembly.
And after we have made investigations through quotation and reasoning and have come to a a
final decision as to what [needs to be] established and refuted [as right and wrong], please tum
that Wheel ofDharma
678
for along time." Then he asked both the greatrJe btsun [Red mda' ba]
not to go to Gangs bu Ie and Dharma Lord Blo bzang [B: grags] pa not to go to the snowy
mountains of'O de gung rgyal
679
, but to please perform the vast deed of teaching the [Buddhist]
scriptures in dEus and gTsang.
At that time The Honorable distributed tea along with a silk scarf and some money offerings680
to all the sangha [members].
Then, when going to sNe'u, during ahot tea break (tsha/
81
in the rows [ofmonks]682 one scholar
from gSang phu [monastery] stood up from among the row of roughly 70 good scholars,683
headed by the spiritual father [rJe btsun Red mda' ba] and his spiritual son [rJe Tsong kha pa],
and said: "I would like to ask each of you, father and son, [to say] some words. Therefore please,
spealc frankly without hiding anything. Is it true that [you] venerable Master Red mda'ba [said]
during a talk: 'In general [to understand] the intended meaning ofthe words of the Buddha and
the [Indian] treatises [translated into Tibetan] one needs to have some understanding of the main
points of the scriptures of the traditional system [in its whole, that is, one needs to have read
them] from the beginning [to] the end. Having read a few lines, [thinking] 'Oh yes, I know this,'
one will not have certainty.' Is it really true [that you said this]?" [Red mda' ba] replied: "I
cannot remember that I really said it like this (S323), but generally speaking, this is how it is." In
terms of content the honorable master accepted [that he had said] it. It is said that he had kept in
mind to speak without hiding anything.
Is it really tme (30b) that the precious master [Tsong kha pa] said, "If you want to penetrate the
difficult points of the scriptures ofthe traditional system, you need my master
684
. If you want to
distinguish difficult wordings, you need A bo rgan chen
685
."
English Translation
245
The [two] Dharma Lords [just] smiled (68b) and did not say anything. Thereupon [the scholar
from gSang phu monastery] said: "Even these two, spiritual father and son, who are good and
bad lords, tum [things] upside down like the staircase of a stUpa
686
."
[2.11.19 Foot Blessing]
Again, [during] a hot tea break (tsha) in the rows [of monks] of sNe'u', a [scholar] called
"Acarya sNyal pa," a monk from the upper portion of gSang phu [monastery], which has around
a hundred monks, asked [Red mda' ba] to please give him a 'foot blessing
687
.,
Thereupon [Red mda' ba] replied: ''How is it possible for a great scholar like you?" [and] did not
give it. Then [Aciirya sNyal pal insisted, [saying,] "I also wish [to be able] to say at the end of
my life that I have been touched by the flawless lotus feet of dPalldan Red mda' ba. Then even
when an old monk, I do not need to be afraid [of dying]. Put your feet!"
[Red mda' ba] replied, "Well then, take it!"688 and gave [him] the foot blessing.
[2.11.20 sMon lam chen mo in Front ofthe Jo bo Sakyamuni]
Then he went to ilia sa and taught about 800 monastics and 600 lay people how to turn happi-
ness and misery into the path [of practice ]689. At that time The Dharma Lord BIo bzang grags pa
had arranged huge offerings in front of the Jo bo [Siikyamuni in the main cathedral]690 and
requested the Bla rna [gZhon nu blo gros] to sit in front of the Jo bo and [B: to add his support]
to make aspirational prayers. Headed by himself, along with about 500 monastics they offered
an extensive seven-limbed prayer. Above all, they extensively offered the Arya Samantabha-
dra's Conduct Prayer and the the Sukhiivati Prayer
691
, composed (8324) by himself, [B: as well
as other prayers]. In particular, they prayed three times, led by the venerable all-knowing Kuma-
ramati, [in other words, Red mda' ba]:
"Mayall the friends
692
of the doctrine, the [B: noble] persons who are [still] alive,
attain long lives
693
for the benefit of the doctrine and sentient beings."
[2.11.21 Another Foot Blessing]
It is said that at that time it also happened that the Honorable, when being asked for a 'foot
blessing,' gave it upon request. Since The Dharma Lord [Blo bzang grags] pa did not give it at
all (31.), the monks of gSang phu [monastery] said: "Red mda' ba, when being requested for
'foot blessing' gives it without any fear of death upon request. [But] Blo bzang [grags] pa, since
he is afraid of death, does not give it to anyone."
[2.11.22 Receiving Offerings in Rwa sgreng, sTag rtse etc.]
Then, when he went to (69.) Rwa sgreng
694
, Brag dkar mo pa, Bya yul Rin po che, Lo mKhan po,
and the [people] from the 'Bri khung sTag rtse rdzong made marvellous offerings [to Red mda'
bal. Thereafter, when he went to the upper valley of sTag rtse, about 300 sangha members had
lost their [provision with] meals (gdan chad). Thereafter they all went on almsround and just by
chance received meals.
246 Chapter 6
[2.11.23 Red mda' ba's and Tsong kha pa's Mastery over the Sky Treasure]
Then a group ofLo pa
695
came and asked to establish a spiritual connection [with Redmda' ,ba].
Since they had offered more than 20 mdz0
696
loads of barely flour, it became a problem to
transport them. It became known that [people] were saying that it seems that the [two] Dharma
Lords, father [Red mda' ba] and son [Tsong kha pal, had gained mastery over the (miraculous
inexhaustible) Sky Treasure
697
.
[2.11.24 Teachings during the Rainy Season Retreat with Tsong kha pal
Next they went to Rwa sgreng [monastery]. They made prostrations and extensive offerings to
the marvelous three objects [of refuge], the foremost of which was [an offering of an image of]
Guhyasamajamaiijuvajra
698
with a bigger and smaller silver umbrella. From the entrance to the
cave above the monastery, where spiritual father [Red mda' ba] and son [Tsong kha pal had
decided to do a retreat, they turned the following Wheels of Dharma for a group of about 600
locals and visitors in accordance with their fortune. The great being [Red mda' ba] [B: gave the
following teachings: an instruction on the blessing through practice], 699 the Five (S325) Stages
(Paneakrama) of the Guhyasamiija[tantraJ, an instruction on the profound view [ofthe middle
way fOG, [B: a method for meditating on the two forms of selflessness
70I
, an instruction on the
vast conduct (ofbodhisattvas W
02
, Mahayana Mental Purification [B: and] explanations on The
Four Hundred Verses (bZhi brgya palo
3
, After the retreat was over, he gave an extensive
explanation of[Nagarjuna's] Sixty Stanzas of Reasoning Rigs pa drug beu palo
4
,
And when [the teaching] was over, he said: "When I explain the intended meaning of the
spiritual father Nagarjuna and his [spiritual] son [Aryadeva] (3Ib), I explain it like this. But even
for the Omniscient One it would be extremely difficult to explain the system of traditional
scriptures in conformity with the individual ideas of each and every human being."
[2.11.25 Teachings to Teachers from gSang phu, Gung thang, rTse thang etc.]
When The Dharma Lord had gone far offto 'Bri khung
705
, he gave [teachings] to about seventy
excellent scholars, led by two Masters of the Ten Scriptures, from the three [monasteries of]
gSang [Phu], bDe [ba can] and [Tshal] Gung [thangf06, as well as other monasteries such as rTse
thang707, [on] a Commentary on the Sri Guhyasamiijatantra (SriguhyasamiijatantravivarmJa) to-
gether with its sub-commentaries and an extended explanation Ornaments of
the Middle Way (dEu ma rgyan, MadhyamakiilaI[1kiira). Thereupon even [persons] with less
faith like lDan rna dKon seng
708
and Nam mkha' gshog ral and so on attained complete faith,
[2.11.26 Healing of an Insane Woman while Staying with Tsong kha pa in sTag lung]
Then, when both father [Redmda' ba] and son [Tsongkha pal met a noblewoman (10 mo) of the
'01 ka sTag rtse
709
[family] in the lower valley of sTag lung710. She came to request a spiritual
connection and [turned out to] have become insane due to Dharma
711
The Honorable called a
(69b) monk, [saying,] "Come quickly. Put the right hand of the noblewoman below and beat [her]
with your right hand from above." After this was done, the noblewoman was cured from her
mental disorder.
English Translation
247
Most people who were around thought, "He is not only well-versed in the Three Collections of
Sacred Writings (Tripitaka), but also knows how to remove obstacles." Thus all were amazed.
Thereafter [they] were invited to sTag lung, and sTag lung Rin po che made extensive offerings
to them, such as clothes, horses, tea-pots 712 and so on. The gathering received teachings
and all the sTag lung pa became very respectful [of him.]
[2.11.27 Teachings by Chos rje Lo tsii ba, Red mda' ba and Tsong kha pa]
Then (8326) in the great study centre
713
of gNam rtse Ideng
714
about 500 sangha members headed
by Chos rje La tsii ba sKyabs mchog dpal bzang po and both Dharma Lords, spiritual father
[Red mda' ba] and son [Tsong kha pa] had undertaken the ritual c9mmitment to perform the
rainy season retreat (dbyar gnas, [On top of these, 300] others gathered from all
directions (32a) to make spiritual connections. [So altogether] there were about 800 [devotees] for
whom [they] turned the Wheel of Dharma. During the main session
715
, the great being [Red mda'
ba] taught Vinaya, the Root Verses, the Entrance to the MiddZe Way, the Guhyasamiijatantra and
the Instruction on the View. Furthermore he gave those who came from [various] directions
whatever spiritual connection they wished for. At that time The Dharma Lord BIo bzang grags
pa offered a ma/pjaZa three times with one golden coin each, after he had made a promise that he
would forward the best items of whatever rations he received during the rainy season retreat.
Besides that, whenever he got something, he invited [Red mda' ba] and himself offered whatever
had been offered to him, making prayers, asking for dedications, and so on. Before this he had
also made an extensive offering of [various precious items] such as gold, silver, brocade and
silk, the foremost of which was a two-faced MaiijusrI bronze statue cast by a goldsmith. Later on
several times he also offered a large [measure] of silver and a complete set of robes, [B: and]
offered tea continuously. So Tsang kha pa relied on Red rna' ba just like rTag tu Ngu (70a) on
'Phags pa Chos pa
716

[2.11.28 Departure for gTsang and Sa skya and Offerings to a Sangha Gathering of
1,800]
After the rainy season retreat [Red mda' ba] left for gTsang and went to Sa skya. To the
MaiijusrI [image] he [B: offered] a fine Tahun
717
upper robe (snam sbyar, sa/1ghii{i)718, [B: and]
one baldachin (bZa re). To the assembly of about 1,800 [monks] he offered a co=unity tea
along with some money.
[2.11.29 Three-Year Retreat in Bul rong]
Thereafter, when [Red mda' ba] was staying in Bul rang for a strict three-year retreat,719 Bu leno
came continuously to take the gTor rna. One day (8327) the lesser female mahiisiddhii saw him,
but [only] laughed and asked, "Who is there?" Bu Ie answered: "Please inform [Red mda' ba]
that Bu Ie is coming to take the gTor rna."
248 Chapter 6
[2.11.30 Prediction by a Local Female Spirit in dMu rdzing)
First, while spending his term break in dMu rdzing, at (32b) daybreak the local female spirit,
Khyung lung rna, appeared in front of [Red mda' bal. Thereupon, wearing inconceivable
ornaments and clothing she prostrated [to him]. After she had asked for his blessing, she
dissolved into the earth.
During the morning, while having a hot tea break, [Red mda' ba] saw an image of the local
female spirit drawn on the surface of the wall. He then said: "She does not [look] like this. She
is a hundred times more beautiful than this."
At that time the local female spirit entered into a woman, whereupon [that woman] said:
"Former b h i k ~ u s are about to come here. Hence [you must] offer them perfect service!" The
former b h i k ~ u [she referred to] was Byang sems Zla ba rgyal mtshan 721. c
[2.11.31 Teachings on Abhidharma)
At that time, Red mda' ba gave instructions to five [disciples], including mKhan chen dPal 'byor
and A.carya Dar rna [ rin chen], by pointing out [the respective points in Vasubandhu' s] auto com-
mentary on his [AbhidharmaJkosa. Due to that, each of the five gained a rather good
722
under-
standing [of the text]. [Red mda' ba] was very delighted, and said, "To teach like this is very
pleasant."
While [Red mda' ba] was spending his term-break on Ngam rings723 peak [mountain] with six-
teen masters and students, including BIo bzang [grags pal, mKhan chen bsTan rgyal and 700
masters and students [were spending their time] in N gam rings valley teaching and listening [to
teachings]. Hence [the question] came to the Honorable's mind, "Who is benefitting the doctrine
more, he and those 700 teachers and students, or I myself with these sixteen masters (7Gb) and
students?" Later [he] said: "Among those 700, not one is as capable as a single BIo bzang grags
pa."
[2.11.32 Comparison with Bn ston's Disciple mKhan chen Dharma sri)
Initially, when [Red mda' ba] saw Bu ston Rin po che's main [spiritual] son mKhan chen
Dharma SU724 and about fifty masters and students perfectly studying the Four (S328) Great
[Scriptures], [the question] came to his mind: "Will I be able to benefit the [Buddha's] doctrine
and sentient beings that much?" But later he said: "Actually I have been of greater benefitfor the
doctrine and the sentient beings (33,) than he has."
[2.11.33 Question by the King ofmNga' ris Khri rgyal bSod nams Ide]
K.hri rgyal bSod nams Ide 725 asked [Red mda' ba], "Arya Asanga was a great person predicted by
the Buddha himself. But Venerable Maitreya did not teach [him] Madhyamaka. Why is this?"
Thereupon [Red mda' ba] replied, "Well, mothers do not give their newborn children a lump of
kneaded [dough made from barely flour] right from the beginning. Why do they give them pap
in the interim?" Then Khri rgyal bSod nams Ide lost his courage to ask [anything further].
English Translation
249
[2.11.34 Further Comment on the Kalacakratantra]
Again, since there were many who said that the nirmii(wkiiya and the sambhogakiiya are not
Buddha, [Red mda' ba] was asked, "How is it?" Thereupon he said: "Today's scholars do not
have the slightest certainty. When I asked whether there were contradictions in the commentary
to the Kiilacakratantra, they said, 'This is the action of discarding religion.'726 [But] it is
appropriate that there are people who say that the nirmiilJakiiya and sambhogakiiya are not
Buddha. They say, 'There is such a tradition.' They do not think about where [this will lead to],
because [this leads to] big faults such as that if the nirmiilJakiiya and sambhogakiiya are not
Buddha, all slUras and tantras will no longer be the words of the Buddha."727
[2.11.35 Praises ofRis Outstanding Qualities]
The senior monk
728
dNgos grub said: "The conduct of our
729
master is inconceivable. Associated
with a foolish one, he is barely the better one. Also when associated with somebody, who knows
Piiramita and PramaI).a, he is slightly better. Even when associated with somebody, who knows
the four main scriptures, he is just a little better. And also when associated with a great scholar,
(71.) he does very much better than the other. I myself obtained specially esteem [of him] (S329)
for that itself."
bKa' bcu pa Yon tan said: "[People] were saying, 'I have never seen a teacher who has more
faith and respect in the three jewels than this one. Every time [Red mda' bal went to [B: sKyid]
grong to meet the Jo bo (33b), he was holding his hand and while reciting the sloka [that starts
with the line] 'Protector Avalokitesvara, [may I attain] a body like you ... etc.'730, tears were
rolling down from his eyes continuously.' I thought, 'Is this really true?' Later, after
intentionally making an investigation into it, I also observed this myself. It is true."
Acarya rGyal dbang from gSang phu [monastery] said: "Among the teachers with whom I was
close, I have seen none except Red mda' ba who naturally brings suffering to an end."731 'Jam
dbyangs pa [of La stod Byang] said: "I heard some [people] say that at present in Tibet there is
no scholar more learned than Slob dpon [gZhon blo ba], but in my view, since the authentic doc-
trine no [longer] exists in east and west India, China or Nepal, at present there is no scholar more
learned among the scholars than Slob dpon [gZhon blo ba] in this world." When the Honorable
at that time left for another district (khri skor )732, although he did not say [anything], he was very
worried. As soon as it was heard that [Red mda' ba] would come to Byang
733
, this was [treated
as] very good news. [People] said: "Although I have objects of each of the three [jewels]
endowed with blessings, it is not the same. Just the arrival of a great scholar who knows the
scriptures is auspicious for [all] the directions." [Red mda' ba] was very pleased [to hear that].
mKhan chen bSod nams skyabs pa said: "Others cannot match [B: even] my teacher's smallest
good quality. [These other] teachers, although staying in a mountain cave, meditate without any
regret about robes made of brocade and silk. Meanwhile, those from other schools, even though
they [wrongly] meditate on a self, wear worn-out things inside [the cave] and when they go out-
side they act with care (71b) (34.) (S330)." [mNga' ris pa Sangs rgyas rtse mo:] "This is very true."
250 Chapter 6
During [Redmda' ba's] stay in dMu rdzing, bKa' bcu pa Don seng went to meet him to receive
Dharma [teachings]. When [the teachings] were over, and he was making preparations to leave,
[Red mda' ba] said, "If you are leaving today, go along the way where the rTa zur-bridge
734
begins." [bKa' bcu pa Don seng] replied, "We are not going in that direction." Thereupon [Red
mda' ba replied:] "Oh! I thought, I was in Bul rang." [When later] I [the author] went to the
Honorable and asked him whether he had really said this to the Master of the Ten Scriptures, [he
answered,] "[Yes] I did [say] it. The valley of Bul rang up there seems to me like my
homeland.
735
Some [karmic] imprints must have ripened." [Furthermore] he said: "It was only
due to the kindness of the great Arya Chos bzang dpal that I found this pleasant hermitage up
here."
[2.11.36 Authoring of an Index]
When [Red mda' ba] had gone to meet the great Arya Chos bzang dpal, [the latter] said [to him]:
"You are the holder of the precious doctrine. Therefore you must assume the associated
responsibility. The precious Buddha's doctrine is in your hands. The precious doctrine you know
[best]."
Thereafter [Chos bzang dpal] held him by the hand and gave him much advice. At the end he
said, "[While you are] here, you should also draw up an index of the writings you have
completed on the doctrine so far." Thereupon [Red mda' ba] composed a catalog (dkar chag)
[listing all] of the afore-mentioned writings (gsung sgrosj136 [that he had fInished] up to his 27th
year oflife, [stating] in which year he composed which [text].737 .
[2.11.37 Offerings to the Jo bo in sKyid grong]
When the Honorable was staying at Grad chung, he sent [someone] to offer bangles for the arms
and the feet of the Jo bo [statue] in sKyid rong, after he had them forged to an estimated size.
The size turned out to be just right. Someone asked him, "Did [you] Honorable measure (34b) it
yourself?" Thereupon he replied: "No, I didn't. The suitable size is due to the blessing of Jo bo
(na) (S331) himself."
When I [the author] went to meetmKhan chen g.Yag pa, I asked him: "Which of the three, Chos
rje Lo tsa ba, rJe btsun pa [gZhon nu blo gras] and Blo bzang grags pa, is supreme?" [mKhan
chen g.Yag pa] said: "Nowadays it is diffIcult to entrust oneself to spiritual teachers like Acarya
gZhon blo ba. I read his commentary on Paramita, and there are some internal contradictions. He
says that the works of Maitreya
738
are Cittamatra, but I hold them to be the Buddha's words,
because Maitreya is a Buddha. Since [Red mda' ba] is a great [practitioner of] Guhyasamaja-
[tantra], he will take MaiijusrI [as the principal deity] in the mm;rjala7J9. Tell [your] teacher that
I say, "IfMaiijusrI and Maitreya are Buddha, they should be identical. If they are not [Buddha]
they should not be."
Thereafter 1 reported to [Redmda' ba] what [mKhan chen g.Yag pal had asked me [to tell him].
Thereupon [Red mda' ba] said: "It is possible that there are some minor internal contradictions.
I did not hold [myself] to [be] a saint (arya), who speaks without any fault. Whether the internal
English Translation
251
contradictions which he grasped are really internal contradictions, I don't know. The [Buddha's]
doctrine which is taken as the basis here explains Maitreya to be a bodhisattva and the five
works ofMaitreya to be treatises.
74o
Even if[mKhan chen g.Yag pal were to say that he himself
is more than a Buddha, he is entitled [to say so ].74l The net ofVajrayiina is suitable to cover the
paramitayiina. But to use the analogy of the hat in the place of the shoes is not the tradition of
scholars
742
."
[Somebody] told the Honorable that mKhan chen Chos dpal said, "Don't talk about view until
you have attained the path ofseeing
743
Then you will know." Thereupon [Red mda' ba] said,
"The path of seeing is the result of a (35,) flawless view. Without understanding the view, one
will not know how to obtain the path of seeing. It is as if one would open [a shop] and say,
'Goods sold out' (8332)."744
[2.11.38 Invitation by Chos rje Lo tsii ba and Master dBang pa to sTag tshang]
[At a certain point] Chos rje Lo tsa ba
745
and Master dBang pa sent an invitation [to Red mda'
ba] (72b) and asked him: "Please come, if you are in good health and conditions are conducive."
After Lo tsa ba had finished constructing the monastery, he gathered about two thousand loads
[of grain]. Additionally he picked up loads of meat, butter, brocade, mattresses, firewood and
other items. Then he made aspirational [prayers] that [Red mda' ba] would come right away, and
sent [someone] to collect him.
At that [Red mda' ba] said, "I have grown old, my physical body has become heavy and thus I
am not able to travel." He sent a very beautiful bronze statue of his main tutelary deity Maiijusrl,
[together with] a scarf and a letter, and did not go.
It is known that the Honorable due to his clairvoyance knew that great disturbances 746 would
happen in sTag tshang
747
and after he had learned that the lifespan of both the patron and the
priest would be short, he did not go.
[2.11.39 Twelve Years in Bnl rong]
His stays in Bul rong, the earlier and later, [were altogether] twelve years.
748
[First] the Hon-
orable had stayed for five years in single-pointedness of mind
749
on his own, and [later] for seven
years he turned whichever Wheel of Dhanna was suitable. And while staying in the valley of
Bul rong, he gave detailed and comprehensive teachings such as teachings on the Guhyasamaja-
tantra, and on the three [main Madhyamaka] texts, Root Verses, Entrance to the Middle Way and
the Four Hundred Verses as well as on the Instruction on the View to mKhan chen dPal 'byor
and The Dhanna Lord mChog bzang along with about eighty monks who were exclusively
interested in Dhanna. And since the [people] who were listening [to the teachings] had also
nothing other to do than [practice] Dhanna, they spent day and night exclusively on Dhanna.
Although it was difficult to go to that place, [people] followed [Red mda' ba] from as far away
as Sa sIeya, and he received a great deal of excellent service and worship. It is said that the
offering of valuable things [for the maintenance] of the doctrine that [Red mda' ba] received
along with worship in Bul rong was three times more than needed (35b).
252 Chapter 6
[2.11.40 Next Year: Teachings to 180 Persons including the Female Mahasiddha dPal
mol
In the following year in dMu rdzing, [Red mda' ba] gave [teachings] on the Guhyasamajatantra
and on the two [Madhyamalca texts], Root Verses and Entrance to the Middle Way, along with
an Instruction on the View to about a hundred and eighty [devotees] headed by the great Acarya
Nam rnkha' dpal
750
, and including Brag (S333) ram mKhan chen
751
, Acarya leas stan, 'Dar pa
mGon seng, the [female] Mahasiddha dPal (73a) mo752, and the patron governor rTogs ldan.
[2.11.41 Request to Live Long by the Female Mahasiddha dPal mo at His 60th year]
When the Dharma [teachings] were about two thirds over, in the last part of the night a huge
non-human being came directly to the [female] Mahasiddha dPal rna and said: "At daybreak,
rush into the presence of the master [Red mda' ba] and make three prostrations [to him]. Then
request him three times: 'Honorable, please remain for the benefit of the doctrine and sentient
beings for a long time.' It seems that there are great obstacles."
When the [female] Mahasiddha heard this, she woke up and felt unhappy. At daybreak she
brought it to the Honorable's attention that she had important information for him and that she
absolutely needed to come [to see him]. He said, "Come!" She made the prostrations and the
request as she had been earlier instructed. [Then she said,] "I was just told by someone to do
this. If I am lying or deceiving, may the Dharma protectors and guardians of the Honorable
punish me. I swear."
[Then Red mda' ba] replied: "There is no point to suggest that you might be lying. When I was
engaged in teaching and studying at Sa skya, it happened that there was a loud voice that said
that I would die about this age. When at that time I investigated further, it came to my mind that
I would die at [the age of] 61. Although I will not die this year, I think next year will be my great
relocation. [B: I will die]."
[2.11.42 Further Request to Live Long by mNga' ris pa Sangs rgyas rtse mol
To the Honorable this 'pre-obstacle time' (bsu skyeg) was more harmful than the time of great
obstacles (skyeg chen).753 At that time [they] asked him which [animal]-year sign
754
he was and
let him know that [they] would have [his horoscope] drawn up. By calculating, [they] came [to
the same result] as [what] the [female] Mahasiddha (36a) [had been told]. Thereafter, when the
teaching was over, since [Red mda' ba] was leaving for Bul rong (S334), [they] asked [him] to
please do a strict retreat [I, the author, told him]: "I will also come to [bring] a good cushion
755
to sit on." Later, after being offered an excellent cushion to sit on, [Red mda' ba] said that he
saw that for some years he would have good health.
[2.11.43 Later that Year: Journey to mNga' ris, Conferring Ordination]
Later that year, [Red mda' ba] said: "Let us go in the direction ofmNga' (73b) ris, since there are
nice places and the people are flexible. 'Jam dbyangs pa chased after him up to rGya rnkhar ba,
but failed [to catch up with him]. Chen po dPalldan also chased after him a little bit and asked
English Translation
253
him not to go, but [Red mda' ba] did not listen, and left for mNga' ris. Over there he gave
sriimaJ;lera precepts to the two Ne ring(s f56 nephews. And to the governor rTogs ldan he gave the
b h i k ~ u vow. They had made excellent offerings to support him, rTag rtse ba escorted him to
Brag nag
757
Thereafter he was received by the mNga' ris pa and then went to rDzong dkae
58
.
The people from the Gung thang palace offered him excellent hospitality.
[2.11.44 Journey to Mang yul Gung thang to Make Offerings to Arya Vati]
Then he went to Mang yul and made prostrations and huge offerings in front of the self-origi-
nated Arya [Va tiV
59
After [Red mda' ba] had given the pravrajyii vow to Thang Sher pa's
nephew, he left for the forest of Me tog mdangs can
760
to meditate.
[2.11.45 Retreat in Me tog mdangs can, Gifts from China]
At that time, after a local spirit called "bTsan rje"761 who liked the Dharma had come, [Redmda'
ba] said, "He offered me a beer (chang), but due to the thought that I would not drink beer, it
turned into melted butter. I drank a portion of it and put [the remainder] aside. [The spirit] [B:
also] offered many excellent material things [to me]. Then, after four or five days, offerings from
China (36b) arrived.762 I thought, 'It seems the local spirit knew [that this offering would come].'"
[2.11.46 Invitation to Tibet by bDag chen rna]
Then, when the retreat was over (8335), [Red mda' ba] was invited to Tibee
63
by bDag chen rna
[B: Sangs rgyal mo f64. On the side of the mountain, she offered excellent summer provisions to
the masters and students for their maintenance.
[2.11.47 Production of a bsTan 'gyur]
At that time [Red mda' ba] gave profound and extensive explanations on the Five Stages ofGuh-
yasamiija, the Instruction on the View, on Mind Purification, on both [Madhyamaka texts], the
Root Verses and the Entrance to the Middle Way, [as well as explanations] on the Guhyasamaja-
tantra, mainly to the honorable [female] acarya 765 and to about 180 [disciples] such as Chen po
Chos dpaF
66
, Acarya Yi dam dpal and bKa' bcu pa Don yod seng ge: To some he also gave a
Guhyasamaja empowerment, to mNga' (74a) bdag
767
and his relatives, to bDag m0
768
and her
relatives, and also to the "uncle-minister" (zhang blonr
9
To uncle minister Nam rnkha' stobs
rgyal and his nephew, he gave the vow of full ordination (upasaIJIPadii) and the pravrajyii vow.
Since at that time he advised themNga' bdag, his wife and his sons to produce a bsTan 'gyur770,
bDag chen ma
77l
said to [Redmda' ba], "This is an advice through which Honorable [you are]
holding us with [your] compassion. We will make it from whatever we receive." [Red mda' ba]
answered, "That is extremely good," and was very delighted.
[Red mda' ba] said: "If they had not accepted, [since] even PaJ;l chen Siikya sri [bhadra] spent all
the offerings received from all over Tibet to erect the [statue of] [B: the Victor] Maitreya of
Khro phu
772
, I had the idea that if! traveled up to Pu rangs
773
, I might receive just enough funds
to complete the bsTan 'gyur. However, it is excellent that the villagers
774
will produce it," and
then [he] gave to bDag chen rna the principal amount as [he had] said: a large [measure] of
254
Chapter 6
silver, five pieces (37a) of brocade that was fme on both sides, one short and one long monk's
'coat'775, one [pair of] Chinese vajra and bell, and a [piece of] white brocade.
Then bDag chen rna took (8336) the responsibility on herself, made great efforts, and completed
[the project] within one year, without any obstacles. Due to this she received the great blessing
of the master and became renowned as a "female sponsor (yon bdag mo) with great merit and de-
termination."
[2.11.48 Consecration Ceremony at rDzong dkar and Production ofbsTan 'gyur]
Then [Redmda' ba] was invited to rDzong dkar
776
for a consecration. When the curtain
777
of the
Guhyasamajamru;H;lala was opened, he performed an extensive siidhana ceremony (sgrub
mchod). The scriptures were auspicious and of great blessing.
778
He performed a magnificent
consecration of the impressive objects of worship and for the wellbeing of the sponsors.
At the time, when large offerings were made to the Honorable, among which the major offerings
were seven coins of pure gold and one pattemed
779
[Chinese] Ta hun upper robe (snam sbyar,
sanghii/iYSo, he gave advice. He (74b) said, "bDag mo, it is said with regard to such activities
performed to make the human life we have attained meaningful: In many sutra sections it is said
that [whoever] has worked for the benefit of the Dharma will become a Buddha themselves781."
[people were saying], "Even if nowadays one is the most powerful govemor
782
in dBus and
gTsang, if [one] suddenly needs ink, paper, or wooden boards, it is extremely difficult to get
them," [and thus Red mda' ba] made a broad dedication that by these roots of virtue [bDag chen
rna] might attainunsurpassable complete Buddhahood.
When about to start the production of the bsTan 'gyur, the HOIiorable had said to Bla rna sGrub
pa dpal: "It seems that we will be able to prepare this bsTan ' gyur without any hindrances. In my
dream I dreamt that a shell hom was played seven times and its sound was heard allover dBus
and gTsang."
[2.11.49 Dream of Attaining Buddhahood before Tsong kha pal
[Red mda' ba also] said: "When I was residing at Rwa sgreng, I dreamt that both [of us] The
Dharma Lord Blo bzang [grags] pa and [1] were on a (37b) large main path, saying that we were
going to become enlightened. [The Dharma Lord] Blo bzang pa was going a little faster.
Wherever there was a stiipa on his way, he was making a circumbulation. I went without making
(8337) [circumbulations] and therefore, saying,'1 have become awakened,' I ascended the big
throne that was there before [him]. At just that moment he arrived too. [I] asked him, 'Please
become awakened.' He replied: 'Master, please, you attain awakening
783
first,' and'then I was
awakened first. [Later] I wondered whether his making circumbulations along the way had been
a [case of his] paying attention to his own benefit."
[Red mda' ba] had limitless qualities like these, that were amazing and marvelous.
English Translation
[2.12 Verse 12: Supporting Studies and Teachings]
[12] Noble, ordained and wealthy people ofthe snow mountains
respectfully invited [you], offered material gifts and service
255
[and] received numerous empowerments, generations of [bodhi]citta and instructions.
I pay homage to you who are worthy of worship by all [sentient beings].
[2.12.1 Sponsoring Supplies such as Ink and Paper]
Concerning these [words], after the great being [Red mda' ba] had achieved fame as a scholar,
, Jam dbyangs Nam mkha' rin chen
784
, who was in a truly high position, [endowed with] (75a) the
seven qUalities of higher rebirth
785
such as [being born in a good] family, (possessing] generosity
and the rest [of these qualities], frequently supported Master [Red mda' ba] and his students
when he was giving teachings. After [his] writings had been produced, he gave [them] to the
intelligent ones. And to those who produced them he gave many supplies such as ink and paper.
Thus he provided what those who were studying [his] writings needed. Even if they had come
from as far off as Bul rong, ['Jam dbyangs Nam mkha' rin chen] gave his support to any hermits
who came from the [various] directions. He provided perfect support (38a) for the carrying out of
studies and meditation, such as writing down and giving to the poor whichever of [Red mda'
ba' s] writings they wished for. He was chief among all the sponsors.
[2.12.2 His Main Sponsor in mNga' ris: Khri rgyal bSod nams Ide]
. Khri rgyal bSod nams Ide (8338) and his wife, who held a high rank by family [both] from the
maternal and paternal lines, supported any master or student who was present for two years.
786
In Nga'ris they also gave their support for the turning of the Wheel of Dharma.
787
Through
giving excellent offerings to the teacher and students, and since they had complete faith, they
were the best sponsors.
[2.12.3 His Main Sponsor in dGa' ba gdong and Rwa sgreng]
sNe'u pa supported the master along with his students while they stayed at dGa' ba gdong and
Rwa sgreng, and also made great offerings [to them].
[2.12.4 His Main Sponsor in gNam rtse Ideng]
When they were staying in gNam rtse ldeng, the governor Yon tan rgya mtsho 788 provided them
continuously with provisions. He also made excellent offerings.
[2.12.5 Further Sponsors]
Gling dkar ba rendered service for their [travels] to and fro, and also made offerings. gNas
snying sTong dpon rGyal mtshan bzang po provided support for (75b) the studies of the master
and students during the time when the teachings took place. 'Bri khung pa chen po Shes rab
dpal
789
made huge offerings of items auch as robes and very imposing white porcelain tea
CUps790. A.carya Seng ge bzang po also supported the teacher by offering a hundred loads of
barley. After Chu 'dus pa
791
[Grags parin chen] had invited them, he made perfect offerings as
256
Chapter 6
support for the turning of the Wheel ofDha=a. In SrI ri 'Dzam bu gling792 [B: Master] bSod
nams ' od zer provided the summer provisions for the masters and students, and then [Red mda'
ba] turned the Wheel of Dharma. In Mang yul Seng ge mkhar the governor bSod nams [B: dGe
, dun] grub supported the master and his students for one month, and then [Red mda' ba] turned
the Wheel of Dha=a. In Lan Ide gung stings Master 'Jam dpal (3Sb) gling pa and his younger
sister supported about 300 masters and students (8339) for three months. They also made perfect
offerings such as robes to the Honorable, and also offered one [set of] robe each to every
hermit.
In dMu rdzing, sTag rtse ba gave the support for the turning the Wheel of Dharma. He rendered
service for the [travels] to and fro of the master and his students and made offerings. In
particular, when [sTag rtse ba] himself passed away, [Red mda' ba] remembered him in his
meditation
793
and was offered the exact am:ount of of 66 dams (ZhO/
94
. The hermits were also
provided with a money offering. The honorable A phyi ba and the uncle minister Kun spangs
795
made good offerings as well. In particular, the service of the honorable [female] 8.ciiry8.
796
was
perfect in that she fully engaged herself in rendering service [to Redmda' bal Also Shes rab pa
and his sibling offered excellent service. Furthe=ore the rich and devout chieftains of mNga' ris
provided service. The Honorable himself made spiritual connections with all the sponsors from
dBus and gTsang by giving them whatever [teachings] were suitable for them (76a) such as
empowe=ents, generations of [bodhi]citta, transmissions through reading (lung), and explana-
tions (khrid)797. Thus he made [the life they had] attained, with its freedoms and opportunities 798,
meaningful. Hence they gained complete faith [in him] as in the actual Buddha himself, and he
became the noble guide for most of the people in the land of snow.
Also [Red mda' ba's] disciples from mDo khams, [i.e. A mdo and Khams] such as Kun mkhyen
Shes rab' od, as well as his disciples from dBus gtsang such as bKa' bcu pa Kun dga' dpal,
respectfully made offerings to him in acccord with their material means.
[2.12.6 Offerings Received from the Chinese Emperor and the King of Guge]
Furthe=ore, from the end of the sky, that is from China, the Ta ming
799
Emperor offered five
pieces of double-sided fine brocade
80o
, a (39a) good upper robe
801
, a short and a long monk's vest
(sku 'gag thung ring) and a short and a long monk's 'coat' (ber thul thung ring/
02
, (8340) a
special monk's hat
803
, shoes, a belt, a rosary, two pairs of vajra and bell, two pairs of small
cymbals, two pieces of small cloth to coverreligious items, two pieces of white brocade, a piece
of cloth to cover food,804 three maQ.gala ornaments
805
, one piece of white sandalwood, and about
fifty rgya rna (= 25 kg) of white tea. From the King of Gu ge
806
, [Red mda' ba] received many
offerings, with fifty zho (= 50 dram = 5 ounces) ofKashrniri saffron among the largest.
[2.13 Verse 13: The Year He Entered into Nirv8.J.la]
[13] After you thought of entering into nirv8.J.la in the year of the dragon,
you entrusted the subtle meanings of what you had heard and understood
as the Buddha entrusted [the responsibility for] the doctrine [to the seven custodians].
I pay homage to you who assiduously teach the Wheel of Dharma.
English Translation
257
[2.13.1 Entrusting the Responsibility for His Doctrine to His Disciples]
Concerning these [words], in the hermitage mTshams Gling rtse dpal
807
in Mang [yul] Gung
[thang], in the [water-male] year C?fthe dragon [1412]808, when [Red mda' ba] was turning the
Wheel of Dharma for about one hundred [B : fifty] sangha members, he knew that he would pass
into nirvfu;ta that year. Up to the age of 65 years
809
he had understood the profound thoughts of
all the buddhas, their children and their disciples through learning, contemplation and medita-
tion. Like the teacher Bhagavat, [who] said again and again to Mahakasyapa (76b), Ananda and
other [disciples], 'I entrust these precious sets of sutras of mine to you! Learn them by heart,
keep them in mind, recite them, master all of them, teach them to others widely,' the great being
[Red mda' ba] taught the whole essence of his practice to his fmal disciples. He continually gave
them instructions on the Five Stages ofGuhyasamiija, two times the Instruction on the View [of
the Middle Way}, and three times the Entrance to .the Middle Way. He also gave [them] a
detailed explanation on the Root [Verses). (39b) In one day he twice taught how to generate (S341)
the mind of aspiration and engagement. Two times he gave a Guhyasamaja empowerment. He
[also] gave a reading transmission of the Oral Instruction "Mound of Gems" (Man ngag rin
chen spungs pa) by ICe sgomrDzong ba [Shes rab rdo rje]81O. To the hermits who had asked for
[this] for many years but to whom he had not given it, he gave the transmissions by reading [his
own] Minor Collected Works (bka' 'bum thor bu) which are the condensed essence of all [his]
discourses (gsung rab).
In a different way than he had taught before, he taught the difficult points by repeating them two
or three times. Again and again he said, "Accordingly gain certainty," and he especially [asked]:
"Are you able to accept that you are not capable of becoming awakened without depending on
this faultless tradition of Arya Nagiirjuna?" Although hti had taught [this] Dharma two or three
times from the beginning up to the end, nobody answered.
What the great being [Redmda' ba] held is [as follows]: [The Buddha] taught no more than two
methods to become awakened, the Vajrayana and the Piiramitayana. And although the main
paths of these [two yiinas] are respectively the completion stage and the perfect view
811
, these
two are only taught by means of different names, [but] in their nature they are merely the
wisdom that [B: realizes] selflessness. He thought that the buddhas of the three times did not
teach any other meaning of the mode of existence than the [B: mode of] existence realized by
this [wisdom], and that the only unmistaken teaching on this [mode of existence] is that of Arya
(77a) Nagiirjuna.
Therefore in the Madhyamakiivatiira
812
scripture it is written:
"Outside the tradition of Arya Nagiirjuna,
there is no means to attain peace (nirvfu;ta)."
[2.13.2 Ceaseless Crying]
On the reason why [Red mda' ba] cried again and again when he was giving empowerments and
several times when [he was teaching] Madhyamaka, [Red mda' ba] (S342) said: "Although I have
258 Chapter 6
taught the sound view ofNagarjuna with the faith and respect I have generated for the Dhanna
and the persons proclaiming the (40a) Dhanna, [my students] only have faith in it, but have not
gained a fault[B: less] understanding of it." Feeling annoyed
8l3
with his disciples, he said: "They
merely talk [pretending to knoW].8l4 When they [actually] know, they say [that] they do not
know. They are greatly distracted."
I [the author] understand, since [he said this] and [since he] saw that the teachipg of the profound
view was disappearing, he became sad and cried.
[2.14 Verse 14: Extending His Life for Seven Days]
[14] After you had taught that all phenomena in satp.sara and nirval}a are unborn,
although you wished to enter into nirval}a, the state oftrue nature (tathatii),
in response to the respectful supplications [made by disciples],
you blessed your life for up to seven days. I pay homage to you.
Concerning these [words], it is said: "Whatever is unborn, is thusness, [i.e., reality, the state of
true nature], and also the mind is free from birth."8l5 This shows that all phenomena in satp.sara
and nirvfu).a, which includes [all] objects and subjects, are unborn. While [Red mda' ba] himself
also wished to enter into the sphere of dhannas, into nirvfu).a, [and] although he presented
himself as if he were sick, in response to the requests of [his] disciples not to enter nirvfu).a, he
blessed his life for up to seven days, then recovered, and said: "There have been many obstacles
for this year's Dhanna [teachings], but they are not of a kind that we have to end [the
teachings]." Then [B: two or three] times he taught the meditative imaginations [B: related to the
Five Stages]816 and the good Instruction on the View [of the Middle Way]. He also completed the
explanations on the [Madhyamaka-Javatara text.
[2.15 Verse 15: Clear Light of Death]
[15] "The clear light of death cannot rely on the body.
After body and mind have separated (77b), the consciousness enters.into emptiness.
The inseparability of sphere and awareness are the clear light."
I pay homage to you who spoke thus again and again.
Concerning these [words], [Red mda' ba said,] "Nowadays (40b) most [teachers who give] oral
instructions [think] that [in the state of] of 'reaching close,817 at the time of the great darkness,
by virtue of calm-abiding (samatha) (8343) our mind remains in our body for a long time, and
[they] accept that this is the clear light of death. But this is the idea neither of siltranor oftantra.
After body and mind become separated, [B: our main consciousness
818
] enters the sphere of
dhannas, the great emptiness, and [thus this] sphere [of dhannas] and [our main] conscious-
ness
8l9
become inseparable. [B: From here two folios of the Tibetan-style book are missing.]820 This insepa-
rability is called 'the clear light of death.' If I explain it in this way, many will oppose it. But
there is no other choice but to say this. All of you must keep this in mind!" He said this many
times.
English Translation
259
[2.16 Verse 16: Consciousness Transference]
[16] After having meditated previously [and] given meaning to the oral instruction on the
transference [of co'nsciousness]"
not forgetting the signs, having entered the clear light with joy,
you arose from [meditative absorption in] cessation and migrated, propelled by what had
preceded.
I pay homage to you who acts in accord with the words.
Concerning these [words] [Red mda' ba] said: "Although nowadays, at the time of death, a
practice called 'performance of [consciousness] transference,821 is widespread, it is performed
for those whose outer breathing
822
has not stopped. It is also performed after outer breathing has
stopped, but then [the person] has no opportunity to hear [what is recited]. And even if [people]
have previously [received] oral instructions on the crucial points of [consciousness 1 transference
[and] have experience in meditation on it, [still] the transference is performed by others in order
to make unclear [one's memories of the oral instructions and one's experience] clear
823
. But if
one shows the transference to ordinary persons who have not received the oral instructions, it
will be not of any benefit to them. Instead it would be more meaningful [for them] to say names
and dhiirmJis
824
that have blessings.
People who possess the oral instructions should at the time of death remember those oral
instructions on [consciousness] transference that they have meditated on well before. Meanwhile
(78a) [they should] first strongly and purposefully think, 'May I be reborn in such and such a
place.' And then without forgetting the signs ofthedissolution
825
of the four elements and the
signs of the arising of the three appearances, when [all] the signs are completed (S344) they
should generate great joy, thinking: 'Now I have manifested the clear light which is the ultimate
truth.' And like a son who goes with a joyful mind into the house of his father, one should enter
into the sphere of dharmas. This is what is called 'the manifestation of the clear light of death.'
Although in that state the conceptual thought of consciousness transference does not exist, due
to the power of what had preceded one has the ability to propel [one's consciousness] to the
desired place of birth. This is what is called the 'performance of [consciousness] transference.'
When the hearers
826
enter into meditative absorption in cessation (nirodhasamiipatti)827, even if
they stay up for many days, months or years in meditative absorption and although they are not
aware of arising from that state of meditative absorption, due to the power of the previous
impetus they arise without delay. For example, ifbefore falling asleep [you] internally make the
plan to rise early and then fall asleep, although in the state of sleeping you do not have the
thought of waking up, due to this impetus you wake up early."
This is what [Redrnda' ba] said, and when [he] passed into nirvfu].a, he also manifested in accord
with what he had taught.
260
Chapter 6
[2.17 Verse 17: Passing Away at the Time ofthe Clear Light of Death]
[17] After you turned the profound and vast Wheel of Dharma
for your direct disciples of this life,
at the time ofthe clear light of death you passed away for the benefit of others.
I pay homage to you who attained power over birth and death.
Concerning these [words], in the way mentioned above
828
[Redmda' ba] finished turning all the
wheels ofDhanna for the gatherings of [his direct] disciples. In accordance with each and every
one's fortune, [he taught them] how to become omniscient
829
by [realizing] both the profound
ultimate truth as well as the vast conventional truth. [Red mda' ba] himself (78b) had no fear,
dread or anxiety of nirvfu}.a. (8345)
The [female] Mahiisiddha of Acarya Sangs rgyas dpal said, "If [he] does not perform the long
life rite
830
, the life span will be short." [She] asked him to perform a long life rite. Thereupon
[Red mda' ba] replied, "At the age of sixty, in spite of health problems,831 I have extended my
life up to the age of sixty-five
832
This time I will not arrange a ceremony to extend [my] life."
And in the morning, when the disease had been turned away, teacher rGyal bzang made
prostrations and requested the Honorable, "Please remain stable for the benefit of the [Buddha's]
doctrine and sentient beings." Thereupon [Red mda' ba] said: "Now, I have no other thought
than 'May I [only] be sick for a short time and die with less pain.' There is no lingering thought
that, 'This activity is not really completed.'"
[2.17.1 Advice From ills Minor Works: Joyful Song of Assurance of No Regret]
"(1) Whenever I go for refuge, may the three infallible jewels
constantly remain as an ornament on the crown of my head, without separating [from me].
[1] the hermit who practice the illusion-like yoga of appearance and emptiness
take up this [experience] in a song of remorselessness.
(2) No chain offood and wealth is left behind in my tracks.
Ahead [of me ]833 there is no embarrassing accumulation of bad kanna.
My Mahayana precepts have degenerated neither in motivation nor in deed.
Now, although my illusion-like body and mind are separating, [1 feel] no regret.
(3) Here the Minor Works and Zhal gdams have another verse that is missing from manuscript A.
834
(4) 1 have the wisdom that comprehends illusions wherever they appear.
1 have the extraordinary attitude that cognizes the six [types of] living beings as [my] parents.
1 have the practice that unifies means and wisdom.
Now, although my illusion-like body and mind are separating, [1 feel] no regret.
(5) At the beginning 1 trained myself according to the meaning of the canonical texts.
In the middle 1 explained them to the gatherings of [my] intelligent disciples.
In the end I single-pointedly meditated on the meanings I was intimately acquainted with.
Now, although my illusion-like body and mind are separating, [I feel] no regret.
English Translation
261
(6) I cherished the Victor's doctrine more than my life.
I analyzed in a correct (8346) way whether it is reasonable or not reasonable.
Through exposition, debate and composition I made [my life] with its freedoms and opportuni-
ties meaningful.
Now, although my illusion-like body and mind are separating, [I feel] no regret.
(7) This joyful song of assurance of no regret
I sang at the slope of Gangs bu Ie
for the people who were devout followers of me.
Ifpeople want to act like me, then do it like this.
(8) Here tbeAlinor Works have another verse that is missing in manuscript A."835
As has been said [and] as was mentioned above, [Red mda' ba] extensively taught the meditative
imagination of the clear light of death, and then said, "The teachings will be over in the
morning."
[2.17.2 Entering into NirviiJ!a in 1412]
In the morning he fixed a time
836
to teach the Dharma, [but] presented himself as sick. He did not
have any pain, but simply did not give the teaching, and did not pay any attention to the dough
[that was to be his meal]. He did not interrupt the stages of his meditation process
837
, and
performed the [consciousness] transference in the way he had asserted it.
At sunrise of the 29th day of the tenth month in the year of the [water]-dragon [1412]838 he dem-
onstrated how to enter nirvii.l;ta, while his body [changed into] the form body (riipakiiya) and the
clear light into the truth body (dharmakiiya). He had obtained power over birth and death, since
he had intentionally accepted [his] existence [in saMsiira] and [intentionally] entered nirvii.l;ta.
[2.18 Verse 18: Attainment ofthe State ofVajradhara]
[18] Your perfect illusory body, which is conventional truth,
manifested as the clear light, the ultimate truth.
[You] have attained the unified state ofVajradhara.
I pay homage to you who have accomplished spontaneity of activity.
Concerning these [words], by the power of the previous impetus [Red mda' ba] arose from the
clear light of death as an illusory body in the intermediate state
839
and thus achieved the enjoy-
ment body (saIpbhogakiiya) that is the perfect conventional truth and has the major and minor
marks complete. On this basis he performed the actual manifestation ofthe truth body, which is
the clear light [that realizes the] perfect ultimate truth. This [means] he achieved the unifying
(8347) state ofVajradhara that is endowed with the eight powerful attainments
84o
. By the four
types of activity - pacifying, extending, dominating and wrathful activities, he uninterruptedly
acts without effort and spontaneously for the benefit of others (79b). Thus he dries up the ocean
of suffering in sarrsiira.
262 Chapter 6
[2.19 Verse 19: Trembling of the Earth and Other Signs]
[19] At the time when you passed on to another buddhafield, the great earth trembled,
I pay homage to you who were invited [there],
by the viras, fjiikinis and deities who had assembled
c
and who made outer, inner, and secret offerings from the state oftrue nature [to you].
Concerning these [words], at the time when noble beings are born, tum the Wheel ofDha=a or
enter into nirviil;la, the earth trembles without harming the world. Thus it says in a siltra, and it
was clear to all [the people present] that it happened as stated.
Viras, q.iikinis and deities who like whatever tends towards virtue, niigas and other [beings]
assembled in the sky. Each one of them made offerings in accord with their capacity, and by
offering the five desirable outer offerings84!, the inner offerings
842
of five meats and five nectars,
the secret offerings
843
of the bliss of the four j oys844, and the suchness offering
845
of the view that
realizes the [true] mode of existence [of all phenomena], they invited the great being [Redmda'
ba] to the place of his destination.
There arose inconveivable sounds of conches and great drums that could be heard by everybody.
A lovely scent that had never been experienced before was repeatedly observed by everyone. In
the night, Master bSod nams grags pa and some others saw the entire residence filled with light.
There occurred these and other inconceivable signs of virtue.
[2.20 Verse 20: Signs at the Time of Cremation]
[20] At the time when your body melted into the fire of wisdom,
there were no clouds in the sky and the wind in the space became still too.
Due to your blessing the heat on the earth rose as in the summer,
(8348) I pay homage to you who attained power over dependent arising.
Concerning these [words], after [they] had opened the curtain of a Guhyasama jarmlI].gala, [they]
perfo=ed a large siidhana ceremony. And at the time, when [Red mda' ba's] body, which was
a fully ripened [ka=ic result], had been purified by the fire of the five wisdoms, in that very
moment the sky brightened as it was freed of clouds and all else that shrouded it, and (80a) it
revealed itself fully in its natural [blue] vaiq.urya color. The atmosphere was free of wind, sand-
sto=s and other particles. Suddenly great heat spread on the earth. The danger of coldness was
thus removed. "Due to your blessing as in the summer" means: [Red mda' ba] had achieved
power over the elements that are dependently related. All understood that this was [due] to the
power of his pure view.
[2.21 Verse 21: Division ofthe Relics]
[21] As the Buddha's relics were divided into eight portions,
similarly your relics were invited by the countless devout gods and human beings
into the ten directions to become an object of worship,
I pay homage to you who increased [his] relics.
English Translation
263
Concenling these [words], in earlier times, when in the land of the Malla
846
beneath two
847
siila
848
trees the Bhagavat passed into nirvfu;ta, the relics of his body aggregate
849
were divided into eight
portions for gods, niigas and human beings. Similarly it became known that shares of this great
being [Red mda' ba's] relics, which were endowed with the essence of his blessing, were also
invited by non-human beings such as gods and niigas [to their realms]. This was proved by
common perception at the time, when the crematory relic building was opened . and some
marrow-bones
85o
of his hands and feet were missing.
The remaining [relics] were [meant] to be put into indoor objects, outdoor objects, and statues,851
and after they had been given to the supreme among [his] disciples, headed by The Dharma Lord
Blo bzang grags pa, to [his] ordained disciples, to the supreme among his sponsors, Khri (8349)
bSod nams rgyal mtshan, and to [his] lay followers, headed by the sDe pa852 and his sibling, the
[relics] became objects of worship in the places of gods and niigas as well as among all [the
people] of the snowy Tibet.
[2.22 Verse 22: Request to Remain as a Protector for His Disciples]
[22] From what [I have] seen, heard, remembered, [physically] touched and [know from]
stories told,
[you] act [as] protector, refuge and comrade in this (41a) life, in future lives, and in the
intermediate states.
Glorious Red mda' ba, infallible object of refuge,
I pay homage to you the holy supreme leader.
Concenling these [words], for the disciples who see the body of the glorious teacher, hear his
voice, remember his qualities, are touched by his activity and recite his name, [Red mda' ba]
became a beneficial protector for this life, a refuge for future [lives] and a true comrade for the
intermediate state. I [the author] and all the other disciples with our three doors [body, speech
and mind] respectfully take refuge and pay homage to the holy supreme leader, who is for the
time being and ultimately a completely infallible object of refuge.
Offerings [to you]!
Praise [to you] !
Please, always take care of us!
[2.23 Verses 23-33: Lamentation for the Lost Master]
[23] Alas, the life tree ofthe doctrine is broken.
The holders of the Doctrine, the sangha [members], have scattered in the ten directions.
[24] Alas, the victory banner of liberation has fallen down.
Those who wish for liberation have lost the path of liberation.
[25] Alas, the enjoyment of elegant sayings has declined.
The cord of hope for the clear-minded is cut off.
264 Chapter 6
[26] Alas, the sun of [right] view has set.
Who [will] explain the excellenttradition offather Nagarjuna and his [spiritual] children?
[27] Alas, the ocean of Dharma is dry.
Who [will] maintain the teaching tradition ofthe brothers Asanga [andyasubandhu]?
[28] Alas, scripture and reasoning, which are like the incisor and claws [of a lion], have
become dispersed.
Who [will] spread the logical system of Dignaga and Dharmaklrti (S350)?
[29] Alas, the vessel of moral conduct is destroyed.
Who [will] uphold the vow lineage of Gu:gaprabha and Sakyaprabha?
[30] Alas, the sequence of abandonment and realization has become disordered.
Who [will] proclaim (41b) the elegant sayings of Aryavimuktisena and Haribhadra?
[31] Alas, the blessings of experience and realization have disappeared.
Whom [will] we request for the oral instructions of Tilopa and Naropa?
[32] Alas, benefit and happiness have closed like lotus flowers [in a] pond.
The doctrine of expounding and practicing [the Dharma] were simultaneously lost.
[33] Alas, [we] pitiful [people] have fallen into despair,
devoid of the fortune to see you [any longer] with [our] eyes.
[2.24 Verse 34: Request for Blessings]
[34] [We] do not have the merit to hear your speech [any longer] with [our] ears.
Wherever your mind is, please bless us.
[2.24.1 Closing Rituals, Final Offerings and Construction of Objects of Worship]
On ways of offering after [his cremation]: For eighteen days Master bSod nams grags pa to-
gether with more than one hundred disciples respectfully conducted prayers by opening the
curtains of the following great inner and outer rna/pjaZas: Master bSod nams grags pa and Chen
po Chos dpal
853
lead prayers to Hevajra, Acarya Yi dam dpal and Master Yon tanrgyal to Sarva-
vid [V airocana], Master rGyal bzang, the hennits to the [two] main meditational deities
854
of The
Dhanna Lord [Red mda' ba] - SrI Guhyasamaja and the Bhagavat CakrasaIp.vara
855
, and and
[further] sangha members, led by bKa' bzhi pa acaryas, made [B: prostrations and] offerings to
the eight sugatas
856
I myself [the author] offeredsiidhana ceremonies such as the Guru Puja and
made prayers.
(42a). At that time the custom officer spent from his own wealth
857
to pay for what it covered and
the rest was paid for three days by the custom officer of the palace (khab nang so), for two days
by bDag chen rna (S351) and by [others] headed by the honarable [female] acarya for three days.
Mainly from the [funds raised] in relation to the relics they covered [the costs of] offering
service and worship to the sangha members. [B: And from their own belongings they made per-
English Translation
265
fect offerings to the large Gung thang study center (ehos sdey58 by distributing provisions, com-
munity tea and a money offering to the rows of their members, They also offered provisions to-
gether with a money offering to the rows. of members of the meditation center (sgrub sde) bSam
gtan gling
859
.] .
As an indoor object of worship (nang rten) similar in size to the self-arisen statue of Arya [Va
til, a [statue of] the venerable Maiijusrl together with a throne and backrest was erected.
860
The
main sponsors ofthe fee, provisions and the rest [of what was needed] to produce it from copper
and gold were the estate executors of the Honorable. In addition, disciples with faith in him,
headed by bDag chen rna (Slb), also made contributions. The custom officer himself spent the
exact amount, that is whatever riches were given to him. Thereafter [Red mda' ba's relics in the
MaiijusrI statue] were 'invited' to please remain in the Arya [Va til temple in Mang yul [Gung
thang], and Chos dpal, the great sponsor of the statue there, took the responsibility [for inviting
it there] and made an offering in front of where [the statue] was staying in the assembly hall. He
offered a seal made from silver (dngul dam), in addition to the butter lamp (kong buy61 that the
great being [Red mda' ba] himself (42b) had offered in front of the 10 bo, and he put up another
good butterlamp .
.Acarya Yon [tan] rin [chen] functioned as the main caretaker of the objects of worship. Master
rGyal bzang pa and his attendant mChog legs engaged themselves fully [in this.]
[B: Furthermore [offerings] were made to the large main seats (gdan sa ehen mo), mainly to Bo
dong
862
, sNar thang, Zha lu
863
, gNas mying, Chos 'khor sgang
864
, the glorious gSang phu Ne'u
thog andRi bo dGe 'pheI
865
The [members of these ] great study centers (ehos gra ehen po) were
also provided with tea as much as was appropriate along with a money offering [to everybody].
Also in the presence of The Dharma Lord BIo bzang grags pa an indoor object of worship was
erected, a statue equal in size to the [statue of] venerable MaiijusrI. This stays in Ri bo dGe
'pheI
866
].
[2.25 Verse 35: Confession and Reqnest for Forbearance any Fault Committed]
[35] From the huge ocean of [your] excellent qualities,
[I have] taken just [as much as] a drop of water, and whatever mistakes there are,
I openly express and confess them all.
I beg the resident group of close disciples and attendants to forgive [those faults].
[2.26 Verse 36: Author's Colophon]
[36] After having been exhorted by the spiritual guide bSod nams grags pa and others,
the most inferior among his countless disciples, the mNga' ris pa
who has achieved unfailing faith, (S352) Sangs rgyas rtse mo, has composed
this amazingly wonderful biography of [his] master.
266 Chapter 6
[2.27 Verse 37: Dedication and Request for Blessing]
[37] After my mind has gathered together this virtue with other roots of virtue (43.),
[I] offer [them] to [my] supreme teacher with respect. Due to this
may all intentions of [the] holy teacher be fully accomplished, and
[may I] be blessed by [his] body, speech and mind.
To explain a detailed and comprehensive biography [of Red mda' ba] (82a) is beyond my mental
capacity. And [also], although [what is reported here comes] directly from the honorable [Red
mda' ba,] [B: the great being], he did not intentionally say [to me as his biographer]: "I have
done this, or it happened that way." Furthe=ore there was nobody I could ask who was familiar
with [him] through offering regular services. Because of these [circumstances] for all the heaps
offaults [that occurred] such as not following a strict chronological order, I appeal for forgive-
ness.
May this [biography] be extensively spread in all directions, at all times and in all situations. I
have compiled this text in the rKang tshugs phug he=itage
867
, a cave that used to be the dwell-
ing-place of the powerful great Mi la ras pa.
May it tum to virtue and goodness!
[A: [This] is in short [a collection of] the statements of the great venerable Red mda' ba.
May it be auspicious! ]
[This has been] most thoroughly proofread once.
[B: May there be purity in all the world!]
The Writings of Red mda' ba
As explained in the introduction, the Minor Works (gSung thor bu) of Red mda' ba form the
only volume of the Collected Works (gsung 'bum) that we have so far (volume nga). The Col-
lected Works of Red mda' ba have been contained in 12 volumes
868
So far we have no catalog,
but various sources of information as well as several works that survived separately from which
we can "reconstruct" the Collected Works, although we do not know the sequence in which they
were ordered in the gSung 'bum. Thus the following list of his works and the following table of
concordance are almost arranged according to the order in which they occure in Sangs rgyas rtse
mo. The list and the table follow the same chronological order and are followed by a provisional
catalog of the Minor Works.
(1) rGyas jJa 'i bstan bcos tshad ma rnam 'grel gyi 'grel pa, Rigs pa 'i 'dod 'jo zhes bya ba pu
sti gcig longpa ("Wish-granting Cow of Reasoning, " Detailed Treatise on the 'PramcIIJa-
vo.rttika ,), one whole volume
869
(2) rNam 'grel rgyan gyi 'grel bshad chen mo (Explanat01Y Commentary on the 'Pramo.1Ja-
vo.rttiko.larpko.ra ')
(3) Tshad ma rnam 'grel spyi don (Red mda' ba 's Overview of Pramo.1Ja)
(4) Sher phyin mngon rtogs rgyan gyi pko. nyi ma'i 'od zer (Sunbeams, Commentary on the
'Prajfio.po.ramito.-Abhisamayo.larpko.ra ,), also called Phar phyin gyi {lko. nyi ma 'i 'od zer
(Sunbeams, Commentary on po.ramito.l
70
(5) Dam pa 'i chos mngon pa kun las btus pa 'i snyingpo legs bshad nor bu 'i phreng ba (Jewel
Necklace of Good Explanations, the Essence of the Supreme Teaching 'Abhidharma-
samuccaya') also referred to as mNgon pa kun las btus pa 'i rgya cher bshad pa legs par
bshad pa'i rgya mtsho (Ocean of Good Sayings, an Extensive Explanation on the
'Abhidharmasamuccaya ')871 .
(6) Dam pa'i chos mngon pa mdzod kyi pko. (Commentary on the Supreme Teaching
'Abhidharmakosa '
(7) Dam pa 'i chos mngon pa mdzod kyi bsdus don (Summarizing Overview of the Supreme
Teaching 'Abhidharmakosa ')
(8) 'Dul ba mdo rtsa'i rnam bshad dri ma med pa'i rgyan (Ornament of Flawlessness,
Explanation of the 'Vinayasiitra ,), also referred to as Vinayasiitrapko.
872
(9) 'Dul ba 'i las chog (Vinaya Acts and Rites [Karmavo.canaJ)
268 Chapter 7
(10) dBu ma rtsa ba 'i 'grel pa 'thad pa 'i snang ba (Light of Logic, Commentary on the 'Miila-
madhyamakakiirikii ')873
(11) dBu ma la jug pa'i mam bshad de kho na nyid gsal ba'i sgron ma (Lamp, which
Elucidates Reality, Explanation of the 'Madhyamakiivatiira ')
(12) Byang chub sems dpa'i mal 'byor spyod pa bzhi brgya pa 'i 'grel pa tshig don gsal ba
(Clarifying the Meaning of the Words, Commentary on 'The Yogic Deeds of the Bodhi-
sattvas, The Four Hundred,). Short title: dBu ma bzhi brgya pa 'i pkii (Commentary on the
Madhyamaka work 'CatubSataka ,)874
(13) Tshigs gsal stong thun mams kyi tlkii (Overview Commentary (sTong thun) on 'Clear
Words (Prasannapadii) ')
(14) dPal gsang ba 'dus pa 'i 'grel pa sgron ma gsal ba dang bcas pa 'i bshad sbyar yid kyi mun
sel shes bya ba'i legs bshad rgya mtsho'i tshogs (Collection of an Ocean of Good
Explanations called "ll/uminating the Darkness of Mind, " a Commentary on 'Sri Guhya-
samiija Pradlpoddyotana together with a Connected Explanation (Upanibandhana) '), also
referred to as gSang 'dus stong thun (Guhyasamiija Compendium)
(15) dPal gsang ba 'dus pa'i dkyi/ 'khor du dbang bskur ba'i cho ga'i rim pa don gsal
(Clarifying the Meaning of the Stages of the Rites of Bestowal of Empowerment in the
Ma1JrJala of Sri Guhyasamiija) also referred to as gSang 'dus mngon rtogs bdag jug
mchod phreng (Clear Realization [of the Deity], Self-empowerment and [Arranging] a
Garland, i.e., Rows ofOfferingsl
75
(16) rGyud bla 'i dka' 'grel dgongs zab snang ba (Light of the Profound Intention, a Commen-
tary on the Difficult Points of the Uttaratantral
76
also referred to as Theg pa chen po
rgyud bla ma'i pkii (Commentary on the Higher Mahiiyiina Teaching (Mahiiyiinottara-
tantra)).
(17) Lung kun las btus pa 'i tlkii. Lam rim blo sbyong sogs kyi skor la (Commentary on the
'Siitrasamuccaya '. On the Stages on the Path and Mental Purification.f77
(18) bShes pa 'i springs yig gi 'grel pa don gsal (Commentary, Clarifying the Meaning of the
'Su/:lrllekha ')878
(19) gSung thor bu (Minor Works), volume 5 (nga) of the gSung 'bum
879
Red mda' ba gzhon nu blo gros kyi gsung 'bum nga pa 'i dkar chag (Index of vol. nga of
the Collected Works of Red mda' ba gzhon nu blo gros) - print in dbu can published by
IBA2007:
(19.1) rJe btsunredmda' ba'i gsung 'bum thor bu las bstodpa'i tshogsmams bzhugs so
(A Collection of Praises from the Minor Works of rJe btsun Red mda' ba) 1-48
(19.2) 'Phags pa mam par 'thag pa 'i mdo'i dum bu bzhugs so (Section of the Aryavai-
dalyasiitra) 49-79
The Writings of Red mda' ba
269
(19.3) rJe btsun chen po'i red mda' ba'i gsung 'bum thor bu las tshigs bcad kyi tshogs
'ga' bzhugs so (Some Collections of Verses from the Minor Works of the great
rJe btsun Red mda' ba) 81-97
(19.4) sPring yig gi tshogs bzhugs so (Collection of Letters) 99-132
(19.5) Phan byed gzhan 1a gdams pa 'doms pa'i skor bzhugs so (On Advices given to
Benefit Others) 133-180
(19.6) gZhan gyi the tshom se1 byed dris Ian gyi skor bzhugs so (On Replies [ Given] to
Clear Away the Doubts of Others) 181-318
(19.7) dPal duskyi 'khorlo'ingesdongsal bar byedparinpo che'i sgronmazhes bya
ba bzhugs so ("Precious Lamp, "Elucidating the Definite Meaning of Sri Kala-
cakra) 319-388
Concordance: The Collected Works of Red mda' ba gZhon nu blo gros (1348-1412) Preserved or Mentioned in Catalogues or Lists
Text no. Catalogue or Control No.1 Reference (page no.) I Database Code I Shelf Mark I Section no. in Sangs rgyas rtse mo
Title see List I MHTL# Ku sep. LC# TBRCcode Other # GRAGS AAI SANGS
I 11822 40.13-15 99950869 W452 CPN# I: M IV 262/6 2.5.4
vol.1 005148(7)
2 11821 W451 2.5.4
3 11820 W450 2.5.4
4 11521 40.18-19 W461 596.20 2.5.5
5 11522 40.16 99950869 WOOKG02745 611.23 1: M IV 262/6 2.5.6
voI.2,1-86 dbu medms.
6 11678 40.15-16 2.5.6
7 11678 2.5.6
8 11722 40.15 583.11 2.5.7
9 11723 2.5.7
10 11349 40.16-17 99950869 W457 588.26- 1: M IV 267016 2.5.8
vo 1.2,149-472 589.1
11 11349 40.17 2005323052 W458 Otani 1: MIV262/6 2.5.8
W26176 11548 1: M IV 262/3
Text no. Catalogue or Control No.1 Reference (page no.) 1 Database Code 1 Shelf Mark 1 Section no. in Sangs rgyas rtse mo
Title see List 1 MHTL# Ku sep. LC# TBRCcode Other # GRAGS AAI SANGS
!
12 11349 40.17-18 99940066 W21913 1: M IV 262/5 2.5.8
I
W459-
I
IOOKG03547
I
dbu medms.
13 11350 2.5.8
14 11943 40.19 W462 2.5.9
WOOKG02739
dbu medms.
15 11945 W464 2.5.9
WOOKG02740 2.7.9.3
dbu medms.
16 11340 40.18 W455 611.7 2.7.9.2
17 11089 W454 2.7.9.3
18 11088 41.1 83902987 W453 1: M IV 262/1 2.7.9.3
1: M IV 262/2
1: M IV 262/4
19 WICZ1871 2.7.9.3
dbu medms.
272
Chapter 7
The Minor Works of Red mda' ba
The following catalog is based on a digital text of a cursive manuscript of Red mda' ba gzhon nu
blo gros kyi gsung thor bu, TBRC code WI CZ1871. In December 2004 I was informed by Gene
E. Smith that they are holding the Minor Works ofRedmda' ba. He kindly ientme a draft of the
cataloging made by a Tibetan colleague early on that he checked against the third volume of the
Beijing catalogue (Mi rigs dpe mdzod khang, Shes bya' gter mdzod 1997). I have proofread and
corrected it, wherever I noticed any mistake and also added some information, partly with the
assistance ofTenzin Lungtok, A.carya candidate ofthe CIHTS. The figures 001, 002 etc. refer to
the page numbers of the TBRC pdf file 004546
88
. For more details on the Minor Works (gSung
thor bu) see also chapter 4.
001: 004546
Red mda' ba'i gsung
002: empty
003: p. I a (title page) - unreadable
004-006:pp.1b-2b2
Stanzas expressing worship
In detail:
004: p. 1 b
88
!
Illustration left side: Ma ti PaJ). chen la na mo
Illustration right side: Lo tsa ba Byang chub rtse mo la na mo
004: p. Ibl-1b7
Expressing Worship (for the dKar chag)
01]1 svasti/
followed by three stanzas (four lines and fifteen syllables each)
dge legs shar ri' i rtse mo las 'ongs thun mtshams sprin gyi bla gos ' chang/
( ... )
'phags pa'i dge 'dun rgya mtsho'i tshogs mams 'dzin ma'i dbus 'dir rgyal gyur cig/
004-006:pp.lb7-2b2
Expressing Worship (for the gSung thor bu)
eight verses ( four lines) and one verse (two lines), nine syllables each
mtho ris bdag po rtsug na zla ba dang/
( ... )
snang ba skyed pa'i bshes gnyen rta bdun rgyal/
006-006: p. 2b2-2b5
Author's Resolution t ~ compose the dK.ar chag (four lines, nine syllables each)
de !tar bshes gnyen ( ... ) tshoms su sdeb par bya/
The Writings of Red mda' ba
dKar ehag of the praises given below (bsngags pa brjod pa - 11 lines, nine syllables each)
gang la bstod cing bsngags pa brjod pa yis/
'phral dang yun gyi phan bde rna Ius pal
rnyur du rtsol ba'i rnchog gsum bla rna dang/
yi dam Iha la bstod tshig , digo C di dag go 7)/
Ita khrid gsang ba 'dus pa'i rgyud 'debs dang/
'dzam gling rgyan drug rndog lod kun dga' dpal/
blo bzang grags pa'i dpalla bstod pa dang/
gsang 'dus dkyil 'khor Iha yi bstod pa dang/
rje btsun 'jam dbyangs spyan ras gzigs rngon dang/
sgroI rna marns kyi bstod pa'i phreng ba dang/
phar phyin drug gi bsngags pa ' di narns sol /
006-015:pp.2b5-7a
Actual dKar chag of gSung thor bu
see below 74), 75)
see below 1),78)
see below 2)
see below 3)
see below 4),5)
see below 6)
see below 7)
273
1.1 rJe btsun red mda' ba gzhon nu blo gros kyi gsung 'bum gyi dkar chag Cdi'i dbu Ideb
kyi mdun ngos mi gsal bas rntshan byang dngos gang yin rna shes -refers to la) pp.I-7
rndzad pa po sgra tshad smra ba 'jam dbyangs grags pa (7a3-4)
bskul ba po red rnda' pa'i slob rna dpalldan rngon (7a3)
In detail:
006: p. 2b5-2b7
dK.ar chag of the autobiography (rang mam) which follows below no. 8) - 10) (six lines, nine
syllables each):
rang nyid dam pa'i tshul dang rnthun byas nasi
skalldan gzhan la'ang 'di bzhin 'dorns po zhes/
mam thar rndo tsam ston byed ' di dag go/ /
dge sbyong tshulla gdams pa'i tshigs bcad dang/
rang nyid ' gyod rned gdeng ldan ' gyur rna dang/
rten 'breI de kho na nyid rab byed dol /
006-007: pp. 2b7-3a6
dKar ehag ofthe gSung thor bu
24 lines, nine syllables each
'chos skyon gnyis Idan rang gzhan ston pa'i gsung/
spyi dang bye brag phra rno'i gzhung mams la/
dgongs 'breI man ngag zab rno rdo rje'i glu/
sna tshogs don ldan legs bshad 'di dag golf
serns la bskul ba'i tshigs bead 'dod pa yi/
nyes dmigs bstan pa'i tshigs su bead pa dang/
see below 11)
see below 12)
274 Chapter 7
gsal byed bya dka'i tshig gi sbyor ba ba dang!
las mams 'byed pa'i rab tu byed pa dang!
smon lam tshigs gcad gzhi lam 'bras bu'i tshul!
gsal byed phyag rgya chen po rdo rje'i glul
Ita sgom spyod 'bras rdo rje'i glu dang nil
gzhan yang Ita sgom spyod 'bras tshigs bcad dang!
tshad rna rtag pa tshad ma'i yul dang nil
yul can brtag pa'i rab tu byed pa dang!
sel pa brtag pa theg gsum 'phags lIlilgon rtogs!
mam rig grub brgyan theg chen dbu rna lugs!
gsal bor byed pa'i gzhi lam 'bras gsum dang!
byang chub sems gnyis bsgoro pa'i man ngag gil
khrid yig thog rna bar dang tha rna gsuml
theg chen blo sbyong lugs kyi man ngag dang!
gsang 'dus rim lnga'i snying po mdor bsdus pal
dus kyi 'khar lo'i nges don gsal byed sgronl
rgyud bla'i dgongs bshad rab zab snang ba dang!
'phags pa roam par 'thag pa'i mdo 'grello!!
007-008: pp. 3a6-3b3 .
dKar chag of the gSung thor bu to be continued
see below 13) 7
see below 14)
see below 15)
see below 16)
see below 17)
see below 18)
see below 19)
see below 20)
see below 21)
see below 22)
see below 23)
see below 24)
see below 75)7
see below 80)
see below 27), 28)
see below 30)
one verse (five lines) and 3 verses (four lines), nine syllables each
snyigs ma'i dus 'dir lugs ngan zla ba yis!
bstan pa pad roo'i tshal 'di zum dogs nasi
ston dang bstan 'dzin pad roo'i gnyen roams lal
chos dang chos min roam 'byed rigs pa'i lam!
'doms tshig spring yig skya ring 'di mams so!!
rang gi ston la 'phrin du gsol ba dang!
dus kyi 'khor lo'i tshig don la dpyadte!
bstan 'dzin mams la phrin du gsol ba dang!
phrin yig rang la 'gal spong dris Ian dang!
rigs ldan 'jam dbyangs naro mkha' rin chen lal
phul ba'i phrin yig zab mo'i lam dang nil
rang gi slob rna mdo sngags 'dzin pa'i mchog!
blo bzang grags pa'i dpalla snga phyi ru!
gnang ba'i phrin yig thog mtha' bar gsum dang!
gong rna ta'i ming can gyi!
'ja' sa gos dar sogs kyi'skyes Ian du!
phul ba'i phrin yig dga' ba bskyed pa'o!!
see below 31)
see below 34)
see below 32)
see below 33)
see below 35),36),37)
see below 38)
The Writings of Red mda' b.a
008-009: pp. 3b3-4a2
dKar chag of the gSung thor bu to be continued
25 lines, nine syllables each
gang gi legs bshad nyi ma'i 'od zer gyis/
gzhan blo som nyi'i mun pa phyir gsal tel
skalldan don gyner dri ba yid kyi mtshor/
Ian tshig don Idan pad mo'i tshal 'di lags/
bka' bzhi mam mkha' od kyis dris pa'i Ian!
dbu rna bden gnyis gnas kyi zla tsher dang/
10 tstsha don bzang rtse chen mkhan po'i Ian!
dge bshes shes rab grags kyi Ian tshig dang/
skyor mo lung pa sakya seng ge'o//
bo dong mkhan po chos kyi rgyal mtshan dang/
x x chos rgyal ' od zer rgyal mthsan dang/
bla rna sgrub pa dpal gyi zhus Ian gsum/
sngags ' chang kun zla don kun gnyis kyi' all
gzhan kun gnyis dang mkhan dbon gnyis kyi'o//
dge bshes pang slob skyid grong dbon po dang/
bka' bcu 'dzin pa bde legs dpal ba'i Ian!
stag rtse dbon po bde legs dpal ba dang/
bka' bcu pa yon tan rgyal mtshan gyi/
dge bshes mchog bzang mi nyag rin chen dpal/
chu 'dus thugs rje rin chen zhus Ian dang/
dge bshes sangs rgyas dpal gyi zhu Ian gnyis/
seng ge rgyal mtshan dge bshes grags rin dang/
brtson 'grus dpal dang slob dpon grags rgyal sogs/
den gnyer bshegs gnyen rang rang the tshom gyi
dris Ian nor bu'i phreng ba 'di mams la'o//
009-010: pp. 4a2-4b5
dl(ar chag of the gSung thor bu to be continued
41 lines, nine syllables each
dad dang blo gros Idan pa zab mo'i snod!
skalldan yid kyi mun gter snyog gral du/
dam pa'i gangs ri las 'ongs gtsang ba'i gnad/
gdams pa'i chu phran phan pa 'di mams sol
lung rigs rgya mtsho'i mthar son chos kyi rje/
grags pa rgyal mtshan pa la phul ba dang/
see below 39)
ePN 6117 (30)?
see below 40), 41)
see below 42)
see below 43)
see below 44)
see below 45), 46)
see below 47),48),49)
see below 50)
see below 51), 52)?
see below 53), 54)
see below 55)
see below 56)
see below 57)
see below 58), 59)
see below 60)
see below 61), 62)
see below 63),64)
see below 65)
275
276
Chapter 7
mal lam sa labyang chub lam sgron dang/
blo bzang grags pa'i dpalla gnang ba yi/
tshig gi phreng ba dben pa'i gtam brjod dang!
mdo 'khams dbon po bsod nams rgyal mtshan dang/
bka' bcu 'dzin pa kundga' dpal ba lal
slob dpon 'jam dkar thog dra sa pa'i ?/
dge 'dun gzhir bzhugs mams la gnang ba dang/
sgrub pa dpal dang nyi rna seng ge dang/
bde ba can pa slob dpon nam bzang dang!
zul phug bla rna rgyal mgon la sogs pal
'bri khung chen po shes rab dpal ba dang/
mdo 'khams sher 'bummnga' ris dge slong gnyis/
chu 'dus grags rin rgya gar dzo gi dang/
ne rings rin po che'i dbon po lal
me tog mdangs can sgom chen bkra shis bzang/
'od gsal phug sa pa chos skyong rgyal mtshan dang/
ye shes 'od dang sgrub chen dpal mo lal
mnga' ris bdag mo nyi ma'i mtshan can lal
gu ge'i bdag mo chos skyo(ng?) rgyal mo lal
bdag mo tshul khrims bzang mo zhes pa dang/
yar 'brog dpon mo dge slong rna la gdams pal
rdo rje gdan pa dpon mo dge slong mal
gon byo dpon chen pa la gdams pa dang/
twa'i switu chos kyi rin chen dang/
dge sbyong yon tan rgya mtsho sku mched lal
zhang gi mtshan can kun spangs dge sbyong dang/
skyid grong 'phags pa'i drung du dngul skor dang!
dpalldan sa skya'i chos rje'i sku 'dra lal
xx mam phyar phul ba'i bstod phreng dang/
jo nang pa la gnang pa'i tshig phreng dang/
rab byung snon par rzdogs pa'i cho ga'o//
rgyud kyi mthar thug gsang ba 'dus pa yi/
sgrub thabs dkyil chog mchod pa'i phreng ba sogs/
dad Idan gdul bya'i chogs la gdams pa dang/
thar lam bskyed rims? ston pa'i bskor mams soli
OlD-OlD: p. 4b5-4b7
two verses (four lines, nine syllables each)
gang gi legs bshad ( ... ) 'di tsam mol /
see below 66)
see below 67)
see below 68)
see below 69)
see below 70)
see below 71),72)
see below 73)
see below 81)
see below 82), 83)
see below 83),84)
see below 85)
see below 86)
see below 87)
see below 88), 89)
see below 90)
see below 91)
see below 92)
see below 93)
see below 94)
see below 95)
see below 97)
see below 98)
see below 99)
see below 100)
see below 101)
The Writings of Red mda' ba
010-015: pp. 4b7-7a5
29 lines, nine syllables each
thos pa'i Ius stobs ( ... ) gsil zer can! (010-012: pp. 4b7-5a7)
thub bstan gling bzhi'i ( ... ) rgyas gyur cig/ (013-015: pp. 5bl-7a5)
015: 7a: Illustrations left side: Chos rje dByig? pa lana mo
Illustration right side: Chos rje gZhon blo pa la na mo
Last word on p. 7a: subham//
1.2. rJe btsun red mda' pa gzhon nu blo gros kyi gsung thor bu ba, pp.1-335
016: page(s) missing pp. (la-2b missingl
82
017: Praises
277
3a (in Arabic figures: 2(277), in Tibetan: 3a; lable sticked over the left side of the first three
lines)
[mtshan gyi mam grangs dge slong gzhon nu blo gros/ sakya'i dge slong ku rna ra rna til
gsung thor bu 'di la dkar chag chos tshan gcig dang gzhung dngos la chos tshan 72 zhugs/ thengs
'dir bsgrigs skabs kyi chos tshan 73-100 bar gyi mtshan byang mams 'dir mi bzhugs kyang mi
rigs dpe mdzod khang gi dkar chag ltar bsgrigs/ rna dpe dngos Ia Ideb 1-2 (183-4), 140-194
(250-2) bar dang 335 (324) man gyi Ideb rna mams chad ces mtshan yig 'dug
883
]
In detail:
dang pol rje btsun dam pa red mda' pa'i gsung 'bum thor bu ba las yul dam pa mams la bsngags
pa brjod pa'i skabs
884
1) rgyan drug la bstod pa
885
017-018: pp. 3a-3b3
CPN, no. 006117 (5 pp. 1)
bskul ba po khri rgyal bsod nams Ide
Note that on p. 3a bottom on the right it says in Chinese:
Min zu wen hua gong tu shu guan cang
Held by the Library of the Palace of National Minorities
2) chos kyi rje Iotstsha baskyabsmchog dpal bzangpo dang blama'i bka' bzhi pa'i (blo bzang
grags pa) bstod pa
018-018: pp. 3b4-3b7
CPN, no. 006117 (6 pp. 1)
mdzad pa po sakya'i dge siong gzhon nu blo gros
bskul ba po slob rna 'ga' yi
3) dpalldan 'dus pa'i dkyil 'khor gyi lha Ia phyag 'tshal ba'i tshigs su bcad pa
019-020: pp. 4al-4b2
278 Chapter 7
CPN, no. 006117 (7 pp. 1)
mdzad pa po sakya'i dge slong gzhon nu bl0 gros
4) 'jam pa'i dbyangs la bstod pa dad pa'i myur gu spel ba zhes bya b,\:fjam dbyangs la bstod
pa)
020-023: pp. 4b2-6al
CPN, no. 006117 (8 pp. 1)
mdzad pa po sakya'i dge slong gzhon nu blo gros
bskul ba po rang gi slob rna
5) 'phags pa spyan ras gzigs dbang phyug la bstod pa ('jig rten dbang phyug la bstod pa)
023- 025: pp. 6al-7a7
CPN, no. 006117 (9 pp. 1)
mdzad pa po ehos smra ba'i btsun pa gzhon nu blo gros
6) beom Idan 'das sgroI rna la smre sngags kyi sgo nas bstod pa snyan tshig byin rlabs kyi 'dod
'jo zhes bya ba (sgroI rna la bstod pa)
025-027: pp. 7a7-8b3
CPN, no. 006117 (10 pp. 1)
mdzad pa po sakya'i dge slong gzhon nu blo gros
7) pharol tu phyin pa drug la bsngags pa'i tshigs su bead pa (pharol tu phyin pa drug la bsngags
pa)
028-29: pp. 8b3-9a4
CPN, no. 006117 (11 pp. 1)
mdzad pa po sakya'i dge slong gzhon nu blo gros
gnyis pal rje btsun dam pa red mda' pa'i gsung 'bum thor bu ba las rang nyid dam pa'i tshul
dang mthun par byas nas gzhan la'ang 'di bzhin 'dams so zhes mam thar mdo tsam ston pa'i
skor
886
8) dge sbyong gi tshulla gdams pa
029-030:pp.9a4-9b6
CPN, no. 006117 (137 6 pp.)
mdzad pa po sakya'i dge slong gzhon nu blo gros
9) 'gyod med gdeng brod kyi 'gyur ma
887
030-031: pp. 9b6-IOa7
CPN, no. 006117 refers at the end to 004546 (7 pp. 1), i.e. this text with different, elusive
numbering
mdzad sa'i gnas gangs bu le'i mgul
10) rten 'brei gyi de kho na nyid bsdus pa'i rab tu byed pa
031-032: pp. 1 0 a 7 ~ 1 0 b 6
CPN, no. 006117 (12 pp. 1)
mdzad pa po sakya'i dge slong gzhon nu blo gros
The Writings of Red mda' ba
gsumpa!
11) sems la bskul ba'i tshigs su bead pa
033-033: pp.l1al-llaS
CPN, no. 006117 (not included)
mdzad pa po siikya'i dge slong gzhon nu blo gros
12) 'dod pa'i nyes dmigs la brtsams pa'i tshigs su bead pa
033-034:pp.11aS-l1b3
CPN, no. 006117 (not included)
. mdzad pa po siikya'i dge slong gzhon nu blo gros
13) yi ge'i phyi mo la brtsams pa'i tshigs su bead pa
034-03S: pp. 11b3-12a4
CPN, no. 006117 refers at the end to 004S46 (11 pp. 1)
279
14) 'phen byed kyi-las mam par 'byed pa'i rab byed (las mampar dbye ba'i rab tu byed pa)
03S-036:pp.12aS-12b4
CPN, no. 006117 (not included)
IS) smon lam gyi tshigs bead
036-037:pp.12b4-13a4
CPN, no. 006117 (not included)
16) theg pa ehen po'i gzhi lam 'bras bu gsum gsa! bar byed pa phyag rgya ehen po rdo rje'i glu
(thegpa ehenpo'i blanamedpa'i gzhi lam 'bras bu'i tshullagsa! barbyedpaphyagrgya
ehen po rdo rje'i glu)888
037-41: pp. 13aS-1Sa7
CPN, no. 006117 (not included)
mdzad pa po ehos smra ba'i btsun pa gzhon nu blo gros
17) Ita bsgom spyod 'bras rdo rje'i glu
041-042: pp. 1Sa7-1SbS
CPN, no. 006117 (not included)
mdzad pa po dge slong gzhon nu blo gros
18) Ita bsgom spyod 'bras kyi tshigs su bead pa
042-043: pp.1SbS-16a3
CPN, no. 006117 (not included)
mdzad pa po siikya'i dge slong gzhon nu blo gros
19) tshad ma'i yul dang byed pa brtag pa
889
043-062:pp.16a3-2Sb1
CPN, no. 006117 (14 pp. 1)
mdzad pa po siikya'i dge slong gzhon nu blo gros
280 Chapter 7
20) gzhan sel grub pa'i rab tu byed pa (gzhan sel grub pa zhes bya ba'i rab tu byed pa)
063-105: pp. 26a-47a5 (note: 067 = 28a, 068 = 29a, 069 = 28b or c29b?, one back side
missing, 074 = 32b?, 075 = 33a, 076 = not assigned back side, 077 = 32a, 078 = 32b?, '79
= 34a, 80 = 34b etc.)
ePN, no. 006117 (15 pp. 2, and 16 pp. 17)
mdzad pa po sakya'i dge slong leu rna ra rna til
21) theg pa gsum gyi 'phags pa'i mngon par rtogs pa mam par 'byed pa'i rab tu byed pa (theg
pa gsum gyi 'phags pa'i rtogs pa mam par 'byed pa'i rab tu byed pa)
105-127:pp.47a5-58a5
ePN, no. 006117 (17 pp. 10)
mdzad pa po sakya'i dge slong gzhon nu blo gros (in dpal sa skya .... )
22) mam rig grub pa'i rgyan zhes bya ba
890
127-163: pp. 58a5-75b6 (note: 131 = 61a, 132 = 61b, 133 = 60a, 134 = 60b, 147 = 68a,
148 = 69a, 149 = 68b, 150 = 70a, 151 = 70b, 152 = 70a double, 153 = not assigned back
side)
ePN, no; 006117 (18 pp. 14)
mdzad pa po chos srnra ba'i btsun pa gzhon nu blo gros
23) theg pa gsum gyi chen po dbu ma'i lugs kyi gzhi lam 'bras bu gsal bar byed pa (theg pa
chen po dbu ma'i lugs leyi gzhi lam 'bras bu mdor bsdus pa)
163-185:pp.75b6-86b5
ePN, no. 006117 (19 pp. 9)
mdzad pa po sakya'i dge slong gzhon nu blo gros (in bu Ie dben gnas)
24) byang chub sems kyi man ngag (byang chub kyi sems gnyis bsgom pa'i man ngag)
185-217: pp. 86b5-102b6 (note: 208: 99a, 209: 99b, 210: 98a, 211: 98b)
ePN, no. 006117 (20 pp. 13)
mdzad pa po sakya'i dge slong gzhon nu blo gros
25) bdag med gnas lugs kyi don phyin ci rna log par nyams su blang ba'i rim pa
217-231:pp.l02b6-109b2
ePN, no. 006117 (21 pp. 5)
mdzad pa po sakya'i dge slong gzhon nu blo gros
mdzad sa'i gnas ras sbreng rgyal ba'i dben gnas
26) las dang po pa mams kyi nyams len gyi man ngag mdor bsdus pa
231-291: pp. 109b2-139b7 (note: end missing)
ePN, no. 006117 refers at the end to 004546 (23 pp. 35
891
), i.e. this text with different,
elusive numbering
pp. 140a-194b missing
27) Here a text (beginning missing) ends with the words: shin tu zab pa'i bde bshegs snying
po'i don! gsal bar bshad kyis bzur gnas shes ldan snyon!
The Writings of Red mda' ba
281
CPN, no. 006117 (23 pp. 5: mdo sde mam mang las gsungs pa'i bde gshegs snying po'i
don rgyud bla'i dgongs pa gsal bar bshad pa zhes bya ba bzhugs so )892
28) rgyud bla'i don rags pa t s h ~ g ba'i yig sna
292-302: pp. 195a2-200a3
CPN, no. 006117 (23 pp. 5)
mdzad pa po sa!<ya'i dgeslong gzhon nu blo gros
sbyin bdag 'jam dbyangs nam mkha' rin chen sku mched
mdzad sa'i gnas dpal mnga' ris kyi chos grwa chen po
mdzad pa'i dus g.yas suru byangna bzhugs pa'i sde snod 'dzin pa rags rim bsags pa'i dus
zhu ba po drung bdag po 'jam dbyangs dang sde snod ' dzin pa mams
(mjug tu dpal mnga' ris kyi chos grwa chen por 'jam dbyangs nam mkha' rin chen sku mched
kyi sbyin bdag mdzad nasi g.yas su ru byang na bzhugs pa'i sde snod 'dzin pa rags rim bsags
pa'i dus su drung bdag po 'jam dbyangs dang sde snod 'dzin pa mams kyi rgyud bla'i don rags
pa tshang ba'i yig rigs gcig zhus pa la snang ba'o zhes 'khod)
29) chos mi spong ba'i thabs
302-304 or 306: pp. 200a4-201a7 or 202a5 (note 305: 201b unreadable)
CPN, no. 006117 refers at the end to 004546 (24 pp. 2), i.e. this text with different, elusive
numbering
30) 'phags pa mam par 'thag pa'i bsdus pa'i mdo'i dum bu'i bshad pa
893
306-320: pp. 202a5-209a7 (note: 312 = 204a double, 313 = 205b?, 205a missing)
CPN, no. 006117 (24 pp. 8)
mdzad pa po chos smra ba'i btsun pa gzhon nu b10 gros
bsku! ba po dpal1dan bla rna bkra shis rgyal mtshan dpal bzang po
mdzad sa'i gnas dpa1 sa skya'i gtsug lag khang
321: 209b empty
bzhi pal rje btsun dam pa red mda' pa'i gsung 'bum thor bu ba las/ ston pa dang bstan 'dzin
tshogs la springs pa'i phrin yig gi skor
31) ston pa la phrin du gsol ba sogs phrin yig gi skor (ston pa'i spring yig)
322-324: pp. 21Oal-211a7
CPN, no. 006117 (25 pp. 12)
mdzad pa po sakya'i dge slong [gzhon nu b10 gros]
32) dus kyi 'khor 10'i dpyad pa las brtsams te bstan 'dzin mams la phrin du gsol ba nor bu'i
phreng ba (bstan 'dzin mams la phrin du gsol ba nor bu'i phreng ba zhes bya ba)
324-339: pp.211a7-218b3
CPN, no. 006117 (22? pp. 28 - see two below)
mdzad pa po sa!<ya'i dge slong gzhon nu b10 gros
mdzad sa'i gnas dpal sa skya'i gtsug lag khang
282 Chapter 7
33) dpal dus kyi 'khor lo'i tshig don la 'gal ba spong ba'i dris Ian mdor bsdus pa
339-343: pp. 218b3-220b5 c
CPN,no. 006117 (26pp. 3)
mdzad pa po sakya'i dge slong gzhon nu blo gros
bsku1 ba po 'jam dbyangs nam mkha' rin chen rgyal mtshan dpal bzang po
mdzad sa'i gnas dpa1 sa skya'i ehos grwa chen po
34) dpal dus kyi 'khor lo'i dris Ian 'phros pa'i Ian tshig don mi 'gal ba spangs pa
(mtshan byang 'di gsar du bkod cing gzhung du: de nyid las 'phros pa'i Ian tshig don mi
'gal ba spang ba zhes 'khod)
343-345: pp. 220b5-221b5
CPN, no. 006117 (22? pp. 28 - together with the two texts above only 20 folios)
mdzad pa po sakya'i dge slong gzhon nu blo gros
35) bka' bzhi 'dzin pa blo bzang grags pa'i dpa1la spring pa
345-347: pp. 221b5-222b1 (starts with na mo gurave)
CPN, no. 006117 (277 pp. 2)
mdzad pa po srucya'i dge slong gzhon nu blo gros (kyis rang gi slob rna .... )
36) bka' bzhi 'dzin pa b10 bzang grags pa Ia springs pa
347-349: pp. 222bl-223b1
CPN, no. 006117 (277 pp. 2)
spring sa'i gnas mang yu1 gyi dben gnas gangs zha mo'i mgul nas
mdzad pa'i dus zla ba tshes beu geig
37) bla rna rin po ehe bio bzang grags pa 1a springs pa (bla rna rin po che b10 bzang grags pa
la spring ba)
349-352: pp. 223bl-225a7
CPN, no. 006117 (28 pp. 2)
springs pa'i dus 'brug Io'i zla ba drug pa'i tshes brgyad
894
38) rgyanag gi rgyal po ta'iming can gyis 'ja' sa gos dar sogs gnang ba'i skyes Ian du phul ba
352-358 + 574: pp. 225a7-228b5 (Note 358 = 228a, 228b at the very end = 574)
CPN, no. 006117 (29 pp. 3)
spring sa'i gnas mang yul skyid pa'i grong khyer zhes bya ba I tsan dan 'phags pa rang
byon bzhugs gnas dang nye ba'i dben gnas me tog mdangs can gyi nags khrodnas springs
pa'i dus byi ba 10 zla ba lnga pa'i tshes beo brgyad
lnga pal rje btsun dam pa red mda' pa'i gsung 'bum thor bu ba lasl gzhan gyi the tshom sel byed
dris Ian gyi skor mams bstan pa'i skabs
39) bla rna bka' bzhi pa nam mkha' 'od zer gyi gsung gis dris pa'i Ian
359-412: pp. 228b5-255a7 (Note: 228 at the very end = 574; 412 = 255b: empty)
CPN, no. 006117 (not included)
The Writings of Red mda' ba
283
rndzad pa po siikya'i dge slong gzhon nu blo gros
rndzad sa'i gnas dpal sa skya'i chos grwa chen po
40)
10 tsa ba donbzang gi dris Ian
413-422: pp. 256al-260b3
rndzad pa po gzhon nu blo gros
ePN, no. 006117 (31 pp. 5)
41)
rtse chen mkhan po'i dris Ian
422-434: pp. 260b3-266b3
ePN, no. 006117 (32 pp. 4)
rndzad pa po siikya'i dge slong gzhon nu blo gros
42)
dge bshes shes rab grags kyi dris Ian
434-466: pp. 266b3-282b5
ePN, no. 006117 (33 pp. 14)
rndzad pa po gzhon nu blo gros
rndzad sa'i gnasdben gnas sa bzangs
43) skyor rno lung pa siikya seng ge'i dris Ian
466-471: pp. 282b5-285a7
ePN, no. 006117 (34 pp. 3)
rndzad pa po dge slong gzhon nu blo gros
44) bo dong mkhan po chos rgyal gyi dris Ian
472-473: pp. 285bl-286a2
ePN, no. 006117 (35 pp. 2)
rndzad pa po dge slong ku rna ra rna ti
45) chos rgyal gyi zhus Ian
473-477: pp. 286a2-288a6
ePN, no. 006117 (36 pp. 2)
46) bla rna 'od zer rgyal rntshan gyi zhus Ian
477-489:pp.288a7-294a4
ePN, no. 006117 (37 pp. 5)
rndzad pa po sakya'i dge slong gzhon nu blo gros
yi ge pa ha ri bha dra
47) bla rna bsgrub pa dpal gyi zhus Ian
489-495: pp. 294a4-297al
ePN, no. 006117 (38 pp. 2)
48) bla rna sgrub pa dpal gyis zhus pa'i rni shigs pa'i thig le'i ngos 'dzin don gsum gyis bstan
pa
284 Chapter 7
495-507: pp. 297al-302bl (505: 302a, 506: 304a, 507: 302b)
CPN, no. 006117 (39 pp. 5)
49) blarna sgrub pa dpal bas gsang ba ' dus pa'i sgrub thabs rndor byas dang sgrub thabs mam
bzhag ti ka mam gnyis kyi mi 'dra ba'i khyad par zhus pa'i Ian
895
507-517: pp. 302bl-307b1 (510: 304a double)
CPN, no. 006117 (40 pp. 4)
rndzad pa po rje btsun dam pa ku rna ra rna ti
50) sngags 'ehang kun dga' zia ba'i zhus Ian
517-529: pp. 307bl-313b2
CPN, no. 006117 (41 pp. 6)
rndzad pa po sakya'i dge siong gzhon nu blo gros
yi ge pa sgrub pa dpal rno
51) bka' bzhi pa don rin dang dge bshes kun dga' gnyis kyi zhus Ian
529-530: pp. 313b2-314a6
CPN, no. 006117 (42 pp. 1)
rndzad pa po dge slong gzhon nu blo gros
.52) bka' bzhi pa don rin dang dge bshes kun dga' gnyis kyis zhus pa'i Ian
530-531: pp. 314a6-314b7
CPN, no. 006117 (43 pp. 1)
53) dge bshes sang blo'i zhus Ian
532-532: pp. 315al-315a5
CPN, no. 006117 (44 pp. 1)
54) rnang yul skyid grong dbon po bsod nams don grub kyi zhus Ian (skyid grong dbon po'i
zhus Ian)
532-534:pp.315a6-316a1
CPN, no. 006117 (45 pp. 1)
rndzad yul gung thang rdzong mkhar
55) bka' beu pa bde legs dpal gyi zhus Ian (dpon po bde legs dpal bas zhus pa Ia gnang ba)
534-535: pp. 316al-316b5
CPN, no. 006117 (46 pp. 2)
56) stag rtse dpon po dge sbyong bde legs dpal bas zhus Ian
535-540: pp. 316b5-319a3
CPN, no. 006117 (not included)
rndzad pa po rje btsun dam pa ku rna ra rna ti
57) bka' beu pa yon tan rgyal rntshan gyi zhus Ian
540-542: pp. 319a3-320a7
CPN, no, 006117 (47 pp. 1)
The Writings of Red mda' ba
285
58)
dge bshes rnchog bzang gi zhus Ian
543-543: pp. 320bl-320b5
ePN, no. 006117 (48 pp. 1)
59) mi nyag rin chen dpal gyi zhus Ian
543-544:pp.320b5-32la5
ePN, no. 006117 (49 pp. 1)
60) chu 'dus pa thugs rje rin chen zhus Ian
544-545:pp.32laS-32lb3
ePN, no. 006117 (50 pp. 1)
61) dge bshes seng ge rgyal rntshan gyi zhus Ian
545-549: pp. 321b4-323b2
ePN, no. 006117 (51 pp. 1)
62) dge bshes grags rin gyi zhus Ian
549-549: pp. 323b2-323b5
ePN, no. 006117 (52 pp. 1)
63) dge bshes brtson 'grus dpal gyi zhus Ian
549-550: pp. 323b3-324a2
ePN, no. 006117 (53 pp. 1)
64) slob dpon grags rgyal gyi zhus Ian
550-551:pp.324a2-324b2
ePN, no. 006117 (53 pp. 1)
drugpa/
65) chos rje grags rgyal ba la phul ba'i gdams pa (mkhan chen rin po che grags pa rgyal
rntshan)
551-552: pp. 324b2-325a4
ePN, no. 006117 (54 pp. 1)
rndzad pa po sakya'i dge slong gzhon nu blo gros
66) bla rna rmi lam pa brtson 'grus seng ge la gdams pa byang chub lam gyi sgron rna
552-557: pp. 325a5-327b5
ePN, no. 006117 (55 pp. 2)
rndzad pa po sakya'i dge slong gzhon nu blo gros
67) chos rje blo bzang grags pa la gdams pa dben par dga' ba'i gtam
557-569: pp. 327b5-333b3
ePN, no. 006117 (56 pp. 5)
68) dbon po bsod nams rgyal rntshan la gdams pa
569-571: pp. 333b3-334b5
286 Chapter 7
CPN,no. 006117 (58
896
pp.l)
mdzad pa po sakya'i dge slong gzhon nu blo gros
mdzad sa'i gnas gangs dkar po bu le'i gnas
69) gnas mying pa slob dpon bka' bcu pa kun dga' dpalla gdams pa
571-571: pp. 334b5-334b7
CPN, no. 006117 (59 pp. 1)
70) chos rje blo bzang grags pa'i phyag phyi ba 'jam dbyangs dkar pos gtso mdzad
gnyug mar gnas pa mams la gdams pa
572-572: pp. 335al-335a2
CPN, no. 006117 (60 pp. 1)
mdzad pa po dge slong gzhon nu blo gros
71) bla rna sgrub pa dpalla gdams pa
572-572: pp. 335a2-335a6
CPN, no. 006117 (61 pp. 1)
72) bo dong pa slob dpon nyi rna seng ge la gdams pa
572-? (573 empty): pp. 335a6-335b (note: from 335b onwards all missing)
CPN, no. 006117 (62 pp. 1)
73) bde ba can pa slob dpon nam bzang la gdams pa
pp.335b-?
CPN, no. 006117 (63 pp. 1)
74) Ita khrid rgyud pa'i gsol debs
897
pp. 12 - CPN, no. 006117 (2)
75) gsang 'dus rim Inga rgyud pa'i gsol 'debs
898
pp. 1 - CPN, no. 006117 (3)
76) bcom Idan 'das de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa'i sangs rgyas la
bstod pa
899
pp. 3 - CPN, no. 006117 (4)
77) chos kyi rje sa skya paJ).gi ta la bstod pa tshad ma'i mam bshad du byung ba
pp. 1- CPN, no. 006117 (6 pp. I)
78) mdog lod mkhan chen kun dga' dpalla bstod pa gsang ba
pp. 1 - CPN, no. 006117 (7)
79) mam par thar pa rje nyid kyi gsung las byung ba
pp. 6 - CPN, no. 006117 (13)
80) dpal dus kyi 'khor lo'i nges don gsal bar byed pa'i rin po che'i sgron rna zhes bya ba-
CPN, no. 006117 (22 pp. 28)900
The Writings of Red mda' ba
81) 'bri gung gi chen po shes rab dpalla gdams pa
pp. 1- CPN, no. 006117 (64 pp. 1)
82) rndo khams pa shes rab 'bum la gdams pa
pp. 1 - CPN, no. 006117 (65 pp. 1)
83) mnga' ris dge bshes? gnyis dang ehu 'dus pa grags pa rin chen beas 1a gdams pa
pp. 1 - CPN, no. 006117 (66 pp. 1)
84) rgya gar nub phyogs kyi 'dzo ki la gdams pa
pp. 1 - CPN, no. 006117 (67 pp. 1)
85) zang zang ne'u rings pa'i dpon po slob dpon bde legs rngon po la gdams pa
pp. 1 - CPN, no. 006117 (68 pp. 1)
86) mnga' ris pa sgorn chen bkra shis bzang po la gdams pa
pp. 1 - CPN, no. 006117 (69 pp. 1)
87) mnga' ris pa 'od gsal phug pa la gdams pa
pp. 1 - CPN, no. 006117 (70 pp. 1)
88) mnga' ris pa dpon sgorn ye shes 'od la gdams pa
pp. 1 - CPN, no. 006117 (71 pp. 1)
89) las stod byang pa sgrub chen rna dpa' rno la gdams pa
pp. 1 - CPN, no. 006117 (72 pp. 1)
90) mnga' ris slob dpon rna nyi rna 1a gdams pa
pp. 1 - CPN, no. 006117 (73 pp. 1)
91) gu ge'i Iha geig ehos skyong rgyal rno la gdams pa
pp. 1 - CPN, no. 006117 (74 pp. 1)
92) yurn me ba tshul khrirns bzang rno la gdams pa
pp. 1-CPN, no. 006117 (75 pp. 1)
93) yar 'brog gi dpon rno dge slong rna la gdams pa
pp. 1 - CPN, no. 006117 (76 pp. 1)
94) rdo rje gdan pa'i dpon rno slob dpon rna la gdams pa
pp. 3 - CPN, no. 006117 (77 pp. 3)
95) go 'jo dpon chen gyi pbrin yig gi Ian du gdams pa
pp. 3 - CPN, no. 006117 (78 pp. 3)
96) mnga' ris pa mnga' bdag khri rgyal bsod nams Ide 1a gdams pa
pp. 3 - CPN, no. 006117 (79 pp. 3)
287
288 Chapter 7
97) ta'i si tu chos kyi rin chenla gdams pa
pp. 1 - CPN, no. 006117 (80 pp. 1)
98) gnam sa'i dpon po yon tan rgya mtsho sku mched gsum Ia gdams pa
pp. 1- CPN, no. 006117 (81 pp. 1)
99) rnnga' ris blo bo ba kun spangs pa Ia gdams pa
pp. 1 - CPN, no. 006117 (82 pp. 1)
100) skyid grong 'phags pa rang byon gyi drung du dngul gyi kong bu gtsugs dus sbyar ba
pp. 1 - CPN, no. 006117 (83 pp. 1)
101) sgo rum du chos rje sa skya P3l).t;li ta'i skur Ider Ia na bza' phul dus sbyar ba
pp. 1 - CPN, no. 006117 (84 pp. 1)
102) ston pa Ia phrin du gsol ba sogs phrin yig gi skor (ston pa'i spring yig)901
322-324: pp. 210al-211a7
CPN, no. 006117 (25 pp. 12)
mdzad pa po siikya'i dge siong [gzhon nu blo gros]
Tabular Curriculum Vitae of Red mda' ba
The following tabular presentation of Red mda' ba's life utilized not only information gleaned
from his biography, but also from supplementary texts such as the biographies ofrJe Tsong kha
pa, rGyal tshab rje and mKhas sgrub rje. This representation of his life may change in the future,
if and when new sources become available and studied.
Personal Datas / Date Events
Primary and Personal Red mda' ba gZhon nu blo gros
Name gZhon nu blo gros (Skt. Kumaramati) is the monastic name he
received in 1365 (see below). A part of the name agrees with
the primary and personal name of his preceptor.
Other Names 1) bTsun ne Blo gros che (Maharnati): "nickname
"
as child
2) IGsmm Pal}.Qita Amoghavajra: name in his former life
3) Mi skyod rdo rje secret tantric name
Forms of Address 1) Chos rje Rin po che: this address could also refer to any
other bla rna, depending on the context
2) rJe btsun Red mda' ba
3) dPalldan Red mda' ba
4) mKhas grub chen po gZhon nu blo gros
5) Gangs can gyi shing rta chen po gZhon nu blo gros
6) Bla rna gZhon nu blo gros
7) dPalldan bla rna dam pa Kumaramati
8) gZhon blo (ba)
Name of Father bKra shis rGyal mtshan, minister of Red mda' (local head or
head of an aristrocratic family or clan, perhaps responsible for
the protection and management of a fortress or customs
house)
Name of Mother Lo dBang phyug skyid
Name of Aunt bKra shis 'bum
1348 Birth in Red mda' in gTsang, a small settlement near Sa skya
earth-male-mouse-year (sa monastery, in the west of Sa skya border, named after the
po byi 10) prominent family Red mda'
290 Chapter 8
Personal Datas / Date Events
About 1352-55 Parents "pass away
"
At childhood, up to 1360 Receives refuge, generation ofbodhicitta, vow of 'one day
fasting' (bsnyen gnas, upavasa) as well as many dharma
teachings on Mahakanu;ta from 'Phags chen Chos bzang dpa1
(b. 13th cent.)
1365 Receives vow of a sramal).era (dge tshul gyi sdom pa)
In the 18th year oflife Aciirya: Lo tsa ba Sa bzang Ma ti Pal).chen BIo gros rgyal
mtshan (1294-1376)
Studies on PramalJavarttika and debate rounds (grwa skor)
Place: Sa skya monastery
Teachers: Nya dbon Kun dga' dpal (1285-1379) and mKhan
chen Sangs rgyas 'phel
About 1368 Receives full ordination (bsnyen par rdzogs pa; upasampada)
Preceptor (mkhan po, upadhyaya): lDog 1hod pa mKhan chen
Kun dga' [dpa1] bzang po
Red mda' ba also receives the Instruction on the View o/the
Middle Way from Nya dbon Kun dga' dpa1 who in turn
received it from mKhan chen Byang chub seng ge
After his b h i k ~ u Receives teachings on Vinaya, i. e., GUl).aprabha's
ordination Vinayasitra (,Dul ba mdo rtsa)
Teacher: lDog Thod pa mKhan chen Kun dga' [dpal] bzang po
1369 at the latest Red mda' ba goes to dNgul chu to receive the bodhisattva
vow and many Teachings on Mental Purification (blo
sbyong), which he later passed on to Tsong kha pa
Teacher: rGyal sras Thogs med bzang po dpal (1295-1369)
Return to Sa skya. Failure in a debate followed by a retreat on
scriptures (self studies) and further studies with Nya dbon and
Sangs rgyas 'phel on PramalJasamuccaya, Dharmaldrti's
seven treatises on valid cognition, Sa pal).'s Tshad ma rigs
pa 'i gter and its auto commentary, and 'U yug pa Rigs pa'i
seng ge' s PramalJa Summary (Tshad ma 'i bsdus pa).
Red mda' ba composes two PramalJavarttika commentaries
and one Prama(lavarttika overview in Sa skya.
1373 Beginn of 18 years of reflection on teaching of the doctrine at
Sa skya
Tabular Curriculum Vitae of Red mda' ba
291
Personal Datas / Date Events
Up to latest 1375 . Studies on Paramita (phar phyin): Commentaries on the
Abhisamayiilarpkiira such as the Virpiatyiilokii and the
Alamkiiriiloka as well as commentaries of 'Bre Shes rab 'bar
and AI Byang chub ye shes, both masters in the transrirission
lineage of the rNgog tradition of the Prajfiaparamita.
Teacher: Bla ma dam pa Bsod nams rgyal mtshan (1312-
1375)
Up to latest 1375 Studies of Asanga' s Abhidharmasamuccaya (cf. 13 77/78) and
Vasubandhu 's Abhidharmakosa
Teacher: Lo chenIPm;tQita chen po Byang chub rtse mo
(1303/06-1380/86)
Furthermore studies of Asanga's Five Treatises on the Stages
and Two Compendia o/Summarized Treatises as well as
Vasubandhu's Eight Treatises
Teacher of MahiiyiinasiitriilaIpkiira: Nya dbon Kun dga' dpal
Summer 1375 Red mda' ba goes from Sa skya to rTse chen and teaches the
Abhidharmakosa together with Vasubandhu's
autocommentary. Tsong kha pa, who was referred to him by
Nya dbon, becomes his student
1374/75 Madhyamaka studies: The Collections ofMadhyamaka
Reasoning (dBu ma rigs tshogs), Catub.ataka,
Madhyamakiivatiira
Teacher: Chos rje or mKhan chen Byang chub seng ge (b.
14th cent.)
Red mda' ba establishes a scriptural tradition through
monastic textbooks (yig cha), composing commentaries on the
Miilamadhyamakakiirikii, Madhyamakiivatiira, and
Catub.ataka. Furthermore he composes a commentary on
Prasannapadii
Receives empowerments of and studies Guhyasamaja (gsang
'dus) that includes the tantric vow, Alqobhya etc.
Vajracarya: Lo chen Byang chub rtse mo (1303/06-1380/86)
Secret name received: Mi skyod rdo rje
Studies oftantras with Lo tsa ba Nam mkha' bzang po
Practical instructions (man ngalSJ. from
Chos rje Grags pa rgyal mtshan
292 Chapter 8
Personal Datas / Date Events
Hevajra and some other empowerments by
Bla ma dam pa bSod nams rgyal mtshan
Further esoteric (tantric) studies
Abhayiikaragupta's Vajravali, Guhyasamajamaiijuvajra,
Lokesvara and the Sa skya father tantra ofVajrakumara
Teacher: Lo chen sKyabs mchog dpal bzang
1374175 Authoring of an index of writings finished up to his 27th year
oflife
1374175 [rGyal tshab] Dar ma rin chen (b. 1364 in Nyang stod) after
becoming a novice at the age of ten, studies especially with
Red mda' ba up to 1388 as one of his seven closest disciples
13 75 at the latest Teachings on Lam 'bras
Teacher: Bla ma dam pa bSod nams rgyal mtshan
Autumn 1375 Red mda' ba and Tsong kha pa spend their term break
together. They wander to bSam gling monastery in Upper
Nyang (Nyang stod) in rGyal rtse county, where Tsong kha pa
receives teachings on dBu ma rtsa 'greI, i.e., on the
Madhyamakavatara from Red mda' ba
13 76 at the latest Cakrasatp.vara (bde mchog)
Vajracarya: Sa bzang Ma ti PaI).chen (1294-1376)
1376 Leading teaching position at Sa skya from 29th year of age?
1377178 Tsong kha pa studies the Abhidharmasamuccaya with Red
mda' ba for eleven months in Sa skya from spring 1377 up to
winter 1377178. Red mda' ba composes his
Abhidharmasamuccaya commentary (completed in dPal E
gstug lag khang).
Spring/Summer 1378 During a term break Red mda' ba and Tsong kha pa leave
from Sa skya for Ngam rings, where they spent spring and
summer. Red mda' ba teaches the Abhidharmakosabhii.yya to
mKhan chen dPal 'byor, Dar ma rin chen and three other
disciples. To Tsong kha pa he teaches his extensive
commentary on Prama1J.avarttika and the Guhyasamajatantra
Autumn 1379 Tsong kha pa receives from Red mda' ba teachings on
Madhyamakavatara in Bo dong E
Tabular Curriculum Vitae of Red mda' ba
293
Personal Datas / Date Events
Between 1375 and 1379 After having studied the Kiilacakra-Tantra, the
MahiiparinirviiIJa-, SaIJ1dhinirmocana- and Laizkiivatiirasiitra
as well as the Mahiiyiinottaratantrasiistra and
Dharmadhiitustotra several times, Red mda' ba composes a
commentary on the Mahiiyiinottaratantrasiistra and initiates a
reactionary movement against the Jo nang tenet system.
He composes a Letter to the [Great} Teacher (i.e., to the
Buddha) (see Appendix B) which his teacher Nya dbon (d.
13 79) dislikes
Red mda' ba critizises the meditation technique ofHva
Mahayana
1379 Tsong kha pa travels together with Red mda' ba to Sa skya,
where Tsong kha pa participates successfully in debate rounds
(grwa skor)
1384 For seven years up to 1390 Red mda' ba taught many students
(i.e. he had become a very famous teacher then)
Red mda' ba composes his famous commentary on
Nagarjuna's and completes it in Sa skya
1388 [rGyal tshab] Dar rna rin chen (b. 1364) receives
ordination from Red mda' ba and rDog lod pa at the age of 25
and obtains in Sa skya the academic title of a bKa' bcu pa. By
this time Red mda' ba must have completed his "unit of ten
commentaries
"
and taught his ten-work curriculum
1388 [rGyal tshab] Dhar rna rin chen leaves for debate rounds in
gSangphu Ne'u thog, rTses thang and dBus
After 1388/90 Debate with and conversion of the Jonang pa
Debate with Karma dKon mchog gzhon nu on Kalacakra in Sa
skya and with 'Jam dbyangs pa on Buddha nature in Jo nang
monastery
Attack on his life by a passionte Jo nang pa
Spring 1388 Debates with scholars from gSang phu monastery headed by
!Dan rna dKon mchog seng ge (together with Tsong kha pa)
Place: Rigs lnga lha khang in '01 kha
Autumn 1389 Red mda' ba and Tsong kha pa meet for an exchange in dBus,
in the Potala in sKyid shod. Red mda' ba leaves for gTsang
294 .
Chapter 8
Personal Datas / Date Events
Spring 1390 Tsong kha pa goes to gTsang to meet Red mda' ba to receive
teachings on the Tantra Pitaka from him.
1390 In sTag tshang monastery Tsong kha pa receives from Red
mda' ba teachings on his commentary on Pramcl1:zavarttikii-
laIpkiira
1390 In 'Ba'u 'ba' gnyer Tsong kha pa receives from Red mda' ba
teachings on Guhyasamaja
1390 While Red mda' ba leaves for Sa skya, Tsong kha pa leaves
for Nubs chos lung in Rong (northeastern from rGyal rtse),
where he meets Bla ma dBu ma pa, who has received
teachings on Vinaya and Madhyamaka from Red mda' ba
1390 After 18 years reflecting and teaching the Dharma deferral of
his teachings from Sa skya and a revolt against him or against
his advice among his followers in Bul rong. The chief of a
hundred families of Sa skya, the abbot of bZang 1dan [monas-
tery] and others offer Red mda' ba a teaching position, but he
declines
1390 5-year-retreat in a solitary place at Gangs bu Ie in La stod lHo.
He practices single-pointed concentration and studies tantra
Red mda' ba composes his "Precious Lamp, " Elucidating the
Definite Meaning o/Sri Kiilacakra at the slope of Gangs bu Ie
Red mda' ba composes his Guhyasamaja Compendium and a
Guhyasamaja Ritual Manual in a Gangs bu Ie solitary place
1395 At the age often, mKhas grub dGe legs dpal bzang (1385-
1438), born in Nyang stod, receives novice ordination from
mKhan chen Rin chen rgyal mtshan in gNas rnying and
studies mainly with Red mda' ba Pararnitii, Pramfu;la, Vinaya,
Abhidharma, Madhyamaka and most of the tantric scriptures
such as Guhyasamaja.
1395 Seven years retreat and teaching in Bul rong
Summer 1397 One ofRedmda' ba's main disciples, [rGyal tshab] Darma
rin chen (1364-1432) meets Tsong kha pa in Rab grong in
gNyal stod and becomes his disciple
Tabular Curriculum Vitae of Red mda' ba
295
Personal Datas / Date Events
End of spring 1401. Red mda' ba comes from mNga' ris and is respectfully
received by Tsong kha pa and his disciples in dGa' ba gdong.
On his way to IRa sa he meets many beggars
1401 Red mda' ba gives teachings on Madhyamakiivatiira and on
the Instruction an the View afthe Middle Way to about 500
scholars in dGa' ba gdong
Suinmer 1401 Both Red mda' ba and Tsong kha pa, give teachings in sTag
tshang and decide to go together to Rwa sgreng
Winter 1401102 Red mda' ba and Tsong kha pa spend the summer and winter
in Rwa sgreng, together with a group of pitakadharas. Red
mda' ba receives rTsa shes and sGron gsal teachings from
Tsong kha pa. Thus finally a mutual teacher-disciple
relationship (ph an tshun bla slob kyi 'breI ba) is established
1st month 1402 sMon lam chen mo in IRa sa in front of the Io bo, while
Tsong kha pa arranges huge offerings. Long life prayer (zhabs
brtan) by Red mda' ba. Teachings by Red mda' ba for hun-
dreds of people how to bring happiness and misery into the
path (skyid sdug lam khyer)
Spring 1402 Red mda' ba goes together with Tsong kha pa to 'Bri khung
monastery, where Red mda' ba gives teachings
Summer 1402 Red mda' ba and Tsong kha pa spend together with Chos rje
Lo tsii ba sKyabs mchog dpal bzang po the rainy season
retreat (dbyar gnas) in gNam rtse ldeng monastery, together
with 600 monks. Sponsor: Yon tan rgya mtsho. Tsong kha pa
composes a praise on Red mda' ba. Red mda' ba leaves for
gTsang, and makes offerings to a sangha gathering of 1800 in
Sa skya. Tsong kha pa and Lo tsii ba sKyabs mchog dpal
return to Rwa sgreng, where Tsong kha pa composes the Lam
rim chen mo (in the colophon he refers to Red mda' ba)
Great disturbances in sTag tshang
1402-1405 Red mda' ba in "strict three-year" retreat in Bul rong, i.e., the
steep valley at Bu Ie gangs dkar po mountain in La stod lRo
1405 Invitation by bDag chen ma to "Tibet." Teachings and
empowerments. Advice to produce a bsTan 'gyur
296
Personal Datas / Date Events
1405 After King bSod nams Ide's death (1404), Red mda' ba
becomes the main teacher of the Queen, mNga' bdag rna chen
mo Chos skyong rgyal mo.
1405 At the age of20 mKhas grub dGe legs dpal bzang (1385-
1438) receives full ordination (upasaIJ1padii) from Red mda'
ba in dMu rdzing
1407 Red mda' ba sends mI<has grub dGe legs dpal bzang with a
letter of recommendation to Tsong kha pa, who is residing in
Se ra chos sding for rainy season retreat then
1407 In his 60th year oflife in dMu rdzing request for a long life of
Red mda' ba by the female Mahasiddha dPal mo and mNga'
ris pa Sangs rgyas rtse mo (author of the biography)
1407 Red mda' ba leaves for Bul rong for another strict retreat
1407, later that year Journey to mNga' ris, conferring ordination
1408 Journey to Mang yul Gung thang, Offerings to Va ti bzang po,
the self-originated Avalokitdvara
Spring/sununer 1408 Retreat in Me tog mdangs can, Mang yul sKyid grong, and
Gifts from China (reply dated 18th day of the fifth month
1408 from the Me tog mdangs can)
1409 Thang stong comes to study with Red mda' ba
1410112 Conclusion of the production of the bsTan 'gyur
Consecration in rDzong dkar (Mang yul Gung thang)
1412 Death
At sumise of the 29th day Place: the hermitage mTshams Gling rtse dpal in Mang [yul]
of the 10th month of the Gung thang (mang gung gi mtshams gling rtse dpal gyi dben
dragon-year gnas su)
('brug lo zla ba bcu pa'i Final resting-place in Klong rtse: stiipa with his relics in
nyer dgu 'i nyi shar) Klongmda'
Conclusions
The 14th century was a time of considerable openness and intellectual inquiry in Tibet, but one
that also saw a solidification into the sectarian divisions that continue to be preserved today.
Indeed, it was just after the 14th century that we see the [mal fo=ation of the last major sect of
Tibetan Buddhism - the dGe lugs pa sect from which the line of Dalai Lama reincarnations
arose.
Amid the fertile foment of new ideas and the upholding of pure practice traditions of this era,
we find one figure who was responsible not only for the Tibetan appreciation for the highest
fo= ofMadhayamaka, known as Prasaitgika, but also instrumental in dete=ining the shape of
the present monastic curriculum, and participated in all the major debates of his times. He wrote
some of the first Tibetan commentaries on many important Indian treatises, shunned honor and
material rewards, and meanwhile spent about one fifth of his lifetime in retreat in the remote
mountains of Tibet. In addition, as well as the serving as the main philosophy teacher ofTsong
kha pa, he was one of the [mest scholar-yogis Tibetan civilization ever produced. Despite all
this, this figure has remained little understood and seldom studied, and his name itself is un-
familiar to many Tibetan Buddhists today. This remarkable figure was Red mda' ba gZhon nu
blo gros.
As this study shows, Red mda' ba was born in 1348, not in 1349, as is widely thought, and
was mainly active in gTsang, although he also traveled in dEus. His pe=anent monastery was
Sa skya, which was founded in 1073. There he mainly studied and taught until after eighteen
years reflecting and teaching the Dha=a there was a deferral of his teachings due to some
jealous persons from Sa skya. At the same time there was a revolt among his followers in Bul
rong. The chief ofahundred families of Sa skya, the abbot ofbZang ldan [monastery] and others
offered Red mda' ba a teaching position, but he declined and went into retreat. This was proba-
bly about 13 90. Then he went for a last time to dBus, spending all the time from spring 1401 to
summer 1402 together with Tsong kha pa. Both teachers, who became meanwhile known as the
leading masters in gTsang and dBus, gave teachings in Rwa sgreng and other places. Among
their students there were also many leading scholars of gSang phu Ne'u thog. They spent
together the rainy season retreat and celebrated together sMon lam, the great prayer festival in
lHa sa, which is usually believed to have taken place for the first time in 1409. According to the
dGe lugs presentation, from this time onwards Red mda' ba was not only the teacher but also a
disciple of Tsong kha pa. They established a relationship that is referred to as "mutual teacher-
disciple-relationship" (phan tshun bla slob gyi 'breI ba). This means both are teacher and both
are disciple to each other. According to the presentation in the biography by Sangs rgyas rtse
mo, during this time Red mda' ba was treated by Tsong kha pa as his teacher. Tsong kha pa's
praise of Red mda' ba as MaiijusrI and Avalokitesvara that is supposed to have been altered by
Redmda' ba into a praise ofTsong kha pa is only contained in one of the two manuscripts of the
298 Chapter 9
biography by Sangs rgyas rtse mo and could thus be an interpolation. But if so, it were an early
one, since it is also contained in the biography of Red mda' ba by Ratnasa!flbhava. The origin of
the praise that is widely known as dMigs brtse ma and is still recited by each and everypractiti;-
ner of the dGe lugs tradition needs more research, especially in the Minor Works of Red mda' ba
and Tsong kha pa.
After the rainy season retreat in 1402 Red mda' ba left for gTsang, and made offerings to a
sangha gathering of 1800 in Sa skya. Tsong kha pa returned to Rwa sgreng and composed the
Lam rim chen mo. In its colophon he praises Red mda' ba as "the great trailblazer of the Snowy
Range" (Tsong-kha-pa, and Lamrim Chenmo Translation Committee 2002: 372).902 In the later
part of his life Red rnda' ba left for remote areas in the far west of Tibetan territory and entered
solitary retreat in the mountains of La stod lHo and Mang yul Gung thang. Red mda' ba founded
there a number of hermitages in a place called IGong rtse, where he passed away in 1412, and
where his relics are preserved.
Three main students of Red mda' ba started the new tradition, which later became known as
the dGe lugs tradition. Although this widely influential sect carried on Redrnda' ba's ideas, this
fact was not much acknowledged by later followers ofthis sect.
His biography gives us valuable insight as to how Buddhism was actually lived during that
time by this exceptional spiritual practitioner. While Western scholarship characterizes Red
mda' ba as a 'hard doxographer' and a main opponent ofthe Jo nang view, Sangs rgyas rtse mo
describes him as a scholar-yogi. Red rnda' ba's activities were largely occupied with his deep
engagement in studies and then, later in life, his extensive teaching and writing activities. He
was not only a true Sa skya scholar, but also a bKa' gdams pa master. Therefore his biography
also appears in the bKa' gdams Chos 'byung by Las chen Kun dga' rgyal mtshan and in Yongs
'dzin Ye shes rgyal mtshan's Lam rim bla ma brgyud pa 'i rnam thar.
The biography of Sangs rgyas rtse mo and a letter to Tsong kha pa about the decline of the
doctrine further prove that another prime concern of Red mda' ba was to intensify the pure
practice of view and conduct, a concern that is usually also attributed to Tsong kha pa. Red mda'
ba is said to have clarified the doctrine through both teaching and practice. It is important to note
that Red mda' ba maintained an important lineage of the Mahayana Mental Purification (theg
chen blo sbyong), which he had received from dNgul chu Thogs med bzang po dpal (1295-
1369).
In accordance with the attitude of the old bKa' gdams pa masters Red mda' ba was very
honest and outspoken, and definitely quite stubborn with regard to what he considered to be the
right view. Many contemporaries of both Red mda' ba and Tsong kha pa felt disturbed by their
views. The biography gives a glimpse into the main topics of their far-ranging debates. Together
. with Tsong kha pa, the two must have posed a real challenge to their colleagues, brilliant in
rhetoric and sharp in debate. Red mda' ba questioned the traditional way ofteaching by literally
following writings word-for-word. Rather he favored an approach of analyzing the meaning by
means oflogic and epistemology as was the tradition in gSang phu Ne'u thog. Thus he favored
a synthesis of two systems of learning in scholarship based on authoritative texts (lung) and
reasoning (rigs pay, known as the Sa skya pa and rNgog positions. But Red mda' ba seems to
have not only received appraisal, but was also - together with Tsong kha pa - reproached for
Conclusions
299
, having turned everything topsy-turvy. At that time both found this critique amusing. But later
Red mda' ba expressed more and more disappointment with the students he had to teach,
decrepit communities,. and scholars not understanding him.
Red mda' ba's biography also includes many anecdotes that capture aspects of the way
Dharma was embedded in the life of those times, and give us a view of the spontaneous and
authentic practice of this major master. For example, while it is common to hear of generosity
practiced towards the field of merit, such as the sponsoring of temples, statues and offerings to
the Sangha, in the life of this unorthodox practitioner, we see more accounts of Red mda' ba
practicing charity towards the poor, along with descriptions of alms given to lepers and other
beggars in Mang yul sKyid grong, dGa' ba gdong, on his way to lHa sa, and in Bul rong. In
terms of political context, as different accounts of the biography report, there was not only an
uprising in Bul rong, but there were also disturbances in sTag tshang. All these events foresha-
dow that during his lifetime Tibet, but also Mang yul Gung thang, were not as peaceful and safe
as believed.
903
Red mda' ba was born during a time when Byang chub rgyal mtshan was actively
disputing the Sa skya lamas' authority and "liberated" much of Central Tibet (cf. Encyclopedia
Britannica 2003, vol. 16, p. 210; van der Kuijp 1991: 308). Governors of the Phag mo gru
government sponsored non-Sa skya lamas like Tsong kha pa, but also Red mda' ba, when he
came to dEus, perhaps not only out of faith but also to weaken the Sa skya pa.
Political riots may have been another reason why Red mda' ba left Sa skya and spent over
twelve years in solitary retreat. He meditated not only in retreat, but also continued an intense
meditative practice even when involved in other types of Dharma activities and even while
traveling from place to place. There is, for example, an account of his engaging in meditation
while riding on horseback over the long distances that sometimes separated settled areas in
Tibet. A more detailed account of one of his experiences in meditation also is recounted as
taking place during a visit to the great monastery of Sakya, where he wept from compassion.
Furthermore he had several visions of Tara and other deities.
It may be interesting to note that we find several important female practitioners described in
his biography as well. His Minor Works even contain two pieces of advice to (dge
slong rna). This gives not only evidence that did exist in Tibet, but also that they did
not only appear at the time of Sakya mChog ldan, who gave full ordination (upasaf!1Pada) to
about 500 women, but "also were already present during Red mda' ba's time. Other female
disciples were the Mahasiddha dPal mo and her niece, a lesser siddha. There is also mention of
an honorable female Master (Tib. Drung Slob dpon ma; Skt. Honorable Acarya). The most
influential female disciple of Red mda' ba was the Queen ofMang yul Gung thang, roNga' bdag
ma Chos skyong rgyal mo (reign 1404- ca. 1419). But similar to many smaller schools such as
the Bo dong pa and Jo nang pa also the female siddhas and female scholars seem to
almost disappear from the accounts with the takeover of the male monastic dGe lugs pa scholars.
Another event around this time was the collapse of the non-sectarian gSang phu monastery. But
these developments took place after the death of Red mda' ba and Tsong kha pa, or at the
earliest started at the end of their life, and would clearly not have been to their liking. Among the
Sa skya scholars, Red mda' ba must have become more and more an outsider and held responsi-
ble for the decrease of the religious dominance of Sa skya. Due to his enjoying growing popula-
300 Chapter 9
rity and being considered the greatest scholar in Tibet, or at least in gTsang, he must have faced
cumulative intrigues by rivals. Thus he stayed from 1390 onwards most of his life in La stod
lHo and Mang yul Gung thang. .
In Mang yul Gung thang, where the rulers wanted to elude Sa skya's influence, Red mda' ba
found a ready welcome and was much more successful. He even caused the establishment of a
dGa' ldan or dGe lugs section in the Gung thang study center. This section was close to Tsong
kha pa and for some time co-existed with a Bo dong section. But finally only the latter is said to
have survived. Thus we cannot rule out that Red mda' ba's activities in gTsang and Mang yul
Gung thang where similar to those ofTsong kha pa in dBus. But in the long run they were less
successful. The reasons need to be analyzed.
The greatest accomplishment of Red mda' ba is beyond question his revival ofthe Prasarigika
Madhyamaka tradition in Tibet that, especially in Western scholarship, is still mainly attributed
to Tsong kha pa as the accepted founder of the dGe lugs pa. The present study has clearly proved
that Red mda' ba was the true reviver of the Prasarigika Madhyamaka tradition in Tibet. He
reintroduced the study of Candrakjrti' s Madhyamakiivatiira and composed some of the first
autochtonous Tibetan commentaries on the Miilamadhyamakakiirikii, Madhyamakiivatiira, and
CatuMataka. Furthermore he composed a commentary onPrasannapadii, which unfortunately
is still lost. He also maintained the lineage of the profound view, that is the Instruction on the
View of the Middle Way (dBu ma Ita khrid). After Red'mda' ba's students had asked him to
compose the three above-mentioned textbooks (yig cha) on Madhyamaka, he introduced the fifth
course of study of the so-called 'Five Scriptures' (bKa' pod lnga) studies of the scholastic
tradition first in Sa skya. His teaching system of Madhyamaka became wide-spread and in-
creased considerably. However, within the Sa skya tradition it still remained mainly focused on
Svatantrika. while in the dGe lugs tradition the way paved by Redmda' ba is tread by many still
today. The Madhyamaka lineage of Tsong kha pa clearly goes back to Red mda' ba. But alt-
hough this is known to traditional scholars and recorded, many contemporary dGe lugs pa
scholars claim that the real Madhyamaka teacher of Tsong kha pa was not Red mda' ba, but
Maiijusrl who taught him Madhyamaka with the help ofBla rna dBu rna pa. As proved by the
biography of Sangs rgyas rtse mo this Bla rna dBu rna pa, also known as Bla rna rMi lam pa
brTson 'grus seng ge, was also a disciple of Red mda' ba. Furthermore Tsong kha pa's biogra-
phy clearly reports that Tsong kha pa could not make debate rounds (grwa skor) on dBu rna,
since this subject had not been established yet. Instead Tsong kha pa received teachings on the
Madhymakiivatiira from Red mda' ba during the term breaks (chos bar).
It is most likely that by confiscating the biography presented here and through further
manipulation of historical accounts Red mda' ba's achievements were disparaged, to dissociate
Tsong kha pa from a strong Sa skya influence and to aggrandize or even glorify him over the
course of time. No doubt political motives were enlisted too. Among contemporary Sa skya
scholars the classification into Svatantrika and Prasarigika seems to be considered unnecessary,
while H.H. the 14th Dalai Lama, states that he believes that rNying rna, Sa skya, bKa' rgyud and
dGe lugs are all unions of sutra and mantra as well as being of the Prasangika school (see Dalai
LamaXN 1984: 200).
Conclusions
301
Red mda' ba played a crucial role in reintroducing the Prasaitgika Madhyamaka thoughts into
the scholastic debate of Tibet at the time of the transition from a pre-classical to a classical
period, but has been forgotten and consequently largely overlooked, in part because he stood at
the very beginning of a new period and also in part because the latter debate polarized the Sa
skya pa mainstream and the dGe lugs pas. Towards the end of his life Red mda' ba no longer
belonged to either of the two fractions.
Philosophically Red mda' ba and Tsong kha pa's view of the Prasangika Madhyamika
doctrine do not differ essentially. Both agree that Candraklrti's Prasaitgika is the only correct
interpretation of Nagarjuna, and that it is thus imperative for achieving a direct perception
(mngon sum; of emptiness (stong nyid; siinyatii). But there are differences, as initial
studies of his works during the past years have shown. However, a full and thorough study of his
works remains to be done. It will help us to better understand the development of Buddhist
scholasticism and the establishment of the various religious traditions (chos lugs) during the
classical period.
Thus the lineage upheld by Red mda' ba mutated into a separate tradition, that is, the dGe
lugs tradition, and ceased to be transmitted as part of the Sa skya tradition.
904
Another stream of
the Sa skya tradition, which still continues today, gained the upper hand over that transmitted by
Red mda' ba, namely that of his competitor g.Yag ston and his disciple Rong ston, whose last
students included Sakya mChog ldan and Go rams pa bSod nams seng ge, the author of the
compulsory scholastic textbooks (yig cha) that are mainly studied within the Sa skya tradition
today.
The biography by Sangs rgyas rste mo brings to light also the influence that Red mda' ba had
on rGyal tshab rje and on the Tshad ma studies typical of the dGe lugs school. There are two
Tshad rna lineages, one reaching to rGyal tshab through Tsong kha pa and one going directly
from Red mda' ba to rGyal tshab.
More over Red mda' ba must have also established the curriculum of a 'Master of the Ten
Scriptures' (bKa' bcu pa) in Sa skya. His disciple rGyal tshab, successor to Tsong kha pa and
fIrst dGa' ldan throne holder (dGa' ldan khri pa), achieved the academic title of a Master of the
Ten Scriptures before Red mda' ba sent him to Tsong kha pa and before he met Tsong kha pa
nine years later and went on to become his disciple. As a main teacher in Sa skya and the main
teacher of rGyal tshab, Red mda' ba must have been responsible or at least jointly responsible
for his exams in Sa skya. Furthermore Red mda' ba has composed a "Unit ofTen Commenta-
ries" that comprise a scriptural system, interestingly including a commentary on Guhyasamaja.
Thus he combined sutra and tantra.
Red mda' ba's influence on mKhas grub rje was even stronger. dGe legs dpal bzang did his
studies ofPramfu).a, upper and lower Abhidharma, Pararnita, Madhyamaka and Vinaya with Red
mda' ba. Furthermore he received his ordination from him, before he left for dBus with
a letter of recommendation to join Tsong kha pa, who was residing in Se ra chos sding for rainy
season retreat then. But not only mKhas grub's Pramfu).a and Madhyamaka lineages pass through
Red mda' ba, but also his lineages of the Ratnagotravibhiiga and of bringing happiness and
misery into the path (skyid sdug lam khyer).
302 Chapter 9
The biography also proves that Red mda' ba can be considered to be a main opponent of the Jo
nang school, but did not condemn this view and the Kalacakratantra wholesale. Although he and
his disciple Tsong kha pa initially studied these two traditions, later in their lives they
and refuted some significant views related to them. Red mda' ba said that there are inner
contradictions within the Vimalaprabhii and that it is not to be taken as literal (sgra ji bzhin pa),
but he did not say that it is not Dharma.
All in all Red mda' ba's influence on the dGe lugs tradition was far greater than is commonly
assumed. The reason why he appears as a rather obscure figure is that he comes to us in frag-
ments due to his partial disappearance from historical records. This resulted from several factors,
including the fact that his large biography, presented here, was rare and missing for a long time,
that a second rare biography of him, composed by 'Dul 'dzin Grags pa rgyal mtshan, is still
missing, that his Collected Works until recently were and still are partly missing. That his gSan
yig is missing, that likewise the biography and the gSan yig ofrGyal mtshab Dar rna rin chen
and parts of Tsong kha pa's gSan yig are missing, and that there are no sub-commentaries on
Red mda' ba's writings, although some of his writings were once used as scholastic textbooks.
However, since now many of Red mda' ba's works gradually begun to appear amid various
Tibetan monasteries and research institutions, the time seems to be ripe to start working with
them and to have a close look at them in comparison to the works of his contemporaries such as
Tsong kha pa, rGyal tshab, mKhas grub, g.Yag ston, Rong ston, and Klong chenrab 'byams pa.
Not only the works of Red mda' ba need to be studied, but it is also time for an up-to-date study
of the biographies of Tsong kha pa and his direct disciples, and the biographies and works of
other contemporaries like Nya dbon Kun dga' dpal and g.Yag ston Sangs rgyas dpaL I hope that
the present work will make a worthwhile contribution to this further research, and apologize in
advance for every mistake it may contain.
Appendices
Appendix A: Red mda' ba's Autobiography
There are three texts in Red mda' ba's Minor Works (gSung 'bum thor buy that make up his
autobiography. The three ate:
1) Instruction on the Conduct of a SramalJa (dGe sbyong gi tshulla gdams pay, inMinor Works,
manuscript M: 0029-0030, pp. 9a4-9b6. Full text see chapters 5 and 6, section 2.9.1.
2) Joyjitl Song of Assurance of No Regret (Gyod med gdeng brod kyi 'gyur may, in Minor
Works, manuscript M: 0030-0031, pp. 9b6-lOa7. Part of the text see chapters 5 and 6, section
2.17.1.
3) A Chapter Summarizing the Suchness of Dependent Origination (rTen 'brei gyi de kho na
nyid bsdus pa 'i rab tu byed pay, inMinor Works, manuscript M: 0031-0032, pp. lOa7 -1 Ob6.
The full text missing in Sangs rgyas rtse mo see below.
For further details on these texts see chapter 4, Introduction to the Critical Edition of the
Biography by Sangs rgyas rtse mo, The Minor Works of Red mda' ba, pp. 46 ff.
On 2) Two Verses from Joyful Song of Assurance of No Regret, skipped in the biography by
Sangs rgyas rtse mo
Minor Works, manuscriptM: 0031, lOal-2:
(3) tshe 'di'i myed bkur che thabs sgrub mamyongl
'dod yon sred pa'i rjes phyir 'brang ma myongl
don med bya bas tshe 'di yengs ma myongl
da sgyu ma'i Ius sems 'bral yang 'gyod pa medl
(3) In this life [1] haven't experienced finding the means of attaining extensive material offerings
and service.
I haven't experienced following objects of pleasure with craving,
I haven't experienced being distracted in this life by meaningless activities.
Now, although my illusion-like body and mind are separating, [1 feel] no regret.
Minor Works, manuscriptM: 0031, 10a6-7:
(8) tshogs gnyis zung du 'jug pas rgyud sbyangs tel
bden gnyis zung du 'jug pa'i don rtogs shing I
rim gnyis zung 'jug rdo rje'i lam bsgoms pasl
mja' Ius rdo rje'i sku ru bdag gyur cigl
304
Appendices
(8) [I] purified my mind through the unification of the two accumulations.
[I] have realized the meaning of unification of the two tmths.
Through having meditated on the unification of the vajra path of the two stages,
may I become a vajra rainbow body.
On 3) A Chapter Summarizing the Suchness a/Dependent Origination (rTen 'brel gyi de kho
na nyid bsdus pa 'i rab tu byed pay, Minor Works, manuscript M: 0031-0032, pp. 10a7-
lOb6:
rgyal ba sras dang bcas pa [lOb] mams la phyag 'tshalloll
I prostrate to all the Victors and their Children!
(1) rgyal ba kun gyi bgrod gcig lam!
rtag dang chad pa spangs pa yi/
rten cing 'breI pat 'byung ba gangl
de nyid dbu ma'i lam yin noll
(1) That dependent origination
which is free of etemalism and nihilism,
the sole path travelled by all Victorious Ones,
is itself the middle way.
(2) bdag dang gzhan dang gnyis ka dangl
rgyu med las skyes mams spangs shing I
rkyen nyid 'di pa las byung pa'i/
dngos po rten cing 'breI par 'byung I
(2) Things that are dependently originated
are free of arising from self, others, both or
without a cause, and
have arisen from the conditions themselves.
(3) don med pa dang thug med dang I
byed pa 'gal phyir bdag las min!
rgyu dang rgyu min mtshungs phyir dang I
ha cang thaI phyir gzhan las mini
(3) [Phenomena] are not [arisen] from self, because [they] would be pointless,
endless and contradictory with regard to acting.
[Phenomena] are. not [ arisen] from others, because cause and non-cause would
become the same and absurd in its consequences.
(4) re re las skye gmb min pasl
tshogs pas ji Itar b s k y e ~ byed yin!
'bras phyir rtsol ba don med pari
thaI phyir rgyu med kyang mi rigsl
Appendix A: Red mda' ba's Autobiography
(4) Since [phenomena] cannot be proven to [arise] from each [of them],
Then how could the assembly [of these two] cause them to arise?
[Producing phenomena] without cause is also illogical, because
in consequence making effort for a result would be pointless.
(5) mam dpyad med par 'jig rten 'di/
tha snyad lam la 'jug' gyur pasl
'di la brten nas 'di 'byung zhesl
bya ba'i tshul 'di dgag rni byal
(5) Since, without analyzing, this world
embarks on the path of designation,
saying, "this emerges in dependence on that,"
one should not refute this way of proceeding.
(6) gang las brten nas gang byung bal
de ni re shig de nyid mini
de las gzhan pa'ang rna yin phyirl
de phyir chad min rtag pa'ang minl
905
(6) Whatever phenomena arises in dependence on anything,
it is at first (re shig) not identical with itself.
Since it is nothing different from it either,
therefore it is neither nil nor permanent.
906
(7) de phyir rten 'byung rdo rje yisl
mthar 'dzin blta ba'i ri bo 'jomsl
gang gis lam 'di shes gyur pa'i1
mkhas de blta bas rni 'phrogs soil
(7) Therefore the thunderbolt of dependent origination
destroys the mountain of grasping to extreme views.
The scholar who knows this path
will not be captivated by the view.
305
rten 'breI gyi dekho nanyid bsdus pa'irab tu byed pal sakya'i dge slong gzhonnu blo groskyis
sbyarba'oll
The Chapter Summarizing the Suchness a/Dependent Origination composed by Sakya b h i k ~ u
gZhon nu blo gros.
rje btsun dam pa red mda' pa'i gsung 'bum thor bu ba las rang nyid dam pa'i tshul dang mthun
par byas nas gzhan la' ang 'di bzhin 'doms soil
zhes mam thar mdo tsam ston pa'i skor te gnyis pa'oll
306 Appendices
From the Minor Works of the holy venerable Red mda' ba, of whom it is said that he himself
acted in accord with the proper way [ of behavior] and also instructed others to act in the same
manner. This is the second chapter which shows a brief biography [of him].
Appendix B: Letter to the [Great} Teacher [Buddha Sakyamuni}
During the years 13 75 to 13 79, after having studied the Kalacakratantra, the MahaparinirvalJa-,
SaIpdhinirmacana- and Lahkavatarasiitra as well as the Mahiiyanattaratantrasastra and
Dharmadhatustatra several times, Red mda' ba composed a commentary on the Mahiiyiinattara-
tantrasiistra and thought that he should establish the tenet system of the Jo nang pa in a deeply
rooted way. But after investigating those texts and some treatises related to them for a second
and third time, he changed mind and finally came to the conclusion that the Jo nang pa had a
wrong understanding ofthose scriptures. In Sa skya he reported this to his teacher mKhan chen
Sangs rgyas 'phel, who did not sympathize with his view, but also didnotrebute it. Redmda' ba
felt opaque, and at the same time unable to keep silent. Therefore he composed a polemic Letter
to the Buddha, complaining about the degeneration of his doctrine and the philosophical
contradictions he came along with in the view of the Jo nang pa. Of course his teacher mKhan
chen Nya dbon Kun dga' dpal, who was the main representative of the Jo nang pa disliked the
letter and became quite upset with him (cf. chapter 6, section 2.6.1).
stan pa la phrin du gsal ba sags phrin yig gi skar!
From the cycle ofletters including the Letter to the [Great] Teacher [Buddha SiikyamuniJ:
beam ldan 'das ngag gi dbang phyug la phyag 'tshalla!!
Prostration to the Bhagavat VagIsvara!
(1) nyi ma'i gnyen gyi rigs 'khrungs shing/
smra ba'i dam pa mchog gi gtso/
go'u ta rna zhes grags pa'i!
ston pa de la ' di skad glengs/
(1) Born in the family of the sun_friend
907
,
the chief among the supreme holy expounders,
I would like to express this to the teacher,
who is called Gautama.
(2) , di na la la khyed kyi sku!
rtag sogs yon tan ldan par smra!
yod med ' da' bar smra ba khyed/
rtag chad sangs par bdag gis khums/
(2) Here [in Tibet] some say that your body
is endowed with qualities such as permanence.
308
Appendices
You who propound going beyond [the two extremes of] existence and non-existence,
I understood that you were awakened from etemalism and nihilism.
(3) 'di na la la khyed kyi gsung /
sna tshogs don dang ldan par srnra!
brjod med gsung ba khyed kyi bka' /
brag cha ' dra bar bdag gis khums/
(3) Here [in] Tibet some expound that your speech
is endowed with diverse meanings.
I understood your teaching to be inexpressible,
your words are like an echo.
(4) , di na la la khyed kyi thugs/
shes bya'i dngos kun gsal bar srnra!
spros pa nyer zhi khyed kyi thugs/
nam mkha' , dra bar bdag gis khums/
(4) Here [in Tibet] some say that your mind
manifests as all things to be known.
I understood your mind to be fully pacified
from proliferation, as is space.
(5) khyed khyi sku dang sgyu ma'i mil
sgyu ma'i mi la skye' chi medl
skye' chi med la rtag chad gang /
skye bo rmongs pa rtagchad tsholl
(5) Your body is [ similar] to an illusory person.
For an illusory person birth and death do not exist.
When there are no birth and no death, where are permanence and annihilation?
o ignorant person, search for permanence and annihilation!
(6) khyed kyi gsung dang brag cha'i sgra!
brag cha'i sgra la brjod 'dod medl
brjod ' dod med la brjod bya gang /
skye bo rmongs pa brjod bya tsholl
( 6) Your speech is [ similar] to an echo.
For an echo there is no wish to speak.
When there is no wish to speak, where is the subject matter?
o ignorant person, search for the subject matter!
(7) khyed kyi thugs dang nam mkha'i dbyings/
nam mkha'i dbyings la mam rtog medl
Appendix B: Letter to the Great Teacher Buddha Sakyamuni
nam rtog med la shes bya gang I
skye bo rmongs pa shes bya tsholl
(7) Your exalted mind is [similar] to the sphere of space.
There are no conceptual thoughts in the sphere of space.
When there are no conceptual thoughts, what is to be known?
o ignorant person, search for what is to be known!
(8) klu sgrub dang ni thogs med gnyisl
khyod bstan 'dzin par khyod kyis gsungsl
de dag gzhung gi rjes 'brang nasi
bdag gis khyod kyis dgongs pa btsall
(8) You predicted that the two [masters] Nagarjuna and Asanga
would be the holders of the doctrine.
Following their theses,
I found your intended meaning.
(9) 'di na la la khyed kyi bka'i
rang bzo'i gzu lum sna tshogs kyisl
log par bkral nas zhen Ita ba'il
khyod bstan dri rna can du byasl
(9) Here [in Tibet] your words were elucidated wrongly
by means of various deceiving self fabrications,
and through clinging towards views
your doctrine has been contaminated.
(10) khyod kyi bstan la mi phyogs pa'il
'jig rten grangs can 'ug phrug dang I
gos med can sogs khyod gsungs dang I
, gal bar smra ba mtshar ci yodl
(10) It is no surprise if those who are not on the side of your teachings,
such as the Sarpkhyas, the followers of the owl
and those without clothes (Jainas)
expound something contradictory to what you taught.
(11) khyod la ston par khas ' che zhing I
nyid kyi brtul zhugs 'dzin bzhin dul
khyod gsung sgrub par smra ba yil
skye bo rmongs pa ' di ko cil
(11) They pretend to accept you as their teacher,
keep your discipline and practice
309
310
your teaching as you expounded it.
Now what are these ignorant beings like?
(12) blta ba'i nad kun gsal ba'i phyir/
khyod kyi stong nyid bdud rtsir bstan!
stong la bden par zhen pa gang /
rnam grangs du mar khyod kyis smadl
Appendices
(12) In order to eliminate all diseases of view
you explained emptiness as nectar.
[Those] who cling to emptiness as truly existent
have disgraced you in many ways.
(13) kun rdzob bden pa spangs pa yis/
stong pa ' gyur med grub po zhes/
thub chod can gyi skye bo smra!
de la thub pa ji ltar dgongs/
(13) Those persons who act rashly say
that by abandoning conventional truth
unchanging emptiness is established:
How do [you,] the Wise, think about this?
(14) 'khor ba spangs par gyur pa yil
my a ngan 'das pa yod do 10f
o8
'khor ba spangs par gyur pa yiI
my a ngan 'das pa khyod mi bzhedl
(14) [Some say that] there is a nirviiI}.a that is
an abandoning of sarp.siira.
[But] you, [Lord Buddha,] do not accept a nirviiI}.a
that is an abandoning of sarp.siira.
(15) khyod kyis'khor ' das chos rnams kunI
sgyu rna Ita bur bstun par gsungs/
chos dbyings nam mkha'i dbyings Ita bu!
rtag tu bden par yod ces grag/
(15) You [Lord Buddha] are said to agree that all the phenomena
in sarp.siira and nirviiI}.a are like illusions.
[But some] claim that the sphere of dharmas,
which is like the sphere of space, truly exists eternally.
(16) khyod kyis lang kar gshegs mdo las/
stobs sogs yon tan ldan pa yiI
Appendix B: Letter to the Great Teacher Buddha Sakyamuni
bde gshegs snying po drang don duJ
gsal bar gsungs pa bdag gis khums/
(16) I understood that in [your] LalJkavatiirasiitra
you clearly taught the tathiigatagarbha,
which is endowed with excellent qualities suchs as the powers,
to be of interpretable meaning.
(17) khyod kyi Idem por dgongs pa laJ
ji bzhin sgra ru mngon zhen nasi
bdegshegs snying po zol gyis nil
bdag smra'i bstan pa rgyas par byed/
(17) Those who take your covert intention literally,
by means of a deceitful tathiigatagarbha,
spread a teaching that propounds a self.
(18) rtag chad spangs pa dbu ma'i lam!
khyod kyis mam grangs du mar bsngags/
rtag dang chad parsmra ba mams/
mgon po khyod kyis smad par mdzadl
(18) You praised in manifold aspects the middle way
that has discarded etemalism and nihilism.
o Protector, you [already] reproached those
who propound permanence and annihilation.
(19) 'di na zhen blta'i dri can mams/
dbu mar smra ba smod byed cing /
gtsan bdag bde dang rtag pa sogs/
phyin ci log tu smra la bsngags/
(19) Here [in Tibet] those who are contaminated by clinging to views
disgrace the expounder of the middle [way] and
praise those who wrongly expound
[the tathiigatagarbha to be] pure, a self, happiness, permanent and so on.
(20) khyod kyi chags sogs nyon mongs mams/
phyin ci log las 'byung bar gsungs/
'di na rtag sogs phyin ci log/
nyon mongs spong ba'i lam du smraJ
(20) You said defilements such as attachment
have emerged from perverted [views].
[But] here [in Tibet] perverted [views] of permanence and so on
are expounded as the path to abandon defilements.
311
312
(21) dngos mams chu na zla ba bzhinl
rang rang ngo bos stong pa'i pyhirl
phan tshun gcig la gcig med pa'i!
nyi tshe'i stong nyid khyed kyi bkag
Appendices
(21) Since phenomena like [the appearance of] a moon in the water
are empty of their own nature,
you [Lord Buddha] negated partial emptiness
that is the mutual absence of each other.
(22) rang rang ngo bos stong pa nyid/
chad stong yin zhes smod byed cing I
gzhan gyi ngo bos dben pa yi!
nyi tshe'i stong nyid mchog yin 101
(22) Some blame [the rang stongpa] that being empty of one's own nature
is an annihilation [of] emptiness
909
, and [assert]
that partial emptiness, which is
devoid of the nature of others, is supreme.
910
(23) gal te khyed ni kun mkhyen nal
de skad smra mams log par ngesl
yang na khyod ni byis pa'am!
de dag kun mkhyen yin lags grangl
(23) If you [Lord Buddha] are omniscient,
it is certain that those who say this (i.e., the gzhan stong pa), are wrong.
Or perhaps you are [Lord Buddha] childish?
Does this mean that they are omniscient?
(24) gal te khyod kyi bden smras nal
skal ngan de dag bdud kyis slusl
de dag yang dag lam zhugs nal
khyod kyis 'jig rten bslus sam cil
(24) If you [Lord Buddha] speak the truth,
those unfortunate ones are deceived by Mara.
If they have entered into the perfect path,
does this mean that you deceived the world, or what?
(25) khyod kyis ji Itar gsungs bzhin smras na skye bo phal cher bdag la gshel
gzhan dang rjes su mthun par smras na kho bo g.yang la lhung du dogsl
de ltar bdag dang gzhan gyi phyogs la gzu bor gnas pa'i dbang po gzhan/
rna myed pyhir na yul 'di ni ston pa'i snyan du spring ba yin!
Appendix B: Letter to the Great Teacher Buddha Sakyamuni
(25) If I say what you have taught, most people scold me.
IfI speak in accordance with the others, I wonder whether Iwill fall in an abyss.
In this way I did not find any other arbitrator who remains impartial
[neither taking] my side [n]or the-side of the others.
Therefore I submit this object of truth to the attention of the teacher [Buddha].
ston pa'i spring yig sakya'i dge slong gzhon nu blo gros kyis sbyar ba'o//
A Letter to the [Great] Teacher, composed by Sakya B h i k ~ u gZhon nu blo gros.
313
Abbreviations
Title abbreviations follow Heinz Bechert's Abkiirzungsverzeichnis zur buddhistischen Literatur in
lndien und Siidostasien as well as Hallvard Kare Kuloy's and Yoshiro Imaeda's Bibliography o/Tibetan
Studies, if included. All far as being acquainted with common abbreviations have been taken from other
works.
Bacot
BHSD
BSOAS
CPN,no.6117
dGe bshes Chos grags
Mang thos KIu sgrub
CIHTS
Dad pa 'i 'jug ngogs
Drepung Catalog
Extended Wylie
GRAGS
GTN
M. Jacques Bacot. L 'Ecriture Cursive Tibetaine. In Journal Asiatique,
Janvier-Fevrier 1912, pp. 5-77.
Franklin Edgerton, Buddhist Hybrid Sanskrit Granunar and Dictionary.
vol. 2: Dictionary (First published: New Heaven 1953). Reprinted
Delhi: Motilal Banarsidass 1985.
Bulletin of the School of Oriental and African Studies, University of
London, London.
Shes bya'i gter mdzod pp. 311 ff.
dGe bshes chos grags. 1949. brDa dag ming tshig gsal ba (Reedition
1957) Beijing: Mi rigs dpe skrun khang.
Mang thos KIu sgrub rgya mtsho. bsTan rtsis gsal ba'i nyin byed, tha
snyad rig gnas lnga'i byung tshul blo gsal mgrin rgyan (see
bibliography).
Central Institute of Higher Tibetan Studies, SarnathNaranasi (India).
For further information see www.smith.edulcihts(Oct.25. 2008).
mKhas grub dGe legs dpal bzang, r Je btsun bla ma tsong kha pa chen
po'i ngo mtshar rmad du byung ba'i rnam par thar pa dad pa 'i 'jug
ngogs (see bibliography).
dPal brtsegs bod yig dpe mying zhig 'jug khang. 'Bras spungs dgon du
bzhugs su gsol ba 'i dpe rnying dkar chag (see bibliography).
Extended Wylie Transliteration Scheme by Nathaniel Garson and
David Germano, THDL, University of Virginia 11126/2001.
Grags pa (1985). See bibliography.
Geshe Thubten Ngawang, Tibetisches Zentrum e.V., Hamburg. Per-
sonal communications during the years 2002-2003.
316
IBA
Illuminator
JD
'Jug pa 'i rnam bshad
mingmdzod
Las chen
LC
Abbreviations
International Buddhist Academy, Kathmandu.
Tony Duff and Padma Karpo Translation Committee. Illuminator Tibe-
tan-English Encyclopaedic Dictionary. Electronic Edition 5.13 July 1st,
2006 (Version LOOO 3rd March, 2000).
Adirya Jampa Dhadak, Librarian at CIHTS, personal communication
during the years 2006-2008.
Redmda' bagZhonnu blo gros. dEu ma la jugpa 'i rnam bshad de kho
na nyid gsal ba 'i sgron me (see bibliography).
Ko zhul Orags pa 'byung gnas et alL Gangs can mkhas grub rim byon
ming mdzod (see bibliography).
Las chen Kun dga' rgyal mtshan. bKa' gdams kyi rnam par thar pa
bka' gdams chos 'byung gsal ba 'i sgron me (see bibliography).
Lokesh Chandra, Tibetan-Sanskrit Dictionary, Reprinted from the origi-
nal edition published in 1959-1961 by International Academy of Indian
Culture, New Delhi, Satapitaka (Indo-Asian Literatures) voL 3 (First
Reprinting Kyoto 1971) Kyoto: Rinsen Book Co. 1998.
LN Aciirya Lobsang Norbu Sastri, CIHTS, personal communication (au-
tumn/winter 2006/07).
LTWA Library of Tibetan Works and Archives, Dharamsala (India)
mKhas grub rje's rnam thaI' mKhas gmb dOe legs dpal bzang po, mKhas grub thams cad mkhyen
pa 'i rnam thar mkhas pa 'i yid 'phrog (see bibliography).
Mvy
MW
Ngor Chos 'byung
NgCh
Nitartha
MaMvyutpatti Index (Bye brag tu rtogs par byed pa chen mo), Tibetan
Tangyur (Toh. 4346), ed. R. Sakaki, transliterated edition of this work
in 2 vols. Kyoto: Tibetan Tripitaka Research Institute 1926.
Monier Monier-Williams. A Sanskrit-English Dictionary. (First pub-
lished: Oxford University Press 1899) Reprinted Delhi: Motilal Banar-
sidass 1986.
Ngor dKon mchog Ihun gmb (1497-1557): A History of Buddhism
being the text of Dam pa 'i chos kyi byung tshullegs par bshad pa bstan
pa rgya mtshor jug pa 'i gru chen zhes bya ba rtsom 'phro kha skong
bcas (see bibliography).
Ngor Chos 'byung.
Nitartha Tibetan-English Electronic Dictionary LO (1998).
Otani Online Search
pfandt 1986
Sangs rgyas rtse mo
Shes bya 'i gter mdzod
SCD
SSdB
TBRC
THDL
Toh.
WSTB
Ye shes rGyal mtshan
Tshig mdzod chen mo
Zhalgdams
Abbreviations
317
Buddhist Kangyur and Tengyur Peking Tripitaka Online Search pro-
duced by Otani University in Kyoto: http://web.otani.ac.jp/cri/twrp/
tibdate/ Peking_online _ search.html( July25, 2009).
Peter Pfandt (1986). Mahiiyana Texts translated into Western Lan-
guages. A Bibliographic Guide (First edition K6ln 1983). Revised edi-
tion with Supplement. Bonn: Religionswissenschaftliches Seminar.
the biography of Red mda' ba gZhon nu blo gros composed by mNga'
ris pa Sangs rgyas rtse mo
Mi rigs dpe mdzod khang, ed. Bod gangs can gyi grub mtha ' ris med
kyi mkhas dbang brgya dang brgyad bcu lhag gi gsung 'bum so so'i
dkar chag phyogs gcig tu bsgrigs pa shes bya 'i gter mdzod, vol. 3 (see
bibliography).
Sarat Chandra Das, A Tibetan-English Dictionary, rev. and ed. Graham
Sandberg and A. William Heyde, Calcutta 1902. Fourth Reprinting:
Kyoto Rinsen Book Company 1979.
Ngawang, Geshe Thubten and Spitz, Christof, trans. Systematisches
Studium des Buddhismus (see bibliography).
Tibetan Buddhist Resource Center Code. See www.tbrc.org(Oct. 21,
2008)
Tibetan & Himalaya Digital Library. See www.thdl.org(Oct. 25, 2008).
Yensh6 Kanakura, et al. 1953. A Catalogue o/ihe Tohoku University
Collection a/Tibetan Works on Buddhism. Sendai: Seminary ofIndolo-
gy, Tohoku University 1953.
Wiener Studien = Tibetologie und Buddhismuskunde, Wien.
Ye shes rgyal mtshan. Byang chub lam gyi rim pa 'i bla ma brgyud pa 'i
rnam par thar pa rgyal bstan mdzes pa 'i rgyan mchog phul byung nor
bu 'i phreng ba. (see bibliography).
Zhang Yisum, ed. 1984. Bod rgya tshig mdzod chen mo (Great Tibetan-
Chinese Dictionary). 3 vols. Beijing: Mi rigs dpe shun khang (Natio-
nalities Publishing House).
Red mda' ba 'i gsung thor bu las zhal gdams 'ga' zhig zur du bleol ba in
Sa skya rgyal yongs gsung rab slob gnyer khang (Sakya International
Buddhist Academy; ed.). sDe gzhung sprul sku rin po che jam dbyangs
kun dga' bstan pa'i rgyal mtshan la sags pa 'i zhal gdams khag (see
bibliography).
Notes
1. With regard to the age of Red mda' ba the present study will show that it is correct to date his birth
to 1348 and his death to 1412. Red mda' ba should also not be confused with Bla rna dam pa Sa bzang
'Phags pa gZhon nu blo gros (1358-1412/24), whose biography we find in the gSung 'bum ofNgor chen
Kun dga' bzang po, vol. 9, no. 35, 42-3-2.
2. I use the term scholasticism in its orginal meaning identifYing a formal way of philosophical
reasoning and debating. Cf. Dreyfus (2003: 137). For a more detailed study of the term see de Wulfand
Coffey (1907), Cabez6n (1998).
3. This work was published by the Library of Tibetan Works and Archives Dharamsala (1980), and was
translated into English by Geshe Lobsang Tharchin and Artemus B. Engle.
4. Only during the last few years earlier texts ermerged such as the Miilamadhyamakakiirikii commen-
tary by Pa tshab Ni rna grags (b. 1055?) and the commentary on Prasannapadii by his disciple Zhang
Thang sag pa 'Byung gnas ye shes (1 Ith/12th cent.). See Yoshimizu (2005: 129-130), who points out
that Pa tshab translated into Tibetan Candraldrti's Prasannapadii, the Madhyamakiivatiira with its
b h i i ~ y a , and the Catu/:lsatakatikii. Apart of one commentary on Nagarjuna's Miilamadhyamakakiirikiis
by rMa bya Byang chub brtson ' grus (d. 1185), none of the writings from this early period have been
accessible up to the present. Sato (1983: 243) refers to Red mda' ba as the first of six famous Sa skya
pa commentators of CandrakIrti' s Madhyamakiivatiira.
5. Cf. Ruegg (2000: 60-61) who also mentions Red mda' ba's sTong thun on Prasannapadii. It is
unclear whether Sato (1983: 246) believed this text to be extant but not published. However, at present
no such work has been located.
6. See chapter 6 (section 2.4, verse 4).
7. Meanwhile some more texts have been identified by Thubten Jinpa (2009).
8. See Yael Bentor, paper read at Meeting ofthe International Association of Buddhist Studies, SOAS
2005, Section: Vajrayana Buddhism.
9. This assumption needs further study. Kaschewsky (1971: 111) dates the beginning of the yellow sect
to 1392. Tauscher (1995: 29) seems to date the founding of the dGe lugs pa about 1397, when Tsong
Idla pa, after a dream in which BuddhapiHita gave him a book, attained certainty that the Prasangika is
the correct interpretation of Nagarjuna's teachings. When reading the biography of Red mda' ba one
could get the impression that the founding ofthe dGe lugs pa may have started in 1401, when in dGa'
ba gdong Red mda' ba gave Madhyamakiivatiira teachings to 500 scholars headed by Tsong kha pa
320 Notes
followed by further events in 1401102 when large gatherings took place in serval places, where both of
them taught together (see chapter 6, sections 2.11.17 to 2.11.27).
10. For reports on Red mda' ba's stay and decease in Mang yul Gung thang see Everding (2000: 121,
501) and Ehrhard (2004: 116,258,282,287).
11. Personal communication Feb. 28 and Sept. 16, 2008. According to Geshe Smith we know that
manuscript A formed a part of the collection of the King of gTsang which was confiscated after his
defeat by Gushri Khan. See also Seyfort Ruegg (1963: 82).
12. The commentarial works we have from Red mda' ba were of course among his Collected Works too,
but the texts of these that survive are not numbered as parts of a collected set, but rather were produced
and circulated separately as independent works.
13. Personal communication Feb. 28, 2008.
14. By the time we may find older prints of individual works such as his Madhyamakiivatiira
commentary or his commentary on Nagarjuna's Suhplekha. Cf. note 331.
15. For a short biography, see for example Kaschewsky (1971: 216).
16. gNas mying monastery was established by 'Jam dpal gsang ba, who came from bSam yas (cf.
S0rensen and Hazod (2007: 382/83n34). It is located in Khang dmar county 15km south ofrGyal rtse
(cf. Gyurme DOlje 2009: 353 and Color Map 2).
17. Cf. TBRC code P1591. Although he was a vinaya expert, his main seat was the convent bTsun mo
tshal dgon pa in sTag rtse rdzong.
18. In the closing stages of the research for this work Cyrus Steams' comprehensive study King o/the
Empty Plain. The Tibetan Iron-Bridge Builder Tangtong Gyalpo. was published by Snow Lion Publica-
tions. Steams (2007: 15,41) mentions prophecies by his teacher Red mda' ba and that he told him to
gain control over the eight kinds of worldly gods and demons before attempting to excert his influence
on the environment. Thang stong also met Red mda' ba in his retreat places at Gangs bu Ie and in Me
tog mdangs can, although he is not mentioned in Red mda' ba's biography (cf. Steams 2007: 124, 157
ff., 500n373, 51In463).
19. This was published in India from Gene Smith's photocopy of the IHa lung pa manuscript and con-
tains the locations of the various blockprints and manuscripts according to the memory of Dar
Drangmoche Khenpo and Khenpo Appey. It contains a rough listing (#13) ofthe twelve volumes ofthe
gSung 'bum of Red mda' ba.
20. Ku se A pad Yon tan bzang po et. al (1987: 40): chos rje ra 'da' ba 'i gsung pu sti bcu gnyis. Read:
chos rje red mda' ba 'i gs!!ng pusti[kii} bcu gnyis.
Notes
321
21. In order to investigate this work, I have had access to TBRC's scan ofa large portion of the gSung
thor bu as well as to the index (dKar chag) of an dbu can computer input offset print with seven titles,
which as far as one can see all derive from the gSung thor bu. Recently this work was published by IBA,
but in the present study this new print will only sparsely noted because oflack of time.
22. TBRC code P5304.
23. TBRC code WICZI885.
24: TBRC code WI8649. Personal communication Gene Smith Feb. 19,2008.
25. Personal communication Cyrus Stearns May 28,2008.
26. Such construction of identity referring to ethnic and other social communities was thoroughly
discussed by Homi K. Bhaba, Nation and Narration. London: Routledge 1990. He demonstrates that
socio-political entities create their identities by blending myths as well as legends with a purposeful
selection of historical facts to create their own stories, which are consequently presented as history. By
reducing Red mda' ba to a mere name, albeit an important one, the dGe lugs pa may have intended to
magnify the intellectual and spiritual uniqueness ofTsong kha pa while at the same time depriving their
main political rival, the Sa kya pas, of their scholarly reputation and impact.
27. Regarding the question when this term occured, see Seyfort Ruegg (2000: 44-47): "The Tibetan
master usually considered to have implanted the Prasailgika-Madhyamaka in Tibet, is however, (s)Pa
tshab Ni rna grags (b. 1055?) ( ... ) According to report it was Pa tshab who introduced in Tibet (together
with Jayananda) the appellations Rail rgyud pa (Svatantrika 'Autonomist') and Thai 'gyur ba (pra-
sangika 'Apagogist') in order to distinguish between the two branches of the pure Madhyamaka based
on the criterion of whether a pramiiI:/a that is objectively gained (vastubalaprav[ffa, in contradistincion
to one that is just consensually acknowledged, lokaprasiddha) is admitted by the philosopher."
28. With regard to the letters between Tsong kha pa and Red mda' ba, see also Jinpa (1999: 7). He
considers two letters from Tsong kha pa's gSung 'bum as important: "A Reply to Je Rendawa" (rJe red
mda' ba'i gsung lan, vol. ka) and "A Scroll for Je Rendawa on the Essential Points of Instruction of
Maiijusd' (rJe btsun 'jam dpal dbyangs kyi lam gyi gnad rje red mda' ba la shag dril du phul ba, vol.
pha). There is also a letter from Tsong kha pa to Red mda' ba discovered by the Nepal German
Manuscript Preservation Project, ID 17071, dbu medms. 41 folios rJe btsun Red 'da' (sic) ba chen po
la zhus pa 'i Ian 'ga' zhig. Cf. Seyfort Ruegg (2000, 61n131).
29. See also the summaries in Lexikon der Alten Welt (1990) 2001, 3022-23 as well as other sources as
mentioned in detail in chapter 4.
30. The topic "sacred biography or hagiography" is widely discussed in comparative literature. See for
example: Tambiah (1984), Schober (1997).
322 Notes
31. Dargyay (1988: 99) translates mam thar "features ofliberation," and Jackson (2003: xii) "spiritual
career" or "life of liberation."
32. The comment that Tibetan biographies often follow this pattern was made by the late Ven. Geshe
Thubten Ngawang (1932-2003). Personal communication, 1980s.
33. Please note that this is just a simple observation and not the result of thorough research.
34. See for example: Lobsang Dargyay: "The Twelve Deeds of the Buddha - A Controversial Hymn
ascribed to Nagarjuna," in: The Tibet Joumal9.2 (1984); Praise of the Twelve Deeds, mainly based on
mDzad pa bcu gnyis kyi tshul la bstod pa (Dviidasakiira-niima-naya-stotra), Derge bsTan 'gyur,
Collection of Praises (bstod tshogs), vol. ka 82b3-83a6.
35. See SSdB I, transcripts, p. 26n41, and Obermiller's English translation in Prasad (1991: 384-85).
36. gTsang is one of the two main provinces of Tibet in the West of dBus. Its area embraces several
river valleys that converge with that of the Brahmaputra (gTsang po). See Dbus-Gtsang (2008). In
Encyclopaedia Britannica. Retrived Nov. 28, 2008, from Encyclopaedia Britannica Online: www.
britannica. com.
37. mKhas grub dGe legs dpal bzang po, mKhas grub thams chad mkhyen pa 'i mam thar mkhas pa'i yid
'phrog ces bya ba, gSung 'bum, vol. ka, p. 3b2: shing mo lug gi 10 smin dnlg zla ba 'i snga dro 'j cha la
rje btsun mkhas pa 'i dbang po red mda' ba gzhon nu blo gros mkhan po, rje dpal 'byor shes rab kyis las
slob, mnyam pa blo gros mtshungs med kyis gsang ston mdzad nas, dad pa 'i dge' 'dun grangs tshang
ba'i dbus su bsnyen par rdzogs pa dge slong gi sdom pa yang dag par bzhes te 'dul ba 'dzin pa 'i dbus
na mngon par mtho bar gyur to.
38. ibid. p. 4a3-4b3.
39. Roerich (1949: 339) states that g.Yag phrug Sangs rgyas dpal and Red mda' ba gZhon nu blo gros
were the last two famous scholars of Sa skya and are often mentioned in the texts as gyag gzhon gnyis.
40. Regent after the death of the Fifth Dalai Lama.
41. One of the two main disciples of Atisa (982-1054). The two are 'Brom ston pa rGyal ba'i byung
gnas (1005-1064) and rNgog Legs pa'i shes rab (1lth cent.).
42. Note that Naga is not giving the dates of birth and death. Actually, from a chronological point of
view,Bu ston should come before Red mda' ba, but I am following here the order given by Naga.
43. Probably 'Jam dbyangs rin chen rgyal mtshan, the abbot of Chos lung tshogs (i.e. sPos khan g)
monastery, who gave the upasarppada to Don yod dpal (1398-1483/84), one of the teachers of Sakya
mchog ldan (cf. Caumanns 2006: 65). Note that Seyfort Ruegg (1963: 80-81) mentions that "Dol bu pa"
received his b h i k ~ u ordination from the great acarya of Chos lung tshogs pa, bSod nams grags pa, who
appears to be iderttical with Bu ston's acarya at the time of his upasarppada.
Notes
323
44. Blo bzang 'phrin las mam rgyal names (7) "sPyi bo !has pa" without the apposition "!Ho brag grub
chen," and (14) "Grub chen Las kyi rdo rje" is in Kaschewsky's Viiirjiirya list just referred to as "14)
Las-kyi-rdo-rje," specialist on Bodhimiirga (Atisa's teaching system). This must refer to Nam mkha'
rgyal mtshan (1326-1401), another important teacher ofTsong kha pa. Martin and Bentor (1997) know
three Nam mkha' rgyal mtshan. This Mahasiddha Nam mkha' rgyal mtshan seems to be (100) Lho brag
Grub chen Phyag rdor ba Nam mkha' rgyal mtshan, alias Las kyi rdo rje (1326-1401). Confusing the
issue is the fact that Nam mkha' rgyal mtshan appears sometimes with the title "mKhan chen" and
sometimes with the title "!Ho brag Grub chen." Dalai Lama XIV (1984: 230n26) says that Nam mkha'
rgyal mtshan is sometimes placed as a bKa' gdams pa, but that according to an oral transmission he is
rNying rna ba. Cf. Kaschewsky (1971: 123), Dad pa'i Jug ngogs (34al-2), and Blo bzang 'phrin las
mam rgyal, Tsang kha pa'i mam thar chen mo 218.2-14. TBRC code P3473 (Lho brag mKhan chen)
rGyal sras bzang po (d. 1356), bKa' gdams lineage, mentions as his only disciple Nam mkha' rgyal
mtshan (1326-1401). TBRC code W12099: Nam mkha' rgyal mtshan gyi phyi'i mam thar (bibliographic
title), composed byNam mkha' rgyal mtshan (1326-1401). See also Thurman (1981: 18): "The Nying-
rna Lama Lhodrag Khenchen Namkha Gyaltsen invited Tsong Khapa to his residence at the Lhodrag
Drawo Monastery." This clearly refers to !Ho brag grub chen Phyag rdor ba Nam mkha' rgyal mtshan
(1324/26-1401).
45. As Dreyfus (1997: 33-34) points out, Tsong kha pa and his direct disciples did not think of
themselves as dGe lugs pa, but as dGa' ldan pa, i.e., monks from dGa' ldan monastery. See also van der
Kuijp (1983: 8).
46. See below chap. 6, English translation, section 2.5.8 on Red mda' ba's influence on the education
system by means of his yig chao
47. According to Seyfort Ruegg (2000: 61162) Nya dbon Kun dga' dpal was not only a disciple of Dol
po pa, but also of Bu ston Rin chen grub (1290-1364), who has sometimes also been considered a
PrasaIi.gika.
48. rNgog Blo ldan shes rab (1059-1109) is here identified as the first major Tibetan proponent of the
Svatantrika teachings, and Pa tshab Nyi rna grags (b. 1055) as the main proponent of Candraklrti's
Prasangika.
49. Cf. Seyfort Ruegg (2000: 66-67), Jackson (1989: 6-8), and Jackson (2007).
50. See also his more extensive essay in Japanese in: Studies in Area Culture, Memoirs of the Faculty
of Integrated Arts and Sciences, Hiroshima University, I. Vol.2, 1976,251-80.
51. According to Sato (1983: 243n2) the six are: Red mda' ba, Rong ston, Go rams pa, Sakya mchog
ldan, Ngag dbang chos grags and Blo gter dbang po. Van der Kuijp (1985: 57): "Rong-ston and his
students Go-rams-pa Bsod-nams-seng-ge (1429-1489) and Gser-mdog Pat).-chen, as well as Stag-tshang
Lo-tsa-ba Shes-rab rin-chen (1405 - ca. 1470) are counted among Tsong-kha-pa's most vociferous
critics and authored a number of extremely polemical tractates." Cf. Tauscher (1995: 20, 26), who in
addition points out that the printing and distribution of their works was forbidden for two centuries due
324 Notes
to the politics of the Fifth Dalai Lama Ngag dbang blo bzang rgya mtsho (1617-1682). This was
especially true ofthe works by Sakya mchog Idan (1428-1507) because of their criticism ofTsong kha
pa. See also Jackson (1987: 216) and van der Kuijp (1985a: 7InI7).
52. Cf. Ruegg (2000: 65).
53. See also Mathes (1996: 155).
54. Regarding the tenn dbu ma chen po see Seyfort Ruegg (1963: 89n78) as well as Taranatha and
Hopkins (2007: 13).
55. For Red mda' ba's lineage according to his ITa khrid brgyud pa 'i gsol 'debs see note 305.
56. Seyfort Ruegg (2000: 20) says that Jayananda is assigned to the Prasangika schooL
57. Obenniller (1935: 325) "En donnant des renseignements sur Rendapa, Khai-gub dit notamment qu'il
avait fait revivre l'etude reguliere et critique du Madhyamika et de la logique (Khai-gub donne
l'abreviation dbu-tshad pour dbu-ma = miidhyamika et tshad ma = pramiir.lQ) dans les colleges du Tibet"
58. For a detailed history of the doctrine see Seyfort Ruegg (1963: 79-91). See also the translation of
Tliranatha's gZhan stong snying po in Taranatha and Hopkins (2007).
59. This refers to Sa bzang Ma ti PaJ}. chen 'Jam dbyangs blo gros (1294-1376), TBRC code P151.
60. Cabez6n and Dargyay (2007: 45) mention that Dol po pa's Collected Works was suppressed by the
dGa' Idan Pho brang, and has only been available for the past decade.
61. Cf Seyfort Ruegg (1963: 76, 81-82).
62. Caumanns (2006: 19) notes that a number of gSang phu masters founded scholastic colleges in
foreign monasteries such as Sa skya, Zha lu, sNar thang and Tshal Gung thang. These monasteries sent
their monk students to study in gSang phu, Sf> that after some time independent colleges arose there.
63. dBus is one of the two main provinces of Tibet. It encompasses the sKyid chu valley system in
which lHa sa is located, as well as the Yar klungs and 'Phyong rgyas valleys on the south side of the
Brahmaputra River (gTsang po). See Dbus-Gtsang (2008). In Encyclopaedia Britannica. Retrived Nov.
28, 2008, from Encyclopaedia Britannica Online: www.britannica.com.
64. Grub mtha' khag gi chos 'byung (1993: 277) names five or six bKa' gdams monasteries in Tibet:
bka' gdams pa'i dgon pa ni, gsangphu dang, r[wJa sgreng, mangyul du ke ru, byangdu cha sna sogs
dang, gtsang la snar thang sogs mang du yod do (There are many bKa' gdams monasteries: [In dBus 1
gSang phu and Rwa sgreng, in Mang yul Ke ru, in Byang cha sna etc. and in gTsang sNar thang etc.).
65. Cf. van der Kuijp (1987: 104, 106), Onoda (1989: 203), Dreyfus (1997), Everding (1998). gSang
phu refers to the upper part (Phu) of the strung-out gSang valley, while Ne'u thog seems to be the
Notes
325
abbreviation of ne 'u Ie thog, meaning "[established] on a mongoose [vomiting jewels]" (cf. Caumanns
2006: II referring to a personal communication with Karl-Heinz Everding). The eponymous district
"(s)Ne'u rdzong," was.established in the 14th century under the rule of the Phag mo gru pa. Note that
in both of the manuscripts A and B there is evidence for two different variants of writing: I. ne 'u and
2. sne 'u. I will use the spelling ne 'u, unless both manuscripts have the spelling sne 'u. See also Gyurme
Dorje (2009: 185, 188).
66. Jackson (l994a: 372).
67. All his works were regarded as lost and even in Tibet were no longer available and thus included in
the Tho yig of A khu Rin po che (Tauscher 1999: viii).
68. For an explanation on the spread ofthe two main periods" the "Old Epistemology (tshad ma rnying
maY' and the "New Epistemology (tshad ma gsar maY' see van der Kuijp (1983: 1-3). See also Jackson
(1994b: 103), Dreyfus (1997: 33-35), and Smith (2001: 113-116). Smith (2001: 1l5) points out that
only two systems oflogic were successful in exerting any lasting influence, rNgog pa and Sa skya pa
and that according to Kong sprul Blo gros mtha' yas (1811-99) the dGe lugs pa transmission branched
off from the Sa skya pa and came through Red mda' bato Tsong kha pa.
69. van der Kuijp (I 985b).
70. Jackson (1988: VI-VIII) gives also a list of prominent dGe lugs pa scholars who studied with Rong
ston. The Phag mo gru pa ruler Grags pa rgyal mtshan and his minister Nam mkha' bzang po were
sponsors not only of Red mda' ba and Tsong kha pa, but also ofRong ston (1988: IX).
71. Cf. Sorensen and Hazod (2007: 61In73).
72. Personal communication August 2008. Jackson (2007: 345) notes that Rong ston, as an attendant of
g.Yag ston, made his first journey to gTsang in 1393, at the age of twenty-six.
73. Cf. Jackson (2007: 346).
74. Cf. McDonald (2008).
75. Please note that the present study considers not only the following biographical sources of Red mda'
ba, but also his autobiography, which is part of Red mda' ba's Minor Works that will be described in the
following chapter as one ofthe texts used for editing the biography of Red mda' ba composed by Sangs
rgyas rtse mo. We can also gain some infonnation from biographies of Red mda' ba's teachers, students
and contemporaries, as well as their Minor Works (containing records of teachings received, praises,
letters, etc.), genealogical histories, political histories, and further religious histories. Such works will
be directly referred to, when occasionally taken into account in the annotations to the English
translation of Sangs rgyas rtse mo. They are listed in the complete bibliography at the end of the present
study on pp .. 449 ff.
326 Notes
76. mDo smad chos 'byung(1987: 10): Redmda' ba'i mam thar mnga' rispa bsod nams rtse mo dang,
'dul 'dzin grags pa rgyal mtshan gyis mdzad pa.
77. MHTL Part 3, p. 509, no. 10957.
78. The beginning of the pages is noted (S 266) etc.
79. Cf. TBRC codePl591: 1374-1434. Short biography and list of his Collected Works in lHagpa tshe
ring (1990: 147-48), dates of life: 1374-1434. Same in Dung dkar Blo bzang 'phrin las (2002: 1148,
1149): l374-1434, and ming mdzod, pp. 886-87: l374-l434.
80. Sakya College, Rajpur, personal communication 2003.
81. Cyrus Stearns (2007: 11) mentions a scholar with the name sTag tshang 10 tsa ba Ratna seng ge. For
some details on sTag tshang 10 tsa ba see Cabezon and Dargyay (2007: 2700210).
82. Note that this is an understatement to express humility, valued in Tibetan culture. It is considered
difficult to attain the virtue offaith.
83. Perhaps it is dPalldan bla rna Rin chen 'byung ldan to whom Go rams pa Sod nams seng ge (1429-
1489) referred his prayer (cf. TBRC code W1125l: Rin chen 'byung !dan la gso! 'debs), dated 1466,
written at Byams chen chos grwa with sDe snod 'dzin pa bSod nams lha dbang dpal 'byor as scribe.
Thus RatnasaIp.bhava should be one of the teachers of Go rams pa, but according to Tashi Tsering
(personal communication Sept. 23, 2008) he does not occur in Go rams pa's biography.
84. Ehrhard (2009: 221-23) shows that one lineage that reaches back to Avalokitesvara and dGe slong
rna dPal mo runs through rGyal sras Thogs med (1295-l369), Byang sems Chu bzang pa and Grub chen
Buddha sri: (l339-1419). Since Red mda' ba was a direct disciple of rGyal sras Thogs med it is possible
that the practice was also handed down by Red mda' ba. Cf. English translation section 2.5.3. However,
for such a lineage we have no evidence so far. Incidentally, some works composed by dGe slong rna
dPal mo are listed in the Drepung Catalog (see p. 563 no. 006108, p. 1021 no. 011572, p. 1090 no.
010787, and p. l345 no. 0l3650).
85. Refers to g.Yag ston and Red mda' ba, who were according to this source students of Ny a dbon
[Kun dga' dpal, l285-l379] and [mKhan chen] brTson grus dpal.
86. Cf. TBRC code P4271.
87. TBRC code P784.
88. Cf. Stearns (1999: 205n 56): "Mang thos klu sgrub, Bstan, 195, has summarized the account of Red
mda' ba's threefold examination of the scriptures from this source."
89. TBRC code W10247.' For a German translation see my unpublished MA thesis, pp. 146-56.
Notes
327
90. The first negative microfilm copy was received from David P. Jackson, and a second copy of the
same ms. later from International Buddhist Academy (IBA), Kathmandu.
91. A script close to cursive script (tshugs ma 'khyug), but different from it with regard to the vowels
(dbyangs bzhi) i (gi gu) and u (zhabs kyu). According to the Bon po language teacher Gen Phuntsok
Nyima, CIHTS this script was mainly spread in dBus and gTsang, and since it is compact, a hiIit that the
script had to save paper and ink, he would expect it to be the older manuscript.
92. This is located on Chang An Boulevard near the city center and is part of the Palace of the
Nationalities (Minzu Wenhua Gong), which consists mainly of exhibition halls. A visitor explains that
some years ago the library itself seemed to be more of a storage area with no users in evidence and a
small reading room with an adjacent card catalog. People were sometimes allowed to walk quickly
through the stacks but were given no opportunity to examine the materials, which according to the
library's brochure are in several minority languages.
93. 85 em. : 65 (wrongly stated in van der Kuijp's article, understandably so as the copy was difficult
to read). Due to the new scan provided by TBRC the number could now be clearly identified as no. 85.
In the Drepung Catalog phyi ra 65 as well as phyi ra 85 are missing.
94. Personal communication Feb. 28, 2008.
95. Although usually the term gsung sgros is translated as report, statement, opinion, discussion, talk,
saying, or expression, the present work will show that here in this text in some places the term seems to
refer to Red mda' ba's writings in general or to texts collected in his Minor Works (gSung thor bu). It
should be noted that the Drepung Catalog p. 1668 no. 018977 lists the following work: rJe btsun Red
mda' pa 'i gsung 'gros (2 folios). We cannot rule out that this is the index which Red mda' ba authored
(see chapter 6, section 2.11.36). See also CPN no. 006117 (1) and note 882.
96. This script was mainly spread in Khams (khams yig). And also occurs very often in Bon po texts. It
is considered to be the best and most elegant script for writing books. Bon po scholar Gen Phuntsok
Nyima, CIHTS, identifies it as the script given on p. 38 in: sKabs dang po 'j rgyal yongs bod yig yig
gzugs 'gran bsdur chen mar bya dga' thob pa 'i phul byung yig gzugs gees bsgrigs. Zi khron tu'u cang
yan: Bod Ijongs mi dmangs dpe skrun khang 1991.
97. According to Gene Smith (personal communication April 30, 2005): Number of a collection of
photocopies, mostly mam thar.
98. Van der Kuijp (1994a: 15-16): "The holdings of the CPN also include a collection of Red mda' ba's
miscellaneous writings (gsung thor bu) under catalogue no. 004546, a complete analysis of which is
under preparation."
99. Note that these numbers refer to the TBRC pdf file page numbers.
328 Notes
100. Tony Duffmentions in the forword to his Illuminator Tibetan-English Encyclopaedic Dictionary,
Electronic Edition 5.13, July 1st, 2006 (Version 1.000 3rd March, 2000) that it contains the entire
contents of the Li shi'i gur khang House of Cloves, which is a text written in 1476 by sKyogs ston Lo
tsa ba Rin chen bkra shis. Cf. Review by Sobisch (2008): "It informs us about changes that occurred
within the Tibetan language during the earlier revisions of the language and about words that were
incorporated into the Tibetan language from other languages. Examples are terms such as skyos pa
(new: nyams pa) and tres sam (from Zhang-zhung language, a Tibetan equivalent would be phye ma).
Such a text is likewise a desirable source and the large number of entries shows how substantially such
collections can contribute to the compilation of dictionaries."
101. Martin (2007). Tibetan Vocabulary, begun in Bloomington, Indiana, on Apri11O, 1987. Version:
Aug 29, 2007.
102. Version 1.0 (1998).
103. Note that since March 2008 the TBRC holds digitally scanned microfilm images, tiffs and pdf files
of the same text, code no. W1CZ1885.
104. As Scherrer-Schaub and Bonani (2002: 184, 198) point out, the term 'Old Tibetan manuscripts'
refers to the corpus of writings dating from the introduction of the Tibetan script (mid-seventh century)
to the accuri:J.ulating of various collections of Buddhist texts, which eventually resulted in the
compilation of the Tibetan Canon (14th century): "Tibetan manuscripts belonging to this period were
Imown through the finds at Dunhuang (Tun-huang), Turfan, Kbarakhoto, Miran and other sites of the
Taklamakan and Gobi deserts. ( ... ) The Dunhuang material, datable from the late-eighth century to the
beginning or middle of the eleventh, offers a variety of discrete writing styles both in capital letters (this
is the exact translation of the Tibetan expression 'dbu can, ' literally, 'with head') and cursive script
(dbu med, literally, 'without head')."
105. 'Bras spungs dgon du bzhugs su gsol ba'i dpe rnying dkar chag (Catalog of Old dPe chas in
Drepung Monastery). p. 1524, ka rtags (sign or symbol): phyi ra 72; tshan grangs (shelf number):
017187; Ie tshan so so 'i mtshan (title): rJe btsun thams cad mkhyen pa gzhon nu blo gros kyi rnam thar
bzhugs; rtsam pa po (author): Sangs rgyas rtse mo; yig gzugs (script style): dpe tshugs (According to
Tashi Tsering, language teacher at CIHTS, this is no common term, but may refer to a dpe cha written
in tshugs ma 'khyug, i.e. semi-cursive handwriting, especially used for scribing books; cf. the script
used for ms. B); [deb grang[sJ (no. offo1ios): 9; ldeb tshad (size offolios): 47 x 8 cm.
106. Note that Eimer (1992, x), to a certain extent, even questions the classical philological method for
canonical texts: "Angesichts dieses Befundes ist es bei der Bearbeitung eines tibetischen kanonischen
Textes naheliegend und erforderlich, zunachst die textkritischen Methoden anzuwenden, urn den
Veriauf der Uberiieferung zu erkennen und moglichst n!lhe an die urspriingliche Fassung
heranzukommen. Ein solches Vorgehen ist gewiB recht zeitaufwendig, auBerdem erhebt sich die Frage,
ob die in der Klassischell Philologie erprobte Methodik unverandert auch aufTexte aus einem anderen
Kulturkreis angewendet werden darf."
Notes
329
107. Thus it is possible to show how spelling differs. Cf.Szerb (1990: XIX, no. 2), who uses the system
of the devaniigari.
108. Unlike Eimer (1992: 56 ff.) the use of the term 'abbreviation' is not limited to skung yig here.
109. Cf. Szerb (1990: XV, no. 3).
110. Cf. Eimer (1992: 56) mentions that the terms skung yig and bsdu yig are only used for shorthands
of more than one syllable and gives further explanations to the difference of the two terms together with
some examples.
111. Eimer (1992: 56n1) mentions the similar shorthand gshyai for gshegs as one of the shorthands (for
monosyllabic words).
112. Cf. Eimer (1992: 58): kunas for kun nas.
113. Special form of contraction as explained by Eimer (1992: 59), where closing s [or l] can be
superscribed to a syllable starting with a consonant sound.
114. tsa rtags = tsa mark. In the following website linked to Tibetan Studies at the University of Kent
at Canterbury: ''http://ngb.csac.anthropology.ac.uk/csacINGBlDoc/Abbreviations.xml" (July 24,2009)
the author uses for tsa rtags the term tsa phru and mentions that the respective unicode reference for the
mark added to ca or cha to make it tsa or tsha in Tibetan writing is UFOF39. The Extended Wylie
Transliteration Scheme does not suggest any transliteration for this mark.
115. Eimer (1992: 104) transcribes: khoo.
116. The title of manuscript B reads slightly differently: BO: Biography of Red mda' ba. B1a: The
Amazingly Marvelous Biography of the Omniscient Kumiiramati rJe btsun Red mda' ba. Tib. ngo
mtshar rmad byung is a kind of phrase used very often in titles of biographies. Our main figure is more
properly referred to as Red mda' ba, though in the earlier literature we mostly find Red mda' pa.
According to the root text of the Tibetan grammar Legs bshad (jon dbang, from among the three
nominalizing particles (bdag po 'i sgra) pa, ba and rna, here ba would be most correct to apply: nga 'a
ra la mtha' med la, bdag sgra yar gyur ba dang ni, cha la pa nyid sbyor ba legs (After nga, 'a, ra, la
and where there is no suffix, i.e., after vowels, for pairs it is good to apply pa.) According to Tashi
Tsering (personal comm.,autunrn 2007) for an even number of syllables, e.g., two, four etc. it is
considered more correct to use pa. Thus for an uneven number it is better to apply ba. For example:
gtsang pa (two syllables), lha sa ba, a mdo ba (three syllables), las dang po pa (four syllables).
117. This is a salutation (Tib. mchod brjod). Cf. Tshig mdzod chen mo, s.v. mchod brjod - bstan bcos
rtsom pa 'i thog mar sangs rgyas sogs dang 'dod pa 'i lhala gus bstod byed pa. Skt. mataye is the dative
case (i.e., the third case) ofSkt. mati. Skt. namalJ for Tib. phyag 'tshallo. Master, Skt. gunl for Tib. bla
rna. Kumaramati is the Sanskritized form of gZhon nu bio gros. Skt. kumiira for Tib. gzhon nu, and Skt.
mati for Tib. blo gras.
330 Notes
118. Tib. mkhyen rab (h) shes rab; Skt. prajfiii.
119. Tib. thugs rje (h) snying rje; Skt. karwla.
120. Tib. 'ehad par dam bea' ba (cf Jackson 1987: 191): Jampa Dhadak: the decision is hidden, it is
more like a promise.
121. Mvy, s.v. 5602: khri - iisana.
122. Mvy, s.v. bla gos .,.. uttariisangha, that means one of the three robes of a fully ordained person
(ehos gos gsum), usually just referred to as ehos gos. The other two robes are the snam sbyar (sanghiitf)
and the mthang gos (antarviisa), in colloquial sham thabs.
123. Tib. '''di skad bdag thos" zhes. Cf Brough (1950: 416). Abbreviation of 'di skad bdag gis thos pa.
Skt. evam mayii srutam. P. evarp me sutarp.
124:Tib. ehos rje rin po ehe. LC, s.v. ehos rje - dharmasviimin.
125. Jampa Dhadak: A butterlamp produces a special brightness just before it dies out.
126. Tib. sdom pa gsum - 1) a tantric vow (sngags kyi sdom pa), 2) a bodhisattva vow (byang sems kyi
sdom pa), and 3) a vow (so thar gyi sdom pa). For detailed studies of the three vows see
Sobisch (2002); Gyurrne Samdrup, and Khandro (1996).
127. Tib. bstan beos; Skt.: siistra.
128. Hopkins 1992: mtha' gnyis - the two extremes [of eternalism (siisvata-viida) and annihilationism
(ueeheda-viida)]. Tshig mdzod chen mo, s.v. rtag ehad - bden grub tu 'dzin pa 'i rtag Ita dang gtan med
du 'dod pa 'i ehad Ita gnyis (the view of eternalism, which apprehends [dharrnas] as truly existent, and
the view of extirpation, which accepts [dharrnas] as not at all existent).
129. Tshig mdzod chen mo, s.v. lung rtogs -lung rtogs gnyis kyi bsdus ming, lung rtogs gnyis - lung gi
ehos gsung rab yan lag beu gnyis dang, rtogs pa 'i ehos bslab pa rin po ehe mam pa gsum mo. For
enumeration of gsung rab yan lag beu gnyis see Tshig mdzod chen mo and Nitartha.
130. Tib. thabs mkhas = thabs la mkhas pa; Skt. upiiyakausalya; means the person is skillful at using
various means.
131. Jiischke 1881, s.v. 'khor 10 slwr ba with ehos kyi, to turn the wheel of doctrine, to preach, to teach
religion; skor ba vb. pf. & ft. bskor.
132. Tib. shes rab; Skt. prajfiii.
133. Tshig mdzod chen filo, s.v. bshes gnyen gyi mtshan nyid bell - theg ehen dge ba 'i bshes gnyen gyi
mtshan nyid beu ste lhag pa tshul khrims kyi bslab pas dill ba dang, lhag pa ting nge 'dzin gyi bslab pas
Notes
331
zhi ba, Ihag pa shes rab kyi bslab pas nye bar zhi ba, lung gi yon tan gyis phyug pa, stong nyid rtogs
pa, slob rna las yon tan Ihag pa, smra mkhas pa, brtse ba dang Idan pa, brtson 'grus dang Idan pa, skyo
ngal spangs pa ste bcu.
134. Tib. rim; Skt. krama.
135. Tib. mchog gi dngos grub.
136. Tib. bla rna; Skt. gunl.
137. Tib. brtul bzhugs bsten; cf. Jaschke 1881, s.v. brtul ba - brtul zhugs (Skt. vrata). Goldstein 2001,
s. v. brtul zhugs 1. ascetic practices. Valby: brtul zhugs - way of acting, practice, observance, behavior,
discipline, asceticism, vow, manner, exercise of penance, penitent, yogic discipline.
138. Tib. myed dang bkur stis; cf. Jaschke 1881, s.v. myed pa II. subst. Skt. liibha profit, gain, acqui-
sition, property, goods; Ja. bkur ba, bkur sti - honour respect, homage, mark of honour, bkur stis mchod
pa -to distinguish (a person) by marks of respect; Tshig mdzod chen mo, s.v. bkur sti -brtsi bkur ram,
bsnyen bkur, ... ming gi mam grangs la bkur ba dang, gus bkur, bsnyen bkur, zhabs tog, zhabs 'bring, ri
mor byed, rim gro bcas so.
139. Tib. sems bskyed; cf. Le, s.v. sems bskyed (cittopiida) = byang chub tu sems bskyed (bodhi-
cittotpiida); BHSD: bodhicitta - thought of enlightenment, attitude which aspires to Buddhahood or
Bodhisattvahood. BHSD: utpiida (Skt. id., production etc.; so in cittopiida, q.v.). BHSD: cittopiida-
production of intention, resolution. For a detailed study of the term see Wangchuk (2007).
140. Tibetan scholars assert that Buddha Siikyamuni entrusted the responsibility for the doctrine to
seven arhats, who in turn passed the responsibility on from one to another, although from the list it is
unclear whether the Buddha himself is thought to have handed the responsibility over directly. They are
considered to be "the seven successors ofthe teacher's doctrine" (sTon pa'i gtad rabs bdun). According
to Tshig mdzod chen mo, s.v. gtad rabs bdun, the seven successors are: 1. MahaIcasyapa COd srung
chen po), 2. Ananda (Kun dga' bo), 3. Sal}avasika (Sha na'i can), 4. Upagupta (Nyer sbas), 5.
DhItika (DhI ti ka), 6. (Nag po), 7. Mahasudarsana (Legs mthong chen po). Then comes
Nagarjuna.
141. Tib. nan 'doms; cf. Illuminator, s.v. nan - abbr. nan pa which is used in conjunction with other
words to give the sense variously of persistence, insistence, precision, or earnestness. Tshig mdzod chen
mo, s.v. 'doms pa - 1. (td.) gdams pa, gdam pa, 'doms - slob pa'am ston pa dang, 'chadpa.
142. Tib. skye med pa; cf. opening verse of Miilamadhyamakakiirikii.
143. Tib. ngo nl; Jampa Dhadak: ngo nl- against something, in response to. Lobsang Norbu confirms:
ngo nt = ngor.
144. Means: "you stayed alive, you extended your life."
332 Notes
145. Tib. 'chi ba 'ad gsal; cf. Tshig mdzod chen mo, s.v. 'chi dus kyi 'ad gsal- 'chi ba 'i gnas skabs su
'char ba 'i gzhi 'i 'ad gsal.
146. Tib. rnam shes; Skt. vijfiiina.
147. Tib. dbyings rig- abbr. chos dbyings dang rig pa.
148. Tib. gsal btab; cf. Tshig mdzod chen mo, s.v. gsal btab - dran gsa byas pa 'am dran par byas pa.
Lobsang Norbu: to manifest. Dan Martin's Tibetan Vocabulary (2007: 902): gsal 'debs - Sometimes
seems to mean' give meaning' [to the word ... ]'
149. Tib. man ngag; Skt. upadeia.
ISO. Tib. 'gog pa 'i snyoms 'jug; Skt. nirodha-samiipatti. One of the fourteen non-associated composi-
tional factors (mtshung par mi ldan pa 'i 'du byed; citta-viprayukta-saIpskiira). SSdB II Sources, p. 103
refers to Abhidharmakosa II 35a-36a. See mDzod rang 'grel (1997: 98, v35c: 'du shes med snyoms 'jug
dag dang. These are the two kinds of [meditative 1 absorption: 1. absorption without discrimination ('du
shes med pa 'i snyoms 'jug; asaIpsjfiisamiipatti), and 2. absorption in cessation ('gog pa 'i snyoms 'jug;
nirodhasamiipatti) .
151. Tshig mdzod chen mo, s.v. zung 'jung gi go 'phang-sku gnyis zung du 'jugpa rdo rje 'chang gi
go 'phang. Cf. Tsepak Rigzin: zung 'jug - yuganaddha, e.g., the state of union of bliss and void.
152. Tib. bar snang - refers to both the empty sky and the atmosphere, broader meaning than nam
mkha'.
153. Tib. mchod pa 'i rten. Pun, implying at the same time to become an object of worship in a stipa
(mchod rten)?
154. Tib. mthong thos dran reg; cf. Tshig mdzod chen mo, s.v. mthong thos dran reg - mig gis mthong
ba dang rna bas thos pa, yid kyis dran pa, Ius .kyis reg pa bcas so.
155. Tib. mgon; cf. Mvy, s.v. 1742 mgon - niitha (protector, patron).
156. Tib. skyabs; cf. Mvy, s.v. 38 skyabs - saraIJam (refuge, protection).
157. Tib. dpung gnyen; cf. Mvy, s.v. 1743 dpung gnyen - pariiyaIJam. MW, s.v. pariiyana - final end
or aim, last resort or refuge, principle object. Lobsang Norbu: final relief. Tshig mdzod chen mo, s.v.
mgon skyabs - skyabs gnas, ... mgon skyabs dpung gnyen. liischke 1881, s.v. dpung, 3. help, assistance,
dpung (gi) gnyen - friend, protector, defender, assistant.
158. Tib. bar do. In the Abhidharmakosa context: bar srid (antarii-bhava). See SSdB II Sources, p. 133.
159. Tib. rgyal mtshan; cf. Mvy, s.v. 6109 rgyal mtshan - dhvaja. MW, s.v. dhvaja - banner, flag,
standard, flag-staff, mark, emblem, (en)sign.
Notes
333
160. Tib. re thag chad; cf. Jaschke 1881, s.v. thag pa, thag gcod pa vb. a. (thag chad pa, or chad pa vb.
n. or pass.); gen. with re, the cord of hope, e.g., 'gro ba'i re thag chad - the cord of the hope of going
on a journey is cut off, i.e., the journey has been given up.
161. Tib. bum pa; Hopkins 1992, s.v. bum pa - ghata; MW, s.v. ghata - jar, pitcher, jug.
162. Tib. 'Phags .pa rNam grol sde (wrote commentary on the Prajiiaparamitasutras).
163. Tib. Seng ge bzang po.
164. Jaschke 1881, s.v. til (Skt. tila) sesame; Illuminator explains that "his name derived from his
occupation of being a til sesame-seed pounder," but does not give the Skt. term for sesame-seed
pounder. MW gives tila for sesamum seed, taila for sesamum oil, and tilaka for the name of a prince.
Sa pal)" sDom gsum rab dbye (1992: chap. 3, 91): ti 10 zhes bya til brdung yin, de la tre lor 'chadpa
dang - the Skt. word tilo refers to sb. who grinds sesame seed; for some unknown reason [in Tibet] it
is mispelled as tre 10.
165. Sa pal)., sDomgsum rab dbye (1992: chap. 3, 91): rgya skadna ro tayi sgra, bram ze'i rigs kyi bye
brag yin, de yi rgyu mtshan mi shes par, dka ' ba spyad pas a na na, ro rtl song zhes 'chad pa dang - the
Skt. word naropa refers to a sub-caste of Brahmins; for some unknown reason [in Tibet] it is rendered
as sick (na) and dead body (ro).
166. Lit. garden. Lobsang Norbu: with regard to lotus flowers 'pond'.
167. Tshig mdzod chen mo, S.V. chu gter (mngon) - rgya mtsho chen po. Mvy, s.Y. 4165 chu gter-
jala-nidhi (store or treasure of water); cf. MW, s.y. apaIJ1-nidhi or jala-nacji "water treasure," the ocean.
168. Tib. zhabs 'bring gnyug ma'i tshogs; cf. Tshig mdzod chenmo, s.v. zhabs 'bring - 'khor g.yog.
Tshig mdzod chen mo, s. Y. 'khor g.yog - gnyen grogs dang bran g.yog. Jaschke 1881, S.Y. 'Ichor, compo
'khor gyog = 'khor retinue, servants etc. This needs to be understand in the sense of gnyug mar gnas pa
- resident retinue, but at the same time as disciple, i.e., not only serving, but also receiying teachings.
169. Tib. sbyar byang.
170. Tshig mdzod chen mo, S.Y. tha shal ba - dman pa 'am, zhan pa dang, ngan pa.
171. Tib. dge ba; cf. Mvy, S.V. 1281-1283,2750 dge ba - kalyiilJa, MW, S.Y. kalyalJa - good fortune,
happiness, prosperity, good conduct, yirtue (opposed to papa). Mvy, S.Y. 1685,2752 dge ba - kusala;
also opposed to mi dge ba - akusala (MW, S.Y. akusala - inauspicious, eyil, i.e., not good); BHSD:
kusala, nt. (= Pali kusala, synonym of pufifia; in Skt. Lex. only, also syn. of pUlJya), good in a moral
sense (not so in Skt. literature), merit, righteous action; there are 10 kusala (= Pali 10 kusala or sila),
Mvy, S.Y. 1685, listed 1686-98, = (kusala) karmapatha. Tshig mdzod chen mo, S.Y. dge ba - 1.. .. 1) sdig
pa'i ldogphyogs legsspyad dam, spyodpa bzangpo ste, rang 'brasyid 'ong 'byin byedyinpa'i eha nas
rnam smin lung du bstan par bzhag pa 'i chos, 4) (mngon) dge ba bcu yod pas grangs bcu mtshon, ... 2.
legs pa dang bkra shis pa, ... spyod pa mi dge ba.
334
Notes
172. Tib. dge ba 'i rtsa ba; cf. Mvy, s.Y. 1936-38 dge ba'i rtsa ba-kusala-miila; Tshigmdzod chen mo,
s. y. dge rtsa - dge ba'i rtsa ba ste, mam par dkar ba 'i las sam, bde ba 'ph en par byed pa 'i rgyu mchod
sbyin bsnyen bkur sogs. BHSD: kusala-mILla, nt., usually pI. (= Pali kus
a
), root(s) of merit; Pali has
three, aloMa, adosa, amoha; the same, with = Pali adosa, in Mvy, s.Y. 1936-38.
173. Tib. thugs dgongs yongs rdzogs; cf. Mvy, s.y. yongs su rdzogs pa - parip/LrI}am - entirely accom-
plished, perfect; bmag pa yongs su rdzogs pa - paripiirIJa-sarpkalpa - one whose wish is entirely
fulfilled; chos dkar po yongs su rdzogs pa -paripiirIJa-sukla-dharma - accomplished in candid yirtue
or good morals; de bzhin gshegs pa thams cad kyi dgongs pa yongs su rdzogs par byed pa 'i ye shes kyi
phyag rgya - sarva-tathiigata-paripiirl;ajiiiina-m/Ldra - the symboligal figure (goddess) making
fulfilled or accomplished the thoughts of all the Tathagatas; ye shes yongs su rdzogs pa - paripiirl}o
jiiiinena - he is entirely full of wisdom or knowlege; mtshan yongs su rdzogs pa - paripiirl}avyaiijana
- a full or perfect characteristic sign; yid la bsam pa bzhin re ba yongs su rdzogs pa - manorathiisii
paripiiri - his hopes haye been entirely fulfilled in accordance with his wish.
174. Jaschke 1881, s.y. 'byong'ba: II. pf. 'byongs pafrq. with snying rje. See also Yon tan gzhir gyur
ma, compiled by rJe Tsong kha pa Blo bzang grags pa, yerse 7d: byang chub sems mchog 'byongs par
byin gyis rlobs (Sangs rgyas, ed. 1996. Bstod smon phyogs bsgrigs, p. 88).
175. Tib. ye shes; Skt. jiiiina; According to Tashi Tsering Skt. jiiiina can also refer to Tib. shes pa -
knowledge, wisdom. But in Tibetan, when referring to the knowledge or wisdom of a Buddha or
Bodhisattva, i.e., a person from the path of seeing (Tib. mthong lam; Skt. darsana-miirga) onwards,
Tibetan translators added ye to shes pa, therefore ye shes = spontaneous wisdom. Adding the syllable
prii to jiiii (priijiiii) refers to Tib. shes rab - wisdom. So Skt. jiiiina refers to both, ye shes and shes pa,
while Tib. ye shes refers only to holy beings (Tib. 'phags pa; Skt. arya). Skt. priijiiii (Tib. shes rab) can
also be ordinary intellect (see sems kyi sa mang bcu or yul nges lnga). Here the text refers to two kinds
of superior knowledge (mkhyen pa gnyis): l.ji Ita ba (bzhin) mkhyen pa (yathiivaljiiiina), 2.ji snyed pa
mkhyen pa (yiivaljiiiina). For a detailed study of these tenns see Almogi (2009).
176. Tib. ji Ita ba (bzliin) mkhyen pa; Skt. yathiivaljiiiina.
177. Hopkins 1992, s.y. kun rdzob kyi bden pa - saIflVrtisatyatva; correlatiye see Mvy, s.Y. 6545 kun
rdzob kyi bden pa -saIflVfiti-satya - one of the shes pa bcu -dasa-jiiiiniini (Mvy, s.y. 1233): kun rdzob
shes pa - saIflVrti-jiiiina (Mvy, s.Y. 1237).
178. Hopkins 1992, s.y. mam mkhyen - sarvakiira-jiiiina; MW, s.y.jiiana -the higher knowledge (de-
riYed from meditation) in eyery way. Tshig mdzod chen mo, s.y. mam mkhyen I) sangs rgyas kho na la
mnga ' ba 'i mam pa thams cad mkhyen pa 'i ye shes te ji Ita ji snyed kyi rnam pa ma Ius pa skad cig ma
gcig la mngon sum du rtogs pa 'i mthar thug gi mkhyen pa, sher phyin dngos po brgyad kyi ya gyal zhig.
179. Hopkins 1992, s. y. spyi mtshan - Geshe Thubten Ngawang: this usually refers
to rtog btags kyi chos, that is, rtog pas btags pa tsam kyi chos, i.e., phenomena merely imputed by
thought, like space (nam mkha ,), general (spyi), particular (bye brag) etc.
Notes
335
180. Hopkins 1992, s.v. rang gi ngo bo-svabhiiva. Mvy, s.v. 7498 ranggi ngo bonyid dam rangbzhin
- svabhiiva; Mvy, S.v. 7499 rang gi ngo bo - sviirupa.
181. Mvy, s.v. 5799 slcyu ru ra - iimalakam. Mylius: iimalaka 1. m. (auch -if) Myrobalanenbaum; 2.
n. Myrobalanenfrucht. "Like a myrobalan tree on the palm of one's hand" is a popular philosophical
phrase, meaning that the Buddha knows everything. Jampa Dhadak: explains: "He does not need to taste
the fruit of the myrobalan tree, but knows its (sour and bitter) taste simply by holding it in his palms."
Having the fruit on 1;he palm of one's hand one can also see through its skin and the fibres of the fruit
look like the line on the palm of one's hand.
182. Tib.ji Ita ba bzhin mkhyen pa; Skt. yathiivaijiiiina.
183. Tib. sprospa; Skt.prapaiica.
184. Hopkins 1992, S.v. lhag bsam - adhyiisaya. MW, s.v. adhi - prefix to verbs and nouns, expresses
above, over and above; iisaya - thought, intention.
185. Tib. brtson 'grus; Mvy, s.v. 1939 brtson 'grus - virya. MW, s.v. virya, viryii - vigour, energy.
186. Tib.phun sum tshogspa; Mvy, s.v.phun sum tshogspa-saIfJpanna; MW, S.v. sampanna -fallen
or turned out well, accomplished, effected, perfect, excellent.
187. Hopkins 1992, s.v. thugs rje chen po - mahii-karulJii - great compassion.
188. Tib. zhal mnga'; cf. Jiischke 1881, s.v. zhal resp. for kha 1. mouth; Tshig mdzod chen mo, s.v.
mnga' - dbang eha; Jiischke 1881, s.v. mnga ' - resp. for dbang - might, dominion, sway. Lit.: from the
mighty or powerful mouth ofthe great being.
189. According to a Sa skya scholar at ClHTS, Chos rje Blo bzang grags pa must refer to the Sa skya
scholar mChims Blo bzang grags pa (1299-1375), cf. TBRC code P1298, the 12th abbot of sNar thang.
But other scholars, such as Geshe Thubten Ngawang, Jampa Dhadak and Tashi Tsering, understand that
Chos rje Blo bzang grags pa refers to Red mda' ba's disciple Tsong kha pa Blo bzang grags pa (1357-
1419). It is most unlikely that this praise was compiled before mChims 810 bzang grags pa's death in
1375. In this case Red mda' ba would have been no older than 27 years. When mChims Blo bzang grags
pa was in mDo smad, where Tsong kha pa was born, he is said to have asked Chos rje Don grub rin
chen (1309-1385), who ordained Tsong kha pa at the age of seven as a sramaI}.era, to give him his name
Blo bzang grags pa (Skt. Sumatil.drti); cf. ming mdzod 599,7-9.
190. Tib. skal bamimnyam; cf. Jiischke 1881, S.V. skal ba-Skt. bhiiga2. in a special sense: the portion
of good or bad fortune that fall's to a man's lot as a consequence of his former actions. Also some
single blessing or spiritual gift may be meant by skal ba. Tshig 1D;dzod chen mo, s. v. skal ba - 2) las skal
dang bsod nams. MW, s.v. bhiiga in Ved. also = lot, esp. fortunate lot, good fortune; Tshig mdzod chen
mo, s.v. skal ba mi mnyampa'i sems-sems ean gyi gnas ris tha dadpa'i rgyud Icyi bsampa.
336 Notes
191. This probably refers to the last of the three kinds of compassion as explained according to
Candraklrti's Madhyamakavatara: I. sems can la dmigs pa 'i snying rje, 2. chos la dmigs pa 'i snying
rje, 3. dmigs pa med pa 'i snying rje. Cf. SSdB X, transcript, p. 74.
192. This verse, originally compiled and presented to rJe btsun Red mda' ba by rJe Tsong kha pa, was
changed by Red mda' ba and returned to Tsong kha pa and is still recited today in the dGe lugs tradition
as follows: dmigs med brtse ba 'i gter chen spyan ras gzigs, dri med mkhyen pa 'i dbang po 'jam dpa'i
dbyangs, gangs can 11lkhas pa 'i gtsug rgyan tsong kha pa, blo bzang grags pa 'i zhabs la gsol ba 'debs.
For more details see my MA thesis (2003: 127-35). See also Toh. p. 5: "The title 'Dmigs-brtse-ma' is
derived from a famous gatha of the same name in a letter written by Gshon-nu blo-gros (Kumaramati),
'Tson-kha-pa's important teacher,' in answer to his disciple. The Guru-yoga system was developed in
dependence on the authority ofthis gatha." For a collection of works concerning the dMigs brtse 11la see
Toh. pp. 437-462. Cf. Kaschewsky 1971,2. Teil: Faksimiles, Tafel 429,V, 30r.a-c: red mda' pa 'i yon
tan dran pa 'i bstod pa dang d11ligs brtse ma rnams bka' rts011l mdzad, dmigs brtse ma 'di ni dang por
rje rin po ches red mda' pa 'i bstod par mdzad pa yin la, red mda' bas de gzigs nas nga la 'di ltar du
bstod mi rung, rje tsong kha pa nyid la bstod na legs zhes gsung nas, tshig 'ga' brjes te rje'i bstod par
bsgyur ba la, 'jam pa 'i dbyangs kyis 'gro ba mang po la ph an pa 'i phyir byin gyis rlabs par mdzad do.
See also BIo bzang 'phrin las rnam rgyal, Tsong kha pa 'i rnam thar chen mo (1981: 275.2-16); Ka-
schewsky (1971: 137); Ngawang Gelek Demo, ed. 1976. dMigs brtse ma'i be'u 'bum. The collected
rites and explanations for various profound esoteric Buddhist practices focussing upon the guruyoga of
Tsong-kha-pa as set forth in the Dmigs brtse ma devotion and in the Dga' ldan lha brgya ma with all
related visionary teachings of the tradition. Reproduced from a set of the Rgya-'bum Lha-khan block-
prints representing the collection as finally arranged by Sgo-man Mkhyen-chen Kkhyen-rab-bstan-pa-
chos-'phel. vol. II. New Delhi.
193. These three frequently occur as a unit in Tibetan literature: 1) dbang (bskur) - (to give) empower-
ment, 2) rgyud (bshad) - (to explain) tantras, 3) man ngag (bstan) - (to give) oral instructions. Cf. Mvy,
S.v. 1366 man ngag - upadeia, MW, s.v. upadeia - instruction, teaching, advice.
194. The head is considered to be one of the limbs of the body.
195. This line - gang gi drin gyis bde chen nyid - is taken from a verse that is well known as gang drin
mao It occurs for example in the Six Session Guru Yoga as a request to the teacher and is thought to have
come from a tantric text. The verse reads: gang gi drin gyis bde chen nyid, skad cig nyid la 'char ba
gang, bla ma rin chen ita bu yi, rdo cje can zhabs pad la 'dud (Shes rig par khang, ed. 2003. Bla ma 'i
mal 'byor dang yi dam khag gi bdag bskyed sogs zhal 'don gces btus, pp. 13-14). English translation:
I bow to the lotus feet of the spritual teacher, who is like a jewel and endowed with a vajra, and due to
whose kindness the ultimate bliss appears in one moment. Cf. Kalacakra Initiation RikoniSwitzerland
1985,65, vA8: "I bow at your lotus-feet, oh my jewel-like Guru Vajradhara, your kindness heralds an
instantaneous dawn of great bliss." Same in V. A2, in "An Extensive Six-Session Yoga (Thun-drug-gi-
rnal-'byor rgyas pa)," by the First Pal).-chen Blo-bzang chos-kyi rgyal-mtshan and extended by Pha-
bong-kha Byams-pa bstan-'dzin 'phrin-las rgya-mtsho, pp. 15-24, in Berzin (1998). According to Alex
Berzin (personal communication Aug. 24,2008) the First Panchen Lama was the first to compose such
Notes
337
a text. A few verses were added much later by Pha bong kha. For both versions see also www.
berzinarchives.com (Aug. 24, 2008). With regard to our verse, the First Panchen Lama could be quoting
it from somewhere, orhe could have composed it himself. The verse is only in the general Six Session
Guru Yoga and not in the Kalacakra Six Session Guru Yoga. According to Berzin the First Panchen
Lama compiled the text with Guhasamaja in mind, since Vajradhara and Vajrasattva in it are forms of
the central deity in Guhyasamaja. Thus Vajrasattva here is blue, not white. The deity in the six-session
practice can be replaced by Vajrabhairava, Cakrasal!lvara, etc, as one wishes, while still using the same
basic text.
196. Mvy, s.v. 2 beam ldan 'das - bhagavan.
197. Mvy, S.v. 4107 rgyal po 'i khab -riijag[fw.
198. Mvy, s. v. 4115 bya rgod phung po 'i ri - grdhra-kuta-parvata. Beginning ofthe Heart-Siitra (Shes
rab snying po); cf. BLA p. 446.
199. Tib. byang chub kyi mehog. Tshig mdzod chen mo, s.v. byang ehub mehog-sangs rgyas lQ;i rnam
mkyhen.
200. Tib. bsod nams - Mvy, s.v. 638 bsod nams ehe - mahapUlJya. MW, s.v. pUl:zya - religious merit.
201. Mvy, s.v. 8040 grangs med pa - asalpkhya.
202. Tib. skal pa; Skt. kalpa.
203. Mvy, s.v. 1411 sde snod gsum (tripitaka): 1412 mdo sde (sutra), 1413 chos mngon pa (abhi-
dharma), 1414 'dul ba (vinaya); 5141 mdo (sde) 'dzinpa (s!ltradhara); 1267 mdo'i sde (s!ltra).
204. Another more intimate and very respecful name for rJe bstun Red mda' ba gZhon nu blo gros. It
could also refer to any other bla ma, depending on the context. Here it clearly refers to rJe btsun Red
mda' ba.
205. Tib. pha mtha'; cf. Jaschke 1881, s.v. pha II. beyond, onward, farther on; pha mtha -the other end,
the other boundary; Tshig mdzod chen mo, s. v. pha mtha' - 1) pha rol gyi mtha', grong khyer gyi pha
mthar bzo grwa mang po yod 2) mu khyud, pha mtha' mi mngon pa, pha mtha' bral ba nam mkha'
bzhin.
206. MW, s.v. garur;la: Name of a mythical bird (chief ofthe feathered race, ... ). The metaphor refers to
the Garuga's ability to see great distances as it flies high in the sky.
207. To intensify the pure practice of view and conduct (Ita dpyod nyams len rnam dag) is a matter of
great concern and thus important as Red mda' ba's great contribution, which Tsong kha pa and his
students followed.
338 Notes
208. Tib. mthong zhing thos pas khums; cf. Tshig mdzod chen mo, s. Y. khums - 2) (mying) 1. shes sam
rtogs. Nitartha, s.y. khums pa 1) to hear, 2) to know, to understand.
209. The following four yerses appear as the last four yerses from a letter written by the Sakya b h i k ~ u
gZhon nu blo gros to his own disciple Blo bzang grags pa, holder of the bKa' bzhi pa title. Altogether
the letter consists of nine Yerses. See chap. 7, Minor Works, text no. 35: bKa' bzhi 'dzin pa blo bzang
grags pa'i dpalla spring pa, 345-347: pp. 221 b5-222b 1 (starts with na mo gurave), CPN, no. 006117
(27? pp. 2), mdzad pa po: Sakya b h i k ~ u gZhon nu blo gras.
210. According to Tshig mdzod chen mo, s.y. gzhu - a synonym for mda' stan; Generally mda' and
gzhu are known as arrow and bow, and mda' tshad is a common term for the length of an arrow,
referring to one page of a Tibetan dpe cha, containing about one Sloka per line and up to nine ilokas per
page.
211. Candra, s.y. Ihag spyod - udrak(a) - one of the earlier teachers ofthe Buddha.
212. Tib. ting (nge) 'dzin; cf. Hodge (1993: 111). Mvy, s.y. samiidhi. Tshig mdzod chen mo, s.y. ting
nge 'dzin - (samiidhi) yang dag par 'dzin pa ste brtag pa 'i dngos po' am dmigs pa la sems rtse gcig
sbreng chags su 'dzin pa 'i sems byung ngo. MW, s.y. samiidhi - with Buddhists samiidhi is the fourth
and last stage of dhyiina or intense abstract meditation. MW, s.y. dhyiina [Tib. bsam gtanJ: (abstract)
meditation, with Buddhists deyided into four stages. Tshig mdzod chen mo, s.y. bsam gtan (states
wrongly? Skt. samiidhi for Tib. bsam gtan): sems ma g.yengs shing nyon mongs pa 'i dri ma dang ma
'dres par rtse gcig tu gnas pa '0, de ni nges pa 'am gtan la dbab pa ste, de Ita bu'i rgyu las theg pa che
chung gi shes rab tshad ma thams cas 'bras bur 'byung bas na bsam gtan la dbab pa 'i phyir bsam gtan
zhes bya'o, ... ming gi mam grangs la mnyam jog dang, ting 'dzin, mal 'byor, zhi gnas bcas so. Cf.
Sweet (1996: 247), who translates dhyiina as "contemplation."
213. Jaschke 1881, s.y. gnad, Skt. marman I. the main point, object or substance, the pith, essence.
MW, s.y. marman - vulnerable point, core of anything
214. Tib. Ito; cf. Jaschke 1881, s.y. Ito, seldom Ito ba - food?; Tshig mdzod chen mo, s.y. Ito -zas sam
bza' bya.
215. Tib. tshulldan bslab la; cf. Tshig mdzod chen mo, s.y. tshulldan I) tshad ldan nam tshul dang
mthun pa. Mvy, s.y. bslab pa - iik:tii (training). Tshig mdzod chen mo, s.y. bslab pa 2. tshul khrims.
Mvy, s.y. tshul khrims -Slia. MW, s.y. iila - moral conduct, moral precept.
216.111uminator, s.y. gsung gi gsang ba -one of the gsang ba gsum -the three secrets: sku'i gsang ba,
gsung gi gsang ba, thugs kyi gsang ba. These refer to the indestructible realities of a Buddha which are
categorized yia body, speech and mind. Tashi Tsering: like sku gsung thugs kyi bsam kyis mi khyab,
only used for high lamas and it is inconceiyable for us.
217. Not clear to whom Amoghayajra (Tib. Don yod rdo rje) historically refers. Perhaps the translator
Amoghayajra (705-774), who became yery famous in Chinese history. Cf. Lessing and Wayman (1968:
Notes
339
285); Nakamura (1987: 335); Smith (2001: 274). It seems worth mentioning that Amoghavajra was also
one of the names Tsong kha pa Blo bzang grags pa received in about 1360 at the age of three from The
Dharma Lord Bla rna dam pa bSod nams rgyal mtshan while receiving a CakrasaIpvara, Hevajra and
VajrapiiQ.i empowerment.
218. Je Tsong kha pa was considered to be a reincarnation ofPaQ.Q.ita Matibhadra from KiismYri. This
may refer to PaQ.c;Iita Siikyasnohadra (1127-1225), who was in Tibet from 1204-1213. Kha che is the
common Tibetan term for both the country ofKiismYr and its inhabitants.
219.Tib. spyi don. Cf. Wilson (1996: 130).
220. Lit. The Owner of the Secret Tantras (gSang bdag; Guhyapati).
221. This refers to Lo brag mKhan chen Phyag rdor ba, i.e., Lo brag Grub chen [Phyag rdor ba] Nam
mkha' rgyal mtshan alias Las kyi rdo Ije (1324/26-1401), who was also a tantric teacher of Tsong kha
pa Blo bzang grags pa. Cf. Martin (1997: 63, no. 100). Las chen (2003: 615.6-19) gives the full
quotation from mKhan chen las kyi rdo rje la rin po che zhus pa 'i lung bstan.
222. For details see S",rensen and Hazod (2007: 20, 455n96).
223. Tib. khab so. Some of the Tibetan scholars I talked to had doubts that the explanation given for
khab so in Tshig mdzod chen mo king's treasure house (rgyal po 'i mdzod khang) is correct. However,
the term khab so occurs also in other places, e.g., in Sa skya gdung rab chen mo, p. 225a3: khab so bkra
shis su 'khrungs. Prof. Jampa Samten thinks, it must have been a fort(ress), in which Red mda' ba's
father was living as a local head or as the head of an aristrocratic family or clan of perhaps a few
hundred families. He may have held a junior post of responsibility for the protection and management
of the fort(ress), i.e., a building or a place that has been strengthened and protected against attack. He
thinks that we should be able to find some archaeological remains or relics there, such as old ruins.
224. Re(d) mda' is the name ofasmall settlement, west of Sa skya, and also the name of the prominent
family Re(d) mda', linked to Sa skya (see Cassinelli and Ekvall1969: 34-39 and maps 2,3): "From the
sMau River near Momo Dzong, the Sa sKya border ran about twenty-three miles through high
uninhabited country to the Grum River just east of Renda. Renda was a small settlement named after a
prominent family, Re mDaa, whose ancestor was a monk in the North Monastery in the Sa sKya capital
and a teacher of Tsong Kha Pa. There is no explanation why Renda was just on the other side of the
border. The Grum River served as the Sa sKya border from Renda to about thirteen miles west of
Renda, where the river turns north to join the gTsang po. Somewhere along this line the Grum goes
underground for some distance, thus preventing its use as a waterway. A moderate amount of traffic,
however, moved on land from Sa sKya down the Grum Valley to the Lhasa administrative unit ofLha-
tse Dzong, a town of about 6,500 people. This was the principle avenue of Sa sKya trade with the west,
but the western trade was much less important than that with the south, east and north." (37). See also
Everding 2000: 450n1124; Dungdkar tshigmdzod chen rna, p. 1923: red mda' -gzhis ka rtse lha rtse
rdzong phun tshogs gling chus red mda' grong sde. Regarding the Etymology of Re(d) mda' there may
be a link to a river or valley hrad, rad, red (gTsang dialect) - see Wylie (1962: 72, 143, 226, note 51,
340 Notes
index): Re, Red, Srad, valley Srad. See also Stein (1987: 18): "Ut Ie Ciel et la Terre s'opposent comme
souverain et peuple, cote lumineux (dags) et cote obscur (srib) de la montagne, comme mari et femme
(en Chine aussi, Yin et Yang sont de sexe oppose), droite et gauche comme oncle maternal et neveu
uterin, tete et corps comme pere et fils, et enfin haut (Phll) et bas (mda') d'une vallee comme maitre et
disciple." German version of Stein abridged (1987: 40): "Die H6he des Talschlusses und die Tiefe des
Talausgangs werden immer durch besondere Bezeichnungen (phu und 111da ') sorgfaitig unterschieden."
It should be investigated in situ whether Red mda' is located in a valley formed by fluvial activity, such
as a river called Red. Since all rivers flow downhill, Red mda' could be a valley at the mouth, lower
end, or base level of such a river. Regarding the "prominent family" see Sa skya'i gdung rabs ngo
111tshar bang 111dzod kyi kha skong (1991: 13.4-5): de nas dus 111chos bla branggdllngrabs ni, lungphud
lnga pa re[dJ 111da' nyi rin lao See also Sa skya gdungs rabs chen 1110 p. 224a6-225a3: bdag nyid [224bJ
chen po 'i btsun 1110 ref dJ mda' ma ... gdung brgyud spel Gig pa 'i lung phud nas khab tu bzhes pa 'i btsun
mo lnga payul re[dJ mda' 'am pha ming re[dJ 111da' ba'i rtsed po and the following commentary. Cf.
Roerich (1979: 213-14): "Three sons were born to the Venerable Lady (btsun mo) red mda' mao The
eldest died in childhood. The youngest Kun dga' Legs pa'i rgyal mtshan dpal bzang po was born in the
year Earth-Male-Ape (sa pho spre 'u 1308 A.D.) when his father was 47. At 29 in the year
Fire-Male-Mouse (me pho byi ba 1336 A.D:) he died at srad." The third son is not mentioned in the
English translation. But if the dating is correct, Lady Red mda' rna lived about one rab byung too early
to be the mother of Red mda' ba gZhon nu blo gros. Regarding the emergence of the Dus mchod Bla
brang see Tshig mdzod chen mo, S.V. ti shri kun dga' blo gros - rab byung lnga pa 'i sa phag lor sa skya
bdag nyid chen po 'i sras su 'khrungs, hor gyi rgyal sar byon nas bu yan rgyal po dang, gi gan rgyaI po,
ye sun the mur bcas gsum gyi ti shri mdzad, de yan chad kyis gdan sa thun mong du dbang bsgyur, 'di
pas gdan sa de sku mched so sor bgos te gnang bas bzhi thog bla brang dang, Iha khang bla brang, rin
chen sgang bla brang, dus mchod bla brang bcas bzhir gyes, shing glang lor 'das (Ti shri Kun dga' blo
gros was born in the earth-pig-year [1299] of the 5th rab byung as the son of Sa skya bDag nyid chen
po [bZang po dpal, 1262-1324, reg. 1298-1324]. After he had come to the throne of [the King of] Hor,
together with King Bu yan, King Gi gan and Ye sun The mur he ascended to the rank of the Ti shri.
From then onwards they had to share power over the main seat [Sa skya]. Because of this, since the
main seat had to be shared between each of the brothers, he did so. Thus [Sa sleya] was split up into four
Bla brang: I. bZhi thog bla brang, 2. Lha khang bla brang, 3. Rinchen sgang bla brang and 4. Dus
mchod bla brang. He passed away in the wood-ochs-year [1325]). Deviation from TBRC code P4038:
year of death 1327.
225. Tib. yul srungs is probably not part of the name, but a further attribute "protector or defender of the
country" 6'ul srung ba po) or a title, cf. Goldstein 2001, S.V. yuI srung: garrison commander.
226. King Srong btsan sgam po owed his success mainly to his minister mGar stong btsan yul srungs.
The latter was a great strategist; who in the year 641 distinguished himself for his cleverness during the
negotiations on the king's marriage with the Chinese princess. He effectively reigned over Tibet (Bod)
as the "Lord of Duties." A chronicle from Tun-huang reports that in the year 654 the grand minister
Tong rtsan (sic) carried ?ut a national census in connection with an extensive reorganization of duties.
According to early chronicles, it is also thanks to this wise minister that fees were standardized (cf.
Notes
341
Stein 57-65, 120-21). See also ming mdzod 1619: kong gi gdun nLS ni mgar yin (his paternal line is that
of the mgar family).
227. Tib. Bram ze rna gSal ba'i tshu! khrims. This is also the name of the mother of Asanga and
Vasubandhu, Skt. prakasaslla, lit. 'She of shining morality'. Ye shes rgyal mtshan matches with Las
chen and ms. B (for references see critical edition). In ms. A and in the biography on Red mda' ba by
Mang thos Klu sgrub rgya mtsho in his bsTan rtsis gsal ba 'i nyin byed the names of the parents are not
mentioned (see Mangthos 1993: 194.10-197.14).
228. Ye shes rgyal mtshan states that Red mda' ba was born as their son in the female earth-ox-year
[1349] (sa mo glang la sras su sku 'khrungs), while Mang thos dates his birth to the male earth-mouse-
year 1348 (sa pho byi 10 ... byon). Ye shes rgyal mtshan draws the information that Red mda' ba was
born in the earth-female-ox (sa mo glang) year from Las chen I) 155a.6, 2) 309a3, 3) 611.22. Since
according to Sangs rgyas rtse mo Red mda' ba died at the age of 65 in the water-dragon year 1412, one
could argue that he was born in the female fire-pig-year1347, butthe date 1349 would be definitely too
late. According to the earliest source and the sole complete biography 1348 is correct. For further
discussion see notes 808, 809, 832, 838.
229. In manuscript B the syllable chos, perhaps for chos rje has been added. This may refer to The
Dharma Lord Tsong kha pa, but the praise has not been identified yet.
230. Nickname for a small btsun pa; MW, s.v. bhadanta or bhattara (Lobsang Norbu).
231. Tib. a ne. In the Tibetan a ne means both 'aunt' and 'nun'. But since there is no further explanation
about a nun as a member of this family, I translate it here as aunt. The term a ne needs a good deal of
further research and clarification. Cf. Tshig mdzod chen mo, s.v. a ne 1) pha 'i sring mo 'am, gcen mo
dang gcung mO, ... a ne chung ba, ... 2) btsun mao Ye shes rgyal mtshan: a ne mo. Stein (1993: 103)
explains that a-khu, "Onkel vaterlicherseits," refers to "jeden beliebigen alten Herrn (manchmal mit
einem Anflug von Vertraulichkeit)," and a-ne or ne-ne, "Tante vaterlicherseits," to ')ede beliebige
Dame." Perhaps a ne mo refers to an aunt on the mother's side. Goldstein 1983 does not list a ne, but a.
ni 1. nun, 2. paternal aunt; female of first ascending generation patrilaterally. Goldstein 2001, S.V. aNi
- nun; a ne L paternal aunt, female relative of the first ascending generation patrilaterally, 2. nun.
232. Cf. Sa skya gdung rabs chen mo p. 225a: the fifth wife of bdag nyid chen po (needs to be
identified) was Yum Re[d] mda' ma. She came from the location Re[d] mda' or her father's name was
Re[ d] mda' rtsed po (Re mda', the player or gambler?). The name of this fifth wife was IHa gcig Nyi rna
rin chen. She gave birth to three [children], a son (sras) and an elder and younger sister (learn sring).
Among them the elder brother was called Slob dpon chen po Nyi rna dpaL Even though he was born in
the Dus mchod bla brang, he passed away in his youth and could not contribute anything to the
[Buddha's] doctrine. The middle or second of the three children was called Slob dpon rna Kuu dga'
'bum. She was born in Khab so bKra shis, grew up in mNga' ris Gung thang and became the queen of
the mNga' bdag (= Ti shri?) of the Yuan dynasty (ta dben). Her son was Slob dpon IHa btsun Phun
tshogs dpaL He became known as the IHa btsun Phun tshogs dpal, the fine mNga' bdag of the two
342 Notes
sections (sde gnyis). He was, teaching for many years in the Great Seat (gdan sa chen po), the' glorious
Sa skya. Then later, when the Slob dpon ma went to the Great Seat [Sa skya], she was given to the Bla
brang Seng ge sgang [ruled] by the [spiritual?] father dPon chen gZhon dbang pa and his [spiritual?]
son (yab sras gnyis). At this place she passed away in deep meditation.
233. Tib. bod khams, lit. "the realm of Tibet."
234. Tib. lag rtags. Tashi Tsering: Refers to the political side. At that time Sa skya was independent.
The seal or stamp of the great ruler must refer to the political power. Cf. van del' Kuijp (1991: 292): "A
good Tibetan equivalent of thel-rtse would perhaps be lag-rtags." He further states "that in the course
of the legal proceedings that led to the virtual capitulation of Sa-skya's military forces in a passage
'located' between the years 1354 and 1357, Comrnander-in-Chief(du-dben-shwa <Ch. duyuanshuai
Gzhon[-nu] rgyal[-mtshan] was unable to use his [thel-rtse]. He then was given the alternative by
Dbang-phyug, one of Ta'i-si-tu's men, of either using his thal-rtse, or of using his hand C ... ) for the
ratification of a document (yi-ge)." See also p. 302 on "Ra-mda," perhaps Re[d]-mda'?
235. Tib. blo gros che: abbr. of blo gros chen po. MW, s.v. mahiimati - great-minded, having a great
understanding, clever.
236. One of the eight priitimolqa vows, which has eight precepts that need to be kept for one day, i.e.,
24 hours.
237. Tib. thugs rje chen po; Skt. mahiikaruTJa is both, a name for Avalokitesvara, the Bodhisattva of
compassion, as well as a teclmical term for 'Great Compassion'.
238. Lit.: great saint ('phags chen), abbr. of 'phags pa Carya) chen po.
239. TBRC code P5522.
240. The freedom [of the eight obstacles] is already mentioned in the early Indian literature of
Mahayana Buddhism, cf. Tsong-kha-pa (2000: 118).
241. Cf. Mi rigs dpe mdzod khang 1997: vol. 3,316.21: 1366, counting from birth in 1349. But as
mentioned before, Red mda' ba was born in 1348. Cf. chap. 8, Tabular CV of Red mda' ba.
242. Also known as Lo tsa ba Ma ti PaQ, chen. Tsong kha pa received from him teachings in 1375. For
details of his life s. SeyfortRuegg (2000: 61n134; 1963: 81) and TBRC code P151. See also Ngor Chos
'byung 346.5: ma ti paTJ chen sags la gsan pa mthar phyin.
243. P5709, vol. 130.
244. Jackson (1994: 103) mentions Nya dbon Kun dga' dpal as an eminent scholar and one of the "two
masters who obviously might have influenced Tsong kha pa." The other one he mentions is "his equally
illustrious student Red mda' ba gZhon nu blo gros (1349-1412). Nya dbon (who incidentally also served
at one time as abbot of Jo nang and defended the gzhan stong Madhyamaka) is traditionally said to have
Notes
343
been the fountainhead of later Tibetan Tshad-ma exposition, and he was the teacher of the most
influential Tshad-ma scholars of the next generation, including g,Yag ston Sangs rgyas dpal (1348-
1414), Red mda' ba and Tsong kha pa." Steams (1999: 7) considers him as one of the most important
disciples of Dol po pa Shes rab rgyal mtshan (1292-1361). Jackson (1987: 154n47): "Dzam-thang bla-
rna, pp. 38b. 7-39b.2" supplies the dates 1285-1379 for Nya-dbon Kun-dga'-dpal. The death date seems
reasonable, but both will need further verification for the birth date makes him twenty-seven years older
than his teacher BIa-ma-dam-pa Bsod-nams-rgyal-mtshan." Seyfort Ruegg (2000: 62n135): "In the Jo
nan pa chos 'byun by Nag dban blo gros grags pa, ff. 38b-39b, Na dbon is stated to have been born in
a bird-year (apparently 1285) and to have died in the earth-sheep year (1379) in his ninety-fifth year."
Kaschewsky (l971: 83) mentions that 1375 in rTse chen Nya dbon, because of his state of health, could
not teach Tsong kha pa the Abhidharmakosa. However, ming mdzod places Nya dbon Kun dga' dpal
(prob. wrongly) a whole cycle (rab byung) later: 1345-1439; cf. TBRC code P2010.
245. Same in Mang thos (1993: 194.16-19): thog mar dpalldan sa skyar, mkhas pa nya dbon dang,
mkhan chen sangs rgyas 'phel ba'i drung du tshad ma, (...) gsan. But we do not know any PramiiI:Ja
expert called mKhan chen Sangs rgyas 'phel, who could have functioned as Red mda' ba's teacher next
to Nya dbon Kun dga' dpal. We may be confronted with a misspelling of Grub chen Sangs rgyas dpal.
Ye shes rgyal mtshan 1990: 892.22 matches with Las chen 2003: 155b2-3: Sangs rgyas dpal; ming
mdzod p.1619 identifies him (wrongly?) as g.Yag phrug Sangs rgyas dpal (also known as g.Yag ston;
cf. TBRC code PI971). g.Yag ston is according to Mang thos older than Red mda' ba and was a student
of Nya dbon Kun dga' dpal. Although g.Yag is not considered to be a great Pramal}a expert, he
composed a Pramal}a commentary. But in general like his teacher Rong ston he is considered to be an
expert on the AbhisamayiilaIpkiira. For a short biography and a catalog of his Collected Works see Shes
bya 'i gter mdzod, pp. 308-10. A more famous Pramal}a expert would have been Grub chen Sangs rgyas
dpal, better known as Buddhasrl (s. TBRC code P3296 and bSod nams rgya mtsho and Nor bu sgroI
dkar 2000: 73). For his biography, compiled by his disciple Ngor chen Kun dga' bzang po, see Sa slrya
bka' ba'i 'bum, vol. 9, no. 34, 36-3-6 to 42-3-2: BIa rna dam pa Grub chen Buddha srI (1339-1432)
carne from a place that belongs to North La stod (West Tibet). He studied up to his 31st year and made
special great efforts at his studies of PramiilJaviirttika. First he learnt from mKhan chen mGon rgyal ba
and then with rTog ge pa dPal ldan bzang po, who was known as the most intelligent master from
Shangs. After Master Sangs rgyas dpal had finished his PramiilJaviirttika studies, he made debate
rounds (grwa skor) in Sa skya. With regard to his lineage via Nya dbon Kun dga' dpal see Jackson
(1987: 134, 141-143, 145). See also van der Kuijp (1983: 314). Dalai Lama V, gSan yig, vol. I, 19a6
identifies also Nya dbon Kun dga' dpal as the Pramana teacher of Red mda' ba, not Sangs rgyas 'phel
or dpal. For the full PramiilJaviirttika lineage see pp.18b6-19b2. The first Tibetan was Sa skya pal}qita
Kun dga' rgyal mtshan (1182-1251), who studied with thefOUT Indian masters a) Pal} chen Sakya srI, b)
Pal}qita Sugata srI, c) Pal} chen Da na SIla and d) Bal po Sarp. gha srI. Then carne 'u yug pa Rig pa'i
seng ge (d. 1253), Zhang mDo sde dpal (b. 13th cent.), 'Jam skya Nam mkha' dpal (b. 13th cent.),
dPang Lo tsa ba BIo gros brtan pa (1276-1342), the glorious BIa rna dam pa bSod nams rgyal mtshan
(1312-1375), Nya dbon Kun dga' dpal and Red mda' ba gZhon nu blo gros, who passed the teachings
on to Tsong kha pa BIo bzang grags pa, rGyal tshab Dar rna rin chen and so on. Alternatively there is
also a direct lineage from Red mda' ba to rGyal tshab Dar rna rin chen (Dalai Lama V, gSan yig, vol. 1,
344 Notes
19b2-19b3).
246. In Red mda' ba's biography debate rounds (grwa SkOl) are only mentioned once, in this place,
whereas in Tsong kha pa's biography at least twelve debate rounds are reported during the years 1375
to 1380. In order to achieve his dge bshes degree ofa 'Master ofthe Four Scriptures' (bKa' bzhi pa). At
the end of his studies, Tsong kha pa made debate rounds on 1) Paramita, i.e., AbhisamayiilaIpkiira, 2)
Varttika, i.e., PramiilJaviirttika, 3) upper and lower Abhidharma, i.e., Abhidharmasamueeaya and Abhi-
dharmakasa, and 4) on the VinayasL7tra. These debate rounds took place in I) gSang phu, 2) bDe ba can,
3) Sa skya, 4) 'Dar bZang Idan, 5) Ngam ring, 6) 'Ga' rong, 7) Bo dong E, 8) gNas rnying, and 9) sNar
thang monastery. See alsa note 550 and Jackson (2007: 345/46). It is important to understand that at the
time of Red mda' ba, in order to attain a Master of the Four Scriptures degree, one had to make a round
or tour from one debating courtyard (grwa or rwa) to the other to demonstrate one's scholastic
proficiency (cf. Jackson 1994b: 107). The grwa skar was regarded as monastic examination (cf. van der
Kuijp 1987: 117). Kaschewsky (1971: 81) translates the term grwa skar "Studienreise," but overlooked
its significance as examination. Zongtse (1991: 304-304ka) translates grwa skar "visiting debates,"
Onoda (1999: 14) "visiting monastic colleges," and Goldstein (2001) "I. monks who go to different
monasteries to debate, 2. monastery." Tarab Tulku (2000: 12) gives the following etymology: "The
syllable Dra (tib. Grwa) refers to monastic college, and kor (tib. Skor) means to go around. Drakor
therefore indicates to go around the different monastic universities to ask for 'examination' in order to
prove one's scholastic abilities." However, etymologically examined, it seems more likely that the
syllable grwa came into being witb the bsdus grwa literature, a genre of monastic textbooks (yig eha),
that is also referred to as "path of argumentation for beginners,' intermediate, and advanced stage" (rigs
lam ehung, bring and ehe ba), and that originally referred to the "courtyard" (grwa or rwa) in which the
Pramalfa Summary (tshad ma bsdus pa) was taught (cf. Jackson 1987: 129). Terms such as ehas grwa,
'dzin grwa, rtsad grwa, grwa tshang, and grwa sa seem to be linked and may even have derived from
it. Probably grwa in grwa skar refers to "debating courtyard" (grwa or rwa), and skar derives from skar
ba "the going or moving round" (cf. Jaschlce 1881). For a kind of definition for grwa skar see
Kaschewsky (1971: 2. Teil Falcsimiles, Tafel 376, III, 6r.f-6v.d). At the time of Tsong kha pa's debate
rounds the scholars of the monastic centers, one after the other, asked questions by applying means of
logic (rigs lam gtang ba), which the candidate (here: Tsong kha pa) had to answer. For a more thorough
analysis of the tenn, terms related to it, and the monastic education system(s) in its whole early texts
need to be screened. According to Zongtse (1991: 304-304ka) the term grwa skar sprung from rNgog
Blo Idan shes rab, Phywa pa Chos kyi seng ge and the Master lHa 'od zer from gTsang. Also the genre
of monastic regulations (bea' yig) need to be given more attention. For example the monastic
regulations of tbe dPal 'khor study center (ehas sde) of rGyal rtse, founded in 1418, give many details
on its curriculum (see 'Jigs med grags pa. 1987. Rab brtan kun bzang 'pltags kyi rnam tltar). mKhas
grub dGe legs dpal bzang is considered to have been the founder and had definitely a great impact,
probably the responsibility for setting up the curriculum (cf. Wylie 2003: 484). For more details see
Jackson (2007: 353, 355).
247. Mvy, s.v. rgyal ba 'j sras - jinaputra. Tshig mdzod chen mo, s.v. rgyal ba 'i thugs sras - byang
ehubsems dpa '.
Notes
345
248. According to a short biography in Ngor Chos 'byung 344.4-345.2: byang chub sems (. .. ) gshegs so,
born in 1295 (shing mo lug), died at the age of75 in 1371 (lcags phag). Either the year or the age must
be wrong. According to the age, he would have died in 1369. For a more detailed biography see Las
chen 3) 591.14-605.22. There it is clearly said that Thogs med bzang po dpal was born in 1295 (p.
591.18 shing mo lug gi 10) and passed away at the age of75 in 1369 (p. 604.19-23 sa mo bya'i bIo). Cf.
TBRC code P1830: 1295-1369. See also Sm-ensen and Hazod (2007: 694n2).
249. According to TBRC code G233 dNguI chu Chos rdzong is an ancient bKa' gdams monastery
located in the western part of the TAR. Jaschke 1881, s.v. dnguI, dngul chu -quicksilver, mercury. See
TBRC code P1830: dNgul chu Thogs med bzang po dpal (1295-1369). Illuminator, s.v. dngul chu 3)
Name of a place in Tibet which was famous initially as the residence of dNgul chu Thogs med bzang po
and later for a family lineage of Gelugpa scholars who were known among other things for their
writings on grammar (e.g., dNgul chu thogs med). The name of the exact place of the hermitage was
bZhad.
250. Cf. Sweet (1996: 244-260). In note 13 Sweet points out that the translation of blo sbyong as
'mental training' reflects the influence of modem colloquial Tibetan. In his essay on "The Lineage of
Mental Purification" he also stresses that the work on seven-topic mental purification has been
considered from the beginning to be one of the most important of the mental purification texts by the
dGe lugspa.
251. This was most probably between 1365 and 1369. The biography ofThogs med bzang po dpal, Las
chen 3) 594.15-21 mentions that at the age of 43 (about 1338) he went to dNgul chu'i chos rdzong
where he stayed in retreat for more than 20 years. Then he started teaching the Mental Purification of
the Mahayana. Especially when he was teaching the Bodhicaryiivatiira there were rains of flowers. Red
mda' ba is mentioned as one of his main disciples, see Las 3) p. 601.12. About the transmission ofthese
Mental Purification teachings which Red mda' ba gZhon nu blo gros received from rGyal sras Thogs
med bzang po dpal and passed on to Tsong kha pa Blo bzang grags pa see Ye shes rgyal mtshan 903.21-
905.23 and Las chen 1) 160al-160b2, 2) 312a3-312b2, 3) 617.16-618.11. For an English translation of
Thogs med bzang po dpal's Blo sbyong don bdun ma'i khrid yig see www.berzinarchives.com (August
24,2008). Tsong kha pa transmitted the teaching to Hor ston Nam mkha' dpal (1373-1447). He com-
posed the famous manual of instruction (khrid yig) Sunbeams oj Mentral Purification (Blo sbyong nyi
ma'i 'od zer). Ger-man translation in Weishaar-Gunter (1997); see also Geshe Thubten Ngawang
(2005). From Hor ston the teaching was passed on to Dalai Lama I, dGe 'dun grub (1391-1474). Ye
shes rgyal mtshan 904.12 arranges the so-called "Lineage of transmission of the Great Whispered
Teaching of Mind Purification" (blo sbyong snyan rgyud chen mo 'i brgyud pay in the style of a lineage
prayer (gsol 'debs). C Dalai Lama XIV (1988: 79): "If you are emphasizing the practice oflojong on
the basis of the Bodhisattvacharyavatara, visualize the lineage gurus of what is called the lineage of
extensive actions; then it is not necessary to visualize Maitreya, but rather you should visualize
Manjushri, Nagarjuna, Shantideva and so forth." Cf. note 395. Jinpa (2006: 672) does not have Thogs
med bzang-po's 'commentary,' but in his bibliography, he says the Tibetan text is found in vol. 3 of
Jamgon Kongtrul's Treasury ojInstructions, Delhi: Lungtok and Gyaltsen, reprint 1971. See also Jinpa
(2008: 5): "The focal point of mind training teachings is the cultivation of the awakening mind (bodhi-
346 Notes
citta), especially in the tradition of Santideva's (eight century) equalizing and exchanging self and
others." Note that these teachings are also of particular importance in the bKa' brgyud tradition. In a Blo
sbyong gsol 'debs by 'Jam mgon Blo gros mtha' yas (1813-1899), n. p., n. d., 1 fol., attached to a Blo
sbyong don bdun ma text (5 fols.), p.1a5 after Thogs med bzang po dpal follow Yon tan blo gros, and
gZhon nu blo gros. But this seems to be a diffeJ;:ent gZhon nu blo gros, perhaps TBRC code P4011.
252. Hopkins 1992, s.v. sbyor ba - prayoga - syllogism; laschke 1881, s.v. syllogism; MW, s.v.
prayoga - position, consequence. Tshig mdzod chen mo, s.v. sbyor ba 2.2) rigs pa - rtsod pa chen po
byed dus so so 'i sgrub byed kyi sbyor ba yang dag gsal por shod pa.
253. Tib. slob dpon; MW, s.v. acarya - spiritual teacher.
254. Tib. dpe mtshams gcod pa; cf. Tshig mdzod chen mo, s.v. dpe mtshams pa - mtshams la bshad de
dpe tshig blo la 'dzin mkhan dang, don la rtog dpyod byed mkhan; bCa' yig of the dPal 'khor study
center, in 'Jigs med grags pa, rGyal rtse chos rgyal gyi rnam par thar pa dad pa 'i 10 thog dngos grub
kyi char 'bebs, (1987: 192,8-10): mtshams gcod pa -to remain in retreat. Shes bya'i gter mdzod, vol.
3,316.23-24 paraphrases that Red mda' ba realized that it is not good to rely exclusively on the oral
teachings of a master and thus went into retreat on the scriptures.
255. The seven treatises on valid cognition (tshad ma sde bdun) are: I. Treatise on the Investigation of
Relations (SaIpbandhaparlk:javrtti, 'Brei pa brtag pa 'i rab tu byed pa), P 5731, vol. 130; 2. Ascertain-
ment of Valid Cognition (PramalJaviniscaya, Tshad ma rnam par nges pa), P5710, vol. 130; 3. Com-
mentary on [Dignaga 's "Compendium} on Valid Cognition, " (PramalJavarttika, Tshad ma rnam 'grel),
P5709, vol. 130; 4. Treatise on the "Drops of Logic, " (NyayabinduprakaralJa, Rigs pa 'i thigs pa zhes
bya ba 'i rab tu byed pa), P5711, vol. 130, Engl. trans!. by T. Stcherbatsky, Buddhist Logic, (1962); 5.
Treatise on the "Drops of Reason, " (Hetubindu-nama-prakaralJa, gTan tshigs kyi thigs pa zhes bya ba
rab tu byed pa), P 5712, vol. 130; 6. Treatise called the "Proof of the Continuum of Others, "
(SaIptanantarasiddhi-nama-prakaralJa, rGyud gzhan grub pa zhes bya ba 'i rab tu byed pa), P5716, vol.
130; 7. Treatise on the "Logic of Debate, " (Vadanyaya-nama-prakaralJa, rTsod pa 'i rigs pa zhes bya
ba'i rab tu byed pa), P5715, vol. 130.
256. Refers to Dignaga's Compendium of Valid Cognition (PramalJasamuccaya, Tshad ma kun las btus
pa), P5700, vol. 130. See Frauwallner (1994: 390-94), who translates the title from Sanskrit Zusammen-
stellung der Mittel rich tiger Erkenntnis (Compilation ofthe Means of Correct Insight). For a survey on
the logicians Dignaga and Dharrnaklrti and their writings, see Nakamura (1999: 294-312).
257. Here the 'elegant sayings' may refer to: 1. Sa pall's masterpiece on Pramal).a, the Tshad ma rigs
pa'i gter (with auto commentary Rigs gter rang 'grel; s. Jackson 1987: 44-46) and 2. 'U yug pa Rigs
pa'i seng ge's Tshad ma 'i bsdus pa, i.e., bsDus pa rigs sgrub or bsDus don rigs pa 'i sdom; s. Cabez6n
and Jackson 1996: 191, 194). 'UyugpaRigspa'isenggewasadiscipleofSapal).(Jackson 1994: 113;
Seyfort Ruegg 2000: 274). See Drepung Catalog p. 1457 no. 01642lrGyas pa'i bstan beos tshad rna
mam 'grel gyi 'grel pa rig pa'i mdzod by 'U yug pa Rig pa'i seng ge (238 folios).
Notes
347
258. Lam rim bla ma brgyud pa' rnam thar (1990: 829.27): {ikka. Cf. Mvy, s.v. 1457: {ika (,grel bshad).
Likewise MW, s.v. {ilea. For further details on these commentaries see chap. 7, The Writings of Red
mda' ba, texts no. 1 and 2. According to the colophon, Red mda' ba, gSung skor, vol. 1, p. 277a2, text
no. 1 was composed in dPal sa skya'i chos grwachenpo. No date given. See also van der Kuijp (1994a:
14-15) and Kaschewsky (1971: 99, 259n81). In 1390 in sTag tshang rdzong kha Red mda' ba taught
Tsong kha pa his commentary on the Pramal}avarttikiilaIpkara (see Blo bzang 'phrin las mam rgya),
Tsang kha pa 'i rnam thar chen ma (1981: 175.21-176.1). Cf. Jackson (2007: 351/52). Van der Kuijp
(1985b: 76): "Red-mda'-ba is known to have written a sub-commentary to the PV-alaIpkara which he
taught and discussed with Tsong-kha-pa in ca. 1390, and his own PV commentary subtitled Rigs-pa 'i
'dod-ja was, according to the PDGB p. 74, also largely based on Prajiiakaragupta's explanations and
even adopted his chapter sequence." Van der Kuijp (1994: 15): "According to both Gsermdog Pal] chen
and Mkhan chen Ngag dbang chos grags (1572-1641), Red mda' pa was heavily indebted to the
exegesis of Prajiiakaragupta, and is even said to have written a subcommentary on the latter. This is
neither explicitly nor implicitly borne out in his biography by Mnga' ris pa Sangs rgyas rtse mo in
which is but stated that he authored a sypnoptic and a lengthy commentary on DharmakIrti's text, in
addition to a general survey (spyi don)."
259. See chap. 7, The Writings of Red mda' ba, text no. 3. Mvy, s.v. 6886 spyi don - samudayartha.
Hopkins 1992, s.v. spyi don - artha - samanya - general meaning, the style of a textbook which lays
out the subject, definitions, divisions, etc. as opposed to analysis of the scope (mtha' spyad). See for
example ACIP catalog No. S0005 dGe bshes Thub bstan rin chen, dBu ma'i spyi don gyi dkar chag,
Table of Contents to Overview of the Middle Way.
260. Jaschke 1881, s.v. 'bum phrag gcig- a hundred thousand, so here 100.000 x 1.000 = 100.000.000.
261. Jaschke 1881, s.v. mngal, resp. lhums (Sk!. garbha).
262. Tshigmdzod chenmo, s.v. kun gzhi 3) kun gzhi (alaya)-rnamshes kyi bsdus tshig. Hopkins 1992,
s.v. kun gzhi rnam shes - alaya-vijfiana. MW, s.v. alaya - house, dwelling.
263. Tib. gdung tshab; Jaschke 1881, s.v. gdung, resp. for rus (pa), 1. bone(s), remains. Jaschke 1881,
s.v. tshab for tshab; tshab (cf. 'tshab pa), representative; in reference to a thing: equivalent, substitute.
Tshigmdzod chen mo, s.v. gdung 'tshab (2) rigs dang lugs kyi rgyud 'dzin mkhan.
264. Here dPalldan grags pa is referring to dPalldan Chos grags (Dharmaklrti). Note: dPalIdan grags
pa usually refers in Tshad ma context to Chos kyi grags pa and in dBu ma context always to Zla ba
grags pa. But sometimes it does not refer to a scholar. Like Red mda' ba, bShes pa 'i springs yig gi 'grel
pa don gsal (2005: 2): dge slang dpalldan cher grags pa, de min klu zhes 'bod pa ste (The b h i k ~ u , who
is very famous and glorious, and known by the name Nagarjuna). The latter is supposed to be a quote
from the Lmikavatarasiitra.
265. Perhaps the metaphor here is similar to the sutta about counterfeit gold from the Saf!1Yutta Nikaya,
16th chapter (to Mahakassapa), sutta no. 13. English translation in Bodhi (2000: 680-81): "Just as,
Kassapa, gold does not disappear so long as counterfeit gold has not arisen in the world, but when
348 Notes
counterfeit gold arises then true gold disappears, so the true Dhamma does not disappear so long as a
counterfeit ofthe true Dhamma has not arisen in the world, but when a counterfeit of the true Dhamma
arises in the world, then the true Dhamma disappears. It is not the earth element, Kassapa, that causes
the true Dhamma to disappear, nor the water element, nor the heat element, nor the air element. It is the
senseless people who arise right here who cause the true Dhamma to disappear."
266. Tib. sgrub (bye), Skt. siidhana or siidhaka. MW, s.v. siidhana - establishment of a truth, proof.
argument; siidhaka - proof, argument.
267. Hopkins 1992, s.v. sun 'byin - Skt. d!l$w:za; MW, s.v. d!l$alJa - objection, adverse argument,
refutation.
268. Tib. smra ngan wa skyes tshogs; cf. Hopkins 1992, s.v. smra ba ngan pa 'i wa skyes kyi klad pa-
the brains a/the six foxes - the bad proponents (POP 66).
269. Tib. mdo, here: Tshad ma 'i mdo = Tshad ma kun las btus pa - PramiilJasamucchaya.
270. Tib. rOyal tshab Byams pa mgon po; cf. MW, s.v. Yuvaraja - "young king," N. of Maitreya (the
future Buddha).
271. Tib. dbu rngas; cf. Jaschke 1881, s.v. rngas, v. sngas; sngas-a bolster, pillow, cushion, resp. dbu
snas pillow.
272. Tib. 'bur du dod pa; cf. liischke 1881, s.v. bur3. for 'bur; 'bur ba 1. to rise, to be prominent, 'bur
du dod pa v. dod pa; 'bur du rko ba, to emboss, to work out relievos.
273. liischke 1881, s.v. bam po 2. division, section, of books, (of greater length than a chapter); in
metrical compositions it is said to comprise a number of 300 verses.
274. See Petech (1990: 100): "Sod-nams-rgyal-mts'an (1312-1375), the greatest Sa-skya-pa scholar of
the 14th century, usually known by the title Bla-ma Dam-pa." Bla rna dam pa bSod nams (blo gros)
rgyal mtshan was the abbot of Sa skya from 1344-1347 (see table in Petech 1971: 144).
275. Otani Kat.-Index (1985: 581-585): P5185, P5186: Arya-pancaviIpsatisiihasrikiiprajniipiirami-
topadeia-siistriibhisamayiilaJpkiira-[kiirikiij-vrtti. Commentary on the AbhisamayiilaIpkiira by Vi-
muktisena. Nakamura (1999: 161) is giving bibliographical references and other things on Pancavirp-
satisiihasrikii-prajniipiiramitii. His work contains also a paragraph on "Earlier and Wisdom Sutras"
(159-66). But he does not mention Vimuktisena.
276. Seyfort Ruegg (1981: 86): "The origin ofthe Yogacara-[Svatantrika-]Madhyamaka has been traced
back to Arya Vimuktisena, a master of the Prajiiaparamita and a commentator on the Abhisamayiilarp-
kara, C .. )." "Arya Vimuktisena C .. ) composed the earliest commentary now available on the Abhisama-
yiilarpkiira: the Vrtti which relates this treatise to the text of the Pancavirpsatisiihasrikii
Prajniipiiramitii, one of the large Prajniipiiramitiis!ltras" (101).
Notes
349
277. This refers to Haribhadra's Elucidation on the Ornament of Clear Insight, an explanation on the
St7tra of the Perfection of Wisdom in 8000 Verses
yiilaIpkiiriiloka, Shes rab kyi pha rol tu phyin pa brgyad stong pa 'i bshad pa mngon par rtogs pa 'i
rgyan gyi snang ba), also called Elucidation of the Ornament (Alamkiiraiiloka, rGyan snang). P5192.
Nakamura (1999: 260-61).
278. Nakamura (1999: 283).
279. Chattopadhyaya (1981: 393): "'Bre-chen-po-ses-rab-'bar, the specialist in Prajiiaparamita."
280. For some biographical datas see Las chen 3) 2003, 154. For more details and references see TBRC
code P2274 and P2552. Both of them, teacher and disciple, have been masters in the transmission
lineage of the rNgog tradition of the prajfiiipiiramitii.
281. So far we have no access to this text. See chap. 7, The Writings of Red mda' ba, text no. 4.
Regarding Red mda' ba's Phar phyin lineage cf Onoda (1995: 30-31): "The lineage ofTsong kha pa's
phar phyin studies proceed from Bu ston via Nya dbon Kun dga' dpal and Red mda' ba." See also
Obermiller (1935: 325). Roerich (1976: 340): "Further the Venerable Red-mda'-pa studied thoroughly
the Prajiiaparamita, following on the maha-pawJita Na-dpon Kun-dga'. Later, on request from his
disciples, he wrote a tIka on the Sputartha ['Short commentary' 'grel-chuil, 'Grel-pa don-gsal, com-
posed by Haribhadra, s. I, 330]. The Venerable Tson-kha-pa also heard it from the Venerable Red-mda'-
pa. Later, before he had become an itinerant monk, he wrote an extensive commentary on it, called
Legs-bsad gser-phren (vols. XVII-XVIII ofthe de rin-po-che'i gSun-'bum, or 'Collection of Works')."
See also Jackson (1988: I-II). According to Kaschewsky (1971: 83), Dad pa 'i 'jug ngogs llb2-3 and
Blo bzang 'phrin las mam rgyal, Tsong kha pa 'i rnam thar chen mo 1981, 127.13-15 Tsong kha pa
received the teachings on the AbhisamayiilaIpkiira about 1375/76 in rTse chen from Nya dbon Kun dga'
dpal. The gSan yig of Dalai Lama V seems not to contain a Phar phyin lineage.
282. Lobsang Norbu: Just to learn from your own teachers is not enough. rJe btsun Red mda' ba read
the root text, the Indian commentaries and so on, and his teaching is not in contradiction with that.
283. We have references for many different spellings such as gon byo, gon gyo, gonjo, go 'jo, go gyo
and gon g.yo. Most likely go 'jo is correct. See Shes bya 'i gter mdzod, p. 315, text no. 78: Go 'jo dpon
chen gyi phrin yig gi Ian du gdams pa, pp. 3 - CPN, no. 006117 (78 pp. 3). In the dKar chag to the
Minor Works, 009-010: pp. 4a2-4b5 referred to as Gon byo dpon chenpa lagdams pa. Goldstein (2001)
go 'jo - a county in Chamdo; Tshig mdzod chen mo, s.v. go 'jo - rdzong zhig bod rang skyong ljongs
kyi shar rgyud dang 'bri chu 'i nub 'gram du yod, rdzong mi dmangs srid gzhung de a dkar du yod. Ngor
Chos 'byung346.2 mentions one of the teachers ofg.Yagphrug Sangs rgyas dpal: Gonjo Ye shes dpal.
Cabez6n and Dargyay (2007: 294nl06): "Red mda' ba was one of Tsong kha pa's principal teachers,
especially in the field of Madhyamaka, though, interestingly, his chief disciple in the area of
Madhyamakais listed by TT [i.e., Mang thos KIu grub rgya mtsho's Bstan rtsisj, 196, not as Tsong kha
pa, but as a certain Gon g.yo Nyi rna grags." Cabez6n and Dargyay refer here to no. 3 in the list of Red
mda' ba's seven main disciples, see section 2.7.1.
350 Notes
284. The metaphor of reaching the other side of an ocean comes from the Skt. piiraga, meaning to have
mastered the entire body of knowledge. Thus here the idea is that the author has completely mastered
the knowledge contained in the texts mentioned.
285. According to Ulrike Roesler (former: University of Marburg, personal communication 2003) chos
thams cad kyi ma rno mngon pa 'i sde snod may refer to the miitp(iis, lists of all phenomena (chos), ofthe
Abhidharma Pi(aka (mngon pa 'i sde snod). Cf. Tshig mdzod chen mo, s.v. ma mo - 3) <miitrika> chos
mngon pa. See also Tauscher (1995: 5).
286. Jackson (1994b: Ill) "The Five Fields of Knowledge" that is, Rig gnas kun shes, as found in Sa
paI;l's explanation of them and in the Mahiivyutpatti (no. 1554): (1) Crafts or techniques (hzo, Silpa), (2)
Healing (gso ba, dkitsii), (3) Grammar (sgra, sabda), (4) Logical reasoning (gtan tshigs, hetu), (5)
Buddhist doctrine (nang don or nang gi rig pa, adhyiitma).
287. Kaschewsky (1971: 84, 253n70) mentions him as Yogadirin, translator and teacher ofNam mkha'
bzang po meeting with rJe Tsong kha pa in autumn 1375 in dBus, and gives the dates of birth and death
1306-1386, while ming mdzodp. 1669 states 1303-1380. Note that Las chen adds the title "Lo chen," 1)
156a.3, 2) 309b3, 613.22. See also TBRC code P2388. For details of the Abhidharma transmission,
which passed through dPang 10 tsa ba Blo gros brtan pa (1276-1342), Lo chen Byang chub rtse mo
(1303/06-1380/86), rJe btsun Re[d] mda' pa gZhon nu blo gros and rGyal ba gnyis pa [Tsong kha pal
Blo bzang grags pa see gSan yig of Dalai Lama V, vol. 1, pp. 22b5-23b2. The teaching Dalai Lama V
received, comprised Vasubandhu's Abhidharmakosa together with its auto commentary, the tikii by PaI;l
chen gZhung lugs brgya pa dNgos grub dpal 'bar (b. 15th cent.; see TBRC codes P986, Wl1 047), and
the general tikiis based on the general sense (spyi don) composed by PaI;l chen bSod nams grags pa
(1478-1554, TBRC PI01, W931) and Las chen dNgos grub rgya mtsho (see TBRC P4845, W17192).
288. Since Red mda' ba taught the Abhidharmakosa to Tsong kha pa about 1375, he should have
finished his studies by then. Cf. Obermiller (1935: 325), Kaschewsky (1971: 83), Thurman (1981: 8).
289. Asanga's Five Treatises on the Stages (Tib. Sa sde lnga) are: 1. The Actual [Treatise] on the Stages
(rib. Sa 'i dngos gzhi) or The Stages of the Yoga Practice (Yogaciiryabhumi, rNal 'byor spyod pa 'i sa)
P5536-8, voL 109-10. 2. Summary of the Foundations [from the Stages of the Yogaciiryabhiimau]
(yogaciiryabhumauvastusaIpgraha, rNa I 'byor spyod pa 'i sa las gzhi bsdu ba) P5540, voL 111. 3.
Summary of the Enumerations [from the Stages of the Yogaciiryabhiimau] (Yogaciiryabhrimauparyiiya-
saIpgraha, rNal 'byor spyod pa 'i sa las rnam grang bsdu ba) P5542, vol. 111. 4. Summary of the
Explanations [from the Stages of the Yogaciiryabhiimau] (Yogaciiryabhiimauvivarm:zasaIpgraha, rNal
'byor spyod pa 'i sa las rnam par bshad pa bsdu ba) P5543, voL 111. 5. Summary of the Determinings
[from the Stages of the Yogaciiryabhiimau] (Yogaciiryabhtlmaunin:zayasaIpgraha, rNal 'byor spyod pa 'i
sa las gtan la dbab pa bsdu ba) P5539, vol. 110-11.
290. Asanga's Two Compendia (Tib. sDom mam pa gnyis): 1. Compendium of Higher Knowledge
(Abhidharmasamuccaya, Chos mngon pa kun las btLlS pa) P5550; 2. Compendium of the Great Vehicle
(MahiiyiinasaIpgraha, Theg pa chen po bsdus pa) P5549.
Notes
351
291. Vasubandhu's Eight PrakaraJ)as (Tib. Rab tu byed ba sde brgyad): 1. Twenty Verses (ViIpsakakari-
ka, Ny! shu pa 'i tshig Ie 'ur byas pa) P5557; 2. Thirty Verses (TriIJ1Sikakarika, Sum cu pa 'i tshig Ie 'ur
byas pa) P5556; 3. Reasoning of Explanations (Vyakhyayukti, rNam par bshad pa 'i rigs pa) P5556; 4.
On the Proof of Karma (KarmasiddhiprakaralJa, Las grub pa 'i rab tu byed pa) P5563; 5. On the Five
Aggregates (Paficaskandhaprakaral.w, Phung po lnga'i rab tu byed pa) P5560; 6. Commentary on the
'Sritra of Dependent Arising' (Pratityasamutpadadivibhaganirdeia, rTen cing 'brei bar 'byung ba dang
po rnam par dbye ba bshad pa) P5496; 7. Commentary on [Maitreya's} 'Distinction of the Middle and
the Extremes' (Madhyantavibhagafika, dBus dang mtha' rnam par 'byed pa 'i 'grel pa) P5528; 8. Com-
mentalY on [Maitreya's} 'Ornament of the S!7tras of the Great Vehicle' (MahayanasritralaIJ1karafika,
dBus dang mtha' rnam par 'byed pa 'i 'grel pa) P5528. See Nakamura (1999:268-73).The gSan yig of
Dalai Lama V, vol. 1, p. 41al-5 states a Mahayanas!7tralaIJ1kara lineage (mdo sde rgyan gyi brgyud
lugs gcig) that came through Bu ston Rin chen grub (1290-1364) via Nya dbon Kun dga' dpal to Red
mda' ba. He passed the teachings on to Tsong kha pa, rGyal tshab Dar rna rin chen and so on. Since Nya
dbon Kun dga' dpal passed away in 1379, the teaching had been received by then.
292. Tib. Lo tstsha ba; cf. Kaschewsky (1971: 31): Lo-ccha-ba(Ubersetzer). So far there is no attesta-
tion for this term to mean 'translator' in Skt. Tsepak Rigzin: 10 tswa ba; Jaschke: 10 tsa or 10 tsa (v. Skt.
loc to see, to shine or in the causative locayati etc., to speak); the (art of) translating; Kramer (1997:
36): "The term 10 tsa ba (var. 10 tstsha ba, 10 tsa ba, 10 tsha ba), commonly used in Tibet as a metapho-
rical expression for 'translator', is obviously not a word of Tibetan provenance." Traditional Tibetan
etymology: 'Jig rten mig, cf. Tshig mdzod chen mo, s.v. 1. 'jig rten mig - skadyig sgyur mkhan 10 tsa
ba (Eyes of the world: Lo tsa ba, somebody who translates speech and script); 2. 10 tsa ba (Skt.) :jig
rten mig gam, skad gnyis smra ba po ste, skad yig sgyur mkhan - Lo tsa ba (Skt.) Eyes of the world or
proponent of two languages, i.e., somebody who translates speech and script. Goldstein 2001, s.v. 'jig
rten mig - great translators (of Buddhist texts). Cf. LC, Negi (1993-2002: vol. 8): A less
standard way of rendering the notion of eye of the world might be lokalocana.
293. Cf. Jackson (1987: 134): Dpang lo-tsa-ba (1276-1342). Cf. Cabez6n and Jackson (1996: 407):
"DPANG," and Cabez6n and Jackson (1996: 418n3): "dPang Lo tsa ba wrote the most famous and
authoritative commentary on the [Dal).<;Iin's] KavyadarSa, the sNyan ngags me long gyi rgya cher 'grel
gzhung don gsal ba, commonly known as dPang fig." Here fig corresponds to Skt. fika.
294. According to Obermiller (1935: 326) Red mda' ba composed a large Abhidharmasamuccaya
commentary which Tsong kha pa studied, while Red mda' ba wrote it. From the colophon of text no. 5
(see chap. 7, The Writings of Red mda' ba) we learn that the text was composed in dPal E'i gtsug lag
khang (1999: 85.6-86.1; ms. TBRC code WOOK02745 p. 50b.6). According to Kaschewsky (1971: 86)
Tsong leha pa studied the text with Red mda' ba for eleven months in his 21th year oflife in Sa skya.
This was about spring 13 77 to winter 13 77/78.
295. See chap. 7, The Writings of Red mda' ba, text no. 6. In summer 1375, in rTse chen, Tsong leha pa
requested Abhidharmakosa teachings from Nya dbon Kun dga' dpal, but due to his state of health was
referred to Red mda' ba, who came from Sa skya to rTse chen and taught him the Abhidharmakosa
together with Vasubandhu's autocommentary.
352 Notes
296. See chap. 7, The Writings of Red mda' ba, text no. 7. So far we.have no access to Red mda' ba's
two Abhidhannakosa commentaries.
297. l;:>iikas and l;:>iikinls.
298. Tib. mkha" la spyod pa; Skt khecara - moving in the sky.
299. Mvy, s.v.phra dog- f r ~ y i i . MW, s.v. f r ~ i i - envy,jealousy.
300. Tib. stobs bcu. One of the twenty-one categories of[the qualities of the] undefiled spontaneous
wisdom (ye shes) ofthe Buddha (zag medye shes kyi sde tshan nyer Gig). For a complete list of the 21
categories and the "ten strengths" (= ten powers), see the respective entries in Illuminator.
301. Tshig mdzod chen mo, s.v. 'dzam gling 1) 'jig rten, 2) 'dzam bu gling gi bsdus mingo Mvy, S.V.
'dzam bu 'i gling-jambu-dvfpa. Jaschke 1881, S.V. dzam bu, gen. 'dzam bu (Skt.jambu) the rose, apple-
tree, Eugenia, which figures also in mythology; dzam bu 'j gling, dzam bu gling, dzam gling (Skt. jambu-
dvfpa), acc. to the ancient geography of India and Tibet, that part of the world which comprises these
countries, the triangular penisula of Hindus tan, occasionally including the immediate border-islands ... ;
'dzam bu gling is simply used for earth, world.
302. Ye shes rgyal mtshan: mDog 10 pa; TBRC code P5523: lDog lod pa Kun dga' bzang po (b. 13th!
14th cent.). See chap. 7, Minor Works, text no. 78: mDog lod mkhan chen kun dga' dpalla bstod pa
gsang ba, pp.l - CPN, no. 006117 (7). So far we have no access to this text. Check with regard to the
following note in Cabez6n and Dargyay (2007: 294nl07): "Red mda' ba 'heard the Madhyamaka from
Mkhan chen Byang sems' (GJL, IT [i.e., Mang thos]: 'Byang seng'). TT [i.e., Mang thos]. 188, identi-
fies this as one of the abbots of Jo mo nang. Sakya mchog ldan, however, states that his main Madhya-
maka instructor was a certain 'Mdog ldog pa'. This perhaps refers to Mdog 10 pa Mkhan chen Kun dga'
dpal (that is, Nya dbon Kun dga' dpal), his ordination abbot; see TT [i.e., Mang thos] 194." With regard
to a reference for Nya dbon Kun dga' dpal's biography see TBRC code P20lO. Cf. Mang thos (1993:
194.19-20): mDog 10 (107ba) pa mKhan chen Kun dga' dpal.
303. Next to the abbot or preceptor, nine more acaryas are needed: the karmacarya (las kyi slob dpon),
the rahonusasaka (gsang ste ston pay and seven other additional [acaryas] (kha skong bdun).
304. GUjJaprabha's Book on Discipline, Skt. Vinayasiitra, Tib. 'Dul ba 'i mdo [rtsa bal, P56l9, vol. 123.
See Bapat and Gokhale (1982).
305. Tib. ITa khrid. With regard to the lineage of the dEu ma Ita khrid see Kapstein's quote from Jo
nang rJe btsun Kun dga' grol mchog's Khrid brgya 'i brgyud pa 'i 10 rgylis (1996: 282). Furthermore he
writes: "Red mda' ba (1349-1412) was a noted scholar of the Sa skya pa sect, who was among the
foremost teachers ofrJe Tsong kha pa, and whose insistence on the authority of the Prasangika school
of Madhyamaka interpretation was sometimes regarded as standing in complete opposition to those
traditions that claimed adherence to the Great Middle Way" (285-286nI9). See also Sakya mChog ldan.
dBu ma'i 'byung tshul rnam par bshad pa 'j gtam yi bzhin lhun po. gSung 'bum, printed first by a
Notes
353
Bhutanese in Delhi, 2nd print by Ngawang Topgyal, book print with folios, vol. 4, p. 234-4-5
(Tibetan: 13b4-5): dus phyis rje btsun red mda' pa ni, thaI 'gyur lugs kyi dbu rna mdog ldog pa (sic!)
chen po la gsan zhes zer te des gang la gsan pa ni rna shes la, red mda ' pas rtsa 'jug bzhi gsum gyi
mam bshad, Ita khrid dang bcas pa rndzad pa de las gsan pa ni tsong kha pa chen po '0 (It is said that
later on rJe bstun Red mda' pa heard Madhyamaka according to the Prasangika system from the great
mDog Idog pa; I do not know from whom else he heard what else. Red mda' pa composed the three
[Madhyamaka] commentaries on Miilamadhyamakakiirikii, Madhyamakiivatiira and CatuftSataka to-
gether with a [dBu rna] ITa khrid. From him the great Tsong kha pa heard [the commentaries of all of
these texts D. See also the following reference to dEu rna ITa khrid received from Volker Caumanns
(May 12,2005) from Sakya mchog Idan's biography composed by Jo nang Kun dga' grol mchog (gsung
'bum, vol. 16): (52.4) red mda' pa 'i dbu rna Ita khrid mams thob. Cf. Red mda' ba, ITa khrid brgyud
pa 'i gsol 'debs, gSung skor, vol D (nga), p. 6.4-6: gcig la gcig brgyud pa 'i rim pa ni, zla ba grags pa
nas, rig pa 'i khu byug che chung, ku sii Ii, thang bhi ha ra, byang sems zla ba rgyal mtshan, rje lung pa
'od zer grags pa, spyi bo ba grags pa 'od zer, spyi bo lhas pa byang chub 'od, dpalldan gro mo che ba,
rtse 'dul ba 'dzin pa, bde ba can pa siikya byang chub, mkhan chen lam dga' rgyal mtshan, mkhan chen
byang chub seng ge, mkhan chen kun dga' dpal, mkhas grub chen po gzhon nu blo gros so.
306. Manuscript A reads bya bur, while manuscript B readsja bur. Perhaps a certain teaching not iden-
tified yet, or bya bur sleb = ldum stag or ltum stag = ko byi la, ko byil or go byi la - a kind of herb, or
Tibetan medicine? (cf. Dan Martin's Tibetan Vocabulary (2007: 556), and Tshig mdzod chen mo, s.v.
ko byi lao Another possibility would be aja phor, a wooden teacup (cf. Goldstein 2001, s.v.japhor).
Huber (2006: 8, 9, 33) mentions a Bya 'phur lineage, a Bya 'phur 'og rna lineage bla rna, and a Bya
'phur lineage from sNang zhig, as well as mKha' skyong bya 'phur dgon. See also the outlines of Lho
rong chos 'byungTBRC W27302 and Man ngagbye ba ring bsrelTBRC W29481.
307. Cf. Tshig mdzod chen mo, s.v. stod 'dul.
308. Mang thos (1993: 194.20-195.3): mkhan pos stod 'dul gyi sdom [b]rgyud 'di ma chad cig gnang
dgos zhes bka' stsal phebs zer mod, stod 'dul ba'i bshad rgyun rna gtogs sdom rgyun rang du [195]
cung mi 'gro bar sems te, mdog 10 pas chos rje bla ma las bsnyen par rdzogs shing, chos rje bla ma'i
sdom rgyun ni kha che mkhan po shiikya shri las brgyud pa 'i phyir ro (When mKhan po [mDog 10 pa
mKhan chen Kun dga' dpal] indeed said: "This Upper Vinaya lineage must be kept up as an uninterrup-
ted one," I think that [this] only [referred to] the continuation of the UpperVinaya teachings, and [does]
not slightly go (or really go?) to the continuation of the vow itself, because mDog 10 pa has been fully
ordained by The Dharma Lord Bla rna [dam pa bSod nams rgyal mtshan] and the continuation of the
[Vinaya] vow of The Dharma Lord Bla rna [dam pa bSod nams rgyal mtshan] is the [Middle Kashmir
lineage] of Kha che mKhan po Sakya srI (1140er-1225).) Comparing this passage with the respective
entries in the Tshig mdzod chen mo for stod 'dul and bar 'dul, one would expect that Mang thos consi-
ders the lineage of Dharma pal a the Upper Vinaya (stod 'duD and thinks that in this case Upper Lineage
must refer to the teaching transmission (bshad rgyun) and cannot refer to the vow transmission (sdom
rgyun), since the one ofSakya sri is not the Upper Lineage. For a short biography ofBla rna dam pa see
ming mdzod p. 1153.17-20: dgung 10 nyi shu tham par po dong bya rgod gshongs kyi gtsug lag khang
du mkhan chen bsod nams grags pa dang, mkhas mchog dpalldan seng ge, bla ma bzang po gsum las
354 Notes
bynenpar rdzogs shingdbang lung man ngag mtha' yas pa gsan (At the age of twenty, in the Po dong
bya rgod gshongs Mahiivihiira, [Bla rna dam pa bSod nams rgyal mtshan] was fully ordained by mKhan
chen bSod nams grags pa, mKhas mchog dPalldan seng ge, and Bla rna bzang po ... ). See also Mang
thos (1993: 186): bcu bdun pa la mkhan chen bsod grags las rab tu byung, nyi shu pa la bya gshongs
rnying par bsnyen par rdzogs (At the age of seventeen [Bla rna dam pa bSod nams rgyal mtshan] be-
came ordained by mKhan chen bSod [nams] grags [pal At the age of twenty he received upasampadii
in the old Bya gshongs). TBRC code P1226 mentions only one teacher of Bla rna dam pa bSod nams
rgyal mtshan, who has the name bSod nams grags pa. That is Jo gdan mkhan po bSod nams grags pa
(TBRC code PI48), a bKa' gdams and Vinaya (smad 'dul) master, who in 1314 conferred the
vow to Dol po pa Shes rab rgyal mtshan. "Middle" in Middle Vinaya (bar 'dul) may refer to the regions
inbetween: dBus und gTsang (cf. Sobisch 2002: 396n870). For another possibility see note 602. The
lineage is also called "Middle lineage from Kashmir," since it was transmitted to Tibet by the great
Kashmiri scholar Siikyasribhadra to Sa skya Pandita Kun dga' rgyal mtshan (1182-1251) and to gTsang
pa rOo rje dpal and mKhan po rOo rje dpal (cf. Jackson 1987: 26, 27, 30). But surprisingly Mang thos
(1993: 160) then states Red mda' ba's "upper vow lineage" (stod :dul ba'i sdom brgyud) as follows: I)
Dharmapiila, 2) Prajii.iipiila, 3) Zhang zhung rGyal she, 4) dPal 'byor shes rab, 5) Zhing mo che ba
Byang chub seng ge, 6) Yang rtse ba rOo rje seng ge, 7) sTag pa Padma g.yung drung, 8) rTsis 'dul
Thugs rje byang chub, 9) bDe ba can pa Siikya byang chub, 10) Kun dga' rgyal mtshan, 11) [mKhan
chen] Byang chub seng ge, 12) Byang chub bzang po, 13) Blo gros rgyal mtshan, 14) dPalldan bla rna
mDog lho pa mKhas chen Kun dga' dpal bzang po, 15) Red mda' ba and so on. See also Dan Martin's
unpublished paper "The Highland Vinaya Lineage: A Study of Twelfth-Century Monastic Historical
Source, the 'Transmission Document' by Zhing-mo-che-ba," where he mentions on p. 19 that "numbers
6 and following were not possible to positively identify, unfortunately for our efforts to date Zhing-mo-
che-ba." In mKhas grub de's rnam thar, p. 3b it is mentioned that he became fully ordained by Red
mda' ba in the wood-female-sheep year [1415]. This is not possible, because Red mda' ba had already
passed away in 1412. In his thob yig 3b3 mKhas grub de states that he received upasaIJIPada from Red
mda' ba functioning as mKhan po in "the sheep-year" in the gTsug lag khang of Byang chub sems dpa'
Zla ba rgyal mtshan's monastic seat sMu rdzing. But sheep-year cannot be correct, because 1391 and
1403 would be too early (minimum age for ordination: 20 years) and 1415 would be too late.
Dung dkar tshig mdzod chen mo, p. 435 gives the wood-monkey year 1404. The upiidhyiiya lineage
(mkhan brgyud) given in mKhas grub de's thob yigpp. 3a3-3b4 is different than the one given by Mang
thos kIu grub rgya mtsho and the presentation by Sangs rgyas rtse mo (see 2.5.7). If the presentation in
mKhas grub's thob yig is correct, Red mda' ba received his full ordination from mKhan chen [dBon po]
gZhon nu byang chub (see no. 14 in the following list): 1. (1) Buddha Siikyamuni (siikya 'i rgyal po), (2)
Siiriputra (sii ri'i buy, (3) Prince Riihula (sras sgra gcan 'dzin), (4) BraQ.min Riihula (bram ze sgra can
'dzin), (5) Niigiirjuna (klu sgrub; 2ndl3rd cent.), (6) GUl).amati (yon tan blo gros), (7) Ratnamitra (rin
chen bshes gnyen), (8) GUl).asiigara (yon tan rgya mtsho), (9) Dharmamiilii (chos kyi 'phreng bay, (10)
Akaragupta ('byung gnas sbas pay, (II) Kha che Pal). chen Siikyasribhadra (1140s-1225), (12) 1Ho brag
pa Byang chub dpal (b. 13th cent.; 1st Tibetan), (13) gTsang pa dBang phyug grags (cf. PORKI678),
(14) mKhan chen [dBon po] gZhon nu byang chub, wishing to make [my life] meaningful, I [?] received
upasa1J1padii in the middle of a faithful community of twenty headed] by the upiidhyiiya
mKhan chen Yon tan rgyal mtshan, karmiiciirya Byang chub' od zer, leading reciter (dbu mdzad) of the
Notes
355
dGe 'dun sgang pa [monks'] community, and rahonusasaka dBon po dPalldan seng ge, and in the dog
year [?] in Nyang stod rGya grong, (15) upadhyaya dPalldan Red mda' pa gZhon nu blo gros, sucessor
of the viCtor [Sakyamuni] [acting together with] karmaciirya dPal 'byor shes rab [see section 2.7.1 no.
5], the great bodhisattva, who understands the words and the meaning of the Vinaya like a second Upali
and has a vast understanding of all scriptures, rahonusasaka the great pitakadhara acarya gNyal pa Blo
gros mtshungs med, who is well learned in the words and the meaning of the Vinaya and cherishes the
precious discipline like his eyeball and a faithful community of eight additional acaryas who are
practising in accord with the Dharma.
309. May be linked to Bya 'Dul 'dzin bTson 'grus 'bar (1091-1166). See TBRC code P2273, who
studied Vinaya with a certain Sog (see Roerich 1979: 80).
310. Perh. three names that start with 1. bya (bird), 2. khyi (dog), 3. sag (mongolian).
311. See chap. 7, The Writings ofRedmda' ba, text no. 8.
312. See chap. 7, The Writings of Red mda' ba, text no. 9. GUl}aprabha composed a second important
Vinaya text, the Ekottarakarmasataka, in which 101 formal acts (las; karma) of the monastic order are
described. On its content and structure, see my Brief Survey of the Vinaya Hamburg 1992, pp. 67-75,
82-3. According to Geshe Thubten Ngawang (personal communication before 1992) las ehog is the
short form of las kyi eho ga, Skt. karmavidhi or karmaviieanii. Cf. Edgerton.
313. Tib. ma ehag par; cf Jaschke 1881, s.v. ehag pa 2. pf. of 'chag pa, broken; ma chag(s) pa, and
esp. adv. ma chag(s) par also chag med paruninterrupted(ly), unintennitting. Geshe Thubten Ngawang:
dbyar gnas dang gsa sbyong dgag dbye gsum 'chag med du mdzad do.
314. Tib. 'dul ba 'bum sde seems to be a synonym for the Vinayacollection itself Here 'bum seems not
to be used in the sense of a hundred thousand, but rather as it is in the examples of gsung 'bum, bka'
'bum, gleng 'bum etc. See also Tshig mdzod chen mo, s. v. 'bum chen sde lnga - 'bum ~ g y a s pa dang,
phal po ehe, dkon brtsegs, langkar gshegs mdo, my a ngan 'das mdo ste lnga. -
315. Tshig mdzod chen mo, s.v. sa gsum 1) sa bla dang, sa steng, sa 'og ste gsum (The three spheres
above, on and under the ground.)
316. Tib. ring lugs. On this term see also Dargyay (1991: 120). She translates it in a different context
Buddhist community.
317. Tshig mdzod chen mo, s.v. 'phags pa'i nor bdun. Mvy 1565, s.v. 'phags pa'i nor bdun (sapta-
dhaniini): 1. faith (dad pa; Sraddhii), 2. moral discipline (tshul khrims; SIla), 3. shame (ngo tsha shes
pa; hri), 4. embarrasment (khrel yod pa; apatriipya), 5. hearing (thos pa; iruta), 6. giving (gtong ba;
tyiiga), 7. wisdom (shes rab; prajnii).
318. Tshig mdzod chen mo, s.v. nyer sbas (upagupta) gtad rabs bdun gyi bzhi pa nyan thos dgra beam
pazhig.
356 Notes
319. Tib. bslab pa 'i gnas; see for example Nitartba, s.v. dge tshul gyi bslab pa 'i gnas bcu.
320. Tib. dgag sgrub gnang gsum; cf. Tshig mdzod chen mo, s.v. gnas kyi slob dpon - 'dul ba las bshad
pa 'i slob dpon lnga'i nang gses, gnas 'cha' ba 'i slob ma la dgag sgrub gnang gsum gyi bslab bya slob
par byed pa 'i dge slong. For details see SSdB, XIIIa, transcript, pp. 49-54.
321. Van der Kuijp (1983: note 120) remarks that Tsong kba pa's teacher and friend Red mda' ba
"seems to have accepted only five texts that could be subsumed under the 'Collection of Arguments', he
neither included the Ratniivali, nor, as earlier scholars had done, the so-called Vyavahiirasiddhi."
Likewise van der Kuijp (1985c: 9). The Tibetan tradition ascribes "Five Collections of Middle Way
Reasonings" (dBu rna rigs tshogs lnga) or "Six Collections of Middle Way Reasonings" (dBu rna rigs
tshogs drug) to Nagfujuna, the latter's (no. 6th) integration into this corpus is treated differently. The six
are: 1. Root Verses on the Middle Way, called Wisdom (Prajiiiiniimamiilamadhyamakakiirikii, dEu rna
rtsa ba'i tshig le'ur byas pa shes rab ces bya bay P5224, vo!. 95. Eng!. trans!. in F. J.Streng (1967).
Emptiness, and others, e.g., Nagfujuna and Garfield (1995); 2. Sixty Verses of Reasoning
kiirikii, Rigs pa drug cu pa 'i tshigs Ie 'ur byad pa) P5225, vol. 95. 3. Discourse, called Fine Weaving
(Vaidalyasiitraniima, Zhib mo mam par 'thag pa zhes bya ba 'i mdo) P5226, vo!' 95; 4. Seventy Verses
on Emptiness (Siinyatiisaptatikiirikii, sTong pa nyid bdun cu pa 'i tshig Ie 'ur byas pa) P5227, vol. 95.
Engl. transl. in D. R. Komito (1987). Niigiirjuna 's Seventy Stanzas. 5. Verses of Rejection of Objections
(Vigrahavyiivartanikiirikii, rTsod pa bzlog pa 'i tshig Ie 'ur byas pa) P5228, vo!. 95. Eng!. trans!. in K.
Bhattacharya (1978). The Dialectical Method ofNiigiirjuna. 6. Precious Garland of Advicefor the King
(lI.iijaparikathiiratniivali, rGyal po la gtam bya ba rin po che 'i phreng bay P5658, vo!. 129. Eng!. transl.
J. Hopkins and Lati Rinpoche (1975). The Precious Garland and The Song of the Four Minclfulnesses.
Short titles of the six texts in Tibetan: 1. rTsa ba shes rab, 2. rTsod pa ldog pa, 3. Zhib mo mam dag,
4. Rig pa drug bcu pa, 5. sTong nyid bdun bcu pa, 6. Rin chen. In the present Sa skya tradition texts like
bShes pa 'i springs yig and Rin chen phreng ba are considered to be Collected Stories (gtam tshogs).
322. Tib. bka'. Jiischke 1881, s.v. bka': 1. rgyal ba'i bka' -the word ofthe Buddha, 2. mdo rgyud-the
sacred writings (sUtra and tantra), 3. bstan bcos -doctrinal and scientific writings (sastra), 4. lung-oral
benedictions and instructions of Lamas, 5. man ngag - admonitions given by them.
323. This may have been near the end ofEla rna dam pa bSod nams rgyal mtshan's life around 1374/75,
when Red mda' ba was about 27 or 28 years old. Note that these two important sentences "But at that
time ... this was not possible." are left out in Las chen.
324. Aryadeva CPhags pa Iha, 2nd-3rd cent. AD): Four Hundred Verses. (CatulzSatakasiistrakiirikii,
bsTan bcos bzhi brgya pa zhes bya ba'i tshig Ie 'ur byas pa). Eng!. Trans!.: Karen Christina Lang:
Aryadeva's CatulzSataka: on the Bodhisattva's cultivation of merit and knowledge. Copenhagen: Akad.
Forlag 1986. Tashi Tsering and Jiirgen Stiiter-Tillmann, Rendawa Shonnu Lodro's Commentary on
Aryadeva's "Four Hundred Verses," Cambridge, MA: Manjushri Publication 2004. Geshe Sonam
Rinchen and RuthSonam: Yogic Deeds of Bodhisattvas. Gyel-tsab on Aryadeva's Fbur Hundred.
Ithaca: Snow Lion Publications 1994.
Notes
357
325. Sobisch (2002: 166) mentions among the "six main scholastic subjects of the siitra-teachings (mdo
phyogs kyi pod chen drug) and such books:" dbu ma 'i skor. His source reads like here 'jug pa.
326. See Seyfort Ruegg (2000: 62, 63, 62n139). Cf. TBRC code P5524. Dalai Lama V, gSan yig, vol.
1, 26al mentions Slob dpon Byang seng pa as the dBu ma teacher of Red mda pa chen po gZhon nu blo
gros, who taught dEu ma to Tsong kha pa. Mang thos (1993: 195.5): He studied Madhyamaka with
mKhan chen Byang seng. Ye shes rgyal mtahan 893: The Dharma Lord Byang seng ba. Dalai Lama V,
gSan yig, vol. 1, 25a6-25b5 states that Red mda' ba, rJe Tsong kha pa and many other supreme beings
specifically elaborated on the profound Madhyamaka view according to the Prasail.gika Madhyamaka
tradition of the intended meaning ofNagarjuna. Red mda' ba and Tsong kha pa thought that without
realizing it there is no opportunity to obtain peaceful liberation at all. Thus they established this
tradition by means of teachings and listening. Then follows on pp. 25b5-26a1 the whole Madhyama-
kavatara lineage. The first Tibetan in the lineage is Pa tshab Lo tsa ba Nyi rna grags, followed by rMa
bya Byang ye, rMa bya Byang brtson, mTshur gZhon nu seng ge, rMa bya Siikya seng ge, Zhang Chos
kyi bla rna, mChims Nam mkha' grags, bCom ldan Rig ral, from him to both Lo taa ba mChog ldan and
Legs pa'i blo gros (b. 13th cent.), then follows dPang 10 tsa ba Blo gros brtan pa (1276-1342), Slob
dpon Byang seng pa, the great Re[ d] mda' pa gZhon nu blo gros, the omniscient Blo bzang grags pa,
Dar rna rin chen etc. This matches with the Prasail.gika lineage in Jackson (1985: 25-26). An alternative
lineage goes from Pa tshab Lo taa ba, who had four spiritual sons (pa (shab bu bzhi) i.e., 1. Gang pa
zhe'u, who is excellent in words, 2. gTsang pa bres gur, who is excellent in meaning, 3. rMa bya brtson
'grus, who is excellent in both, the words and the meaning, and 4. Zhang Thang sag pa Ye shes 'byung
gnas, who is equally expert in both, to Zhang Thang sag pa Ye shes 'byung gnas and from him via
'Brom dBang phyug grags, Bla rna Prajfiavajra, Slob dpon sTon tshul ba, Bla rna bDe ba'i lha, Jo btaun
pa, dBu ra ba, Prajfiasrl, Dharma Shes rab, Bag ston Shes rab rin chen, rJe Punyasingha, Bag ston bSam
bzang, Bag ston gZhon nu bsam gtan, and Byang chub seng ge to Re[d] mda' pa. Cf. Jackson (1985:
31), Seyfort-Ruegg (2000: 65).
327. Cf. Jackson (1994a: 372): "(3) the three main treatises of the Yogacara-Madhyamaka synthesis of
eastern India, i.e., the writings of Jfiiinagarbha, and Kama1aslla (i.e., the so-called rang
rgyud shar gsum)." Eckel (1987: 15) states in the introduction to his English translation of
Jfianagarbha's Commentary on the Distinction between the Two Truths (bDen pa gnyis rnam par 'byed
pa, Satyadvayavibhanga) that this work together with s Ornaments of the Middle Way (dEu
ma rgyan; Madhyamakalarpkara) and KamalaSlla's Light of the Middle Way (dBu ma snang ba,
Madhyamakaloka) are called rang rgyud shar gsum and are the three chief works of Svatantrika Ma-
dhyamaka. See also Tauscher (1999: ix).
328. Cf. Newland (1996: 202): "fig cha are the required textbooks in the curriculum of Tibetan
monastic colleges (grwa tshang). They may be called 'debate manuals' because they are often
structured around a series of debates which provide rich fodder for the oral debates characteristic of
Tibetan monastic education. The word yig cha literally means 'record' or 'notes. ,"
329. Tib. rtsa 'jugbzhi gsum refers to 1. dEu ma rtsa ba shes rab, 2. dEu ma la 'jugpa, 3. bZhi brgya
pa.
358 Notes
330. See chap. 7, The Writings of Red mda' ba, text no. 10. Eng!. translation in Tsering and St6ter-
Tillmann (2007). In the Colophon Red mda' ba, gSung skor, vol. 2, 472.2-3 says that he composed this
work on the request of his disciples.
331. See chap. 7, The Writings of Red mda' ba, text no. 11. Eng!. translation in St6ter-Tillmann and
Tsering (1997). TBRC code W458 remarks: "Written at Sa-skya. Blocks were carved through the ef-
forts of 'Jam-mgon Blo-gros-mtha'-yas and stored at Sa-skya."
332. See chap. 7, The Writings of Red mda' ba, text no. 12. Eng!. translation in Tsering and St6ter-
Tillmann(2004).
333. Tshig mdzod chen mo, s.v. stong thun 1) gnad don stong phrag du ma thun thun du bsdus pa ste
spyi don. Cf. the translation ofmKhas grub's sTong thun chen mo in Cabez6n (1992). Seyfort Ruegg
(2000: 52n107): "The title stan thun requires clarification (oo.) The third meaning of thun given above
- i.e., summary, digest or compendium - is apparently the appropriate one in the present context, where
the expression stan thun evidently refers to topics or difficult points and where as a title it denotes a text
summarizing these topics." According to David Jackson (personal communication August 2008) stong
thun means "general sense" (spyi don) here, a commentarial genre, not a word-by-word commentary.
334. See chap. 7, The Writings ofRedmda' ba, text no. 13. Akhu Shes rab rgyamtsho names two stong
thun compiled by Red mda' ba: 1. MHTL 11350 Tshigs gsal stong thun mams kyi fikka (dbu ma'i
skorl524), and 2. MHTL 11943 Red mda' ba'i gsang 'dus stong thun (gsang 'dus skorI545). Cf. Seyfort
Ruegg (2000: 61n132). mKhas grub rje also compiled a stong thun, the sTong thun chen mo, his main
explanation on Madhyamaka and Cittamatra (dbu sems gnyis kyi rtsa ba 'i mam bzhag). Translation in
Cabez6n (1992). Cf. Seyfort Ruegg (2000: 61, 173). Also Sakya mChog ldan composed a stong thun.
335. TBRC code P4921.
336. TBRC code P1971.
337. Tib. thog na; cf. Jiischke 1881, s.v. thog 4. to be at the head, to lead, direct, govern, on, upon, up,
up to, above; postp. c. gen. (or accus.) 1. on, upon, e.g., to lay on, the place upon.
338. Van der Kuijp (1985c: 9): "As Bu stonhas clearly stated these expressions [*Svatantrika- and
*Prasangika-Madhyamaka] are purely Tibetan interpretations and are not found in the Indian sources."
For a more recent and detailed study see Dreyfus and McClintock (2002). Mang thos (1993: 195.12-13):
dbu ma thaI 'gyur ba'i bstan pa la 'di kho na bka' drin che ba yin. Don rdor and bsTan 'dzin chos
grags, eds., Gangs ljongs 10 rgyus thog gi grags can mi sna (1993: 421.5-6 and 421.15-19): dbu ma thaI
'gyur ba 'i bstan pa la bka' drin shin tu che oo. khyad par dbu tshad kyi rigs lam thams cad dus phyis nub
nas ming tsam du gyur pa na, rang stabs kyis dbu tshad kyi rig pa 'i lam sral phye nas byang phyags kyi
mkhas pa kun gyi mgo ba la bka'i 'phreng ba ngal gsa gyis pa 'i shing rta chen par gyur.
339. Tshig mdzod chen mo, s.v. dga' mo 2) (yul) legs po dang yag po, .. .las ka 'di dga' rna byung song.
Cf. McDonald (2008).
Notes
359
340. Tib. kho bos bstanpa la bya ba byas payin; cf. Jaschke 1881, s.v. bya ba, bstanpa la (or bstan
pa'i) bya ba byas pa 'i 10 rgyus (an account of what has been done for the spread of the doctrine). In this
case, serving the doctrine refers to his function in being responsible for establishing the Madhyamaka.
Note that this sentence can also have a different meaning. There are two short biographies of Red mda'
ba, in which the authors quote this passage in a slightly different reading: Ngor Chos 'byung 346.6-7:
"When I first started my studies, it was said 'There is one book on Madhyamaka. ' But it had no greater
value. Nowadays there is esteem. [Red mda' ba said:] This is due to myself serving the doctrine. ," Shes
bya 'igter mdzod 3 17.12-13: rJe [Redmda' ba] himself said: "When I first started my studies and it was
said that in Sa skya there was one Madhyamaka book, people did not show great esteem to it. That
nowadays they consider it important is the fruit of myself serving the doctrine." Shes bya 'i gter mdzod
317.13-14 continues reporting that actually all Tibetan dGe lugs, bKa' brgyud and rNying rna scholars
consider Red mda' ba to be the exponent of the scriptural tradition of Madhyamaka. They say unani-
mously that Madhyamaka rests on Red mda' ba and respect him like the top point of a banner. Here the
editor seems to refer to the common saying in the Sa skya tradition: dbu ma red la thug, tshad ma nya
la thug, mngon pa mchims la thug, 'dul ba mtsho la thug, sher phyin g.yag la thug, i.e., 1) Madhyamaka
rests on Red mda' ba gZhon nu blo gros (1348-1412), 2) Pramal)a rests on Nya dbon Kun dga' dpal
(1285-1379), 3) Abhidharma rests on mChims 'Jam pa'i dbyangs (b. 13th cent), 4) Vinaya rests on
mTsho sna ba Shes rab bzang po (b. 13th cent), and 5) Prajiiapariimita rests on g.Yag phrug Sangs rgyas
dpal (1350-1414). The five Tibetan autochthonous commentaries that accordingly demand our special
interest are: 1) dBu ma la 'jug pa 'i mam bshad de kho na nid gsal ba'i sgron ma, 2) Tshad ma mam
'grel gyi .tfka ka yid kyi mun sel, 3) Chos mngon pa mdzod kyi tshig Ie 'ur byas pa 'i 'grel pa mngon pa 'i
rgyan,4) 'Dul ba mdo rtsa'i 'grelpa legs bshadnyi ma'i 'odzer, 5) Sher phyin mngon rtogs rgyan rtsa
ba dang 'grel pa. Similarly with regard to the four disciples of V asubandhu (slob dpon dbyig gnyen gyi
slob ma bzhi) it is said: tshad ma rang las mkhas pa phyogs kyi glang po, 'dul ba rang las mkhas pa yon
tan 'od, mngon pa rang las mkhas pa slob dpon blo sgros bstan pa, sher phyin rang las mkhas pa mam
sgroI sde (The one, who is more learned in Pramal)a than himself is Dignaga. The one, who is more
learned in Vinaya than himself is GUl)aprabha. The one, who is more learned in Abhidharma than
himself is Stiramati. The one, who is more learned in Piiramita than himself is Vimuktisena).
341. Different spellings are attested: karma ba, karma pa, and skarma pa. Correct is karma ba; cf.
TBRC code P1481: Karma dKon mchog gzhon nu (b. 14th cent.), A khu dpe tho MHTL 11337 lists him
under the title "Karma" and mentions him as the compiler of a Ratnagotravibhaga commentary and a
student of the Fourth Karma pa Rol pa'i rdo rje (1340-1383). Skt. karma (deed, action), kar ma pa (in
Nepal karmika) name of a philosophical school of Buddhism. Karma Thinley (1980: 21): "the Karmapa
Lamas embody the activity (Skt.: karma, Tib.: phrin las) ofbuddhhood." Douglas and White (1976: 34)
state similarly: "Karmapa, 'Man-of-Karma. ,,, But here more likely karma ba, because he is not one of
the 16 former Karma pas. However, both readings are attested. With regard to (')phrin las for Skt.
karma see Nagao (1994, part 1: 87): (')phrin las, karman. Tashi Tsering: Out of respect, for the
activities (las) of the Buddha(s), Tibetan translators added (')phrin, thus the honorific term (')phrin las
(exalted deeds). Steams (1999: 304): Karma pa Dkon gzhon (Karmapa Giinzhi:in); Stearns (1999: 58):
"Rendawa then debated against a certain Karmapa Giinzhiin on the question of internal contradictions
in the Kalacakra tantra."
360 Notes
342. In the time before Red mda' ba. Cf. Seyfort Ruegg (2000: 50n 1 03): "The seminary of Than sag (in
'Phan yul north oflHa sa, the area where Pa tshab had earlier taught) was founded by Zan Than sag pa,
and there the Prasangika-Madhyamaka was particularly cultivated in earlier times in Tibet. Gos 10 gZon
nu dpal and Padma dkar po both state that an exegetical tradition (Mad rgyun) of the Madhyamaka
current in their times went back to Than sag. See Deb ther silOn po, cha, f. 8a; and Padma dkar po's
Chos 'byun, f. 193a2. This statement is in general agreement with what has been stated by Ron ston (see
below, p. 66 note 149). But it may not tally entirely with what is reported about the Madhyamaka
having all but died out in Than sag by the time of Red mda' ba (see below, p. 62 note 139). On the
doctrine of the Than sag school, see 'Jam dbyans bzad pa, Grub rntha' chen rno, ii, f. 29a." See also
Jackson (1985: 31) who explains, how the lineage from Zhang Thang sag pa Ye shes 'byung gnas came
down to Red mda' ba, and Seyfort-Ruegg (2000: 66/67).
343. Cf. TBRC code G407. See also Roesler (2004: 36-37), who visited Thang sag dGa' ldan chos 'khor
ca. 37km northeast oflHa sa, in the modern city called Lhiindrup Xian and states that "the monastery
was founded by Shang Yeshe-jungne, a disciple ofPatshab" and that "the Blue Annals provide a list of
the early abbots. Van der Kuijp (1985c: 8), mentions that Thang sag monastery, founded by Zhang
Thang sag pa Ye shes byung gnas, was a major centre for the study of the works of Nagarjuna and
Candrakirti.
344. For the same quote from a different source see Seyfort Ruegg (2000: 62n139), who concludes:
"This would seem to agree with what is said in the Nor chos 'byun about Red mda' ba's having come
to his understanding of the Prasangika through his own effort of philosophical analysis." See also
Tauscher (1995: 28n55); Yoshimizu (2005: 130nI4).
345. Cf. Tsering and Stoter-Tillmann (1997: 390-91).
346. The metaphor draws on the meaning of the word candra, meaning moon, in Candrakirti's name.
Comparing his exegetical work to a garden of very white flowers, this metaphor evokes the sense of
moonlight that illuminates while casting a broad white light.
347. Tib. snyigs rna'i dus; cf Jaschke 1881, s.v. snyigs pa, snyigs rna 2. the degenerated age
(iron age), prop. snyigs (rna'i) dus; BHSD, Mvy, s.v. 2335-2340:
348. Cf. note 287.
349. Note that in 1390 Red mda' ba gave Tsong kha pa teachings on Guhyasamaja. See Kaschewsky
(1971: 99). Kaschewsky 1971, 2. Teil: Faksimiles, Tafel 447, IV, 16v.d: rje 'dis red rnda' ba las dpal
gsang ba 'dus pa'i rtsa rgyud kyi bshad pa tshar gcig gsan. And Mang thos (1993: 195.12-13) states
that we have Red mda' ba to thank for the Guhyasamajatantra and the Prasangika Madhyamaka: rgyud
gsang ba 'dus pa dang, dbu rna thaI 'gyur ba 'i bstan pa la 'di kho na bka' drin che ba yin.
350. Cf. TBRC code P2921: a student ofLo chen Byang chub rtsemo. See also Kaschewsky (1971: 86
ff,254nl08,109), Blo bzahg 'phrin las rnam rgyal, Tsongkhapa'i rnarn tharchen rno (1981: 148.6-10):
In autumn 1379 in Bo dong E Tsong kha pa studied with Lo tsa ba Nam mkha' bzang po (b. 1359)
Notes
361
DaI).gin's Kavyadarsa (TT 5789), the grammar of Candragomin (TT 5767) and the Kaliipasiitra of
Sarvavarman (TT5775). With Red mda' ba he studied the Madhyamakiivatiira.
351. Cf. Mang thos (1993: 195): Lo tsa ba Grags rgyal.
352. Hevajra-Tantra P10.
353. Cf. TBRC code P4921, teacher of Red mda' ba and of Ngor chen Kun dga' bzang po.
354. Cf. ming mdzod (1619-1620): 10 chen skyabs mchog dpal bzang las rgyud kyi bshad pa.
355. dPalldan tshul khrims zhabs, TBRC code P502, is no. 18 in the Lam 'bras lineage. Cf. Khenpo
Migmar Tsering (1997: 24), and Eimer (1969: 159). Kapstein (1996: 277) explains that originally these
teachings go back to the Indian Mahasiddha Virtipa and were introduced to Tibet by 'Brog mi Lo tsa ba
Sakya Ye shes (992-1072). This practice stresses the Hevajra-Tantra and is mainly associated with the
Sa skya school. According to Stearns (2001: 6): '''Brog mi translated a large number of tantric
scriptures and commentaries, the most significant of which are the Hevajra tantra and its two
explanatory tantras, as well as the Rdo rje tshig rkang (The Vajra of the Indian adept Virilpa,
which is the basic text of the Lam 'bras."
356. The CakrasaI)lVara empowerment, explanation on the tantra, and instuction for practice (dbang
rgyud man ngags gsum) are still available, the latter only in connection with a retreat.
357. Perh. VajriivaliniimamalJrJalopiiyikii (dKyil 'khor gyi cho ga rdo rje 'phreng bay, P3961. See
Wayman (1977: 130). C Jinpa (2009: 328n4).
358. Perh. related to Mafijuvajrasiidhana ('Jam pa 'i rdo rje 'i sgrub thabs), P4298. I thank Peter Gang
(personal communication April 29 , 2009) for the explanation that the MaiijuvajramaI).gala is discussed
in the the hint that it derives from the VajriivalL The MaiijuvajramaI).gala is
basically identical to a form ofthe GuhyasamajamaI).gala, except that in the center we find Manjuvajra
instead of Cf. Wayman (1973: 44, 64, 100, 143).
359. Both texts have been published in one book: Ram Shankar Tripathi (2001). This NagaIjuna was a
Vajrayana teacher and is supposed to have lived in the 9th cent. Thus he is not to be confused with the
2nd cent. Madhyamika. According to Peter Gang (personal communication April 29, 2009) the PilJrJi-
kramasadhana summarizes all maJ;igala meditations which the Guhyasamajatantra includes or indicates.
In his Paficakrama NagaIjuna interprets the yoga of the Guhyasamajatantra in five chapters in a
systematizing way by means of five stages. As Gang (1987: 97) points out, also CandrakIrti in his
Pradipoddyotanapka proceeds on the assumption of the five stages developed by NagaIjuna: "a.
Diamantenes Mantrasprechen (vajrajiipa), b. Reinigung des Denkens (cittaviiuddhi), c. Selbstaufrich-
tung und Bestatigung d. V611iges Erwachen (abisaIpbodhi), e. Integration (yuganaddha).
Diese Unterteilung NagaIjunas ist eine Weiterentwicklung der schon im Guhyasamajatantra angelegten
Einteilung des Yoga in zwei Schritte, den Schritt der Entwicklung (utpattikrama) und den Schritt der
vollzogenen Entfaltung (utpannakrama)."
362 Notes
360. Tib. sPyod pa bsdus pa'i sgron rna. [A] Aryadeva, [Tr] Rin chen bzang po / (Ratnabhadra), [Tr]
Sraddhakaravarma. [p. No.] 2668, rgyud 'grel, gi 64al-121b3 (vol. 61, p.293) [D. No.] 1803, ngi
57a2-106b7 [N] gi 62b2-118b5. [Kinsha] 671, gi 84bl (p.43-3-1).
361. Cf. Nakamura (1987: 334).
362. Perh. dPal gsang ba'i snying po 'i rim pa gnyis kyi don (Sriguhyagarbhakramadvayoddesa) [A]
Indrabhilti [p. No.] 4771, rgyud 'grel, mu21Oa4-210b6 (voI.83, p.262), [D. No.] - [N] mu211a6-211b7.
[Kinsha] 2770, mu 248a3 (p.124-3-3).
363. gSang ba 'dus pa 'i bshad sbyar snyim pa 'i me tog ces bya ba (Kusumaiijaliguhyasamajanibandha-
nama), [A] Ratnakarasanti, [Tr] !Has btsas (Devasuta), [Tr] Santibhadra [p. No.] 2714, rgyud 'grel,ji
233b8- nyi 147a6 (vol. 64, p. 95), [D. No.] 1851, ti 202bl-thi 120a4. [N]ji 219b4-nyi 140a6 [Kinsha]
717,ji 303bl (p. 153-2-1).
364. Kun tu bzangpo zhes bya ba'i sgrub pa'i thabs (Samantabhadranamasadhana), [A] Sangs rgyas
ye shes (Buddhajiiana.), [Tr] Rin chen bzang po (Ratnabhadra.), [Tr] Sraddhakaravarman, [p. No.]
2718, rgyud 'grel, ti 33b3-42b5 (voI.65, p. 15), [D. No.] 1855, di 28b6-36a5. [N] ti 32b5-41b2 [Kinsha]
721, ti 39bl (p. 21-2-1).
365. There are many texts compiled by but none with this title. Ifrelated to Guhya-
samaja, it could be this text: dPal gsang ba 'dus pa 'i dkyil 'khor gyi cho ga zhes bya ba (Sriguhyasa-
miijamaIJq.alavidhinama), [A] Mar me mdzad bzangpo (Dlpat1Jkarabhadra), [Tr] Padmakaravarma, [Tr]
Rin chen bzang po (Ratnabhadra), [p. No.] 2728, rgyud 'grel, ti 83a6-104b2 (vol. 65, p. 35), [D. No.]
1865, di 69a4-87a3. [N] ti 82b6-102b6 [Kinsha] 731, ti 98a2 (p. 50-1-2).
366. Tashi Tsering: There are three lineages, but only two are available in the Sa skya tradition: Mi
skyo'i rdo rje and 'Jam dpal rDo rje. The one missing is from Ye shes zhabs.
367. This author appears in the catalogs of the Tibetan canons twice as Thagana, and once as Sthagana.
The author of dPal gsang ba 'dus pa 'i rgyud kyi 'grel pa is Sthagana: dPal gsang ba 'dus pa 'i rgyud kyi
'grel pa (SriguhyasamajatantravivaraIJa), [A] Sthagana, [Tr] Dharmasrlvajra, [Tr] Rin chen bzang po
(Ratnabhadra), [Tr] Sraddhakaravarman, [P. No.] 2708, rgyud 'greI, ci 185a7-280a5 (vol. 63, p. 130),
[D. No.] 1845,ji 161bl-244a7 [N] ci 174b6-272a3 [Kinsha] 711, ci 248bl (p. 125-2-1).
368. dPal gsang ba 'dus pa 'i rgyud kyi dka' 'grel zhes bya ba (Sriguhyasamiijatantrapaiijikanama), [A]
rGyal bas byin (Jinadatta), [p. No.] 2710, rgyud 'grel, chi 162bl-364a7 (vol. 63, p. 235), [D. No.] 1847,
nyi 145a7-318a7 [N] chi 152a6-353a5 [Kinsha] 713, chi 189bl (p. 95-4-1).
369. Tib. legs bshad, different from Las chen: yig c[hJa. Cf. critical edition.
370. The second and fourth of the five forefathers of the Sa skya pa (Sa skya gong rna mam lnga): 1) Sa
chen Kun dga' snying po (1092-1158),2) bSodnams rtsemo (1142-1182), 3) rJe btsun Grags pa rgyal
mtshan (1147-1216),4) Sa skya pal}.<;Iita Kun dga' rgyal mtshan (1182-1251),5) Chos rgyal 'Phags pa
Notes
363
Blo gros rgyal mtshan (1235-1280).
371. TBRC code P155.
372. dPal gsang ba 'dus pa 'i rgyud kyi 'grel pa / (SriguhyasamiijatantravivaralJa) [A] Sthagana, [Tr]
Dharmasrlvajra, [Tr] Rin chen bzang po! (Ratnabhadra), [Tr] SraddhakaravarriJ.an [Po No.] 2708, rgyud
'grel, ci 185a7-280a5 (vol.63, p.130), [D. No.] 1845,ji 161bl-244a7. [N] ci 174b6-272a3. [Kinsha] 711,
ci 248b 1 (p. 125-2-1).
373. See chap. 7, The Writings of Red mda' ba, text no. 14. According to the colophon 297a3 Red mda'
ba composed it in a Oangs bu Ie solitary place, i.e., during his five-year retreat there, cf. 2.10.3. As
mentioned above according to Kaschewsky (1971: 99) in 1390 Tsong kha pa and Red mda' ba went to
'Ba' 'u 'ba' gnyer, where Tsong kha pa heard from Red mda' ba a Ouhyasamaja commentary. In 14011
02 when the two went together with a group ofPitakadharas to Rwa sgreng, where they spent the winter
together, Red mda' ba taught the Five Stages of Ouhyasamaja (gSang 'dus rim lnga). Then Red mda'
ba, in turn, heard the Guhyasamiijatantrariijavftii from Tsong kha pa (1971: 142). Cf. Kaschewsky
(1971: 2. Teil: Faksimiles, Tafel 447, V, 56r.e-56v.a): red mda' pas kyang rje 'di la rtsa shes dang
gsang 'dus kyi 'grel ba sgran gsai 'dzags par gsan. Unlike the rest of the passage this sentence is
missing in Dad pa 'i 'jug ngags 40a5, but matches word for word with rNam thar ras 'bris 13a2 in 'Jam
dbyangs bzhadpa'i rdo rje Ngag dbangbrtson 'grus (1648-1721), gSung 'bum, vol. 4. Again, it differs
in BIo bzang 'phrin las mam rgyal, Tsong kha pa'i mam thar chen mo (1981: 269.14-8): de dus rje
btsunpas rje bla ma la 'grei basgrongsal dang, rtsashe'i bshad 'khridgsan cing, rje bla
mas kyang rje btsun pa la < < 'grel ba tshig gsa!> > gyi steng nas dbu ma 'i ita 'khrid zhib cing rgyas pa
gsan pa sogs phan tshun chas kyi skyes bzang po stsol res su mdzad. As Kaschewsky (1971: 32-33)
points out rNam thar ras 'bris was available to 'Brug rOyal dbang Blo bzang 'phrin las mam rgyal (b.
19th cent.) and Caqar dOe bshes Blo bzang tshul khrims (1740-1810), when they compiled their
biographies ofTsong kha pa. C van der Kuijp (2007: 1021).
374. Tshig mdzod chen mo, s.v. mngon rtags 2) gsang sngags kyi bskyed rim sgrub thabs shig (abhisa-
maya: A siidhana related to the creation stage of the secret mantra).
375. See chap. 7, The Writings of Red mda' ba, text no. 15.
376. MHTL 11944. TBRC code W463. See chap. 7, Minor Works of Red mda' ba. Perhaps text no. 75:
gSang 'dtls rim lnga rgyud pa'i gsal 'debs, in the introduction of the gSung 'bum dKar chag also
referred to as gSang 'dtls rim lnga'i snying po mdar bsdus pa. See also text no. 49: Bla ma sgrub pa
dpal bas gsang ba 'dus pa 'i sgrub thabs mdor byas dang sgrub thabs rnam bzhag !ikii mam gnyis kyi
mi 'dra ba 'i khyad par zhus pa'i Ian. Yael Bentor! The Hebrew University of Jerusalem referred to this
latter text in detail in her paper read during the Meeting of the International Association of Buddhist.
Studies, SOAS 2005, Section: Vajrayiiua Buddhism, when she spoke on how the generation process
works and why most dOe lugs commentaries disagree with Tsong kha pa's teacher Red mda' ba.
377. Tib. bshad rgyud; Skt. iikhyiitantra.
364 Notes
378. Tshig mdzod chen mo, s.v. bsnyen sgrub - yi dam gyi sngags bzla ba dang sgom sgrub byed pa.
Nitartha, s.v. bsnyen sgrub kyiyan lag bzhi -the four aspects of approach and accomplishment: {bsnyen
pa} approach, {nye bsnyen} close approach, {sgrub pa} accomplishment, {sgrub chen} great accom-
plishment]. See also Negi, vol. 4, p. 1673, s.v. bsnyen sgrub - sevasadhanam.
379. Tib. Rin chen 'byung ldan zhi ba, Rin chen 'byung gnas zhi ba. Cf. Nakamura (1980: 311, 341).
According to Wayman (1973: 82) to the Tibetans known as Santi-pa).
380. This name appears only once in the Otani Online search catalog, but Buddhajiiana is mentioned
several times. However, it is likely these are one and the same, as the addition of pada to the end of Skt.
names is a common sign of respect.
381. Tshig mdzod chen mo, s.v. 'dus pa 5) gsang ba 'dus pa 'i bsdus tshig.
382. Fixed here has the sense of establishing the fi.nal form that will thenceforth be considered its
definitive form.
383. Tib. mtha' dnlg tshul bzhi (lit. six limits/extremes [and] four modes). For an analysis of these two
of the seven hermeneutic categories (resp. seven ornaments) stated by Candraklrti, see Gang (1987:
100-110). He suggests to translate them as "Die sechs Dimensionen der Erkliirung" (the six dimensions
of explanation; and "Die vierfache Darstellung" (the fourfold description; caturvi-
dhakhyana). Wayman (1968: 219) gives the six "alternatives" (mtha' drug) as follows: 1. evident
meaning (nittartha, nges don), 2. hinted meaning (neyartha, drang don), 3. standard terminology
(yatharuta, sgraji bzhin pa), 4. coined terminology (na-yathanlta, sgraji bzhin pa ma yin), 5. twilight
language dgongs pa can), 6. non-twilight language dgongs pa can
ma yin pa). The four modes Wayman (1977: 116) gives: 1. invariant sense yig don), 2.
shared sense (samastangartha, spyi don), 3. pregnant sense (garbhy-artha, sbas don), 4. ultimate sense
(kolikartha, mthar thug don). See also Sa pm}, mKhaspa'i 'jug sgo (1983: 106, 19-20): mtha' dnlg gang
gis shes pa de, gzhung bshad pa la shin tu mkhas (The person who knows about the six dimensons, can
explain the treatises very well).
384. Tib. rdo rje tshig. Cf. SCD, s.v. rdo rje'i tshig- The precious or holy word; the word of Buddha
held to be free from deception, unchangeable, of profound sense, and hard to comprehend.
385. Tib. bde ba; Skt. sukha.
386. Tib. mgon po; Skt. natha.
387. Nine types of sentient beings refers to all kinds of sentient beings, i.e., there are only nine ways to
take birth as a sentient being within the Buddhist cosmology. You can only live in any of the three
realms and from there, when you die, you take birth in any ofthe three realms.
388. Tib. bcu phrag gnyis. These twelve are: 1) 'Phags chen Chos bzang dpal (b. 13th cent.), 2) Lo tsa
ba Sa bzang Ma ti Pm;lChen BIo gros rgyalmtshan (1294-1376), 3) Nya dbon Kun dga' dpal (1285-
Notes
365
1379), 4) mKhan chen Sangs rgyas 'phel, 5) rGyal sras Thogs med bzang po dpal (1295-1369), 6) Bla
rna dam pa Bsod nams rgyal mtshan (1312-13 75), 7) Lo chen or Pru;tq.ita chen po Byang chub rtse mo
(1303/06-1380/86), 8) lDog !hod pa mKhan chen Kun dga' [dpal] bzang po, 9) Chos rje or mKhan chen
Byang chub seng ge (b. 14th cent.), 10) Lo tsii ba Nam mkha' bzang po, 11) Chos rje Grags pa rgyal
mtshan, 12) Lo chen sKyabs mchog dpal bzang.
389. Jaschke 1881, s.v. rig 'dzin, from rigpa 'dzinpa; usually rig 'dzin, Skt. vidyadhara. MW, S.v. vi-
dyadhara.
390. Tshig mdzod chen mo, s.v. zos pa 1. tha dad par 'jug pa 'i za ba'i 'das pa 'i 'bri srol gzhan zhig.
391. Note that there is a parallel to the famous verse in Niigiirjuna's Shes rab sdong bu (PrajiiadalJrJa).
See Illuminator, s.v. khas 'che ba: 1) Promise or pledge, e.g., the famous verse from the Shes rab sdong
bu (PrajiiadalJrJa) by NiigiiIjuna: dam pas mang po khas 'che mi byed cing, gal te dka' bas khas ni
blangs gyur na, rdo la ri mo bris paji bzhin du, shi yang gzhan du 'gyur ba rna yin no. Holy beings do
not make many pledges, but once they have said they will take up a difficult task, it is as though it were
written in stone: Even in the face of death, they will not move from it.
392. brgyud pa em. : rgyud pa AB; cf. Jaschke 1881, s.v. rgyud (Skt. tantu, tantrf) string, cord; also
thread of tradition, i.e., a continuous or uninterrupted tradition. If used to describe a succession of
generations or families, the word is generally written brgyud, and only rarely as rgyud. Tshig mdzod
chen mo, s.v. rgyud 'dzin 2) rigs rgyud dam ring lugs 'dzin mkhan. Jiischke 1881, s.v. brgyud (Skt.
parampara) family (gens), lineage; relations, ancestors, descendants, offspring; rigs brgyud, or, gdung
brgyud family; bla [bJrgyud succession of descent of teachers. Tshig mdzod chen mo, s.v. brgyud pa 1.
(td.) bar rna chad par gcig nas gcig tu sbrel ba. Tshig mdzod chen mo, s.v. brgyud pa 'i bla rna - chos
rgyun gcig nas gcig tu rim bzhin brgyud pa 'i bla rna. SCD, s.v. brgyud - gcig nas gcig tu brgyud pa -
descent from one to another 1. family, lineage, ancestor, offspring, 2. race, people, nation, bod kyi mi
brgyud - the Tibetan nation, people; gdung brgyud - descendants; bla brgyud - the succession or line
of teachers. Tantras and mystic manuals, v. rgyud, chos kyi brgyud pa - religious arguments and
deductions.
393. Tib. nyams len byin rlabs kyi brgyud. In the dOe lugs tradition a lineage called Nyams len byin
rlabs kyi brgyud is appealed to on the occasion of cleansing rituals (khrus gsol ba). The lineage begins
with Vajradhara and extends through Tilopa, Niiropa, l)ombhipa up to Atisa; cf. SSdB XI-XII p. 9. See
also sByor chos bskal bzang rngrin rgyan (2000: 7): thugs rje chen po bde gshegs rdo rje 'chang, mchog
gzigs tai 10 pa dang nii ro pa, dpal mchog dom bhi pa dang a ti sha, nyams len byin rlabs brgyud la
phyag 'tshallo. Different in Tshig mdzod chen mo, s.v. nyarns len byin rlabs kyi brgyud pa: byang chub
lam rim gyi brgyud pa gsum gyi ya gyal, rje btsun 'jam dbyangs nas rgyal sras zhi ba lha la sogs par
brgyud pa 'i rlabs chen spyod [b Jrgyud (Lineage of the Blessing through Practice: one of the three
lineages of the Stages of the Path, the lineage of blessed vast conduct from Maiijusrl up to Jinaputra,
Siintideva etc.). Furthermore, in the dOe lugs Bla rna mchod pa field of merit five tantric lineages are
depicted that converge in Tsong kha pa: Ouhysamiija, Cakrasa11lvara, Yamiintaka, Kiilacakra and
mahamudrii (gsang bde 'jigs gsum, 'dus 'khor dang phyag rgya chen po). In this context Red mda' ba
,.
366
Notes
is mentioned as lineage master too: see Ye shes rgyal mtshan, gSung 'bum, vol. 15, Bla ma mchod pa 'i
khrid yig gsang ba 'i gnad rnam par phye ba snyan [b Jrgyud man ngag gi gter mdzod, p. 9a2-4: yang na
ro pa nas lho brag mar pa la brgyud pa dang, rgya gar grub chen mang po nas rje 'gas la brgyud pa
dang, pham mthing pa sku mehed nas brgyud pa sogs 'phags yul nas byon pa 'i man ngag khungs ma
rnams rje rin po ehes bla ma khyung po lhas pa dang, ehos rje don grub rin chen dang, spyan snga
grags pa byang chub dang, rje btsun red mda' pa sags las yongs su rdzogs par gsan. Red mda' ba also
played a leading role in the transmission ofYamiintaka. See Lhundup Pat;lgita (2002: 8): "These five
unique features and so forth were requested ofMaiijusri by rje tzong kha pa. The complete points of the
practice were given to rje btzun red mda' ba and were passed successively in a lineage of oral trans-
mission up tillieangskya rinpo ehe ngagdbangehos ldan. Since [I] have written [this] from the notes
made by him, it can be fully trusted. With this, the explanation of the tantras themselves which set out
[the theme], together with [ a short] discursus, has been given." Corresponding Tibetan text: khyad ehos
lnga sogs 'di dag ni rje btsun tsong kha pas rje btsun 'jam dbyangs la zhus pa 'i nyams len gyi gnas
yongs rdzogs rje btsun red mda ' ba la phul ba las, rim gyi zhal nas zhal du brgyud de leang skya rin po
ehe ngag dbang ehos ldan gyi bar 'ongs nas des zin thor bkod pa las 'bris pa yin pas yid ehes pa 'i gnas
kho na '0. des na rjod byed rgyud kyi rnam gzhag zhar byung dang bcas pa bshad zin to.
394. This could refer to Red mda' ba's position in the Lam 'bras lineage (cf. notes 355, 394). Corre-
sponding to Eimer (1969, 159) Red mda' ba's position would be no. 19: 1) Kyab bdag rDo Ije chang
dbang, 2) bDag med rna, 3) mThu stobs dbang phyug, 4) Grub chen Nag po pa, 5) Da rna rii pa, 6) A va
dhU n pa, 7) Ga ya dha ra, 8) Bla chen 'Brog mi (d. 1074),9) Se ston Kun rig (1029-1116), 10) Zhang
ston Chos 'bar (b. 1055), 11) dPalldan Sa skya pa (Sa chen) (1092-1158), 12) rJe btsun sKu mched
(Grags pa rgyal mtshan) (1147-1216), 13) Chos Ije Pa t;lgi ta (Sa pat;t) (1182-1251), 14) Chos rgyal
'Phags pa (1235-1280), 15) dKon chog dpal, 16) Chos rje bSod nams dpal, 17) [Bla rna dam pal bSod
nams rgyal mtshati (1312-1375), 18) dPalldan tshul khrims zhabs (1333-1399), 19) Red mda' ba gZhon
nu blo gros (1348-1412) [but not as such in the "Sa skya-Gebet"], since Red mda' ba is not considered
to be a Lam 'bras lineage master. Instead another famous disciple of him is considerered as such,
Buddhasri. Accordingly the lineage continues from 18) dPalldan tshul khrims zhabs onwards: 19)
BuddhaSri = Sangs rgyas dpal (TBRC code 3296, 1339-1412/32), 20) Ngor chen rDo Ije 'chang (1382-
1444?) = Ngor chen Kun dga' bzang po (TBRC codel132, 1382-1456).
395. Cf. Tsong-kha-pa (2000: 42): "Within the perfection vehicle, there are two more divisions - the
lineage of the view and the lineage of deeds - and within the lineage of deeds, there are lineages
descended from Maitreya and Maiijusri, making three lineages in the perfection vehicle." See also my
unpublished MA thesis (2003: 158-62). According to Tsong kha pa's bKa' 'bum thor bu, vol. kha, p.
3b.2-5 the Lineage of Profound View (zab mo Ita ba'i brgyud pa) is the following: 1. Buddha Siikya-
muni, 2. Maiijusri, 3. Niigiirjuna, 4. Candraklrti, 5. Vidyiikokila senior, 6. Vidyiikokilajunior, 7. Atisa,
8. 'Brom ston pa. See also Lam rim bla rna brgyud pa 'i 'dri tshul in the gSung 'bum of dNgul chu
Dharma bhadra, pp. 475-486. On p. 481.4 the drawing instruction continues on the left side [looking
from the Buddha, who is placed in the middle] with no. 3-6, but then follow not Ansa and 'Brom ston,
but Po to ba Rin chen gS,al, Sha ra ba Yon tan grags, 'Chad kha ba Ye shes rdo rje etc. This list again
matches with the Lineage of Authoritative Treatise (gzhung pa ba' brgyud pa) in Tsong kha pa's Byang
Notes
367
chub lam rim pa 'j zab mo Ita ba 'j rgyud pa la gsal 'debs, gSung 'bum, vol. kha, p. 3b5-4a3, where it
ends with "dPalldan bla rna." Lam rim bla rna brgyud pa 'j 'dri tshul reads "Khan chen Chos skyabs
bzang po" in this place (cf. TBRC code P1969; Kaschewsky 1971: 130), a teacher from whom Tsong
kha pa received blo sbyong teachings: In Lam rim bla rna brgyud pa 'j 'dri tshul Khan chen Chos skyabs
bzang po is in position no. 16. Ifwe count Atisa and 'Brom ston pa he would be on position no. 18 and
Tsong kha pa in position no. 19, while Red mda' ba is not involved. According to ming mdzod p. 205 he
is in position 22. This needs further research. For a short biography see also Dung dkar (1997: 421). It
is noticeable that in the Lineage of transmission of the Great Whispered Teaching of Mind Purification
(blo sbyong snyan rgyud chen mo'i brgyudpa) (see note 251, Ye shes rgyal mtshan 1990: 904.12) Red
mcta' ba is the no. 22: 1) Munindra (here: epithet of 1. Buddha Sakyamuni, 2) Maiijusrl, 3) Jinaputra
Santideva, 4) Eladhari, 5) ViravaIja, 6) Ratnasri, 7) the guru [from] SuvaIVadvipa, 8) DipaJ!1k:ara (b.
972/82),9) 'Brom ston rGyal ba'i byung gnas (1004/05-1064), 10) Po to ba Rin chen gsal (1027-1105),
11) Sha ra ba Yon gtan grags pa (1070-1141), 12) [Bya] 'Chad kha ba [Ye shes rdo rje] (1101-1175),
13) Se [sPyil bu ba Choskyi rgyalmtshan] (1121-1189).14) sKyes mchoglha ['Od zerbla rna] (b. 12th
cent.), 15) lHa sdings pa [Byang chub 'bum] (b. 12th cent.), 16) lHa sdings dpon [Kun dga' rgya mtsho]
(b. 12th cent.), 17) Yon tan dpal (b. 12th/13th cent.), 18)[mKhan chen] bDe ba dpal (1231-1297), 19)
bKa' bzhi pa [Grags pa gzhon nul (1257-1315), 20) Byams dang snyingrje'i mgna' bdag Chos kyi rje
[mKhan chen pa Byang chub sems dpa' = TBRC code P2142 Byang sems bSod nams grags pa], 21) The
second Asanga, precious Jinaputra [Thogs med bzang po] (1295-1369) P 1830, 22) Red mda' ba [gZhon
nu blo gros], crown ornament of the scholars of the world (1348-1412). Note that according to Dalai
Lama (1988: 79) this lineage is also referred to as "lineage of extensive action" (cf. note 251).
396. According to Tsong kha pa's bKa' 'bum thor bu, gSung 'bum, vol. kha, p. Ibl-3b2 the lineage of
vast conduct (rgya chen spyod pa 'j brgyud) is the following: 1. Buddha [Sakyamuni], 2. Maitreya, 3.
Asanga, 4. Vasubandhu, 5. Vimuktisena, 6. Virnuktisenagomin, 7. Paramasena, 8. Vinitasena, 9.
Vairocana, 10. Haribhadra, 11. Kusali, 12. Ratnasena, 13. Survarnadvipin (gSer gling pa [Chos kyi
grags pal; TBRC code P3453: b. 10th cent.), "14. Atisa, 15. ['Brom] ston pa [rgyal ba'i 'byung gnas]
(1005-64), 16. dGon pa ba (1016-1082), 17. sNe'u zur pa (1042-1118), 18. Thag rna pa (b. 12th cent.),
19. Nam kha seng ge (b. 12th cent.), 20. Lho brag mkhan chen Nam mkha' rgyal po (TBRC code
P3470, b. 13th cent.), 21. Lo brag mKhan chen Seng ge bzangpo (TBRC code P3471, b. 13th cent.), 22.
Lo brag mKhan chen rGyal sras bzang po (TBRC code 3472, d. 1356), 23. Lo brag mKhan chen Nam
mkha' rgyal mtshan (TBRC code P1317, 1326-1401). This list matches with Lam rim bla rna brgyud
pa'i 'dri tshul in the gSung 'bum of dNgul chu Dharma bhadra, pp. 475-481. Tsong kha pa usually fol-
lows in position no. 24. Actually, as far as I can see from Kaschewsky (1971) Nam mkha' rgyal mtshan
was Tsong kha pa's tantric techer and not his teacher on AbhisamayiilaIpkiira or the Five Works ofMai-
treya (Byams chos sde lnga), which I would expect here. But it is noticeable that there is another lineage
related to the Blo sbyong don bdun ma'i khrid yig, composed by Thogs med bzang po dpal, which
similarly derives from Maitreya and Asanga and is to be found in Dalai Lama V, gSan yig, vol. ka, p.
29a3. There Red mda' ba could be in position no. 27, but is not mentioned: 'jig rten dbang phyug bzang
po dpal gyjs mdzad pa 'j blo sbyong don bdun rna 'j 'khrid yjg gi steng nas theg pa chen po 'j blo sbyong
nyams 'khrid du legs par nos pa 'j brgyud pa ni, 1) Munindra (Thub pa'i dbang po), 2) Regent Maitreya
(rGyal tshab Byams pa), 3) Arya Asanga (,Phags pa Thogs med), 4) Acarya Vasubandhu (Slob dpon
368 Notes
dByig gnyen), 5) A.rya Vimuktisena CPhags pa rNam grol sde), 6) Bhadanta Vimuktisena (bTsun pa
rNam grol sde), 7) GUl!amitra, 8) Acarya Haribhadra (Slob dpon Seng ge bzang po), 9) Mitra
PUf1!avardhana (bShes gnyen Gang ba spel), 10) The greater Kusali, 11) The smaller Kusali (Ku sa Ii
che chung gnyis), 12) DharmakIrti [from] Suvaf1!advIpa (gSer gling pa Chos kyi grags pa), 13) The
glorious Atisa (dPalldan Atisha), 14) The victor 'Brom [ston pal (rGyal ba 'Brom), IS) Po to ba Rin
chen gsal, 16) Shar ba Yon tan grags, 17) 'Chad ka [ba] Ye shes rdo rje, 18) Se sPyil bu ba Chos kyi
rgyal mtshan, 19) lHa ston 'Od zerbla rna (In Jo bo'i Chos 'byung: Byang chub 'od zer; in Lo pa sPyan
snga'i gsan yig: sKyes mchog Iha chen), 20) lHa sdings pa Byang chub 'bum, 21) lHa sdings dbon po
Kun dga' rgya mtso, 22) Tshogs pa'i dbu mdzad Yon tan dpal, 23) mKhan chen bDe ba dpal, 24)
mKhan chen dKa' bzhi pa Grags pa gzhon nu, 25) Byang sems bSod nams grags pa, 26) Jinaputra
Thogs med bzang po dpal. Dalai Lama V continues here with rGya rna pa Yon tan ' od, whom I cannot
identify as a disciple of Thogs med bzang po dpal. But since Red mda' ba was one of the chief disciples
of Thogs med bzang po too, alternatively he could definitely be in position no. 27 too.
397. Tib. bka' brgyud; cf. Illuminator, s.v. bka' brgyud - has the particular meaning of a lineage of
instructions that have been passed from one person to another through direct, face to face,
communication. Hence 'command lineage' is the meaning.
398. This paragraph describes Red mda' ba's position with the three lineages: 1. nyarns len byin rlabs
kyi rgyud pa, 2. zab rna Ita ba'i rgyud pa, 3. rgya chen spyad pa 'i rgyud pa, or in other words, his
position as a holder of the Esoteric, Madhyamaka and Y ogacara Lineages.
399. Tib. grub rntha '; siddhiinta.
400. Known as "The Buddha from Dolpo" and "The Omniscient One from Dolpo Who Embodies the
Buddhas of the Three Times." TBRC code P139: "major figure in the 'bra transmission ofthe kalacakra
precepts." For a detailed biography see Steams (1999). Although sometimes referred to as the founder
of the Jo nang tenet system, Khentrul Jamphal Lodro Rinpoche describes in his Paths af Pure Vision
(2005: 60-61) that the source of the Jo nang lineage is Buddha Sakyamuni and is in accord with the
Buddha's Third Turning of the Dharma Wheel, which he considers the ultimate definite meaning of the
Buddha's teachings, which are found in "Buddha Maitreya's Five Treasures" (usually it refers to the
Cittamatra school). "While Chandrakirti accepted the system ofthe rangtong view of intrinsic emptiness
as it is explicitly indicated by Nagarjuna in his Six Collections of Reasoning, masters such as Chandra-
gomin upheld the ultimate zhentong view articulated by Arya Asanga, and sustained by the Great
Madhyamaka." On pp. 62-63 he sets out how the teachings of gzhan stong were transmitted from rNgog
Blo Idan shes rab (1059-1109) onwards. Among the more than 30 masters of the lineage he mentions
bCom Idan Rig pa'i ral gri, Kun mkhyen Dol po pa Shes rab rgyal mtshan, Nya dbon Kun dga' dpal and
Pal! chen Sakya mchog Idan. In his chapter on the Jo nang lineage (2005: 63-66) he mentions the two
distinct lineages, i.e., the Rwa lineage [from Rwa Lo tsa ba chos rab] and the 'Bra lineage [from 'Bra
ston 10 tsa ba dKon mchog srung], from which he considers the latter to be more complete. With regard
to Red mda' ba, Jamphal Lodro states in his chapter on the "Views and Practices of the Sakya
Tradition," p. 44 that "Jamgon Sakya Pandita and Rongton Sheja Kunrig mainly upheld the philoso-
phical view ofSvatantrika Madhyamaka," but "Jetsun Remdawa Shonu Lodro upheld the position of the
Notes
369
Prasangika Madhyamaka view." Next to a biography of Shes rab rgyal mtshan and the Jo nang lineage
masters, he refers to the view ofthe Jo nang pa today and their views and practices, especially the gzhan
stong view and the six yogas ofthe Kalacakra. According to the notes 48, 49 gzhan stong or '''Extrinsic
Emptiness' refers to the system of teachings that articulate how the ultimate nature of reality is empty
of everything other than itself' and rang stong or "'Intrinsic Emptiness' refes to the system ofteachings
that articulate how all things are empty of their own intrinsic existence." For a more detailed study see
Mathes (1996: 158-79), and for a short history in the gzhan stong theory Seyfort Ruegg (2000: 78-81).
401. Sarpdhinirmoeanasiitra, dGongs pa nges par 'grel pa'i mdo, P 774. Lankiivatiirasiltra, Lang kar
gshegs pa 'i mdo. Trans!. by D.T. Suzuki: The Lankavatara Sutra. London: Routledge 1932.
402. Otani Online search catalog: Theg pa chen po rgyud bla ma 'j bstan beos (Mahiiyiinottara-
tantrasiistra), P5525, D4024. Eng!. Trans!. by E. Obermiller in Prasad, ed. (1991).
403. Dharmadhiitustotra, Chos kyi dbyings su bstod pa. P2010. Eng!. Trans!. by Ari Goldfield, Kagyu
Thubten Chiiling, Wappingers Falls, New York, July 2001, Marpa Foundation, Ashland Oregon, U.S.A.
Temporary German translation by Birgit Schweiberer (Getsulma Lobsang Drime) 2003. Distributed
during teachings by Dalai Lama XIV in Paris October 2003.
404. Schuh (1988: 20) quotes from the biography ofYe shes rgyal mtshan that the (holy) place Brag kha
Theg chen gling was blessed by rJe btsun Red mda' ba, dPang 10 tsa ba and other teachers.
405. Stearns (1999: 57, 205n56) refers to this passage, saying that "Rendawa then apparently embarked
on a crusade to discredit the Jonang tradition and to call into question the internal contradictions he
perceived in a literal reading of the Kiilaeakra tantra." Although Stearns (1999: 56) acknowleges that
serious allegations describing Red mda' ba as "an evil demon who would spread the nihilistic view" are
"tainted with a considerable degree of hysteria," he himself uses the charged term "crusade" in this
context. See also Hopkins (2002: 305): "Shay-rap-gyel-tsen boldly draws the great tantras and siltras as
well as the prominent early Great Vehicle scholars into the sphere of the Great Middle Way. Since he
breaks boundaries between set systems, it is no wonder that his grand, overarching, iconoclastic
perspective shocked Tibetan scholars from his own day to the present. It offers so much food for
thought that it is no wonder that Dzong-ka-ba's teacher, the Sa-gya scholar Ren-da-wa Shiin-nu-lo-drii
- over three readings - first found it unappealing, then appealing, and then unappealirig. So provocative,
it has to be taken into account."
406. Tib. gdan sa. This term refers not only to a monastic centre or seat in general, but also to an
ancestral seat or headquarters (Stammkloster, Mutterhaus) such main or state-[ approved] monasteries
as the three dGe lugs monasteries around IHa sa (lha sa"i gdan sa gsum) Se ra, 'Bras spungs and dGa'
ldan or the three main Sa skya monasteries (sa skya'i gdan sa gsum), Sa skya, Ngor and 'Tshar.
Depending on the context, it may also be correct to translate gdan sa as monastic university or
seminary. On the other hand gdan sa andgdan sa pa refer also to an "abbot" (in the sense of ordinarius,
i.e., in the administrative sense to the office (i.e., the function) of an abbot, since the wording gdan sa
mdzad pa means: "to function as abbot," "to hold the rank of an abbot." The abbot of a gdan sa, a gdan
370 Notes
sa pa, is hierarchially higher than an abbot of a monastery, and may better be translated as ordinarius
(cf. Kaschewsky 1971: 250n23). The term gdan sa pa refers also to the heir or successor to the throne
of an abbot (cf. van der Kuijp 1987: 116): "successor to the throne (gdan-sa-pa)." Cf. Tshig mdzod
chen mo, s.v. gdan sa bla rabs rim par byung ba'i dgon pa (a monastery, in which a continual
sequence oflamas takes place). SCD, s.v. gdan sa - place of residence; bla ma 'I gdan sa - the seat of
a chief lama. Goldstein 2001, s.v. gdan sa - monastic seat, main monastery (that has branch monas-
teries). Shakabpa (1967: 14) translates it as "Seat of the Head Lama." So the translation very much
depends on the context. In the case of Sa skya, it is sometimes difficult to know whether Sa skya
monastery is referred to or Sa skya estate.
407. Tib. phyl rol; cf. Jaschke 1881, S.v. phyi, III. phyi rol, phyi rol na, -tu, -nas; cf. Tshig mdzod chen
mo, s.v. phyl rol-phyi logs. Jaschke 1881, S.v. phyi III. outside; phyi nas - from without, from abroad;
phyl ru, phyir, out (proceeding from the interior of a place ot the exterior), less frq. phyi rol; phyl lao
Actually this is what Red mda' ba is mainly criticized for by Go rams pa. Cf. bSod nams seng ge (2004:
22.2-36.5); Engl. translation in Cabez6n and Dargyay (2007: 92-106), especially pp. 32-36. Here Go
rams pa p. 32.7-10 quotes Red mda' ba: 'on kyang 'di 'i phyogs snga phyl rnams la brtags na 'di ltar
mthong ste, phyogs snga ma 'I lugs de theg pa che chung gang gi lugs min pas chos 'di pa las phyi rol
du gyur pa'o. Engl. transl. from Cabez6n and Dargyay (2007: 105): "since it is neither a Mahayana nor
a Hinayana system, the system of the proponent [i.e., of Dol po pa] falls outside of the Buddhist
tradition." Here Go rams pa clearly reproaches Red mda' ba for excessively slandering this [Jo nang]
view, because "[the followers of Dol po pal take the final [turning ofthe wheel of the Buddha's word],
the last [three] works of Maitreya, and the commentarial tradition of Asanga and his brother to be of
definitive meaning. Having done so, they posit all phenomena except for the real- that is, the ultimate
truth - to be truthless. Hence, [their view] is superior to that of other realists, and it is a system that
leads effortlessly to the generation of the Madhyamaka view." According to Tashi Tsering, when Go
rams pa speaks here about "realists" (dngos smra bay, he refers to the V a i b h a ~ i k a , Sautrantika and
Cittamatra tenets. It would not be correct to say that the 10 nang pa are not Buddhists at all. This cannot
be, because the view of the Jo nang pa is based on the respective Buddhist texts, i.e., the resp. sutras, the
Kalacakratantra and the treatises mentioned in Red mda' pa's biography. Furthermore Tashi Tsering
(personal communication Dec. 6, 2006) remarks that he "did not see the above mentioned quote in any
of the three Madhyamaka commentaries of Red mda' ba [which he translated into English], so it must
come from another text ofrJe bstun Red mda' ba." Perhaps Go rams pa paraphrases that quote Cabez6n
and Dargyay (2007: 97) are referring to in the section about the refutation of Dol po pa: "The first of the
three systems was refuted by Red mda' ba, the lord of scholars, as follows. [He states that] it is not the
purport of any ofthe sutra traditions, whether Maha- or Hina-yana; that it is not compatible with any of
the four philosophical schools; and that it is not accepted by any Mahayanist, whether Indian or Tibetan.
Hence, it cannot but fall outside the [Buddhist] Dharma and, therefore, anyone who holds the Buddha's
teachings dear should do nothing but refute it. This [view of Red mda' ba] will now be briefly expanded
upon here." Go rams pa's conclusion comes on p. 34.3-6, where he quotes Rong ston, who says "that
this system [of Dol po pal represents the most refined view of the Cittamatra, falling just short of the
Madhyamaka." (rje btsun shes bya kun rig gi zhal snga nas lugs 'dl sems tsam pa 'i lta ba drag shos dbu
mar cung zad ma slebs pa zhig yin gsungs pa de nyld don la gnas te, .. .). According to Tashi Tsering
Notes
371
Rong ston comes very close to dBu rna. He feels that the Jo nang pa are even superior to Cittamatra, but
do not really reach dBu rna. From a dGe lugs pa point of view here one needs to understand that the Sa
skya pa [except Red mda' bal do not distinguish between Svatantrika (dbu rna rang rgyud pay and
Prasangika (dbu rna thai 'gyur pay. Go rams pa supports Rong ston' s position, that the J 0 nang pa are
not in accord with Nagarjuna, because they accept the dependent (gzhan dbang) as empty (stongpa) and
truthless (bden rned), but accept the real (yongs grub) to be truth (bden pa),i.e., that the real (yongs
grub) are inherently existent. According to Go rams pa and Rong ston this goes against Nagarjuna,
because he says that everything that is existent has not the slightest trace or touch of inherent existence.
Go rams pa criticizes Red mda' ba's view on Empty of other-nature (gzhan stong). Whether the Sa skya
pa accept Empty of other-nature or not, depends on the way it is explained, i.e., the respective
commentaries. The Sa skya pa seem not to accept Empty of other-nature in the way as refuted by Go
rams pa, but in the way Sakya mChog Idan explains it.
408. See Minor Works, text no. 31: sTan pa la phrin du gsol ba sags phrin yig gi skor (sTan pa'i spring
yig), 322-324: pp. 210al-211a7, CPN, no. 006117 (25 pp. 122), rndzad pa po Sa kya'i dge slong [gZhon
nu blo gros]. For the full text and translation see Appendix B: Letter to the [Great] Teacher [Buddha
Sakyarnunij. Cf. note 413.
409. Tshig mdzod chen mo, s.v. 'khan 'dzin; Mvy, S.v. 1962 (')khon du 'dzin pa - upanaha; MW, s.v.
upanaha - continual enmity. According to Asanga one of the twenty secondary klesas (nye nyon nyi
shu) - irreconcilability.
410. Steams (1999: 58): "Nyaiin is certainly portrayed here as the leading proponent of Dolpopa's
tradition. "
411. Kaschewsky (1971: Ill) mentions a small hermitage '01 kha Chos lung that was founded by
Tsong kha pa, and with its stone paintings is still a place of pilgrimage. See also Batchelor (1987: 179,
247); Kaschewsky (1971: 263n35; 264n38; 270n171, 187). According to Gyurme Dorje (2nd ed., 219)
'01 kha city is located ca. 20 km away from the 0 de gung rgyal mountain (6998), close to '01 kha Chos
lung Monastery.
412. Jackson (1987: 135): "(6) Rtse-chen, founded by Nya-dbon (Kun-dga'-dpal) [in 1366-1371]." In
1375176 Tsong kha pa once listened to aphar phyin commentary by Nya dbon Kun dga' dpaJ there, and
there too he first met with rJe bstun Red mda' ba (see Obermiller 1935: 325 and Kaschewsky 1971: 83).
According to Gyurme Dorje (2nd edition: 260) rTse chen was founded by "Gyantse's first Prince
Phakpa Pelzangpo (1318-70)." See also Mayhew (2002: 222). Batchelor (1987: 179,303) mentions its
ruins and Tsong kha pa's meeting of Red mda' ba there. Gyurme Dorje (2009: 313).
413. See chap. 7, Minor Works of Red mda' ba, text no. 32: Dus kyi 'khor lo'i dpyad pa las brtsarns te
bstan 'dzin rnarns la phrin du gsol ba nor bu 'i phreng ba (bsTan 'dzin rnarns la phrin du gsol ba nor
bu'i phreng ba zhes bya ba), 324-339: pp.211a7-218b3, CPN, no. 006117 (22? pp. 281), rndzad pa po
Sakya'i dge slong gZhon nu blo gros, rndzad sa'i gnas dPal sa skya'i gtsug lag khang. For a print of the
text see Red mda' ba (1998: 283-293); cf. Cabez6n and Dargyay (2007: 270n209). Gavin Kilty gives in
372 Notes
the bibliography of Khedrup Norsang Gyatso and Kilty (2004) two other works of "Rendawa Shonu
Lodro:" 1. Precious Garland of Letters and Replies. 'Phrinyig nor bu 'phreng ba 'i rang Ian. In Great
Compendium of Tibetan Astronomy. Bod kyi rtsis rig kun 'dlls chen po, book 1, Chengdu: Sichuan
Minorities Press, 1998. See Red mda' ba (1998c: 294-297). 2. Precious Lamp Illuminating the Defini-
tive Meaning of the Kiilacakra. Dus kyi 'khor 10 nges don gsal bar byed pa rin po che'i sgron mao In
Great Compendium of Tibetan Astronomy. Bod kyi rtsis rig kun 'dus chen po book 1, Chengdu: Sichuan
Minorities Press,1998. Cf. Red mda' ba (1998d: 383-428), and Red mda' ba (2007: 319-88). Stearns
(1999: 58) notes: "Instead he returned to Sa skya and composed The Jewel Rosary (Nor bu 'i phreng ba),
his famous critique of the Kalacakra." See also Steams (1999: 205n58): "Sangs rgyas rtse mo, 54b.
While still at Sa skya, Red mda' ba also composed the Nor bu 'i phreng ba 'i rang lan, his own reply to
theNar bu 'i phreng ba." Furthermore Kilty in Khedrup Norsang Gyatso and Kilty (2004: 16): "Masters
such as Chomden Rikral (thirteenth century) and even the great Rendawa (1349-1412) teacher of Ie
Tsongkhapa, claimed that the Kalacakra was not a pure tantra. Rendawa wrote a series ofletters setting
out his criticisms, which in tum provoked replies from adherents of the tantra. Many of these points of
criticism are dealt with in Khedrup Norsang Gyatso's work."
414. Steams (1999: 205n59): "Sangs rgya rtse mo, 53b-54b. The master Drung bZhi thog pa can be
identified as the Sa skya master ofthe Bzhi thog Palace, Ta dben Kun dga' rin chen (1339-1399), who
was an important disciple of Dol po pa." The Zhi thog bla brang is one of the four dynastic houses of
the Sa skya pa school, founded by the 8th Ti shri Kun dga' blo gros rgyal mtshan (1299-1327), eldest
ofthe fifteen grandsons of Sa pm)'s brother Zang tsha. The four dynastic houses (bla brang) are: 1. Zhi
thog, 2. IRa khang, 3. Rin chen sgang, 4. Dus mchod. Ta dben Kun dga' rin chen was the 16th Sa skya
Khri 'dzin (reign ca. 1364-1399).
415. lhado Tulku (personal communication Oct. 12,2007) confirms that this quotation must be from
Rig Idan Padma dkar po's 'Grel chen dri med 'ad, i.e., Kalkin PUl;u;!arika's Vimalaprabha (Stainless
Light). bsDus pa 'i rgyud kyi rgyal po dus kyi 'khor lo'i 'grel bshad rtsa ba'i rgyud kyi rjes su jug pa
stong phrag bcu pa bcu gnyis pa dri ma med pa 'j 'ad ces bya ba (Vimalaprabhii-niima-mulatantriinu-
siirilJi-dviidasasiihasrikii-laghu-kiila-cakratantra-riija-tikii) [Tr] Shes rab grags / (Prajaklrti), [Tr] So-
manatha, [Rev] Shon ston, [Rev] Shong ston mDo sde dpal, [Rev] Tshul khrims dar / [Po No.] 2064,
rgyud 'grel, ka Ibl-kha 297a6 (vol. 46, p. 121) [D. No.] 1347, rgyud, tha 107bl-da297a7. [N] ka 1-kha
304a3. [Kinsha] 65, kha lbl (p. 1-2-1). Cf. Stearns (1999: 280) Kalkin PUI;t;!arika. 'Jig rten khams kyi
Ie 'u 'grel bshad dri ma med pa 'i 'ad mchan bcas. Edited and annotated by Bu ston Rin chen grub. In
The Collected Works of Bu-ston, pt. 2, pp. 301-603. New Delhi: International Academy of Indian
Culture, 1965. For an extended bibliography on Kalacakra literature see www.berzinarchives.com.
416. Acc. to Jhado Tulku, this is an understatement Tib. khengs skyung typical for Tibetans.
417. Tib. Sa bcu'i dbang phyug; Skt. Dasabhilmlsvara. In general an epithet for Byams pa mgon po
(Maitreyanatha), but here as a term of respect it refers to PUl)t;!arika. Jhado Tulku (pers. cornm. Oct. 12,
2007): Sm. Tsong kha pa is refered to as 'Jam mgon bla rna, i.e., 'Jam dbyangs kyi mgon po, the pro-
tector Manjusrl.
Notes
373
418. The predicate is here: "PuI;1c;\arika is foolish." Ifthe quotation "I the foolish wish to practice it," is
correct, the unmistaken speech of the Lord of the Ten Stages, PUI;1c;\arika himself must be foolish. In
general: tshig de yinna, de yin pas khyab. Similarly it is argued that one cannot always take the
canonical scriptures literally, as it is in the case of the quotation of the Buddha who said in a special
situation to a certain person for certain reasons that one's parents need to be killed (pha ma gsad bya
ba). One cannot take this literally.
419. The reason (rtags) is here: to be the unmistaken speech of the Lord of the Ten Stages.
420. Here shes bya stands in for any subject (chas can nges med). One might alternatively say: "[Take]
it to be valid in general" or "To whatever subject you refer," e.g., shes bya chas can, bum pa yin na,
dngas po yin pas khyab ([Take] 'an object of knowledge' as the subject. If something is ajar, it is
pervaded by being an effective thing," i.e., it must be a thing.). A better example in this case might be:
shes bya chas can, bum pa dngas po yin par thaI, byas pa yin pa'i phyir. ([Take] 'the object of
knowledge' as the subject. It follows that jar is [ an] effective thing, because it is produced. But it is only
valid for existing (yod pa), not for non-existing things (med pa). One could not formulate: ri bong rwa
chas can. ([Take] the horn of a rabbit as the subject.)
421. Note that actually "sound is impermanent" (sgra mi rtag pa yin pa) is the probandum (bsgrub bya;
siidhya), not the proof (sgrub byed, siidhana). But here it absurdly follows that it is the proof. The
example taken is the one most often used to illustrate a correct consequence (thaI 'gyur yang dag), i.e.,
sgra chos can, ma byas pa yin par thaI, rtag pa yin pa 'i phyir ([Take] sound as the subject. It follows
that sound is unproduced, because it is permanent.) In the mind of someone who believes that sound is
permanent (rtag pa), but knows that it is produced (byas pa), this consequence produces an
understanding due to the reason (gtan tshig, hetu) that sound is impermanent (mi rtag pa) because it is
produced (byas pa): sgra chos can mi rtag ste, byas pa yin pa 'i phyir. Cf Tshig mdzod chen mo, s.v.
sgntb byed 'phen pa 'i thaI 'gyur - thaI 'gyur yang dag gang zhig dngos su thaI ba 'phangs pa bzlag na
rang rgyud 'phen pa '0. dper na, sgra chas can, ma byas par thaI, rtag pa 'i phyir, zhes pa Ita bu bzlag
na, sgra chas can, mi rtag ste, byas pa 'i phyir zhes pa 'i rang rgyud 'ph en pa ste, rtags log la thaI dang,
chas log la phyir zhes sbyar na tshul gsum tshang ba 'i gtan tshigs 'dren pa '0. In this reason (gtan tshig)
the sgrub bya (siidhya), synonymous with dam bca' (pratijfiii), is: sgra mi rtag pa yin pa. Cf Tshig
mdzod chen mo, s.v. dam bca' 2) khas blangs pa'i bsgrub bya 'i don te, dper na, sgra chas can, mi rtag
ste, zhes pa Ita bu '0. Here the predicate ofthe probandum (bsgrub bya 'i chas; siidhyadharma) is mi rtag
pa, also referred to as bsgrub rgyu'i chas - the dharma that is to be proven.
422. Red mda' ba makes clear that the logic is the same (rigs pa mtshungs ba): '''I the foolish wish to
practice it' is the unmistaken speech ofthe Lord of the Ten Stages" is what needs to be proven, i.e., the
probandum (bsgrub bya). Therefore it cannot be taken as the proof (sgrub byed). It seems that Red mda'
ba was doubtful that the Stainless Light was really composed by PUI;1c;\arika. lhado Tulku (personal
communication Oct. 12, 2007): "It is as if in academic circles while debating whether Nagarjuna was
the author of the Five Stages (Paficakrama) [of the GuhyasamiijatantraJ or not, one would argue that
a certain quotation stems from the tantric yogi Nagarjuna, because it is to be found in the Five Stages.
As long as it is not proved that he is the author, this cannot be used as evidence." Lobsang Norbu: Red
374 Notes
mda' ba makes clear how the Kalacakratantra has contradictions. The reason and the proof are two
different things. What Karma ba says is comparable to saying, 'It is a commentary by PUl;l<;iarlka,
because it is a commentary by PUl).garlka.'
423. Perh. Thang ston Chung ba Blo gros dpal (1319-1391), also: Lo tsa ba Blo gros dpal; cf. TBRC
code P2412, one of the thirteen major disciples of Dol po pa and a major figure in the transmission of
the 'Bro system of the Kalacakra teachings. The letter does not seem to be contained in Red mda' ba's
Minor Works. Cf. Seyfort Ruegg (1963: 81).
424. He must have been a great patron in western gTsang.
425. Cf. Stearns (1999: 58): "Then he was invited to Jonang itself, where he debated on the status of the
buddha nature. All of this would have been happening before 1379, when Nya6n passed away."
However, in section 2.6.3.2 a certain bKa' bcu pa Yon tan is mentioned. bKa' bcu pas existed only from
1388 onwards. Thus we must consider the possibility that only the event described in section 2.6.1
happened during the lifetime of Nya dbon, but the events described in the sections 2.6.2 and 2.6.3
occured after Nya dbon had passed away.
426. Seyfort-Ruegg (1963: 75) explains that the Jo nang pa's "doctrine represents an admixture of the
mantra method and of the intuition achieved through practice in meditation (bhiivanii) of the Kalacakra
with the Siitra and philosophical method chiefly founded on the group of Siitras just mentioned," i. e. the
Tathiigatagarbhasiitra, the SrimiiliidevIsiIphaniidasiitra and the Mahiiparinirviipasiitra. Furthermore he
makes clear that the Jo nang pa considered that the 'Siitras teaching the Essence' were of definitive and
certain meaning, and thus elaborated their characteristic doctrine of the gzhan stong, which they linked
with the adibuddha doctrine of the Kalacakra. Cf. Hopkins (2002: 307): "The basic criticism is that
Shay-rap-gyel-tsen mixes Siltra and Mantra systems, but this is not new information, since this indeed
is just what he says he is doing: 'Tantras should be understood by means of other tantras, siltras should
be understood by means of other siltras, siitras should also be understood by means of the tantras,
tantras should also be understood by means of the siitras. Both should be understood by means of
both.'''
427. Cf. Khedrup Norsang Gyatso and Kilty (2004: 60-61).
428. Tib. don dam par (grub pa); Lobsang Norbu: The crux of the problem is this. According to Red
mda' ba and the later dGe lugs point of view everything that exists should be bden par ma grub. But
here it says that bde gshegs snying po is bden par grub. See the following debate on gcig and tha dad.
See also the table in Taranatha and Hopkins (2007: 16). This is what Red mda' ba is referring to.
According to Jhado Tuilm, it seems that like the *Cittamatrins, the Jo nang pa accept that the wisdom
that realizes the final way of existence is truly established (bden gntb). And thus, on this point, the view
of Red mda' ba and that of the dGe lugs pas are in agreement. The dGe lugs pa accept that the nature of
the mind of common beings - their Buddha nature - is temporarily concealed due to obscurations.
Through one's spiritual practice, one overcomes these obscurations and the mind becomes undefiled.
Gradually one is removing all obscurations: On the seventh bhiimi we have removed the obscurations
Notes
375
through defilements (nyon sgrib), and from the eighth bhumi onwards we remove the obscurations
towards omniscience (shes sgrib). Then we reach a state of mind that is undefiled, which is called the
stainless dhatu sugatagarbha (dri rna med pa 'i khams bde bar gshegs pa 'i snyingpo) and thus attain the
state of being endowed with two [kinds of] purity (dag pa gnyis !dan), i.e., being naturally and
adventitiously pure (rang bzhin rnam dag dang glo bur rnam dag). [Cf. Tshig mdzod chen mo, s. v. ngo
bo nyid sku gnyis - rang bzhin rnam dag gi sku dang, glo bur rnam dag gi char gyur pa'i sku gnyis]
(Jhado Tullm, personal communication Oct. 12, 2007). For further discussions on this topic see also
Shih (1988), Dargyay (1990), Wangchuk (2004).
429: According to the dGe lugs point of view, if one holds such a position, there is the fault that sentient
beings do not need to make any effort to become a Buddha. For details see mKhas grub dGe legs dpal
zang po. rGyud sde spyi'i mam par bzhag brgyas par bshadpa, pp. lla4-12b4. English Translation:
dGe legs dpal bzang po <mKhas-grub rje> 1385-1438. mKhas grub rje 'sfondamentals of the Buddhist
tantras; Rgyud sde spyi'i rnam par gzhag pa rgyas par brjod. Translation from the Tibetan by
Ferdinand D. Lessing and Alex Wayman. With original text and annotation. The Hague, Paris: Mouton,
1968, pp. 49-53 "The Tathiigata-garbha-sutras."
430. This is absurd from the Jo nang pa point of view, because they hold that it is truly existent, as
stated above.
431. This means that it does not exist at all, because if something exists, it needs to be either one or
many.
432. Lobsang Norbu and Jhado Tulku both feel that here the Jo nang pa view is very similar to that of
the Cittamiitra followers. Jhado Tulku explains that Red mda' ba gives here the reason why Buddha
nature is not truly existent: because it is neither truly existent as single nor truly existent as many. This
is the common reason adduced to prove that something does not truly exist. A further reason is that if
Buddha nature were one, many [Buddha natures] could not exist. And if Buddha nature would exist as
many, a single Buddha nature could not exist. Therefore Buddha nature is neither truly one nor truly
many and therefore not truly existent.
433. Actually, at least according to Red mda' ba's and the dGe lugs pa's point of view, it is considered
necessary to give up the grasping of the mind, otherwise there is no realization of emptiness of
emptiness.
434. Jhado Tulku: If what the Jo nang pa accept were correct, i.e., that Buddha nature is truly existent,
then one would be unable to give up the concept or wrong view that grasps at Buddha nature as truly
existent. One can not give up a correct view. The Jo nang pa, like the dGe lugs pa, seem to accept that
grasping ('dzin pay needs to be given up. Cf. Khentrul Jamphal Lodro Rinpoche (2005: 78-79) describes
emptiness and Buddha nature from the Jo nang point of view, based on the common assertion that the
ultimate abiding nature of phenomenal reality is emptiness: "Our current ordinary coarse experiences,
the perceptions of all phenomena within one's own mind, ( ... ) are reflections of an underlying
substratum consciousness .... This universal base or substratum awareness acts like a mirror which
376 Notes
reflects images onto itself. In this way, what seems to be external appears within one's own awareness.
Because of this, objective references cannot be even slightly established as intrinsically enduring and
real. ( ... ) However, the stream of one's own substratum awareness, the ever-abiding empty nature of
everything is continously permanent and everlasting. No matter what happens, this continuum maintains
an unchanging great bliss that can never be harmed. Because it is devoid of falsity, it can't deceive. This
is why it is said to be truly existent and invariant. ( ... ) Within all of us, in the mind-stream of every
sentient being, from time without beginning up until this very moment, there is an innate enlightened
essence that pervades. ( ... ) Due to the obscuring forces of passion, agression, and ignorance, ordinary
beings have not recognized this innate essence. Up until now, we have wandered aimlessly throughout
endless cycles of samsaric existence without recognizing our own potential. However, through perfect
introspection, it is possible to recognize this actual abiding mode of our being."
435. Tshig mdzod chen mo, s.v. 'khor gsum 4) mtshan nyid rtsod skabs kyi 'khor gsum ste rtags bsal
khyab gsum. Illuminator, s.v. 'khor gsum: If the challenger in debate says dhl 'khor gsum and lets his
rosary orbit around the head of the person responding to his thesis, it has a similar meaning like check-
mate. This means one has accepted the reason, predicate and pervasion - all at the same time. This is
not possible. It is completely absurd. Per Jhado Tulku an example for a 'khor gsum is: If a person has
accepted: If something is an effective thing it is pervaded by being impermanent. But states: a jar is per-
manent (dngos po yin na, mi rtagpayinpas khyab, dper na bumpa rtagpayin). In this case the thesis
is refutable by valid cognition, and the 'khor gsum are complied: 1. the reason has been accepted by the
opponent, 2. the pervasion is established by valid cognition, and 3. the thesis is refutable by valid cog-
nition (rtags pha rol pos khas blangs, khyab pa tshad mas grub, dam bca' la tshad mas bsal ba 'babs).
436. Cf. Steams (1999: 58): "In short, he does seem to have led a strong reactionary movement against
the Jonang philosophical system less than fifteen years after the death of Dolpopa."
437. Tib. sgraji bzhin pa; Skt. yathiirutam. John Newman (1987) makes clear that the Paramiidibud-
dha, i.e. the Kiilacakramulatantra is missing. According to the tradition it was taught by the Buddha to
Sucandra, the king of Sambhala, who also wrote a commentary on it, the abridged Kalacakratantra, also
known as Laghukiilacakratantrariija, better referred to as SrI Kiilacakra. It was extracted from the
Paramiidibuddha and is a bit less than one-fourth length of it. The SrI Kiilacakra is also referred to as
Kiilacakratantra or Condensed Kiilacakratantra (c Dalai Lama XIV 1999: 21 0-11, 462). The Kii.laca-
kra system was transmitted by six more emperors and thus came to Yasas, the first Kaiki of Sambhala.
His son PUI).Qarika composed the Vimalaprahbii, a twelve thousand line commentary on the Abridged
Kiilacakra King ofTantra, following the mUlatantra, in short referred to as the Vimalaprabhii (Dri med
'od, Stainless Light). Newman (1987: 94) notes that "it seems that the Vimalaprabhii comments on the
SrI Kiilacakra following the definitive meaning (nitiirtha; nges don) of the tantra as it is expressed in
the Paramiidibuddha." Furthermore Newman (1987: 95) states that Tibetan scholars sometimes refer to
a laghutantra as the basic tantra (rtsa rgyud) when the actual mulatantra is not available, since it was
not translated into Tibetan. Jinpa (2009: 320) explains that "according to Red mda' ba, there is no
mention in the Kalacakra root tantra of one of the most important features of the highest yoga class of
Buddhist tantra, namely the discussion of EV AM, while the condensed tantra is replete with internal
contradictions." See also Seyfort Ruegg (1963: 74-75, 88-89).
Notes
377
438. The following quote 'on kyang 'phags pas mdzad dam min yang (...) mtha' gcig skur mi 'debs
comes from Red mda' ba's polemic concerning the Kiilacakra, the A Jewel Garland: An Open Letter
to the Holders of the Teachings (Dus kyi khor lo'i spyad pa las brtsams te bstan 'dzin mams la 'phrin
du gsol ba nor bu 'i phreng bay, see Red mda' ba (1998: 293). Cf. Jinpa (2009: 322), Steams (1999:
205n53).
439. Newman (1987: 93) notes that according to the tradition Sucandra wrote the twelve thousand verse
Kii1acakra miilatantra down, and then composed his commentary on it. Jinpa (2009: 322) translates
Arya here with "Noble bodhisattvas."
440. 'Gal spong seems to be a short title for Red mda' ba's Self-addressed Reply to the Letter, A Jewel
Garland (,Phrin yig nor bu 'i phreng ba'i rang Ian), from which the following quote ding sang gangs
ri'i khrod (. .. ) bdag gis bris comes from. See Red mda' ba (1998: 294). Cf. Steams (1999: 205n54);
Jinpa (2009: 323); Cabez6n and Dhargyay 2007 (270n209).
441. Tib.ji bzhin sgra ru mngon zhen pa. Cf. Tshig mdzod chen mo, s.v. mngon zhen - 'dod chags.
Cabez6n and Dargyay (2007: 213) translate mngon par zhen pa as "conceptual construction."
442. Khedrup Norsang Gyatso and Kilty (2004: 148): "The venerable Rendawa said, 'Like straightening
a crooked tree,' and produced many consequences for the apparent contradictions with other tantras."
"From a correspondence following on from Rendawa's own Precious Garland of Letters on the
examination of Kiiiacakra. These two works and replies by other masters of the time can be found in
Great Compendium of Tibetan Astronomy, pp. 283-369. Also see Steams [1999], pp. 56-59, for a de-
scription ofRendawa's opposition to Kiilacakra and a translation of this particular passage (633n191)."
443. Cf. chap. 7, The Minor Works of Red mda' ba, text no. 80: dPal dus kyi 'khor lo'i nges don gsal
bar byed pa 'i rin po che 'i sgron ma zhes bya ba - CPN, no. 006117 (22 pp. 28). See also Red mda' ba
(1998d: 383-428, and for the verses quoted here 428.2-10), and Red mda' ba (2007: 387.5-388.4). On
p. 388.6 it is said that he composed this text at the slope of the Gangs bu Ie. This refers to the place
where he was for five years in retreat, see 2.10.3.
444. Tib. 'dab brgya'i tshal; cf. Jiischke 1881, s.v. 'dab ma 3. petal, flower-leaf, frq.; 'dab brgyad eigth-
petaled. Illuminator, s.v. 'dab brgya - "that with one hundred petals" a name for me tog pad ma, the
common lotus, in this case with one hundred petals.
445. Tib. ri rab; Skt. meru. MW, S.V. meru: Name ofa fabulous mountain (regarded as the Olympus of
Hindu mythology and said to form the central point of Jambu-dvlpa).
446. One of the eight niiga kings; cf. Tshig mdzod chen mo, S.V. klu chen brgyad.
447. Tib. dug ha la; cf. Tshig mdzod chen mo, S.V. dug ha la ha la - bong nga nag po 'i ming gi mam
grangs shig. Jiischke 1881, S.V. bong, 2. bong na (sic), 3. also bong ba - general name for small stones,
pebbles etc.; in medical works; Jiischke 1881, S.V. bong nga -various species of wolfs bane, aconite,
bong dkar, -nag, -dmar, -ser, used as medicines, or even as poisons.
378
Notes
448. Mvy, s.v. lha 'j dbang po - devendra. MW, s.v. devendra - "chief of the gods" - N. of Indra or
Siva. Ace. to Illuminator, s.v. lha'i dbang po brgya byin is the title of the great god Kausika, the chief
of the 33 gods, whose name freq. turns to Indra, also known as Sakra. Lobsang Norbu: Siva or India
should be correct and the Tibetan may be wrong.
449. Cf. Kbedrup Norsang Gyatso and Kilty (2004: 203): "Scholars [such as Kumaramati] say that it is
not right to posit as interpretive those presentations from the Kalacakra on the formation of the world
realms and on the channels and winds and so forth that conflict with the Abhidharma tradition and the
hidden tantras. If it were, then almost everything taught in the eighth, ninth, and tenth summaries from
the Realms chapter would have to be explained from the point of view that it does not exist as literally
taught" (Kbedrup Norsang Gyatso and Kilty 2004: 638n97): "The critical edition notes that Kwnaramati
is usually identified with Rendawa, but as he was an opponent of Kalacakra it would be difficult to
match the following assertion to him." See also Roerich (1979: 336): "Rigs-pa'i zal-gri [read: ral-gri]
was an opponent of the Kalacakra system which he considered to be a non-buddhist system. Another
famous opponent was Red-mda' -pa."
450. Tshig mdzod chen mo, s.v. ded dpon - tshong pa 'j 'go khrid dam, gru gzings kyi kha 10 pa. Mvy,
s.v. ded dpon - siirthaviiha. MW, s.v. siirthaviiha: the leader or conductor of a caravan, a merchant, a
trader.
45l. Tib. nor bu 'ching bu; cf. Tshig mdzod chen mo, s.v. nor bu 'ching ba - (mngon) mkhrig ma -
kind of jewel; liischke 1881, s.v. 'ching bu - a spurious, glass jewel.
452. Tib. pho rus pa. See Dan Martin's Tibetan Vocabulary (2007: 650): PHD RUS pho ru!. Gces 590.l.
ches bzang ba 'am ngan pa 'i pho. Btsan-lha. phyogs zhen byed pa. Nomads 242.
453. Parallel to Devadatta's attempt to kill the Buddha by hurling a stone at him.
454. Tshig mdzod chen mo, s.v. drung pa 1) sku zhabs. Goldstein 2001, s.v. sku zhabs - shung. l. an
honorific term used before names that conveys a semantic range including "his/your excellency,:' "the
honorable," "Mr.;" 2. term of address for monks. Goldstein 2001, s.v. drung - shung. abbr. for drung
'khor and/or rtse drung. Tshig mdzod chen mo, s.v. drung 'khor - sngar bod sa gnas srid gzhung gi
shod drung. Goldstein 2001, s.v. drung 'khor- shung. lay official in the tt. government. Goldstein 2001,
s.v. rtse drung - shung. monk official (in the traditional Tibetan goverrunent).
455. Note that there is also a text related to a 'Bri gung lama in the Minor Works, text no. 81: 'Bri gung
gi chen po Shes rab dpalla gdams pa, pp. 1 - CPN, no. 006117 (64 pp. 1). See chap. 7.
456. Tshig mdzod chen mo, s.v. sreg byed (mngon) 1) me.
457. Tshig mdzod chen mo, s.v. sbyin sreg (Skt. homa) yam shing sogs 'bar ba 'i me 'i mchod sbyin.
458. Tshig mdzod chen mo, s.v. pog (mying) - spos. Tshig mdzod chen mo, s.v. 2. gla rtsi sogs rdzas
sbyor las grub pa 'i dri bzang can zhig.
Notes
379
459. Tib. 'phro la bzhag; cf. Goldstein 2001, s.v. 'phro 2. (vb. + -+ vb.) to leave or stop doing the ver-
bal action; khong yang tsang ngas deb klog 'phro bzhag pa yin - I stopped reading the book (without
completing it) because he came. Nitartha, s.v. 'phro la - in the process of; at that moment.
460. bZang Idan was founded by Kun spangs Chos grags dpal bzang (cf. Jackson 1987: 134, 154n45),
perhaps a disciple of 'Jam dbyangs don yod rgyal mtshan (1310-1344). See also Steams (1999: 192-
93nl06): "As noted above, Kun spangs Chos grags dpal [1283-1363?] founded the monastery ofBzang
Idan."
461. Note that this incident seems to have occurred after 1388/90, because before the title of a bKa' bcu
pa did not exist.
462. Lit. outsiders; cf. Tshig mdzod chen rna, s.v. phyi rol pa - sangs rgyas pa'i ehos lugs las gzhan
pa 'i grub mtha ' smra ba.
463. Tib. zhe sdang; Skt. dve"a.
464. Tib. khong khro; Skt. pratigha.
465. The Six Ornaments, i.e., the six Buddhist scholars that make this world more beautiful, are the
Indian masters: Vasubandhu, Asaitga, Nagarjuna, Aryadeva, Dignaga and Dhannaklrti. There is also a
Praise to the Six Ornaments by Red mda' ba in his gSun thor bu, text no. 1: rGyan drug la bstod pa,
017-018: pp. 3a-3b3, CPN, no. 006117 (5 pp. 1) bskul bapoKhri rgyal bSodnams Ide. See chap. 7, The
Minor Works of Red mda' ba.
466. Sakyaprabha and Gut;laprabha.
467. Tshig mdzod chen mo, s.v. 'byung po 'i bya - (mngon) srin bya 'ug pa.
468. Cf. Kun dga' rgyal mtshan (2002: 179, v. 634).
469. Cf. Kun dga' rgyal mtshan (2002: 179, v. 636, 637).
470. This insertion is perhaps not by Sangs rgyas rtse mo, but by a later editor.
471. TBRC code PI971: g.Yag phrug Sangs rgyas dpal ba (1350-1414). For some details on his bio-
graphy see also Cabez6n and Dargyay (2007: 294n106), clarifying that the lineages 1. Bu stan - brTson
'grus dpal- g.Yag ston and 2. Dol po pa-Nya dbon -Gzhon nu blo gros are more likely, but that "this
leaves us with the result of having to include Red mda' ba in the lineage of Dol po pa, problematic
because we know that Red mda' ba was one of the main critics of the gzhan stong views." And then
referring to Mang thos klu sgrub rgya mtsho's quote from this biography (cf. 2.6.1) he concludes: "But
TT [i.e., Mang thos] (195-96) may resolve the situation for us by explaining a tradition that states that
Red mda' ba at one point of this life turned from the Madhyamaka theories ofBu stan to those of Dol
po pa, but that he became increasingly skeptical ofthe latter, and eventually renounced them." See also
Mang thos (1993: 345.6-346.1), and Ngor ehos 'byung 193-94.
380 Notes
472. That is to say, just because they are proven to exist through valid cognition does not mean that all
sentient beings will certainly be awakened through valid cognition (der tshad mas grub na, sems can
thams cad 'tshang rgya bar tshad mas nges pa rna khyab).
473. It seems that Red mda' ba accepted that only if each and every sentient being attains the end of the
cycle of existence is there an end to saIp.sara.
474. The four reliances (rton pa bzhi) are according to the Tshig mdzod chen mo four principles one
should adopt or put one's trust in when entering a Buddhist path: 1. to rely on the dharma and not on a
person (gang zag la mi rton chos la rton), 2. to rely on the meaning and not on the words (tshig la mi
rton don la rton), 3. to rely on the wisdom and not on [ordinary] conciousness (rnam shes la mi rtonye
shes la rton), 4. to rely on the definite meaning and not on the interpretable meaning (drang don fa mi
rton nges don la rton pay.
475. Cf. Kaschewsky (1971: 99, 144): 1390 Tsong kha pa, Red mda' ba and Chos rje Lo tsa ba in sTag
tshang rdzong kha. There Chos Ije Lo tsa ba is identified as the translator Chos Ije sKyabs mchog dpal
bzang po, in short Chos rje sKyabs mchog pa. Kaschewsky (1971: 273n257) explains that his full name
was sKyabs mchog dpal bzang po and that he was not a disciple, but a teacher of Tsong kha pa. Cf.
Tucci, Scrolls, 428, 432. See also Otani Cat.-Index (186): Chos Ije dpal bzang po, Tibetan translator (cf.
P2875).
476. Tib. thugs dam chag - (h) of sems shugs chag.
477. From here onwards Red mda' ba is often referred to as Drung or Drung pa, the Honorable. Tashi
Tsering: Drung pa - Synonymous for dOe bshes. In the Sa skya tradition Drung pa refers to dOe bshes.
For example, when 00 rams pa refuted the view ofTsong kha pa, he adressed him as Drung blo ba. This
is found in old texts, but is no longer in use nowadays.
478. Tib .. Drung pa Lo tsa ba.
479. Cf. TBRC code P1333 - person with the same name, but died 1262.
480. Refers to the six Indian masters mentioned above.
481. Hopkins 1992, s.v. dngos smra ba -vastusat-padiirtha-viidin - The Proponents of True Existence.
482. Cf. TBRC code P65 notes that Dar rna rin chen took the degree of "dka ' bcu pa" at Sa skya, gSang
phu, and rTse[dls] thang [Las chen: rTses thang; Everding 2000: rTse thang; van der Kuijp 1994: 139].
He debated against Rong ston and against g.Yagphrug pa: In 1419 he came to the throne of dO a' ldan
and served eleven years. His gSung 'bum consits of 8 volumes. For a short biography see Kaschewsky
(1971: 216). Acc. to that source rOyal tshab Dar rna rin chen was born in the wood dragon year 1364
and passed away at the age of69 on the 8th day of the 5th month of the bird year 1432. Different from
this is Kaschewsky (1971: 2. Tei1: Faksimiles, Tafel 537, VIII, 5r.f). It states the water mouse year 1432
to be his year of death. For 1432 water mouse year is correct. See also Las chen (2003: 726. 4-5), where
Notes
381
it is stated that he passed away in the Po ta la in sKyid shod in the water-male-mouse year [1432] in his
69th year of life. Acc. to the chronological table in the appendix of the Tshig mdzod chen mo 3240
rGyal tshab Dar ma rin chen was born the same year as Bu ston Rin po che passed away, i.e., in the
wood dragon year 1364. In the same table the death of rGyal tshab is placed in the water mouse year
1432. However in the Tshigmdzod chen mo entry on "rGyal tshab Darma rin chen" we find the death
ofrGyal tshab rje to have taken place in the iron pig year 1431. Dung dkar (1997: 181, list 35) lists
rGyal tshab Darma rin chen (1419-1431) as the second dGa' Idankhridpa, Tsongkhapa (1409-1419)
as the first and mKhas grub dGe legs dpal bzang (1431-1438) as the third dGa 'ldan throne holder.
Dung dkar tshig mdzod chen mo, p. 700 refers to him as the second on the dGa' Idan throne. TBRC code
P6S mentions that rGyal tshab Ije retired from his office in 1431, and passed away in 1432. Same in
Dung dkar tshig mdzod chen mo, p. 701. Tauscher (1995: 21), Dreyfus (1997: 25) and Seyfort Ruegg
(2000: xiii) place rGyal tshab Ije's death in 1432. Unfortunately we are still missing rGyal tshab rje's
full biography. For more detailed biographies see Ye shes rgyal mtshan 1990: 386-94, and Las chen
2003: 722-26. In the latter Red mda' ba is referred to as the great charioteer of the snow mountains,
with whom Dar ma rin chen studied all pitakas. Thus he became the expert of experts and one of the
seven main disciples of Red mda' ba, supreme in debate. He became the dGa' Idan throne holder in the
earth-female-pig year [1419] and stayed in dGa' Idan for "thirteen" years up to the iron-male-pig year
[1431]. Dar ma rin chen became a novice in gNyas mying (gTsang) and fully ordained in the upper
lineage (stod 'dul ba 'i mkhan brgyud). Dung dkar tshig mdzod chen mo, p. 700 states that he was born
in Nyang stod, received his novice ordination from mKhan chen Rin chen rgyal mtshan at the age often
in gNas mying and studied with teachers such as bKa' bzhi pa Rin chen rdo rje and rIe btsun Red mda'
ba gZhon nu blo gros, but mainly with the latter. With Red mda' ba he studied Paramita, PramiiI).a,
Vinaya, Abhidharma, Madhyamaka and most of the tantric scriptures such as Guhyasamaja. After being
the first who had received the degree of a "dKa bcu pa" he left for debate rounds in dBus. According to
Kaschewsky (1971: 136) he met Tsong kha pa for the first time in 1397 in Rab grong (gNyal stod).
Rinchen and Sonam (1994: 27): "At the age of twenty-five he took the vows of a fully ordained monk
and then travelled to central Tibet where he gained a high reputation for scholarship and prowess in
debate." According to dGe bshes bSod nams rgyal mtshan (2000: 27) Dar ma rin chen received his
b h i k ~ u vow from Red mda' ba and rDog lod pa (read: !Dog !hod pa).
483. Tib. yid ches 'bras rtags; cf. Hopkins 1992, s.v. yid ches rjes dpag (inference through belief)-
definition: a determining knower that, in dependence upon its basis, a correct sign of belief, is non-
mistaken with respect to its object of comprehension, a very hidden phenomenon.
484. In general to become inauspicious means that it will bring about a negative change.
485. The factors that are needed for a perfect syllogism: reason, predicate, and pervasion.
486. Hopkins 1992, s.v. chad par Ita ba - uccheda-darsana.
487. Tib. bag med pa; Skt. pramada: acc. to Asanga one of the twenty secondary kleias.
382 Notes
488. Hopkins 1992, s.v. so sor rtog pa - - individual investigation; Jiischke 1881, s.v. rtog
pa, so sor rtog pa - prob. to recognize as being different.
489. Tib. Ting nge 'dzin gyi rgyal po 'i mdo. Partly transl. by K. Regamey in: Three Chapters from the
Samiidhiriijasiitra, Warschau: 1938.
490. Tib. mig cer Ita; c Goldstein 2001, s.v. migcer ba - sm. migce re -wide-eyed, staring; va-Ita
- to stare wide-eyed.
491. Tshig mdzod chen mo, s.v. had - glo bur du.
492. Tib. mam rtog; Skt. vikalpa - discursive thought, idea.
493. For further details on the historical background of this debate, see Jackson (1990).
494. Cf. Khedrup Norsang Gyatso and Kilty (2004: 59) state that there is no presentation of attaining
enlightenment during bar do existence: "However some scholars (such as Kumiiramati) [35] say that the
reason there is no presentation of attaining buddhahood in the bardo within the tenets of the 'Kiilacakra-
tantra' and its commentaries is that a coarse body is necessary for the development of unchanging bliss
and, therefore, supreme exchanging bliss cannot be accomplished in the bardo mental body [Note 108:
See 'Lamp Illuminating the Definitive Kiilacakra, pp. 383-428, especially p. 395, line 13]. This is not
correct. If that were the case, then similar consequences could be applied to the Guhyasamaja and other
tantras that do assert the attaining of englightenment in the bardo."
495. Tib. a 'thas; cf. Tshig mdzod chen mo, S.V. a 'thas - u tshugs te sra 'thas kyi rang bzhin du 'dzin
pa'am bden par zhenpa. Tshig mdzod chen mo, S.V. sra 'thas-mkhregspo. Illuminator, S.V. sra 'thas
abbr. sra zhing 'thas pa - solid and concrete. SCD, S.V. a 'thas - is explained as snang ba la rtag par
shar zhing bden par 'dzin pa - a phenomenon always occurring to one's selfwhich is taken for reality.
496. Lobsang Norbu: It is held that if one cannot realize liberation in this life, one can attain it in an
intermediate state. The text seems to refer to this. If one has attachment during the daytime, one cannot
grasp dreams as illusory. If one understands objects perceived during the day as illusory, then one can
also understand the illusory nature of dreams. Grasping in the intermediate state is even mpre subtle.
497. Tib. gdengs can dbang po; cf. SCD, S.V. gdengs can dbang- Skt. Ananta Naga, the king of the
serpents.
498. Lobsang Norbu: Refers to the Jo nang pa and so on.
499. Tshig mdzod chen mo, S.V. gnam lcags 2) sa 'og nas gter bton pa'i rdo rje dang phur pa Ita bu
brdungs na skad snyan zhing, kha dog gsal min snum mdangs can lcad phal pas mi bdzi ba zhig ste, nus
pas bgegs 'joms shing smyo byed la phan. Goldstein 200 I, S. V. gnam lcags 1. meteoric iron. Illuminator,
S.V. gnam lcags 2. iron (artefacts): "Tibetans regard these artefacts as very powerful."
Notes
383
500. One of the five afflicted views (Ita ba nyon mongs can; that regard the five transitory
constituents (phung po; skandha) of a person - which are caused by karma (deeds) and klesas
(afflictions), and which are perishing from moment to moment and are an accumulation of many things
- as (really) existent 'I' and 'mine,"although such things do not (really) exist. Hopkins 1992, S.v. 'jig
Ita = 'jig tshogs la Ita ba - view of the transitory collection [as a real I and mine]; Tshig mdzod chen
mo, s.v. 'jig Ita (Skt. 'jig tshogs la Ita ba zhes bya ste, phung po lnga po de dag skad cig
re re la 'jig cing rdzas mang po du ma bsags pa 'i tshogs yin te, bdag dang bdag gi ba'i dngos po med
pa la yod par Ita ba'i shes rab nyon mongs can. According to Asanga one of the five kinds of defiled
views within the six root klesas.
501. Tshigmdzod chen mo, s.v. gzu bo 2. drangpo, blo gzu bar gnaspa. Goldstein 2001, s.v. gzu bo-
sm. gzu pa. Tshig mdzod chen mo, s.v. gzu pa (mying) dpang po 'am 'dum pa.
502. Tib. blo gros; Skt. mati.
503. Tib. tshar gcod pa 'i gnas; Skt. nigrahasthiina. MW, S.V. nigraha: an occasion for refutation, a
weak point in an argument or fault in a syllogism (cf. {-sthAna}).
504. Tshigmdzodchenmo, s.v. 'dzin ma (mngon) 2) sa gzhi. SCD, s.v. 'dzin ma -earth as a receptacle
of all things.
505. Cf. Mvy, s.v. 1260 rigs lnga - paficagotra.
506. Tib. thar pa; Skt. malqa.
507. See Mang thos (1993: 196): Gon gyo Nyi ma grags. See also note 283.
508. This is perhaps Red mda' ba's disciple gTso mdo ba Kun dga' bzang po (cf. TBRC code 7886),
who requested from him the commentary on 'SuIJrllekha '. Not to be confused with Ngor chen Kun dga'
bzang po, because the name is different with dpal in the middle, and furthermore, according to David
Jackson (personal communication August 2008), he nowhere mentions Red mda' ba in his tob yig. The
Kun dga' dpal bzang po mentioned here was definitely a great yogi.
509. Tib. brtse ba; Skt. dayii.
510. dPal 'byor shes rab was a teacher ofDonyod dpal, a student ofRong ston. In 1398 in gTsang Don
yod dpal received from himpravrajyii (cf. Caumarms 2006: 65).
511. As mentioned above (see note 482) Dar ma rin chen was holding the title of a bKa' bcu pa. But
since he was one of the main disciplies of Red mda' ba, he is not listed in the next section, but already
here, in the more prominent place.
512. Tib. bshes gnyen; cf. Jiischke 1881, s.v. bshespa, bshes gnyen -friend, dge ba'i bshes gnyen (Skt.
kalyiilJamitra) - friend to virtue, spiritual advisor, opp. to mi dge'i bshes gnyen - seducer. These seven
main disciples of Red mda' ba became famous Dharma teachers and thus they were not only disciples,
384 Notes
but also spiritual advisors to others.
513. Tib. rab 'byams mkhyen pa'j bshes gnyen. With regard to academic titles such as bKa' bzhi pa,'
bKa' Inga pa, bKa' brgyad pa, bKa:' bcu pa, [bKa'] rab 'byams pa, studies of the five scriptures (bka'
pod lnga) of a dge bshes see my MA thesis pp. 107-22. For a more detailed analysis see Jackson (2007).
It is important to note that the five scriptures studied for a bKa' Inga pa are different from thebKa' pod
Inga. For details on the bKa' Inga pa see Caumanns (2006: 65) and Jackson (2007: 349). From Dreyfus
(2003: 145) we have to conclude that the title rab 'byams pa had not been introduced early enough to
be carried by any. of the seven masters mentioned here: "Similarly, Sang-gye Pel (sangs rgyas dpal), a
student ofNgor-chen Kun-ga Zang-po's (ngor chen kun dga' bzang po, 1382-1477), is said to have been
the first to obtain the title ofRab-jam-pa (rab 'byams pa, 'the one who has studied extensively,' i.e., the
great scholar), which indicated the mastery of a large number of texts." Actually it was introduced
shortly after Red mda' ba had passed away. Tarab Tulku (2000: 15) states: "The Ramjam degree was
established in the Sikya tradition in the 15th century, and it was later adopted by the Gelug tradition. In
the Grub-mtha' shel-gyj me-long it is mentioned that one of the main students of the founder of the
Ngor-tradition of the Sakya, Kunga Zangpo (tib. Kun-dga' bzang-po) (1382-1477), Sangya Pel (tib.
Byams-chen Rab-'byams pa Sangs-rgyas 'phel) [1412-1485] was the first scholar to take the academic
philosophy degree called Ramjam." The present study will show that more research on curricula and
academic titles on it is needed. According to Tashi Tsering in the Sa kya College in Dheradun at the
time ofKhenpo Appey the following degrees could be attained: bKa bcu pa after eight years = BA; Slob
dpon (acfuya) after two more years = MA (comparable to, but not officially acknowledged); Rab
'byams pa - after 3 more years = perhaps future PhD, but not yet. Unlike in earlier times, nowadays the
titles are not achieved due to having studied certain sets offor example ten scriptures to achieve the title
of a bKa' bcu pa. At present there is no fixed curriculum at Sa skya college. Only the number of years
counts. For example, it is possible that somebody studied BCA several times and no other texts at all.
Jackson (2007: 347) points out that in the ancient times "the ten-scripture corpus lasted only about two
generations. In about the 1430s or 1440s, the time of the studies of Ron ston's later disciples such as
Byams chen Rab 'byams pa Sangs rgyas 'phel (1412-1485), i.e., the generation just before Go rams pa
(1429-1489), a new even more inclusive title emerged. This was rab 'byams pa, short for bka' rab
'byams pa smra ba 'j dge ba 'j bshes gnyen, 'religious teacher who expounds all scriptures.' The 'all
scriptures' (bka' rab 'byams pa) here must have designated the entire agreed upon corpus of about
eighteen texts."
514. Dreyfus (2003: 144): "Gyel-tsap is said to have been one of the earlier scholars to obtain the title
ofKa-cu-pa (bka' bcu pa, 'the one [baving mastered] ten texts,' or ten difficulties [dka' bcu pal). Tarab
Tulku (2000: 13-14) notes that "the 'ten' refers to ten important Buddhist philosophical works. How-
ever, it is not completely clear what they are. According to Thu'u-bkwan it seems that the 'ten' refer to
the four works of the Kachenzhi and six other philosophical works." Jackson (2007: 348) gives a list of
the ten works composed by Red mda' ba according to A khu Shes rab rgya mtsho that almost matches
with the list given below in section 2.7.9.
515. Note that Mang thos (1993: 196) does not mention him but only Byang pa bKa' bcu pa dGe legs
dpal (bka' bcu ba gzhan yang, byang pa bka' bcu pa dge legs dpalla sags pa 'a).
Notes
385
516. rnKhas grub dGe legs dpal bzang (1385-1438), who was ordained by Red mda' ba as a bhilqu in
1404. He did his main dge bshes studies of Pramfu;i.a, upper and lower Abhidhanna, Paramitii,
Madhyamaka and Vinaya with Red mda' ba and went on to become a great scholar. Only in 1407 on
Red mda' ba's advice did he meet with Tsong kha pa. See Dung dkar tshig mdzod chen mo, p. 434 (cf.
mKhas grub rje's rnam thar, pp. 4a4 and 4b2-3; ming mdzod 220).
517. gNas mying is located in Nyang stod in gTsang. Founder: rGya 'Jam dpal gsang ba, during the
reign of Khri Ral pa head of the tantric community of bSam yas. He founded gNas mying between
821/22 and 836. 1045 gNas mying became a bKa' gdams monastery; cf. Kaschewsky (1971: 252n62);
Gyunne Dmje (2nd Edition: 290):''Nenying Monastery." Roberto Vitali: "The History of the Lineages
of gNas mying summarised as its 'Ten Greatnesses'," in Blezer, Henk: Tibet, Past and Present. Tibetan
Studies 1 P IATS 2000: Tibetan Studies: Ninth Seminar of the International Association for Tibetan
Studies, Leiden 2000. Leiden, Boston, K5ln: Brill 2002: 81-108.
518. Perh. tre bo or tre hor; cf. Tshig mdzod chen mo, s.v. tre hor 1) tre bo dang mtshungs 2) khams
byang rgyud rong pa tsha nas rta 'u bar gyi yul spyi 'i mingo Tshig mdzod chen mo, S. V. tre bo - si khron
zhing chen dkar mdzes bod rigs rang skyong khul brag 'go rdzong gi sa cha zhig.
519. Jo nang is the abbreviation ofJo nang gdan sa, the main seat or headquarters of the Jo nang pa. The
10 nang monastery is located in the province of gTsang (cf. Steams 1999: 11). Jo nang Phun tshogs
gling is the ancient seat of Taranatha (1575-1634). It had been converted to a dGe lugs monastery,
called dGa' ldan Phun tshogs gling. Phun tshogs gling monatery and Jo nang sKu 'bum can be visited
on the way from gZhis ka rtse to lHa rtse. The region is calledjo mo nang. Cf. Mayhew (2002: 239);
Gyunne Dmje (2009: 348, Color Map 2); Seyfort Ruegg (1963: 77, 80, 82).
520. See Sa skya Lam 'bras lineage - no. 19. See notes 355, 394. Perhaps not only Red mda' ba and
Tsong kha pa had a mutual teacher and disciple relationship (phan tshun bla slob kyi 'breI ba; see my
MA thesis 2003), but also BuddhaSr! and Red mda' ba. Buddhasr! passed on the lam 'bras teachings
within the Sa skya mainstream.
521. Sangs rgyas rtse mo (IBA 2003) reads: sTa stengba.
522. Kaschewsky (1971: 311) knows two readings: "Ngam-ren, -rin," while manuscripts A and Bread
most of the time Ngam rings (pa), and manuscript B once Ngam ring. Today's standards of orthography
is "Ngam ring". ''Ngam rings" seems to be an archaic variant. Jackson (1987: 134): "(2) Ngam-ring-gi-
chos-grwa, founded [in 1354?] by the Dpon-chen Byang-pa." "A. Ferrari (1958), p. 153, note 56: 'It was
founded in 1225 by the Sa skya pa teacher sTag rtsela rgya pa Sakya sen ge and was restored in 1354
by Ta'i dben Blo gros rgyal mtshan (b. 1332); Re'u mig, pp. 59, 60" (1 54n44). Naga (1999: 696):
"Ngam-ring (founded by Sha-kya seng-ge circa 1290)." Gyunne Dmje (2nd Edition: 309) mentions that
Ngam ring Monastery was an original 13th century Sa skya pa foundation, which was partially
converted to the dGe lugs pa school in the 17th century, located in Ngam ring County, North La stod.
See also Mayhew (2002: 256).
523. One who knows grammar and Pramfu;i.a well.
386 Notes
524. Perh. Grags pa shes rab.
525. Cf. TBRC code P10591.
526. The author of Blo sbyong nyi ma 'i 'od zer (TBRC code WI5448). According to TBRC code no.
P3495 Hor ston Nam rnkha' dpal (1374-1447) was a disciple of Tsong kha pa and founded dGa' ldan
byang rtse grwa tshang. ming mdzod, pp. 1833-1834 does not mention other teachers of him. Matches
with Ye shes rgyal mtshan 904.2. For more details see also Ye shes rgyal mtshan 903.21 and Las chen
(2003: 617.18).
527. Onoda (1995: 19) mentions Ra ba stod grwa tshang as one of seven gSang phu Gling smad
colleges, and Everding (1998) Ra ba stod as one of the Bla khag bcu and Grwa tshang bcu gsum of
gSang phu Ne'u thog. Blo bzang 'phrin las mam rgyal, Tsong kha pa 'i mam thar chen mo (1981:
125.18) recounts that rJe Tsong kha pa at the age of 19, in the wood-rabbit-year [1375] made debate
rounds in gSang phu and bDe ba can: shing yosdgung 10 bcu dgu 'i steng du gsang phu dang bde ba can
la sogs pa mams su grwa skor la byon. Same in Dad pa'j 'jug ngogs 10a4. Thurman (1982: 8) writes:
"That year Je Rinpoche debated at the two biggest monasteries of the day in Tibet: Chodra Chenpo
Dewachen and Samye. He now became very famous in U-tsang, the central province of Tibet and now
undertook an extensive tour of it." See also Dad pa 'j 'jug ngogs 28al; Ngor Chos 'byung 338.4.
528. Tshig mdzod chen mo, s.v. gnyal pa grwa tshang-lho rgyud gnyal dre'u lhas dgon pa.
529. For details on Rwa sgreng monastery and its founding see Roesler (2007). Mayhew (2002: 193)
mentions a "monastic complex ofTalung (Taglung), around 65km north of Lhasa," founded in 1228 as
the seat of the sTag lung school of the bKa' brgyud tradition. The site's most important structure was
its gtsug lag khang. There is also a destroyed set of three stiipas, one of which was the funeral mchod
rten of 'Brom ston pa, the founder ofRwa sgreng.
530. Perhaps GIang thang?
531. Perh. a bKa' gdams monastery.
532. Jackson (1976: 49n5) notes that mNga' ris was traditionally divided into three districts (skor):
"15th and 16th century sources commonly list these as Purang, Guge and Mang-yul (or Mar-yul). Prof.
Tucci (PR, pp. 72-74) advances the view that the third division, Mang-yul, is always to be understood
as being the furthest west of the three districts, corresponding to Ladakh. As such, the Mang-yul of
Gung-thang or Kyirong (skyid grong) to the east is to be excluded from the three main districts ofNgari,
and hence their designation, 'Lower Ngari' (mnga' ris smad}." For further references to mNga' ris see
Ehrhard (2004: 394nI46). He speaks about a restructuring of the territory of western Tibet into a
western part (mnga' ris stod) and an eastern part (mnga' ris smad) under the Yuan dynasty, while Mang
yul [Gung thang] was the eastern part ofmNga' ris smad then. For maps see Everding (2000: table 4)
and Snellgrove and Richardson (1986: map of "Tibet and surrounding countries)."
Notes
387
533. No evidence for Skt. equivalent found. Perhaps k(a)uiala? SCD, s.v. ku su lu - a word oftantric
mysticism, its proper Tibetan equivalent being gcod pa. Illuminator, s.v. ku su lu: "Kusulu derived from
Sanskrit. In ancient India there were some yo gins who did not appear to put much effort into their path
externally but who internally were practising the yoga taught them by their guru. Thus they had the
appearance of an ordinary person and often a lazy one at that. They apparently did nothing but 'eat,
sleep, and shit' and were named for that approach; the three syllables in ku su lu refer (in Sanskrit) to
eating, sleeping, and excreting respectively." It seems that ku su lu usually emphasizes on meditation.
The behavior ofthe practitioners is supposed to be rough like that of the Mahasiddhas (e.g., Naropa).
This reminds us to Santideva's life story. In the version known to Tibetans he is reproached for doing
nothing than 'just eating, sleeping, and defecating." Cf. Crosby and Skilton (1995, ix).
534. Lit. quality of hearing (thos pa 'i yon tan).
535. Cf. Stearns (2007: 157, 511n461).
536. Cf. Kaschewsky (1971: 98); Seyfort Ruegg (2000: 88-89, note 192): "An influential teacher and
co-investigator with Tson kha pa in the study of Madhyamaka is said to have been Bla rna dBu rna pa
brTson 'grus sen ge (also known as dPa' bo rdo Ije), to whom no known writings are, however,
ascribed. ( ... ) He is stated in biographies ofTson kha pa to have been a student ofParamita at gSan phu,
and ofMadhyamaka at Sa skya under Red rnda' ba." See also Minor Works, text no. 66: Bla ma rmi lam
pa brtson 'grus seng ge la gdams pa byang chub lam gyi sgron ma, 552-557: pp. 325a5-327b5, CPN,
no. 006117 (55 pp. 2), mdzadpapo Siikya'i dge slong gZhonnu blo gros. It is important to note that the
Drepung Catalog p. 2026 no. 000843 lists one writing by Bla rna dBu rna pa dPa bo rdo Ije: rJe btsun
'jam pa 'i dbyangs kyi chos bskor.
537. Tib. sngags 'chang; Skt. mantradhara; according to Geshe Thubten Ngawang: sngags nyams len
byed mkhan, i.e. a practioner of mantra.
538. Tshig mdzod chen mo, s.v. cho 'brang - ma 'i rigs; cf. bSod gnam rgya mtsho and Nor bu sgroi
dkar, bsTan rtsis ka phrin lag deb: cho 'brang - ma 'i khyim rgyud kyi ming ste, < <dag yig shes bya rab
gsal> > las, cho rigs rus yin cho 'brang ni zhang po' 0, zhes gsungs pa dang, cho 'brang gi sgra bshad
nirgyal dbang Ingapa'i rang rnam du klu la'i gos bzang las, rigs ni mkhas mdzangs dpa' zhing
rtul phod pa bka' btsan la likyel che ba gzhung bzang la 'grogs bde ba sogs ya rabs kyi spyod tshul ci
rigs dang Idan pa, rus ni rigs ma nyams pa 'i pha de'i rgyud las byung ba, cho ni zhang po khungs dang
ldan pa, 'brang ni bshad ma thag pa gsum po dang Idan pa'i spyod pa 'i 'brang sa 'dzin pa yin, zhes
gsungsso.
539. An emanation of the protector of the three families (rigs gsum mgon po'i sprul pa): 1. Maiijusrl
('Jam dbyangs), 2. Avalokitesvara (sPyan ras gzigs), 3. VajrapiiI}.i (phyagna rdo rje). The latteris also
sometimes referred to as Guhyapati (gSang bdag), an epithet that indicates that VajrapiiI;li is considered
to be the protector of the tantric teachings.
540. Tib. dbon sras; cf. Jaschke 1881, s.v. dbon po 1. resp. for tsha bo - grandson, nephew; dbon sras
id. sa skya sku dbon = Sa skya uncle and nephew, that means bSod nams rtse mo (1142-82) and his
388 Notes
nephew Sa skya Pal).Qita (1182-1251). But here nephew does not refer to Sa pal).. The fifth forefather
Chos rgyal 'Phags pa Blo gros rgyal mtshan (1235-80) would not make sense here either.
541. This list indicates qualities associated wth him. Cf. King Khri rgyal bSod nams Ide (1371-1404)
(Ehrhard 2004: 145,382); Everding (2000: 454) dates his reign1390-1404 (see also table 1 and 2). C
chap. 7, The Minor Works of Red mda' ba, text no. 96: mNga' ris pa mnga' bdag khri rgyal bsod nams
Ide la gdams pa pp. 3 - CPN, no. 006117 (79 pp. 3) He had also requested Red mda' ba to compile a
Praise to the Six Ornaments. Ibid. text no. 1: rGyan drug la bstod pa, 017-018: pp. 3a-3b3, CPN, no.
006117 (5 pp. I), bskul ba po Khri rgyal bsod nams Ide.
542. Iiischke 1881, s.v. gan -nearness, to, towards, up to.
543. This cannot refer to any ofthe five Sa skya forefathers. See Se chen rOyal po TBRC code P5499.
Tashi Tsering: He was a Mongolian king. Mongolian name unknown.
544. B reads: powerful.
545. This may refer to the patron resp .. sponsor (sbyin bdag; diinapati) Nam mkha' bzang po ofNe'u
(Seat of the Phag mo gru pa). He was one of the most important ministers of the Phag mo gru pa ruler
Grags pa rgyal mtshan (1374-1432). Nam mkha' bzang po was also the main patron for the founding of
'Bras spungs monastery (1416). According to the Deb ther dmar po gsar ma, he was also one of the
greatest patrons of the sMon lam festival. See also Jackson (1990: 107/09), Kaschewsky (1977: 263n36,
37) and Wylie (2003: 483, 484).
546. This may refer to the governor Yon tan rgya mtsho (dPon chen po Yon tan rgya mtsho), who had
about the same status as dPon chen Nam mkha' bzang po and was a patron of Chos rje Lo tsii ba, Red
mda' ba and Tsong kha pa.
547. Tashi Tsering: Name of a place; cf. 'u yug pa Rig pa'i seng ge, the famous disciple of Sa skya
Pal).Qita.
548. Tshig mdzod chen mo, s.v. stong dpon - mi grangs stong gi spyi dpon. It is not clear when the
office of a sTong dpon was introduced. Byang chub rgyal mtshan (1302-1364) is supposed to had come
into full power in 1358/59 and to have re-organized the adminstrative structure of Tibet. It is said that
among other changes he divided the country no longer in thirteen myriads (khri skor), but into districts
(rdzong). The heads of those districts were called rDzong dpon. They replaced the heads of the myriads,
i.e., the Khri dpon. Tucci (1949: 681) lists the thirteen khri skor. According to Tashi Tsering (personal
comm. Nov. 14,2007) the Sa skya gdung rabs, p. 179.3-180.3 provides details as to how they are
organized and enumerated. There it is reported that Chos rgyal 'phags pa gave Hevajra empowerments
to the King Oodan of China while China was under Mongolian rule, and that the King made three
offerings to the khri skor 13. Cf. van der Kuijp (1991: 303,305,308,310).
549. Tib. bshes gnyen; Skt.' mitra.
Notes
389
550. Tib. bka' bzhi; also known as the Four Great Scriptures (bka' chen bzhi), frequently referred to as
the four difficult (great) texts (dka' chen bzhi). See also note 552. Cf. Dreyfus (2003: 144): "The
gradual institutionalization of scholastic learning can also be traced in the development of monastic
degrees. From the thirteenth century on, studies in the Ka-dam tradition were organized around four
areas - Perfection of Wisdom, Logic and Epistemology, Vinaya and Abhidharma -leading to the title
of Ka-zhi-pa (bka' bzhi pa 'the one [having mastered] four texts')." On p. 366n72 Dreyfus adds: "S6-
nam-drak-ba, bKa' gdams gsar snying gi chos 'byung, 24.b.2-4 [this reference just summarizes some
events given in more detail in Kaschewsky 1971: 82-84]; see also Tarab, A Brief History of Tibetan
Academic Degrees, II. As Tarab points out, there is disagreement over the 'four texts' intended; the
Bod rgya tshig mdzod chen mo mentions Madhyamaka instead ofPramal).a." See also Dung dkar tshig
mdzod chen mo, p. 128: dka' ehen bzhi; Onoda (1992: 29): "From early times onphar phyin, dbu ma,
'dul ba, mngon mdzodwere called the 'four [main] subjects (bka' bzhi}'." Tarab Tulku (2000: 11): "The
Kazhi and the Kachu degrees were based on the Kachenzhi (tib. dKa'-chen bzhi), 'The Four Important
(difficult) Works.' According to KSCY, these works refer to the Vinaya Sutra, the Pramal).a works, the
Hinayana Abhidharma, and the Mahayana Abhidharma works. ( ... ) For instance, the Lharam degree was
based on the Shungchen kaponga (tib. gZhung-chen bka'-pod Inga), which means 'The Five Great
Works' of Vi nay a, Abhidharma, Madhyamika, Prajiiaparamita, and Pramal).a. The Abhidharma here re-
fers to the Hinayana Abhidharma of the Kachenzhi, while the Mahayana Abhidharma of the Kachenzhi
is grouped with the Prajiiaparamita works." Note that in the biography presented here as well as in the
bCa' yig of dPal 'khor chos sde, in 'Jigs med grags pa: rGyal rtse chos rgyal gyi mam par thar pa dad
pa'i 10 thog dngos grub kyi char 'bebs, in Ngor Chos 'byung and in Mang thos we find the spelling bka'
bzhi. This cannot refer to "four [main] subjects," but must refer to "four [main or great] texts." Cf.
Jilschke 1881, s.v. bka' -word speech, rgyal ba'i bka' - the word of buddha, bka' 'gyur - the word of
buddha. Furthermore, although it may be appropriate to refer to "upper and lower Abhidharma" [mngon
pa gong 'og] as one [main] subject, i.e., Abhidharma, we cannot refer to it as one of the four main texts,
since these studies are based on two main texts, i.e., Abhidharmakosa and Abhidharmasamuccaya. This
would agree with the KSCYpresentation. Kaschewsky (1971: 88) translates from the Tsong kha pa bio-
graphy of Caqar dGe bshes: "Hier studierte Tsongkhapa die vier schwierigen Werke PramiiJ:zaviirttika,
den H6heren und den Niederen Abhidharma und den Vinaya und auBerdem Prajfiiipiiramitii. Er wollte
noch tiber 10 andere Werke studieren, doch da es fur diese Filcher keine Vorlesungen gab, zog er weiter
nach dBus zum Kloster gSanphu." Cf. Dadpa'i )ugngogs, 18a4-18bl: de nasdpon slob gnyis ka thabs
Gig tu sa skyar byon, rje rin po che 'dis, de 'i tshe sa skyar gong du smos pa 'i dka' chen mams kyi grwa
skor mdzad, de dus po ti gzhan bcu lhag tsam gyi grwa skor yang mdzad pas chog pa yod kyang, de dus
kyi grwa sa mams na po ti gzhan mams kyi grwa skor byed pa 'i lugs ma dar 'dug pas ma byas gsung
ngo. de nas de 'phralla dbus la byon nas, so so gung thang tshes beu 'i gnas skabs nas brtsams te, rim
pa bzhin du gsang phu dang rtses thang la sags pa 'i grwa sa chen po mams su, phar phyin sngar nas
mdzad tshar bas, de ma gtogs pa dka' chen Ihag ma bzhi'i grwa skor mdzad (Then teacher and student,
[Red mda' ba and Tsong kha pal, went together to Sa skya. At that time this rJe Rin po che [Blo bzang
grags pal made debate rounds on the above mentioned [four] difficult great [texts]. Although at that
time he could have made debate rounds on more than ten books, it is said that he did not do so, because
the custom to make debate rounds on other books was not spread in the monastic centers at that time.
Thereafter he immediately went to dBus, and then, since he had already finished the Pilramita [debate
390 Notes
rounds] from before [in gSang phu, bDe ba can, Sa skya, 'Dar bZang ldan, Ngam ring, 'Ga' rong, Bo
dong E und gNas rnying], he made, except for that, debate rounds on the remaining four difficult great
[books] starting on the 10th [day of the 1st month] from [Tshal] Gung thang, [and then proceeding] in
order to large monastic centers such as gSang phu, rTses thang and others, one by one.) To affirm which
are the Four Great Scriptures, first of all, we should agree that the term bka' chen bzhi must refer to
Indian sastras, and not to sutras such as the Prajfiiipiiramitiisiitra. Furthermore the main text studied in
Paramita (phar phyin) course is not the Abhidharmasamuccaya, but the AbhisamayiilaIpkiira. Therefore
it seems more likely that for Paramita studies the AbhisamayiilaIpkiira needs to be included. Onoda's
and the Tshig mdzod chen rna theory (see above) that Madhyamaka is one of the four subjects seems
very unlikely (see alsa Obermiller 1935: 326n2: "bkaJ;-hZi-pa, celui qui a subi l'examen sur les 4
branches de la philosophie: pramiilJa = tshad ma, piiramitii = phar-phyin, miidhyamikii = dbu ma et
abhidharma (kasa) = mdzacf'). Apart from the fact that Madhyamaka again is a subject and not a text,
we know that for his academic degree of a bKa' bzhi pa Tsang kha pa did not make any debate rounds
on Madhyamaka and he would have certainly made, if the custom. But in Tsang kha pa's biographies
we have only references for debate rounds on Paramita (phar phyin), PramiilJaviirttika (rnam 'gre!),
upper and lower Abhidharma (mngan pa gang 'ag) and Vinayasiitra (mda rtsa). Furthermore, it is
clearly stated that Tsang kha pa received teachings on the Madhyamakiivatiira during the term break
(chas bar) from Red mda' ba (see Kaschewsky 1971: 83-84). More precisely Kaschewsky (1971: 2. Teil
Faksimiles, Tafel 378, III, 9v.a-b): rIse chen gyi dbyar chas grol nas stan der span slab gnyis nyang
stad bsam gling du chas bar la byan, chas bar zhes pa ni mang pa la chas 'chad pa dang, tshags su 'gra
ba sags mi byed par dben par byas tshe rang gi gang 'dad kyi gzhung la blta rtag sags byed pa 'a. der
bzhugs pa 'i dus su rje 'dis bla ma red mda' pa la dbu ma la 'jug pa tshar gcig gsan (When the summer
term (dyar chas) was over, that autumn [1375], both, teacher and student, went during the term break
to bSam gling in Nyang stod. "Term break" (chas bar) refers to [a period during which] explaining
Dharma to many, going to [prayer] assemblies and other [monastic duties] do not take place. Rather one
withdraws in solitude. During this time one can do whatever one wants such as investigating the
scriptures and other [Dharma activities]. While staying there in [bSam gling] this rJe [Tsong kha pal
heard one time [teachings on] the Madhyamakiivatiira from Master Red mda' ba). So we can at least
exclude a Madhyamaka text from the list of the Four Great Scriptures. According to the Caqar dGe
bshes description the Four Great Scriptures should be: PramiilJaviirttika, Abhidharmasamuccaya,
Abhidharmakasa, and Vinayasiitra. But in this case the main text for Prajfiiipiiramitii would be tbe
Abhidharmasamuccaya, which seems unlikely. Alternatively it would be possible that during the
student days of Red mda' ba and Tsong kha pa Paramita (phar phyin) was based on the Five Warks af
Maitreya (Byams chas sde lnga) with the AbhisamayiilaIpkiira as the most important text, followed by
studies on the rest of tbe four texts, that means PramaI).a studies (see Red mda' ba's debate round on
PramaI).a note 246), mainly based on PramiilJaviirttika, Abhidharma studies, mainly based on the
"lower" Abhidharmakasa or the "higher" Abhidharmasamuccaya, i.e:, one being the main and one the
secondary text, and Vinaya studies, mainly based on the Vinayasiitra. Thus, at those times, the Abhidha-
rmasamuccaya may have been related to the Abhidharma studies and not to the Paramita studies as in
the present dGe lugs curriculum. Later, after Red mda' ba had composed his monastic textbooks (yig
cha) on the Miilamadhyamakakiirikii, Madhyamakiivatiira and the CatuJ;sataka (cf. note 328, 550), a
further course of study on Madhyamaka was established in Sa skya, mainly based on the Madhyama-
Notes
391
kiivatara. Other monastic centers followed his example. In the Sa skya tradition, nowadays, for the "six
main books" (pod chen drug) Sa pal].'s sDorn gsurn rab dbye needs to be added to the five texts, which
among the dGe lugs pa became known as the five great texts ([gZhung chen] bka' pod lnga orbKa' pu
sti Inga). Cf. Ngag dbang chos grags, Bod kyi rnkhas pa snga phyi dag gi grub rntha 'i shan 'byed rntha'
dpyod dang bcas pa 'i 'bel ba'i gtarn skyes dpyod ldan rnkhas pa 'i Ius rgyan rin chen rndzes pa 'i phra
tshorn bkod pa, pp. 7.6-8.1. Sa palJ.'S sDorn gsurn rab dbye comprises sutra and tantra, especially the
Guhyasamiijatantra. Furthermore in the Sa skya tradition Sa palJ.'S Rigs gter is added next to the Prarna-
IJavarttika to the Pramiil].a literature.
55t In section 2.6 mNga' ris pa Sangs rgyas rtse mo only mentions Red mda' ba's Jewel Rosary (Nor
bu 'i phreng ba), which we have access to. See chapter 7, The Minor Works of Red mda' ba, text no. 32,
followed by two dris lan, no. 33 and 34. Here the author may refer not only to the Nor bu 'i phreng ba,
but also to the Nor bu'iphreng ba'i rang Ian and Rinpo che'i sgron rna. For the latter see chap. 7, The
Minor Works of Red mda' ba, text no. 80. The Nor bu 'i phreng ba 'i rang Ian must be text no. 33, which
in the introduction to the Minor Works is referred to as Phrin yig rang la 'gal spong dris Ian.
552. As mentioned in note 550 the Four Great Scriptures (bka' chen bzhi) could be either 1. Abhisarna-
yalarpkara, 2. PrarnaIJavarttika, 3. Abhidharrnakosa (Lower Abhidharma), and 4. Vinayasiltra, or 1.
PrarnaIJavarttika, 2. Abhidharrnasarnuccaya, 3. Abhidharrnakosa and 4. Vinayasiltra. But as will be
shown below a third option is possible either (see note 555).
553. See chap. 7, The Writings of Red mda' ba, text no. 16. For records of the transmission lineages of
the Ratnagotravibhaga in which Red mda' ba occurs see Kano (2006: 621; gsan yig ofBu ston and thob
yig of Klong rdol). He received the teachings from Nya dbon Kun dga' dpal and forwarded them to
mKhas grub Ije and rJe Tsong kha pa.
554. See chap. 7, The Writings of Red mda' ba, text no. 14 of which TBRC is holding an dbu rned
manuscript. There are also three further texts related to the Guhyasamiijatantra; see chap. 7, The Minor
Works of Red mda' ba, texts no. 3, 49, 75: 3) dPalldan 'dus pa 'i dkyil 'khor gyi lha la phyag 'tshal ba 'i
tshigs su bead pa, 019-020: pp. 4al-4b2, CPN, no. 006117 (7 pp. 1), rndzad pa po Siikya'i dge slong
gZhon nu blo gros; 49) Bla rna sgrub pa dpal bas gsang ba 'dus pa'i sgrub thabs rndor byas dang sgrub
thabs marn bzhagp ka marn gnyis kyi rni 'dra ba'i khyadparzhus pa'i lan, 507-517: pp. 302bl-307bl
(510: 304a double), CPN, no. 006117 (40 pp. 4), rndzad pa po rJe btsun dam pa Ku rna ra rna ti; 75) 1)
gSang 'dus rim lnga rgyud pa 'i gsol 'debs, pp.l - CPN, no. 006117 (3). We have no access to text no.
75 at present. Note that Jackson (2007: 348) assumes that "the last title, dPalldan 'dus pa, 'The Glori-
ous Gathering,' may possibly refer to AsaIiga' s Theg chen bsdus pa." But we have no evidence for such
a commentary composed by Red mda' ba. Furthermore it is important to note that on the one hand the
Guhyasarnajatantra (full title: Sarvatathagatakiiyavakcittarahasyo guhyasarnaja-narna-rnaha-kalpa-
raja) contains philosophical passages (cf. Gang 1988: 122, 156,234,236,262,267) and on the other
hand the tradition ascribes the Guhyasamiija commentary PradIpoddyotana to Candraldrti (cf. Naka-
mura 1980: 334). It is not unusual that this tantric text is studied together with siitra texts. For example,
Sa pal].'s sDorn gsurn rab dbye, one of the Pod chen drug, comprises the Guhyasamiijatantra too. Thus
Red mda' ba's Guhyasamiija commentary seems to fit well into this unit.
392 Notes
555. Tib. bcu phrag gcig, here in the sense of "decade, group often." In case the Four Great Scriptures
are, as mentioned above (see note 552) 1. PramiilJaviirttika, 2. Vinayasiitra and then no. 3 and 4 either
Abhisamayiila.rpkara andAbhidharmakosa or Abhidharmasamuccaya and Abhidharmakosa, the unit of
ten would include the Abhidharmakosa two times and thus consist of nine instead often texts. Therefore
we should consider a third option. Perhaps the Four Great Scriptures (bka' chen bzhi) are: 1. PramiilJa-
viirttika, 2. AbhisamayiilaIpkara, 3. Abhidharmasamuccaya and 4. Vinayasiitra. In this case, different
from today, the Abhidharmasamuccaya must have been the main text for Abhidharma (mngon pa)
studies. See also Jackson (2007: 348). Khenpo Appey adds in his list (see Ku se A pad, et. aI, Sa skya
pa 'i dkar chag, 41.1) the bShes spring gi tikii. It seems that this famous verse on the" Unit ofTen Com-
mentaries" has been composed by Red mda' ba himself (cf. Dalai Lama V, gSan yig, gSung 'bum, vol.
ka, p. 2Ia4-5; Thu'u bkwan 1985: 189.9-12). It would be helpful, if we could identify it, probably
somewhere in his gSung thor bu. The Unit ofTen Commentaries or its root texts may have been the
group of scriptures one had to make debate rounds (grwa skor) on, to obtain the title of a bKa' bcu pa
which must have been introduced during Red mda' ba's lifetime, inspired by himself. From Tsong kha
pa's biographies we know that he himself and probably also Red mda' ba had the title of a bKa bzhi pa,
although they had studied more than four main texts. But at that time exams on more main texts had not
been introduced. Red mda' ba's disciple Dar rna rin chen was the first bKa' bcu pa, see Mang thos
(1993: 197): bka' bcu pa ni, rgyal tshab dar ma man chad nas byung bar gsal te, de yan du bka' chen
bzhir grags pa dang, de bzhi'i steng du ci rigs bsnan pa 'i drug tsam la gra skor mdzad pa sha stag
byung ba yin la, rgyal tshab ryes po ti beu la bshad pa 'i srol btod man chad nas dka' bcu pa zhes
mtshan grags shing, bo dong phyogs las pas beo lnga la bshad pa gnang yang dbon po bka ' beu pa zhes
pa tsam las ma byung la, phyis byams chen smra ba'i dbang po sangs rgyas 'phel man ehad nas rab
'byams pa zhes kyang yongs su grags so. 'on kyang bka ' pa gzhon nu seng ge sags, de yan du yang bka '
pa 'i mtshan ehung zhig grags par gsallo (Regarding [the title] 'Master of the Ten Scriptures,' it is clear
that it occurred from rGyal tshab Dar rna [rin chen 1364-1432] onwards. From [his] time on debating
rounds took place on the widespread Four Great Scriptures (bka' chen bzhi) and on some further six
texts. From the time onwards, when rGyal tshab Jje had introduced the teaching system on the ten texts,
the title dka' bcu pa became known. Although Bo dong Phyogs las pa (1375/ 76-1451) gave explana-
tions on fifteen [texts], only the title dbon po bka' beu pa occurred. Later, from the mighty propounder
Byams chen [Rab 'byams pal Sangs rgyas 'phel (1411-1485) onwards, also the title 'Master of All
Texts' (rab 'byam,l' pa) became known). Cf. note 513. See also Thu'u bkwan (1985: 189.17-20), Chogay
Trichen Rinpoche (1983: 26, 54nlO), van der Kuijp (1987: 118) on the "Gsang-phu dka-bcu degree,"
Onoda (1992: 29), as well as Jackson (2007) on Rong ston bKa' bcu pa. In rGyal tshab Dar rna rin
chen's biography in Lam rim bla ma brgyud pa 'i mam thar, pp. 386-94 it is mentioned that he made his
bka' bcu pa debating rounds in the large Dharma centers in the direction of gTsang such as Sa skya.
Although the year of his final debating round is not mentioned, in the next sentence it says that he
became ordained as a b h i k ~ u in 1388. It is likely that the two events were closly linked in time. Proba-
bly Red mda' ba was part of the "examining board." It is unlikely that Dar rna rin chen introduced his
own examination system, but it seems that he was the main force in establishing it afterwards to a large
extent. Tarab Tulku (2000: 14) writes: "Gyaltsab Dharma Rinchen was the first scholar to obtain the
Kachu degree from the Sakya monastic university, but he also took this degree in several Kadam mo-
nastic universities." Cf. TBRC code P65, rGyal tsabs rje "took the degree ofbka' bcu pa at Sa skya,
Notes
393
gSang phu and rTsed thang." See also Jackson (1988: IV) on Rang stan Shes bya kun rig (1367-1449):
"As a young scholar when he made a debating circuit (grwa skor) through the main seminaries of
Central Tibet to demonstrate publicly his kuowledge, he expounded ten standard works (bka' bcu).
(Shakya-mchog-1dan, p. 319.4, mentions this as the usual practice in the main monasteries of Central
Tibet [Dbus])." For more details on Rang ston's scholastic status as bKa' bcu pa see David Jackson
(2007). Furthermore, interestingly enough, Sherab Oyaltsen Amipa (1976: 54) gives a list of "great
Sakyapa masters, who elucidated 'The Six Oreat Volumes' [pod chen drug in the Sa skya tradition] by
means of discourses, disputations and compositions and founded monasteries in Tibet," starting with
Red mda' ba gZhon nu blo gras, followed by twenty-one more masters. He says that "the lineage of
their teachings remains unbroken to this day." All this information permits the conclusion that Red
mda' ba had a large impact on the reform of the philosophical studies and dialectics, a restructuring and
extending of the scholastic system of education and exams in the monasteries.
556. Tib. Lung kun las btus pa 'i tika. MHTL 11089: lam rim blo sbyong sogs kyi skor la (on the stages
on the path and mental purification). See chap. 7, The Writings of Red mda' ba, text no. 17. Although
the Stltrasamuccaya is traditionally attributed to Nagarjuna, according to Wayman (1997: 86) it is
highly unlikely that it is by Nagarjuna. For a critical edition of the mDo kun las btus pa see Pasadika
1989. In the introduction (xv) he mentions that in the late seventies he started rendering it into English,
sections I-XVIII published in Linh-Son 2-20 (Fevrier 1978 - Decembre 1982).
557. See chap. 7, The Writings of Red mda' ba, text no. 18. English translation in Tharchin and Engle,
"Nagarjuna 's Letter to a Friend" with a commentary by the Venerable Rendawa, Zhon-nu Lo-dro. In
the colophon Red mda' ha, bShes pa 'i springs yig gi 'grel pa don gsal, pp. 64b3-65a4 says: "On the
request of the expounder of scriptures and reasoning gTso mdo ba Kun dga' bzang po and others, and
encouraged by the speech of mKhan chen rOyal ba dpal, the great pitakadhara who is endowed with the
nature of many jewels of excellent qualities, this commentary ClarijjJing the Meaning ofthe great being
Arya Nagarjuna's Subrllekha, has been written by the Sakya b h i k ~ u gZhon nu blo gros. It was [also
written] on request of some of my own disciples, who are already teachers themselves, and completed
in the great glorious Dharma school Sa skya."
558. See chap. 7, The Writings of Red mda' ba, text no. 15 of which TBRC is holding an dbu med
manuscript.
559. See chap. 7, The Writings of Red mda' ba, Minor Works. [fwe count from text no. 31 onwards all
texts that are indicated with spring(s) (pa/yig), dris (pa'i) lan, skyes lan, zhus (pa'i) lan, or gdams pa
there are about 60 texts. Recently IBA published the Minor Works in gSung skor, vol D (nga), 2007.
They have grouped the text in seven sections such as bstod pa, spring yig, gdams pa, and dris Ian.
Collation of the index of the Minor Works, which we find in Shes bya'i gter mzdod, CPN no. 006117,
with the dbu med manuscript of the Minor Works shows that some parts of it are still missing.Through
further collation of the Minor Works (manuscript) with the IBA 2007 edition it may become clear to
which texts the 55 letters refer.
394 Notes
560. This means that Red mda' ba sees the two truths, the ultimate truth and the conventional truth, i.e.,
the ultimate reality of all phenomena and their manifoldness. When he sees the conventional truth, he
sees it as separate from the ultimate truth. During a state of deep meditation the subject, i.e., the mind
that recognizes emptiness, and the object, i.e., emptiness, are described as mixed with each other like
water with water, in the sense that one cannot separate one from the other. This state of experience
cannot be expressed in words. But when aryas on the 10th bhUmi come out of meditation, subject and
object appear separate and dualistic to them, and due to this they can recognize them in their
conventional way. But unlike an ordinary being they do not see them as inherently existent, but as
artificial like a dream or an illusion. There is no grasping of inherent existence. A Buddha sees both
truths simultaneously. Tashi Tsering: Acc. to the Sa skya pa the omniscient see all phenomena too, but
they make a difference between a Buddha and a Bodhisattva. The Buddha sees all phenomena in a non-
dualistic way (gnyis snang nub pa), whereas Tsong kha pa says that for a Buddha there is also duality.
Then acc. to the Sa skya pa there is the question as to whether Buddha has illusion (,khrul ba). To this
Tsong kha pa replies that the Buddha has duality, but no illusory duality (,khrul ba'i gnyis snang med
kyang gnyis snang yod), whereas Bodhisattvas have illusory duality. When the Sa skya pa talk about
duality, this automatically refers to illusions.
561. Ratnasarrtbhava states in his biography of Red mda' ba (2003: 6b.2-3) too that the following is an
explanation as to how Red mda' ba developed gradually his insight into Madhyamaka (kho bo la dbu
ma 'i rtogs pa skye tshul rim pa 'byung ste, 'di Itar dang po spyad stong, gnyis pa snang stong, gsum pa
rten 'brel sgyu mar go ba, bzhi pa rten 'brei btags yod gzhi med gu go ba '0).
562. In this presentation of conventional truth, when a jar is smashed with a hammer, our concept of a
jar falls apart.
563. This is a clear reference to the presentation of the two truths, in which it is held that
substantial existence is synonymous with ultimate truth, and nominal existence is synonymous with
conventional truth. The V consider ajar to be conventional truth. When we smash it, the
conception of it disappears. Thus when the conventional truth that exists in the form of substance is
destroyed by logic, when searching for the jar in the various parts of it, emptiness appears. Subjecting
this emptiness to logical analysis eliminates the grasping of the jar as being truly existent and making
emptiness a cause for oneself generating a mere aspiration to realize the correct view of emptiness.
Therefore it is not the correct view of emptiness, but a nihilistic emptiness, i.e., one just thinks that the
jar does not exist after it has been smashed by a hammer.
564. According to Tashi Tsering, the term snang stong (appearance and emptiness) refers to the union
of the two truths or to the combination of sarrtsara and nirvaZla. At the very moment that one sees
appearances as illusory, one can realize that they are without self-existence (rang bzhin med pa). One
can see the jar and by analyzing it, one remembers its emptiness. According to this Sa skya pa
presentation, this means appearance is there and one understands emptiness, but they do not say that
phenomena appear. If snang refers to external objects, they speak about snang stong and if they speak
about internal phenomena, that is mind, they speak about gsal stong clarity and emptiness.
Notes
395
565. Both the proponents of the true aspect (rnam bden pa; sakiiraviidin) as well as the proponents of
the false aspect (rnam rdzun pa; niriikiiraviidin) within the Cittamatra school deny the existence of
outer objects. The term "aspect" refers to appearance e.g., blue appears to eye consciousness as blue and
coarse material. The proponents of the true aspect claim that this blue not only appears, but also exists
as coarse material, whereas the proponents of the false aspect claim that this blue does not exist in the
way it appears. Acc. to the when we see a jar they say that we can see it directly, and that
the jar is seen by the eye faculty rather than by eye consciousness. The Sautrantikas say that the eye
faculty is matter (gzugs; rUpa) and therefore cannot see the jar, but since eye consciousness is mind
(shes pa; jiiiina) it can see the jar. Acc. to the followers of the Cittamatra school, i.e., the Vijiianavadins
(cf. LC, s.v. sems tsam pa), there are no external objects, but only mind is there. The jar is seen by eye
consciousness. They say that the jar exists, but it does not exist separately from mind. With regard to the
two proponents mentioned above, just because of having its aspect (rnam pa; iikiira), or in other words
its shape or form in the eye consciousness, we can say that it is a jar. Acc. to the proponents ofthe true
aspect this aspect itself is true mind. The proponents of the false aspect say that the aspect is not true,
arguing that it cannot be true when there is no object. The latter is considered by Prasangika Madhyami-
kas to be the higher view. Acc. to Tashi Tsering, they "prove more emptiness" than the proponents of
the true aspect, and are therefore closer to the Madhyamikas.
566. Hopkins 1992, s.v. don chos - real property; Tashi Tsering here: don = emptiness.
567. Tashi Tsering: When Red mda' ba says that he did not go beyond the Yogacara [Svatantrika] Ma-
dhyamikas, this is because they grasp the meaning of all phenomena as merely illusory. That is, as
Madhyamikas they accept that there are no phenomena that are truly existent (bden par grub pa). rJe
Tsong kha pa uses six different terms that are synonymous like rang bzhin yod pa, bden par grub pa,
etc. Among these the Svatantrika Madhyamikas accept three, whereas the Prasangika Madhyamikas do
not accept any of the six, as existent even conventionally. According to them, phenomena are beyond
expression and beyond concepts. But the Svatantrika Madhyamika grasp at the meaning of phenomena
as merely illusory. According to Red mda' ba this is erroneous. One has to give up even this grasping
at true existence as illusory. For further details, see the explanations on the freedom from the Four
Types of Clinging (zhen pa bzhi 'bral). In the fourth line, it is said: "If grasping arises, you do not have
the view," i.e., the correct Prasangika Madhyamika view. This is according to Tashi Tsering. According
to SSdB VII, transcript p. 109 and sources pp. 98: The Svatantrika Madhyamikas hold that all phenome-
na exist due to their own characteristics, because if one searches for the object of designation, one must
be able to find it. They accept the following terms to be synonymous: 1. self-existence (rang bzhin gyis
grub pa; svabhiiva-siddha), 2. self-characteristic (rang gi mtshan nyid kyis grub pa; svalakWlJa), 3.
existence from its own way of existence (rang gi sdod lugs kyi ngos nas grub pa), 4. existence from its
own side, i.e., objective existence (rang ngos nas grub pa; svarUpa-siddha). Further they accept that
phenomena do exist conventionally, but not ultimately. They do not accept the true existence of
phenomena, but they accept that phenomena exist due to their own characteristics. However, they
cannot exist alone from their own side, but rather depend on a correct consciousness to which they
appear and which recognizes them. To an ordinary being phenomena appear truly existent. This is what
they call "grasping at true existence." This needs to be given up. If an object is called 'jar,' a conscious-
396 Notes
ness must be able to find its specific characteristics in the basis of designation. Hence they accept that
the phenomena exist inherently, but do not truly exist. On the path of seeing, due to the experience of
emptiness, an arya sees that phenomena exist conventionally and are like illusions. The arya sees thai
they appear as if they exist truly, but actually are empty of true existence.
568. Tashi Tsering: We just give names to them, but when we analyze we cannot find them. See the
definitions of the two truths acc. to the Prasangika-Madhyamikas. Phenomena exist only due to our
conceptual thought. There is nothing from their own side. Cf. the following stanza in Candrakfrti's
Madhyamakiivatiira: de blo la ltos gnyis char bden pa ste, don gsal stong la gnyis ka 'ang brdzun pa yin
(Relying upon that [persons'] mind, both subject and object are true; for [the person, who sees the true]
luminosity and emptiness of the object, both [subject and object] are false).
569. Tashi Tsering: Famous stanza in: Refutation of Argument (rTsod pa ldog pa).
570. Tashi Tsering: This means without concentrating on scriptures or discussing it with other scholars.
571. Tashi Tsering: The implicit meaning ofthis comment is that when he dies, his Madhyamaka view
will die with him. That is to say, 'Nobody understands my view.'
572. As referred to above in section 2.6.6 as the one who travelled with many yak loads of scriptures.
573. There are several options to which occasion in Tsong kha pa's biography we can relate this event,
but most likely this was in 1392. First, in 1390 Tsong kha pa went to gTsang to receive teachings on the
tantra pitaka from Red mda' ba. In 'Ba'u 'ba' gnyer he received from him teachings on Guhyasamaja.
Then Tsong kha pa left for Nubs chos lung in Rong (northeastern from rGyal rtse), where he made
Dharma links with Bla rna dBu rna pa brTson 'grus seng ge by receiving a Sarasvati empowerment (ryes
gnang) from him. Bla rna dBu rna pa had from childhood on a strong mystic relation with ManjusrI and
functioned as a middleman for Tsong kha pa. He had received teachings on Madhyamaka from Red
mda' ba too, but still had not found the correct view (cf. Kaschewsky 1971: 98; Tauscher 1995: 28). In
1392 Bla rna dBu rna pa and Tsong kha pa left together for dGa' ba gdong and thereafter for lHa sa to
make offerings to the Jo boo During their joint retreat in dGa' ba gdong a conversation between Tsong
kha pa and ManjusrI took place, in which Tsong kha pa expressed his strong wish to study Madhyamaka
according to the system ofNagarjuna and Guhyasamaja and asked which would be the best teacher for
him to consult. Manjusri answered: "There is no better teacher than Red mda' ba. But he cannot develop
in you an understanding that cuts off all extremes" (Kaschewsky 1971: 2. Teil Faksimiles, Tafel 403,
404, IV, 23r.e-23v.a; cf. Kaschewsky 1971: 102). Tauscher (1995: 47-48) quoting from Tsong kha pa's
secret biography (gsang ba 'i mam thar) makes clear that when before Tsong kha pa asked ManjusrI
whether his view is Prasangika or Svatantrika the answer was that it is neither of the two. Cf. Ferrari
(1958: 73): "On a hill beyond the [sTod lun] river lies dGa' ba gdon. At dGa' ba gdon there is the
meditation cave where, through the intercession ofBla rna dBu rna pa, rJe Rin po c'e (Tson k'a pa)
addressed questions to 'Jam pa'i dbyans For another meeting between Tsong kha pa
and Manjusri, see Kaschewsky (1971: 115-19): In 1393 in '01 kha Tsong kha pa saw Manjusrl sur-
rounded by buddhas, bodhisattvas, palJrJits and siddhas and received nectar from his sword of wisdom.
Notes
397
Tsong kha pa had further visions ofMaiijusrl, again when in retreat, this time in '0 de gung rgyal in
1404/05 and in Se ra chos sding in 1408.
574. Bhiivaviveka is supposed to have. had a vision, but is considered by the Priisaiigikas to have held
the wrong view, while Candraklrti had no visions, but is considered to have had the right view. Tashi
Tsering summarizes the related story in Tiiraniitha as follows: Ace. to Tiiraniitha some say that
Buddhapiilita and Bhiivaviveka had a debate and Buddhapalita lost. When Buddhapiilita was about to
die, he made prayers that he might defeat Bhiivaviveka in his next life. In his next life Buddhapiilita was
born as Candraklrti and won the debate. Candrakirti happened to be the guard at the gate ofNiilanda
monastery, when Candragomin, another famous master who was a follower ofthe Cittamiitra school,
came from south India. When Candrakirti later gave teachings, Candragomin stood listening with
crassed arms. Ace. to the tradition this meant that he wanted to debate, otherwise he would have sat
during the teachings. Candrakirti asked him which texts he knew and Candragomin answered that he
knew Pii1).ini, the Siitra o/the Perfection in One Hundred-Fifty Verses and the MaiijuinniimasaIpglti.
Because of the order in which he enumerated the scriptures, Candrakirti thought that he must bea great
scholar and asked him whether this was the reason why he was called "Candragomin" (name of a
grammarian). The latter answered that indeed he was known in the world by that name. Hence Candra-
klrti wanted to welcome him as a great scholar and arranged three chariots. First Candragomin, as a lay
person, did not want to be received by monks. Thus in the end, a statue of Manjusri sat in the middle
chariot, Candrakirti in the right and Candragomin in the left chariot. Due to a recitation by Candra-
gomin the statue became the real Manjusri and looked at Candragomin. That is the reason why the head
of the statue in Niilanda was later turned to the left. Candrakirti and Candragomin debated one another
for seven years. Candrakirti held the tradition of NiigiiIjuna, Buddhapiilita and so on, that is, the
Madhyamaka view, while Candragomin held the view of Maitreyaniitha, Asaiiga and so on, that is, the
Cittamiitra view. Towards the end of the debates Candragomin had difficulty responding, but in the
morning his answers were very clear. Candraklrti thought that perhaps somebody was teaching him.
One evening he followed him and indeed saw that he was forwarding the questions to Avalokitesvara.
A statue of A valokitesvara had become real and was telling him what he should answer the following
day. Candrakirti asked AvalokiteSvara whether he was partial, and thus the statue changed back to a
stone image.
575. Rig pa'i Khu byug che ba, teacher ofKu sa Ii che ba Rin chen bzang - TBRC code P3927. Tashi
Tsering: There is also one Rig pa'i Khu byug chung ba. Both were famous Indian Miidhyamika
scholars. Tib. khu byug; Skt. vidyiikokila. Cf. TBRC code P0RK297, disciple ofCandrakirti.
576. Perh. TBRC code P4237: She'u Lo tsii ba Vajra de ba (b. 11th cent.).
577. TBRC code P5651: Pa tshab Lo tsii ba Nyi rna grags pa (b. 1055).
578. Tib. 'u yang; Geshe Thubten Ngawang: 'u yang = khyed rang; Illuminator, S.Y. 'u - nged tsho
pers. pran. - we. Tshig mdzod chen mo, s.v. 'u 2. (rnying) 'di.
579. Cf. Tsering and St6ter-Tillmann (1997: 391/92, verse 6 ofthe epilogue).
398 Notes
580. These three qualities of a teacher are presented in the Siitriilarpkiira.
581. Tib. lhag pa sems kyi bslab pa. Another term for higher training of concentration.
582. Tib. sdom pa; Skt. saIpYara - restraint.
583. Tib. bsnyen gnas; Skt. upaviisa; cf. Mvy, s.v. bsnyen gnas la nye bar gna[sJ pa - upaviisam
upavasanti - fasting, abstemious, abstaining from food.
584. Tib. dge gnyen (pha); Skt. upasaka.
585. Tib. dge tshul (pha); Skt.
586. Tib. dge slong (pha); Skt.
587. The following eight verses are stemming from Red mda' ba's Minor Works, text no. 8) dGe sbyong
gi tshul gdams pa, 029-030: pp. 9a4-9b6, CPN, no. 006117 (13? pp. 6). Author: Siikya gZhon nu
blo gros. These verses are considered to be the beginning of the Rang [gil rnam [tharJ (autobiography)
of gZhon nu blo gros on which together with other writings from the Minor Works mNga' ris pa Sangs
rgyas rtse mo seems to have based this present biography on Red mda' ba.
588. Tib. dge sbyong. Tashi Tsering: "Since theSkt. term refers to a person, who relies on alms,
Tibetans added the syllable dge to the term slong." Sramal}a is a different term. The syllable dge as
explained above, sbyong as in gso sbyong to purifY, train. Acc. to Geshe Thubten Ngawang in the
context of Vi nay a dge sbyong very often refers to dge slong.
589. Tib. mu cor smra ba; cf. Tshig mdzod chen mo, s.v. mu cor (mying) 1) rdzun, ... 2) kha gtong
ba, ... 3) skad cor sgrog pa. Goldstein 2001, s.v. mu cor - to talk nonsense. Tashi Tsering: Means, when
getting criticized, to accuse another person of what oneself has done.
590. Tib. hral po 'i tshul; cf. Tshig mdzod chen mo, s.v. hral po 1. .. .3) mi srun pa 'am ma dul ba dang
rtsing po, .. .2. (mying) 'chal ba 'am 'dod zhen can.
591. Tib. bag yod. Mvy, s.v. 1941 bag yod pa - apramiida.
592. Tib. longs spyod; Skt. bhoga.
593. Tib. dpal; Skt. sri.
594. Cf. Guru Yoga in Six Sessions (Tib. short title: Thun drug): Bodhisattva vow. The first mle is to
restrain oneself from: "praising oneself and blaming others" (Tib. bdag stod gzhan smod).
595. Cf. Guru Yoga in Six Sessions (Tib. Short title: Thun drug): Bodhisattva vow. The 2nd of the 18
Bodhisattva precepts is "n<;1t to give Dharma and wealth" (Tib. chos nor mi ster zhing).
Notes
399
596. Cf. SSdB V.-VI. sources p. 106: According to Asanga ser sna (Skt. miitsarya) is the sixth of the
twenty secondary kleias. German: "Geiz."
597. According to Ehrhard (2004: 117) the mountain heights ofMang yul Gung thang offered the great
yogi Mi la ras pa the possibility to practice for a longer time without being disturbed and later genera-
tions of his disciples went to these places following the example set by Mi la ras pa. See also- the map
attached to Ehrhard (2004).
598. Ehrhard (2004: 116) reports that from the middle of the 18th century onwards, followers of the
teachings of Tsong kha pa Blo bzang grags pa grew in the surroundings of sKyid grong. Due to the
influence ofYongs 'dzin Ye shes rgyal mtshan several monasteries were established. Furthermore
Ehrhard points out that from the writings of the 7th Dalai Lama' Jam dpal rgya mtsho, it is clear that he
was very much aware of the fact that monastic communities had settled in places where persons like
Atisa and Red mda' ba gZhon nu blo gros had been in retreat.
599. Note that rJe Tsong kha pa came some time around spring of 1401 to dGa' ba gdong. According
to his biography, at the end of the spring teachings rJe btsun Red mda' ba arrived with some disciples
from mNga' ris in dGa' ba gdong too. They showed each other respect and discussed the Dharma. See
my MA thesis (2003: 123-24). It seems that mNga' ris pa Sangs rgyas rtse mo is not following a
systematic chronological order, but summarizes here some stories according to content.
600. Goldstein 2001, s.v. bsngo rten - dedication offering given by relatives of a dead person to
monasteries or lamas (usu. clothing or jewelry or money).
601. B reads instead of "all friends:" all beggars.
602. Tib. lha sa sde bzhi; cf. van der Kuijp (1987: 109), where it is mentioned that!Ha sa was devided
into four administrative-cum-vinaya districts (sde): 1. Klu mes, 2. sBa, 3. Rag sha, 4. 'Bring mtsho, and
that the latter according to rJe btsun consisted ofthree divisions: the Uppers (stod pay from !Has kyi Klu
mgon, the Middle (bar bay from sKar chung Iha khang and the Lower (smad pay from sNye thang brag
sna. He is giving further sources and details. See also Sorensen and Hazod (2007: 27-29, 166n419,
183n435, 409, 422, 663).
603. Everding (2000: 476n 1187) mentions a holy mountain Bu Ie gangs in rTa zur rdzong, a district
that has not been identified yet.
604. Cf. Phillips et al.: "Yaks and Yak-Cattle Hybrids in Asia," in: Journal of Heredity 1946; 37: 163-
70. The authors mention that they observed many variations in color including white yaks. Between
Kokonor and the area around Sining, Chinghai many hybrids were seen, which in this were of
outstanding quality. They were of various colors and a nearly white animal was also seen occasional.
605. Cf. Guru Yoga in Six Sessions (Tib. Short title: Thun drug): Bodhisattva vow. The third of the 18
violations of the Bodhisattva precepts is "not to listen, even if someone confessed" (Tib. bshags kyang
mi nyan).
400 Notes
606. Tashi Tsering more probably: scolding others (tshogs gtam gtong bay. This is not found among the
18 Bodhisattva precepts.
607. In winter 1401/02 the three masters Red mda' ba, Tsong kha pa and Chos rje Lo tsa ba went
together to gNam rtse Ideng, a monastery founded by Ar Byang chub ye shes (b. 11th cent.), where they
passed the rainy season retreat (dbyar gnas; with 600 monks. They studied the basic texts of the
Vinaya thoroughly and re-introduced the careful observation of the Vinaya vows. This purification or
strenthening of the vows, is considered to be the second ofthe four great deeds ofrJe Tsong
kha pa. The patron of this was the governor Yon tan rgya mtsho. See Kaschewsky (1971: 142-43),
referring to Chos rje Lo tsa ba also as the great translator sKyabs mchog pa. Cf. Dad pa 'i 'jug ngogs
40a6: chos rje 10 tshtsha ba dang 'bri khung chos rje.
608. Note that there is a praise by Red mda' ba on the two, which some of his students asked him to
compose. See chapter 7, The Minor Works of Red mda' ba, text no. 2: Chos kyi rje 10 tstsha ba skyabs
mchog dpal bzang po dang bla ma'i bka' bzhi pa'i (blo bzang grags pay bstod pa, 018-0/8: pp.
3b4-3b7, CPN, no. 006117 (6 pp. 1), mdzad pa po Sakya'i dge slong gZhon nu blo gros, bskul ba po
slob ma 'ga' yi.
609. Tib. btsun pa; The Tibetan term is explained in some commentaries as meaning someone who
keeps the disciplines of his vows purely.
610. Tshig mdzod chen mo, s.v. mkhas btzun bzang gsum - shes bya rig pa 'i gnas la ma rmongs pa
dang sgo gsum gyi nyes spyod sdom pa 'i tshul khrims gtsang ba dang, gzhan phan gyi lhag bsam mam
par dag pa ste gsum.
611. The verb bshol ba means not only "to put off, postpone, defer, etc." (cf. Jii.), but also "to resign"
(cf. Goldstein: bshol1. va. to withdraw, resign). Although Red mda' ba indeed seems to have resigned
or was forced to resign from his teaching post at Sa skya after 18 years in 1390 (c last paragraph of
section 2.10.1), here bshol ba refers to a delay in his planned teachings at Sa skya (caused by someone
else). Furthermore Red mda' ba had to watch (gzigs) a revolt (zhallog (h) of ngo log) by his own
followers (against him or against his advice). Cf. Jiischke 1881, s.v. log pa, 3. to turn round, to be turnd
upside down, to tumble down; ngo log pa or ldog pa - to turn away one's face, always used fig. for to
turn one's back on, to apostatize. Goldstein: ngo log - rebellion, revolt, uprising. Shes bya 'i gter mdzod
317.26-30 adds that Tsong kha pa said that it was amazing that up to now Red mda' ba did not get
f" slightly angry, although due to some jealous persons from Sa skya there had been a great deferral of his
teachings and there occurred a revolt by his retinues in Bul rong (rwa sgreng du chos rje blo bzang
grags pas rje 'di mkhas btsun bzang ba tsam du ma zad sa skya nas phrag dog can 'gas 'chad nyan la
bshol chen po byung ba dang bul rong du nye 'khor bas ngo log byas nas du da Ita'i bar khong khro
cung zad cig kyang thugs rgyud la ma skyes pa 'di ngo mtshar). See also note 603.
612. Cf. Guru Yoga in Six Sessions (Tib. Short title: Thun drug): Bodhisattva vow. The 4th of the 18
Bodhisattva precepts "giving up the Mahayana" (Tib.theg chen spong ba dang).
613. None ofthe 18 Bodhisattva precepts.
Notes
401
614. One of the five wrong means of gaining livelihood for a fully ordained monk or nun. Cf. Tshig
mdzod chen mo, s.v. lag 'tsha Inga [The five wrong means of gaining livelihood]: I) tshul 'chas
[pretense], 2) kha gsag [flattery], 3) gzhags slang [hinting], 4) thab kyis 'jal ba [to attain through
pressure], 5) rnyed pas rnyed pa 'tshal ba [to cheat in order to gain an advantage].
615. SSdB V-VI transcripts p. 106. Two of the secondary defilements as explained by Asanga: dis-
honesty (sa{hya, g.ya) and hypocrisy (maya, sgyu).
616. According to Tashi Tsering (personal communiciation February 25,2008) in the Sa skya tradition
mahamudra is always linked to the highest yagatantra and thus is linked to the lam 'bras view in
connection with the Hevajra tantra. Since here mahamudra is related to the two stages and since
according to Sa pal) mahamudra must be produced from these two stages, that means the creation stage
(bskyed rim; utpattikrama), and the perfection stage (rdza gs rim, sampannakrama), it seems that Red
mda' ba practiced mahamudra according to the Sa skya tradition. In the bKa' brgyud tradition, maha-
mudra is related not only to tantric teachings, but also to the siltra path. This practice was criticized by
Sa skya Pandita in his Thub pa 'i dgangs gsal (Elucidating the Intented Meaning af [Sakya]muni). See
in the prajfiiipiiramitii section (the text explains the six paramitas), p. 103.9-123.2 (gnyis pa phyir rabs
- shes par bya 'a), and especially p. 107.13-14 (de 'i rgyu mthsan .... bye brag yin la). See also Jackson,
R. (2001: 171-174).
617. Tib. srid pa; SkI. bhava. Here same meaning as sal)1sara.
618. Tshig mdzod chen mo, s.v. char sdad byi'u - khug rta'am 'dag byi'u, char sdad byi'u skam na
yang, sa la 'bab pa 'i chu mi 'thung. Cf. Hahn (1996: 290). According to MW cataka is a kind of
cuckoo: m. the bird Cucculus melanoleucus (said to subsist on rain-drops).
619. Tib. brgya dpan; cf. Jaschke 1881, s.v. brgya, brgya dpan - a captain ofa hundred men, the Latin
centurio. Tshig mdzod chen mo, s.v. brgya dpan 1) mi brgya 'i dpan pa. Tashi Tsering explains that such
an office was not only available in Tibet, but is even still alive in the Tibetan refugee camps in India,
such as Bylakuppe, where he comes from. The office of a "brGya dpon" means that in the community
people are appointed as leaders of ten families (bcu dpan), or as leaders of a hundred families (brgya
dpan), whereas one family has about five persons. According to a sketch made by Tashi Tsering, in
Bylakuppe there are rows of homes with 20 families of 5 persons each, making 100 persons (for which
one or two bCu dpon are responsible). Five such rows of homes with 20 families each makes a hundred
families (for which a brGya dpon is responsible). A larger office in Tibet was that of a Khri dpon (chief
of one of the Khri bcu gsum) or a rDzong dpon (chief of a rDzong).
620. It is difficult to say, what "decrepit communities" (sde gag pa) refers to. It seems that Red mda' ba
is not criticizing them as "corrupt" or "degenerate," but simply saying the study centers (chas sde)
concerned were "decrepit" in the sense of looking old and shabby or run down to him and therefore
unappealing at that late stage in his career as religious teacher. However, Red mda' ba seems to have
resigned or was forced to resign from his teaching position in Sa skya after eighteen years in 1390 and
went into retreat. We can assume that he started teaching intensively at about the time, when he had
402 Notes
authored his three monastic textbooks on Madhyamaka (about 1374/75). During the term break in 1375,
but also in 1379 Red mda' ba taught the Madhyamakavatara to Tsong kha pa. Kaschewsky (1971:
99/100) notes that in the year 1390 Red mda' ba returned to Sa skya from 'Ba' 'u 'ba guyer, where h ~
had taught a Guhyasamiija commentary to Tsong kha pa, but then decided to go into retreat to devote
himselfto tantric studies, after he had taught many students from his 29th year oflife up to now seven
years. This would mean that Red mda' ba has taught since ca. 1377 and had become a very famous
teacher by 1384. Kaschewsky also mentions a large army ofPhag mo gru pas that in 1390 returned from
La stod and stayed the winter in Ring lung phag in Rong (cf. 260n92). From section 2.9.2.6 we can
conclude that leaving from Sa skya and the revolt in Bul rong were closely linked. In 1401/02 Red mda'
ba spent much time with Tsong kha pa in dBus. Before he is reported to have spent altogether twelve
years in Bul rong, five years in retreat and seven years in retreat and teaching. At that time he was
composing texts directly linked to the debates with the Jo nang pa on Kiilacakra (cf. 2.6.1), which must
have occurred after Nya dbon Kun dga' dpal had passed away 1379. In section 2.6.3.2 a certain bKa'
bcu pa Yon tan is mentioned, and the title of a bKa' bcu pa was only available from 1388 onwards.
62 L Tshig mdzod chen mo, s.v. 'jig rten 'dren pa - (nmgon) sangs rgyas.
622. Note: Ye shes rgyal mtshan 897.14-17 continues after this verse with a report that Red mda' ba left
for the forest(s) of Me tog mdangs can in Mang yul Gung thang to meditate. Cf. note 115, 760.
623. Tib. bsam gtan gyi 'khor 10; Tshig mdzod chen mo gives Skt. samiidhi for Tib. bsam gtan, not
dhyiinii (meditation). Cf. Mvy, s.v., where bsam gtan gyi pha rot tu phyin pa is stated for dhyanapara-
mita, the fifth of the ten perfections (pha rol tu phyin pa bcu). Tshig mdzod chen mo gives also Skt.
samiidhi for Tib. ling nge 'dzin (concentration); cf. Mvy, s.v. ling nge 'dzin gyi phung po - samiidhi-
skandha; ling nge 'dzin gyi snying po - samiidhi-garbha etc.
624. Tib. g.Yu lung rdo rje ljongs is not related to g.Yu mtsho (Turquoise lake refering to Yar 'brog
lake), but situated in the g.Yu lung valley.
625. Stearns (1999: 205n60) mentions Gangs bu Ie and Red mda' ba's stay there, without giving any
further geographic details. Valby (Tibetan English Dictionary) has the entrance "bu Ie - great Tibetan
mountain range." Gangs bu Ie is identical with Bu Ie gangs (6494 m). According to Karl-Heini
Everding (personal communication Oct. 18, 2008), a holy mountain in La stod lHo (Everding & Dzong-
phugpa 2006: Kartographische Skizze des Fiirstentums La sto IHo, and Everding 2000: note 1187). See
also note 748.
626. For more details on pratyekabuddhas, Tashi Tsering refers to the Miilamadhyamakakiirikii and the
Catul;Sataka, where it is said: rdzogs sangs rgyas rnams ma byung zhing, nyan thos rnams kyang zad pa
na, rang sangs rgyas kyi ye shes ni, bstan (second reading: brten) pa med par rab tu skye ([Why they
are called 'solitary Buddha'? First they listened to the teachings of the Buddha for 100 aeons, and] at
the end they were born, where there were no perfect buddhas and no sriivakas, and just meditating by
themselves, they achieved !heir realization).
627. Cf. Seyfort Ruegg (2000: 62, 63).
Notes
403
628. Tib.phyag rgya chenpo'i dngos grub dam pa; cf .. Mvy. 2516, s.v. dam pa -uttama; Illuminator,
s.v. mchog dang mthun mong gi dngos grub: "For example, in tbemahiimudrii tradition tbe supreme
attainment is mahiimudrii itself." According to Tashi Tsering, in his Elucidating of the Intention of the
Sage (Thub pa'i dgong gsa!) Sa skya Pm;u;lita (1182-1251) criticizes tbe way tbe bKa' brgyudpa teach
mahiimudrii. In his view their presentation is not fully correct. See Sa Pal), Thub pa 'i dgongs gsal (2000:
103.9ft) and David Jackson's unpublished manuscript Elucidating the Sage's Intention: An Exposition
of the Stages for Embarking upon the Excellent Path of the Bodhisattva by Sakya Pandita Kunga
Gyaltshen, pp. 92-108. In his Delineation of the Three Vows (sDom gsum rab dbye) Sa pal} explains tbe
mahiimudrii of tbe Sa skya tradition, saying: "Our mahiimudrii is produced from initiation and two
stages (nged kyi phyag rgya chen po nyid, dbang dang rim pa gnyis po las, mkhas pa 'i rang byung ye
shes yin}." This presentation may be considered in light of the Minor Works, text no. 16: Theg pa chen
po 'i gzhi lam 'bras bu gsum gsal bar byed pa phyag rgya chen po rdo rje'i glu (theg pa chen po 'i bla
na medpa'igzhi lam 'bras bu'i tshullagsal bar byedpaphyagrgya chen po rdo rje'iglu), 037-41: pp.
13a5-15a7, CPN, no. 006117 (not included), mdzadpapo Chos smra ba'i btsun pa gZhon nu blo gros.
In Dalai Lama XIV and Berzin (1997: 230) H. H. tbe Dalai Lama mentions tbat tbere is evidence for
Tsong kha pa himself being tbe source of his dOe lugs / bKa' brgyud syntbesis and that he told Red
mda' ba tbat he had an uncommon guideline teaching based on tbe mahamudra explanations ofmaha-
madhyamaka, or great madhyamaka, but it was not yet time to propagate them widely.
629. Tib. rdo rje'i sku; cf. Tshig mdzod chen mo, s.v. 'bras bu rdo rje 'dzin pa - sngags lam yi dam
gzugs sku, bskyed rim bsgom pa 'i mal 'byor zhig (resultant vajra holder: The form body of a yi dam on
tbe patb of mantra, a yoga meditating tbe generation stage). See Dalai Lama XIV and Berzin (1997:
113-15).
630. Regarding tbe fourth empowerment Jinpa (2009: 325) notes tbat for Tsongkhapa, one of the unique
features ofthe Kiilacakratantra is its presentation oftbe fourth empowerment, tbe word empowerment,
while in otber tantras of the highest yoga class, such as Ouhyasamaja and Cakrasrup.vara, tbe fourtb
empowerment is presented in a hidden manner witb tbe oblique line: "The fourtb too is similar to tbis,"
referring as an illustration to tbe tbird empowerment, etc.
631. Again, g.Yag ston Sangs rgyas dpal, also referred to as g.Yag dpon and g.Yag phrug Sangs rgyas
dpaJ.
632. Tib. dpon slob; cf. Jiischke, s.v. dpon po, instead of dpon po dang slob ma. Probably refers to Red
mda' ba himself and Tsong kha pa.
633. Perhaps tbe same' Jam dbyangs chen po / 'Jam dbyangs pa mentioned above in section 2.6.3 as
someone who invited him to tbe debate with the Jo nang masters. He is from La stod Byang.
634. Tib. bdag rkyen; Skt. adhipati-pratyaya - governing condition SSdB II, 128 (mDzod rang 'grel II
61c on tbe four conditions). C van der Kuijp (1987: 112), where he translates bdag rkyen more freely
as "financial sponsor." Everding (2000: 1 03) translates the term depending on tbe contexts as "treffliche
Vergiitungen," i.e., splendid refunds, or as "Oeschenke," i.e., presents.
404 Notes
635. Tib. mam smin; Skt. vipiika.
636. Tib. tshags kyi 'khar la; Skt. gaT}acakra.
637. Acc. to Tashi Tsering, his response should be understood as an indirect criticism of the Maha-
siddha Phyag rdor. Master IHa pa does not believe that Phyag rdor is correct. He had expected to be
supported by him in his criticism of Red mda' ba and Byang pa 'Jam dbyangs pa, but instead the
Mahasiddha supported Red mda' ba. Phyag rdor (= Phyagna rdo rje = Vajrapiiryi) and gSang [ba'i] bdag
[po] (= Guhyakadhipati) are synonyms. If somebody has attained the state ofVajraparyi, he is called
Phyag rdor Grub thob, i.e., Vajrapiiryi Siddha.
638. See Ehrhard (2004: 287; 427n205) and also note 807.
639. Tib. sgnlb pa ma; Skt. siidhikii.
640. Cf. notes 603, 611.
641. Perhaps the name of a place where this leading Tibetan family stayed, close to a water reservoir.
Cf. Illuminator, s.v. rmu - "The name of an ancient bloodline of Tibet. The name is also spelled dmu
q.v. for more." Illuminator, s.v. dmu - "According to the creation story of Tibet in Tibetan histories, it
is one of the mi 'u gdung dnlg six principal paternal family lines of Tibet that derived from the apes who
were the predecessors of Tibetan men q.v." See also Illuminator, s.v. rdzing (bu) "I) 'Pool', 'pond',
'reservoir', 'dam', 'weir'. Any body of water that has collected or been made to collect. It could refer
to a lake, but it would be a man-made lake usually, with mtsho being the term for a naturally-occurring
lake. By conjoining rdzing with other terms, various bodies of water can be referred to." Note that in
TBRC, WIPD9, Outline RID: OIGS61417, and WOOPDlOI1353, Outline RID: OlGS95003 dmu
rdzing seems to be mentioned as location. Everding (2000: 298) mentions a monastery called rMu dgon.
It is not clear whether there is any relationship to d/rMu rdzing.
642. In general a retreat (bsnyen sgrub), during which practitioners approach their yi dam by reciting
mantras and accomplish the yi dam through the practice of meditation, consists off our sessions. During
these sessions a siidhana is recited which usally contains a part called "offering of gtar ma." This part
is only recited during the final fourth session.
643. According to TBRC code P2077 he left in 1373 A mdo for dBus.
644. Everding (2000: 9) mentions a mountain called Bu Ie Gangs dkar in La stod lHo. Cf. note 784.
645. mal 'byar gyi dbang phyug; Skt. yageivara.
646. Cf. notes 603,611,640.
647. There are various kinds of gtar mao It can be given to Dharma protectors, hungry ghosts and others.
Different from tshags it is not eaten by human beings during the ritual. Another kind of ritual cake is the
so-called zhal zas (naivedya), according to MW an offering of eatables presented to a deity. The way it
Notes
405
is made in Tibet is similar to a gtor ma, but its form is different.
648. Tib. mGon po Zhal bzhi pa. Perhaps the deity illustrated in LC called dPal mgon zhal bzhi pa
(SrInaya caturmukha).
649. This means that he had taken a piece of the gtor mao
650. Tashi Tsering: Kind of Dharma protector.
651. Cf. notes 603, 611, 640, 646.
652. Cf. chap. 7, The Minor Works of Red mda' ba, texts no. 47,48,49 (zhus Zan gsum) and text no. 71
(gdams pa): 47) BZa ma bsgrub pa dpaZ gyi zhus Zan, 489-495: pp. 294a4-297aI, CPN, no. 006117 (38
pp. 2); 48) BZa ma sgrub pa dpaZ gyis zhus pa 'i mi shigs pa 'i thig Ze 'i ngos 'dzin don gsum gyis bstan
pa, 495-507: pp. 297al-302bI (505: 302a, 506: 304a, 507: 302b), CPN, no. 006117 (39 pp. 5); 49) EZa
ma sgrub pa dpaZ bas gsang ba 'dus pa 'i sgrub thabs mdor byas dang sgrub thabs mam bzhag Ti ka
mam gnyis kyi mi 'dra ba'i khyad par zhus pa 'i Zan, 507-517: pp. 302bl-307b I (510: 304a double),
CPN, no. 006117 (40 pp. 4), mdzad pa po rJe btsun dam pa Ku rna ra rna ti; 71) EZa ma sgrub pa dpaZ
Za gdams pa, 572: pp. 335a2-335a6, CPN, no. 006117 (61 pp. I).
653. Tshig mdzod chen mo, S.V. da rang (yuI) 2) da Zta'i dus tshod mtshams 'dzin.
654. Illuminator, S.V. 'u II. old meaning: 'di.
655. Cf. notes 603, 611, 640, 646, 651.
656. Cf. chap. 7, The Minor Works of Red mda' ba, text no. 74 ZTa khrid rgyud pa 'i gsoZ debs, pp.I2
CPN, no. 006117 (2), and text no. 75gSang 'dus rim Znga rgyud pa 'i gsol 'debs, pp. 1 CPN, no. 006117
(3). In the dKar chag referred to as ZTa khrid gsang ba 'dus pa 'i rgyud 'debs (texts no. 74, 75). Cf. note
305.
657. Cf. notes 603, 611, 640, 646, 651, 655.
658. Tib. rim lnga'i dmigs pa; cf. Negi (2003: 4569), S.V. dmigs pa 1. iilambana = gzhi. See also Les-
sing and Wayman '(1968: 161, 187). Gang (1987: 96-99) explains that Candraklrti proceeds from a
division ofthe practice of Guhyasamaja into five steps, which have been developed by Nagarjuna in his
Paficakrama: "1. Diamantenes Mantrasprechen (vajrajapa), 2. Reinigung des Denkens (cittavisuddhi),
3. Selbstaufrichtungund Bestiitigung 4. V611iges Erwachen (abhisaI)1bodhi), 5. Integra-
tion (yuganaddha)." Therefore I think here dmigs pa can be translated as "meditative imagination".
659. Tib. srung 'khor; Skt. yantra.
660. Tib. dpe, dpe', or dpa '?
406 Notes
661. According to Ehrhard (2004: 94) in the year 1800 one ofthe caves was renovated which had served
Mi la ras pa as abode in Brag dkar rta so. He also mentions that in the area of sKyid grong from the
midst 18th century onwards various convents were founded by the dGe lugs pa and that we caD.
understand from writings of Dalai Lama VIII that he was aware that before those places served Atisa
and Red mda' ba as retreat places (116). According to a description of this cave in which Red mda' ba
was meditating, given in Ehrhard (2004: 426) it seems possible that the "horse tooth cave" is one of
several "white rock caves." For a photo see Erhard (2000: table 8).
662. Tashi Tsering: 'Byung po dPe dkar - famous spirit (sometimes also dPe dkar rgyal po or rGyal po
dPe dkar) - here a spirit that makes obstacles for Dharma practitioners. Jampa Dhadak: dPe dkar is
related to gNas chung. dPe dkar is one of the different spellings ofPe har (Nebesky-Wojkowitz 1975:
96). See also www.britannica.comlEBcheckeditopic/447653IPe-har(July24. 2009): "The priest chosen
to be th,e Nechung oracle was the chief medium of Pe-har, a popular folk divinity incorporated into
Buddhism, and resided at the Nechung (Gnas-chung-Icog) monastery near Drepung CBras-spungs), the
centre of the Pe-har cult." TBRC code 01 GS44584 mentions Pe har rgyal po too. Nebesky-Wojkowitz
(1996: 4, 104-05) explains that there are worldly and transcending worldly protective deities. Pe har,
. similar to rDo Ije shugs ldan, belongs to the worldly deities, but is not only accepted by the dGe lugs pa
and Sa skya pa sects, but by all schools of Tibetan Buddhism: "Pe har is believed to have stayed at
Samye for seven centuries, moving eventually under the reign of the fifth Dalai Lama Ngag dbang blo
gzang rgya mtsho (1617-1682) to his present residence at the Nechung monastery near Drepung."
Before he stayed at Tshal Gung thang, an establishment of the rNying rna pa, but began to "quarrel with
a learned priest of this monastery named Bla ma zhang (1996: 104)." An iconographic description of
dPe dkar is given by Nebesky-Wojkowitz (1996: 116). See also Sm-ensen and Hazod (2007).
663. Tib. dgon pa; Skt. iiralJya.
664. Cf. notes 603, 611, 640, 646, 651, 655, 657.
665. A title. See for example Ehrhard (2004: 286): [mNga' bdag] Myang [Nyi rna 'od zer]. See also
Goldstein 2001, s. v. mnga' bdag chen po gsum - the three great feudal lords: the Tibetan government,
the aristocracy, and the monasteries. Here it seems to refer to mNga' bdag bSod nams Ide, who passed
away in 1404.
666: Translation of this 1 st and 2nd stanza of the first chapter of the Miilamadhyamakakiirikii by Samten
and Garfield in Tsong Kbapa (2006: 24-25).
667. Lit. cushion. Cf. pp. 151, 154,243,245.
668. Tashi Tsering: In Buddhist philosophy brda' refers to the first moment, when the name is given,
from the second moment onwards it is tha snyad, ming encompasses both of them.
669. Nitartba, s.v. stong nyid snying rje'i snying po can - emptiness suffused with compaSSion; empti-
ness having the nature of compassion; compassionate emptiness.
Notes
407
670. Compare to the respective passage related to the example with the well-water in Candraklrti's
Madhyamakiivatiira 1.3; cf. Fenner (1990: 211); Stoter-Tillmann and Tsering (1997: 41-42), Hopkins
(1980: 116-20). In general, compassion and emptiness are considered inseparable. Which of the two
arises first depends on the intellectual aptitude of the practitioner. A person who has insight into
emptiness first is considered to be superior. The lesser first generates compassion and later the view of
emptiness. Among the three kinds of compassion, that which has no object is considered' to be the
highest. But this realization of Red mda' ba seems to have happened due to a more general
contemplation of compassion. According to Tashi Tsering the expression stong nyid snying rje 'i snying
po can is very common in Mahayana. For example one verse reads: stong nyid rnying rje snying po can,
bskyed pas bsod nams dag par 'gyur (because of producing emptiness endowed with the essence of
compassion, one can achieve proper merit).
671. Cf. my MA thesis (2003: 118-22) on studying in quarters instead of semesters. The various kinds
of terms as explained in the monastic regulations (bca' yig) of Tibetan monastic study centers.
672. Cf. Mayhew (2002: 240): Shegar Dzong (Crystal Fort) in gTsang, once the capital of the Tingri
region.
673. Goldstein 2001, s.v. ser 'phreng sm. ser phreng 1. procession of monks carrying sacred items. This
occasion matches with Kaschewsky (1971: 140), where it is reported that to the end ofTsong kha pa's
spring teachings [1401] in dGa' ba gdong Red mda' ba came from mNga' ris and was received by
Tsong kha pa and his numerous disciples with great veneration and a procession.
674. It is unclear, why here Red mda' ba wanted to prostrate to Tsong kha pa. According to the Vinaya
as the senior he is not supposed to prostrate to a junior Tsong kha pa became fully
ordained in 1380, while Red mda' ba must have received his vow between 1368 and 1375, this
is earliest at the age of 20 and latest before he started his Vinaya studies, which he seems to have
finished by 1374/75 when compiling a catalog of his writings and becoming a teacher ofTsong kha pa.
Supposedly, during this meeting there was already a mutual teacher relationship. However, at least
according to the tantric rules, he should not prostrate to his teacher in public, but only in secret. The
only explanation for prostrating to a younger is, when bowing to a sangha, that is at least four
But then one bows to the sangha, and not to the single persons. Alternatively the senior can
make a thang shad, that is a gesture of respect, stroking the back of one's left hand with the palm of
one's right hand downwards.
675. The only known occurence, when Red mda' ba and Tsong kha pa met in dGa' ba gdong, took place
in 1401 (cf. Kaschewsky 1971: 140).
676. Regarding gSang phu monastery cf. Obermiller (1935: 324, 327); Ferrari (1958: 72); Tucci (1980:
405, 426); Kaschewsky (1971: 81,254); Jackson 1987: 135, 155); van der Kuijp (1987: 103-106);
Dowman (1988: 140); Onoda (1989: 203-205); Onoda (1992: 13-14); Jackson (1994a, 373: 382-383);
Jackson (1994b: 107); Kramer (1997: 1,27; 33); Everding (1998); Gyurme Dorje (1999: second edition,
154-5); Tarab Tulku (2000: 11).
408 Notes
677. TBRC code P1590: lDan rna dKon mchog seng ge (b. ca. 14th cent.).
678. One of the eight great deeds of Buddha Sakyamuni; cf. Tshig mdzod chen mo, s.v. rgyal ba'1
mdzad chen brgyad - ston pa siikya thub pa 'i mdzad chen brgyad de, lha las babs pa dang, lhums su
zhugs pa, sku bltams pa, rab ttl byung ba, sangs rgyas pa, chos 'khor bskor ba, cho 'phrul bstan pa, my a
ngan las 'das pa bcas so (The eight great deads of the Victor: the eight great deads of Buddha
Sakyamuni: [1] Descending from the [realms of] gods, [2] Entering [his mother's] womb, [3] Taking
birth, [4] Becoming a renunciate, [5] Becoming awakened, [6] Turning the Wheel of Dharma (i.e.,
promulgating the Buddhist doctrine), [7] Having performed miracles, [8] passing into nirvaJja (i.e.,
having gone beyond misery).
679. Tsong kha pa is reported to have gone to '0 de gung rgyal in autumn 1397 and in autum! winter
1404/05. In 1405 he composed his Ngags rim chen mo there. The latter would be too late. It is
reasonable to date this occasion to 1397. Tsong kha pa took a close look at the difference between the
Svatantrika and PrasaIi.gika tenets during his stay in '0 de gung rgyaL He dreamt that the book of
Buddhapalita was put on his head and thus gave it priority.
680. Tshig mdzod chen mo, s.v. 'gyed - dge 'dun sogs tshogs pa la 'bul rgyu'i dngul dang rgyu dngos
gang rung. Tashi Tsering: At least nowadays Tibetans automatically understand money (pronunciation
in col!.: gyeb). See also Tshig mdzod chen mo, s.v. sku 'gyed -dge 'dun mang tshogs la bgo bsha' byas
nas phul ba'i dnglll dngos, ... tshogs la sku 'gyed phul.
681. It seems that this old term tsha here refers more to a break or a rest to have breakfast in its original
sense, i.e., the first hot drink or hot meal of the day, breaking the fasting during night. C Tshig mdzod
chen mo, s.v. tsha ba 5) (rnying) Ito ehas. laschke 1881, s.v. tsha ba 2. warm food; compo tsha lam-
haIfa day's journey, a march before breakfast. Goldstein 2001, s.v. tsha ba 3. hot food, hot drinks. See
also Tshig mdzod chen mo"s.v. tsha gong - snga dro'i tsha ba'am kha lag ma zos gong gi dus.
Goldstein 2001, s.v. tsha gong - the time before breakfast. Tshig mdzod chen mo, s.v. tsha gra - sngar
bod sa gnas srid gzhung gi rtzam bzhes las khungs nas smon lam skabs grwa par gshor sprod byed pa 'i
rtsam pa. Goldstein: tsha gra - shung, donation of rtsam pa given by the traditional Tibetan
government to the monks during Monlam. Tshig mdzod chen mo, s.v. tsha ehas (yul) lam rgyags sam
lam ehas. Goldstein 2001, s.v. tsha ehas-provisions for use on the road or on a trip. Tshigmdzod chen
mo, s.v. tshaja 1) tsha rting ma 'ija, ... 2) tsha phog gija. Goldstein 2001, s.v. tshaja 1. noon tea, 2. tea
on a trip, tea made on the road or traiL Tshig mdzod chen mo, s.v. tsha rting-nyi dros rgyab tsamgyi
snga dro'i Ito za ba'i dus. Goldstein 2001, s.v. tsha rting - midmorning. Nitartha, s.v. nyi dros-
morning time [8-10 a.m.]; Tshig mdzod chen mo, s.v. tsha phog-Iam bardu ngal gso'i ehed du bza'
'thung byed pa 'i mingo Goldstein 2001, s.v. tsha phogs - a stop for meal when travelling; va. - rgyag-
to stop for meal while traveling.
682. Tib. tsha gral du; cf. Tshig mdzod chen mo, s.v. gral - star ram sbreng, ... gral 'go, ... gral sked, ...
gral mjug. liischke 1881, s.v. gral (Skt. paitkt) 1. row, series, class, esp. a row of persons, gral (-du)
sgrig pa to order, to dispose in rows, in rank and file.
Notes
409
683. This event may have taken place in 1388. In Tsong kha pa's biography teachings are mentioned to
70 scholars (dge bshes) including scholars from gSangphu Ne'u thogin the Rigs lnga lhakhang in Yar
lung (cf. Mayhew 2002: 206-11). Thereafter, in autumn 1389, it is mentioned that Red mda' ba, who
had come to dBus too, left for gTsang (cf. Kaschewsky 1971: 96-98).
684. Refers to rJe btsun Red mda' ba.
685. The meaning is not certain. There are several possibilities. A bo rgan chen can be the nick name for
a certain person. For example, ifthere are two laymen, it would be the elder or more experienced one.
It can also mean "elder brother" or just "old man." Cf. Tshig mdzod chen mo, s.v. abo (yul) 1) khyo
ga 'am mi skya. bSam gtan, et al. bDag yig gsar bsgrigs: abo 1) yulla lar pho 'i don 2) yulla lar ''phu
bO" dang don 'dra. Goldstein 2001, s.v. a po 1. older relatives, 5. term of address for nomad and
Khampa men. Nitartha, s.v. phu bo - elder brother.
686. Tib. bang rim bzhin log ge 'dug; cf. Jaschke 1881, S.v. log ge ba, bang rim log ge ba - an inverted
bang rim; liischke 1881, s.v. bang rim = khri 'phang-the part of the mchodrten which has the form of
a staircase. Goldstein 2001, s.v. bang rim - steps, rungs, layers. Tashi Tsering: Indirect criticism. Both
should give an answer, but are just smiling and avoid giving any reply.
687. Lit. a foot-empowerment (zhabs dbang). Tashi Tsering hears about such "blessing" for the first
time. He thinks it is possible that some saints on the request of devotees may put their foot on their head
to give them a blessing. For example, disciples may also consider it a great blessing, ifthey can obtain
a shoe of their master.
688. Tib. g.ya' - here used as imp.; cf. Illuminator, s.v. g.ya' ba - v.i. g.ya' ba, g.ya' ba 2) In reference
to shivering or shaking movements of the body either due to disease (like Parkinson's disease) or fear.
In the case of fear it does not necessarily mean trembling but can refer to sensations that happen, e.g.,
like "the skin crawling." Tashi Tsering: Frequent colloquial idiom, specially used when giving
empowerments and putting holy objects on the head of devotees. Possible that the spelling is wrong, but
the meaning is clearly: "take it!."
689. Tib. skyid sdug lam khyer. In mKhas grub rje's thob yig p. 13a4-5 the lineage ofthese teachings is
recorded as follows: skyid sdug lam khyer gyi brgyud pa ni, palJ chen siikyairi, khro phu 10 tstsha ba
byams pa dpal, mkhan chen byang chub dpal, mkhan chen bde ba dpal, mkhan chen bka' bzhi pa grags
pa gzhon nu, rin po che bsod nams grags pa, rgyal sras thogs med, dpalldan red mda' ba chen po, de
las Ian mang du thos so. See also Red mda' ba gZhon nu blo gros: sKyid sdug lam khyer gyi man ngag,
Drepung Catalog p. 430, phyi tha 73, no. 004493, dpe tshugs, 8 folios, 24 x 7.
690. The way this event is described one would expect that this is the famous sMon lam chen mo, which
is said to have been established by Tsong kha pa only in 1409. But at that time Red mda'ba was in
mNga' ris. Therefore we must assume that similar events already took place earlier. In this context it is
most likely that it is the sMon lam chen mo in the first month of 1402 and thus took place after the two
masters stayed in Rwa sgreng and before they left for 'Bri khung (cf. Kaschewsky 1971: 142).
410 Notes
691. Perhaps Minor Works, text no. 15 sMon lam gyi tshigs bcad, 036-037: pp. 12b4-13a4, CPN, no.
006117 (not included). See chap. 7, The Writings of Red mda' ba.
692. The term used for friend here is rtsa lag; cf. Jaschke 1881, s. v. rtsa ba, rtsa lag - bandhu - rela-
tions, kindred. The term bandhu is for example also part of the name "Vasubandhu:" vasu (Tib. dbyig),
bandhu (gnyen). According to Tashi Tsering another common Tibetan translation for "Vasubandhu" is
nor gyi rtsa lag (nor = wealth, Skt. vasu; rtsa lag = friend). Cf. MW, s. v. bandhu - connection, relation,
association, kindred, friend etc.
693. Lit. "firm feet." Tib. zhabs brtan; cf. zhabs brtan -sku rim mam rim gro 'i zhe sa'i ming, ... zhabs
brtan sgrub pa, ... zhabs brtan zhu ba. Usually referring to "long life prayers" or "long life rites." But
here the meaning is just "long life." Cabezon (1996: 350) points out that he could not find mention of
any zhabs brtan in any works of the early masters, even in the works of the founders of the dOe lugs pa
schoo!. The first work he could identify as such, he found in the Collected Works ofRwa sgreng Rin po
che, Ngag dbang chos ldan, also known as A chi thu no mon han (1677-1751).
694. Acc. to the biography of Tsong kha pa the two, Red mda' ba and Tsong kha pa, spent the summer
1401 and the winter 1401102 togetherinRwa sgreng. See also 2.11.24 (cf. Kaschewsky 1971: 141-42).
695. Tib. 10 pa. People from gLo sMon thang (Mustang), or Lo [brag]. See also before Lo mKhan po.
For the different many spellings for the name gLo see Jackson (1976: 49n49; 1984: 6-7). So far there
seems to be no reference for the spelling "Lo."
696. Jiischke 1881, s.v. mdzo -mongrel-breed of the yak-bull and common cow.
697. Tib. nam mkha' mdzod. Stage of concentration: nam mkha' mdzod kyi ting nge 'dzin. It is believed
that when masters concentrate on this level there are rains of money and other valuable substances. See
also Nitartha, s.v. nam mkha' mdzod byin rlabs kyi rgyud - Sky Treasury Consecration Tantra. A
Mahayoga scripture. The word 'sky treasury' has the connotation of inexhaustible wealth.
698. Tib. 'jam rdor; abbr. of 'Jam dpal rdo rje; cf. LC, s.v. 'jam rdor-Maiijuvarja. Tshigmdzod chen
mo, s.v. 'jam dpal rdo rye - 'jam dpal dbyangs kyi bye brag cig ste gsang 'dus 'jam dpal rdo ryes zhes
bya'o. There are two traditions ofOuhyasamaja: 1. Ouhyasamajamaiijuvajra tradition (gSang 'dus 'jam
rdor gyi lugs) and 2. the Ouhyasamaja tradition of Jiianapada (gSang 'dus ye shes zhabs lugs).
699. Cf. p. 215.
700. Ms. A uses here the name Instruction on the View of the Middle Way (dBu ma 'i Ita khrid) and ms.
B Instruction on the Profound View (Zab mo Ita ba'i khrid). They are synonymous. See also p. 215.
701. Here the term bdag med (aniitman or nairiitmya) is not meant in the worldly sense of thinking
more about the needs of other people than a1:>out your own, but in the nowadays well-known Buddhist
philosophical sense of lacking a self. Other possibilities of translation are discussed. See for example
John Dunne's translation of aniitma as essencelessness (2004: 359). Cf. Wilson (1996: 131).
Notes
411
702. Cf. p. 215, section 2.5.11.
703. By this time Red mda' ba's commentary on Candraklrti'sCaiuQsataka was available, but so far we
have no account for any early print. .
704. One ofthe Collections of Reasonings on the Middle Way (dBu rna rigs tshogs) ascribe4 to Niigar-
juna.
705. For a variant spelling see TBRC code G340: 'Bri gung mthil dgon pa, located in Ri mdo shang of
Mal gro gung dkar rdzong, founded by 'Bri gung 'Jig rten mgon po in 1179 under the administration of
the 'Bri gung bla brang. For a map see Mayhew (2002: IS3).
706. For details on Tshal Gung thang see Silrensen and Hazod (2007).
707. Near the site of the Phag mo gru government. For the location and maps see Mayhew (2002: 204-
06). See also Tshig mdzod chen mo, s.v. ta'i si tu byang chub rgyal rntshan - phag gru sde srid khri
thog dang po 'di rab byung Inga pa 'i chu stag lor 'khrungs, spyi 10 1351 lor chos grwa chen po rtsed
thang rgya cher btab, rab byung drug pa'i shing rta lor [1354J khri dpon rndzad de sa skyar dmag
drangs nas dpon chen dbang brtson bzung, hor rgyal po 'i drung du mi rten 'bul dang bcas pa btang bar
brten, mi rabs la phan pa 'i 'fa' sa dang bka' lung bzang po byung nas ta 'i si tu 'i go gnas 'dzin pa dang,
sne gdong rtser phag gru sde srid kyi bstan jus btsugs shing, de rjes sngar bod chos rgyal gong rna 'i
khrims lugs mams bden rdzun thang mar brdal nas khrirns gsar zhallce bco Ingar gtan la phab, sngar
gyi gzhis ka rdzong du bsgyur nas rdzong dpon gtong srol gsar du btsugs.
70S. Cf. section2.11.lS.
709. Cf. '01 ka and sTag rtse rdzong in Lhun grub County (Gyurme Dorje 2009: 262-263 and Map 3).
'01 kha is dominated by the ruins of'01 kha sTag,rtse rdzong.
710. Cf. Gyurme Dorje (2009: 174-175): sTag lung dgon pa 120 km from lHa sa in Lhun grub County
(Gyurme Dorje 2009: 173-176 and Map 3).
711. Tib. chos smyo. Goldstein 2001, s. v. chos smyo - sm. chos smyon; Goldstein 2001, s. v. chos srnyon
- a religious person, who is or becomes insane or crazy. According to Tashi Tsering this is known to
happen on occasion if a person engages in intense Dharma practice out of a strong faith that is not based
on a sound understanding.
712. Tshig mdzod chen mo, s.v.ja sig (mying)ja sbag. SCD, s.v.ja sbag - a large tea-pot made of
copper, silver, etc., for serving tea to the congregation of monks at a religious service.
713. Tib. gtsug lag khang; Skt. vihiira. But according to Tashi Tsering here the term is not meant in the
strict Vinaya sense, but rather gtsug lag refers to "scriptures" and therefore gtsug lag khang means a
hall, where scriptures are put, sm. to gtsug lag slob gnyer khang means "study centre," "academy" or
"university."
412 Notes
714. Cf. Kaschewsky (1971: 142); Dad pa'i jug ngogs 40b2.
715. Tib. gung chos; cf. Illuminator, s.v. gung 3. same as dgung; Illuminator, s.v. dgung - the central'
place or position, as in English "mid-" or "mid-way." Tashi Tsering: central or main session.
716. This refers to ajataka: rTag tu ngu (Sadaprarudita), who always has begun weeping. The name of
the teacher is in Tib. Chos pa (= Dliarmodgata?). Cf. Byang chub sems dpa' chen po rtag tu ngu'i rtogs
pa brjod pa 'i snyan dngags dpag bsam gyi !jon pa, Sarnath 1967. EngL translation see Conze (1994:
277-99). See also Btsun pa Chos kyi grags pa, sMyung gnas bla ma brgyud pa'irnam thar, 107 fols.,
woodblock print purchased in Lhasa, 1996, p. 33a4 rtag tu ngu. 33a6 grong khyer spos Idan.
717. According to Heng-ching Shih (Prof. Dr. em. Taiwan, personal communication autumn 2007) ta
hun means 'crimson', 'deep red'. The Chinese emperors used to present a crimson (deep red) robe to
high monks to show their respect.
718. A specially patched saffron-colored robe worn only by a fully ordained monk or nun.
719. We are confronted with a one year difference here. Either the events given for the years 1401102
in Tsong kha pa's biography (Kaschewsky 1971) are wrong and must be brought forward to 1400/01,
or the date ofmKhas grub rje's upasarppada, in Dung dkar tshig mdzod chen mo, p. 435 dated to wood-
monkey year 1404, is wrong. The latter would be more likely, since - as explained above - the date
given in mKhas grub rje's rnam thar and thob yig cannot be correct. This needs further investigation.
There is another biography on mKhas grub rje by dKon mchog 'jigs med dbang po not considered here.
See TBRC code W2058: mKhas grub thams cad mkhyen pa dge legs dpal bzang po 'i rnam thar.
720. Note that the spelling of bu Ie (cf. pp. 240, 244) is the same as in gangs bu Ie, where before Red
mda' ba made a five-year-retreat.
721. See TBRC code P1617: Byang sems Zla ba rgyal mtshan, student of Sa chen Kun dga' snying po
(1092-1158) and teacher of Sa skya rJe btsun Grags pa rgyal mtshan (1147-1216): Master of the Avalo-
kitesvara teachings; received the Lam 'bras teachings ofthe Sa skya pa directly from Sa chen Kun dga'
snying po. According to Tashi Tsering Byang sems Zla ba rgyal mtshan was a contemporary of Thogs
med bzang po and is mentioned in his biography.
722. Tib. dga' mo; According to Tashi Tsering in Sa skya colloquial language dga' mo means not a
'full' understanding, but 'quite a good' understanding. Cf. Goldstein 2001, who has: dga' rno 1. good,
nice, 2. quite, rather.
723. In Tsong kha pa's biography we find at least two accounts for his sojourns in Ngam ring. One was
in 1375. According to Kaschewsky (1971: 311) at that time Tsong kha pa went from Sa skya to the
monasteries of 'Dar bZang ldan, Ngam ring and 'Ga' rong in North La stod (La stod Byang). Cf. Ngor
Chos 'byung 338.5: la(s) stod byang gi 'dar bzang Idan ngam rings 'ga' rong sogs su grwa bskor mdzad
de (He made debate rounds in [the study centers] of northern La stod: 'Dar bZang Idan, Ngam rings,
und 'Ga' rong). Dad pa 'i jug ngogs 11a2-3: la stod byang la byon, 'dar bzang Idan, ngam ring 'ga'
Notes
413
rang chas sde rnams su 'ang grwa skar mdzad nas, ja ma nang du phebs. Blo bzang 'phrin las rnam
rgyal, Tsang kha pa'i rnam thar chen ma (1981: 126.17-8). Kaschewsky (1971: 2. Teil Faksimiles,
Tafel 377, III, 7r.c). At that time Redmda' ba is not mentioned. But in 1379 both Tsong kha pa and Red
mda' ba, spent the spring and summer together in Ngam ring. According to Kaschewsky (1971: 86),
Tsong kha pa previous to that had been in Sa skya, in the autumn of1378. See also Kaschewsky (1971:
2. Teil Faksimiles, Tafel 380, III, 12v.e-f): yang sa skyar bzhugs pa 'i skabs ... shar yin no: Thereafter
Red mda' ba and Tsong kha pa left for Ngam ring. Cf. Thurman (1982: 10): "In the company of the
Master Rendawa, he left for northern Tibet and spent the spring and summer in the monastery of
Ngamring Chiiday. Here Rendawa wrote his commentary to the Compendium af Knowledge which he
later taught to Tsong Khapa upon the disciple's request." Cf. Blo bzang 'phrin las rnam rgyal, Tsang
kha pa 'i rnam thar chen ma (1981: 138.21-139.7): sa skya nas dpan slob rnams kyis la stad byang gi
sa'i cha ngam ring du chas bar la byan nas dpyid dang dbyar gnyis ka ngam ring du bzhugs ... rim
Inga'i khrid sags mang du gsan (In summary: During a term break, teacher and student left from Sa
skya for Ngam ring, where they spent the spring and summer. Bla rna rJe btsun pa (Red mda' ba)
composed his Great Commentary an the Abhidharmasamuccaya, Ocean of Elegant Sayings, and taught
it to Tsong kha pa. He also taught him his extended treatise on the PramiiJJaviirttika. Moreover Tsong
kha pa received from him explanations on the Guhyasamajatantra, an instruction on the Pancakrama
and other texts). Likewise Dad pa 'i 'jug ngags 15b4-6: sa skya nas ... rgyas pa 'i bstan bcas tshad ma
rnam 'grel gyi rang 'grel de zhib tu gsung bar zhus nas tshar gcig gsan to. For Red mda' ba's
commentary on the Abhidhannasamuccaya see chap. 7, The Writings of Red mda' ba, text no. 5.
According to the colophon Red mda' ba completed the text in dPal E gtsug lag khang (cf. p. 299,
section 2.5.6). It is more likely that he taught it to Tsong kha pa in 1377/78 while writing it.
724. Tib. Chos dpal. Cf. TBRC code P3284: Primarily name: Chos dpal bzang po; one of his personal
names: Lo tsa ba Drung Dharmasrfbhadra (b. 14th cent.). Perhaps one of the abbots of Zhwa lu.
According to (tbrc.orgJuly 30, 2008) "zhwa lu gdan rabs (p. 71)." He is supposed to have been a
disciple ofBu ston and a teacher of Tsong kha pa.
725. Cf. p, 228: Khri rgyal bSod nams Ide (1371-1404).
726. Red mda' ba has composed a short text on how to avoid discarding religion (chas spong gi las).
Regarding Red mda' ba's text on this topic, see Minor Works, text no. 29: Chas mi spong ba 'i thabs, pp.
200a4-201a7 and 202a5 (note 305: 201b is illegible), CPN, no. 006117 refers at the end to 004546 (24
pp. 2), i.e., this text with different, elusive numbering.
72 7. This is because the siitras were taught by Buddha in the nirmiil}akiiya aspect and the tantras were
taught in the sambhagakiiya aspect.
728. Tib. gnas brtan; Skt. sthavira; cf. Tshig mdzod chen mo, s.v. gnas brtan - rang las bslab pa rgan
pa'i dge slang gi che brjad de 'dul ba'i brda.
729. Tib. 'u'i; Tashi Tsering: u' (ba) 'i synonym with 'u cag or '0 cag; Tshig mdzod chen mo, s.v. 'u
cag (yul) rang cag gam bdag cag. Tshig mdzod chen mo, s.v. '0 cag (rnying) rang cag gam bdag cag.
414 Notes
730. According to Tashi Tsering this verse originally goes back to a verse recited when the Buddha was
an ordinary person and generated the first thought of enlightenment (byang chub sems bskyed paj in
front of Mahasakyamuni Buddha, after offering him a bowl of porridge. It similarly goes: bde bzhin .
gshegs pa khyed sku ci 'dra dang, 'khor dang sku tshe tshe dang zhing khams dang, khyed kyi mtshan
mchog bzang po ci 'dra ba, de 'dra kho nar bdag sogs 'gyur bar shag. The verse is supposed to be
found in the Bhadrakalpikasutra (mDo sde skal bzangj. Another verse related to that story is: bdag nyid
sngon tshe sman par gyur pa 'i tshe, bde bzhin gshegs pa sakya thub chen la, 'jam khang gshig ni phul
bar bcas nas kyang, bla med byang chub mchog tu thugs bskyed do (When in my past life I was inferior,
in front of the Sugata Mahasakyamuni, after offering a bowl of porridge, I generated the mind towards
unsurpassable enlightenment). Later in Tibet the first line ofthe verse mentioned initially was modified
in various ways. One famous stanza, which is recited as a dedication at the end of the praises to Tara,
goes as follows: rje btsun sgroI ma khyed sku ci 'dra dang, 'khor dang sku tshe tshe dang zhing khams
dang, khyed kyi mtshan mchog bzang po ci 'dra ba, de 'dra kho nar bdag sogs 'gyur bar shog.
731. Probably when he went to meet Red mda' ba his suffering automatically ceased.
732. It seems that at this time Tibet was not yet divided into districts called rdzong, but rather into
thirteen khri skor (myriad). For a list see Tucci (1949: 681). Cf. notes 548 and 619.
733. Tshig mdzod chen mo, s.v. byang 2) bod kyi byang phyogs su yod pa'i 'brog khul. Cf. Roesler
(2007: 126).
734. Everding (2000: part I, note 332) mentions that in relation to the foreign rule (ca. 1371-1375) over
Mang yul Gung thang by Byang Ta dben Nam mkha' bsTan pa'i rgyal mtshan bzang po (b. ca. 1316-
1375) objects are listed that were stored in a rDzong called rTa zur rdzong. See also Everding (2000:
476).
735. This passage also supports a reading suggesting that Red mda' ba had had a vision of his homeland
in the valley ofBul rong. Geographically dMu rdzing and Bul rong seem to be close to each other.
736. According to Ulrike Roesler (personal comm. June 18,2008) gsung sgros is a kind of genre that
refers to "collected sayings" of teachers put together in an anthology. An early example would be the
bKa' gdams ... gsung sgros thor bu oflCe sgom Shes rab rdo rje (12th cent.), which are indeed only a
kind of florilegium of Buddhist teachings and explanations, a kind of "best of ... " or "readers' digest"
of the core teachings and concise sayings. In ICe sgom's bKa' gdams kyi skyes bu dam pa mams kyi
gsung bgros thor bu pa mams we find a lot of dialogs, which most of the time start with a question by
a bKa' gdams pa master followed by "xy gyi zhal nas" and then the respective teaching. However, here
gsung sgros seems to refer to Red mda' ba's writings. Cf. note 882.
737. This cannot be the catalog found in the Minor Works, since it does not include his main texts. It
cannot refer to the verse which enumerates his main ten writings either, because there no dates are
given, but the latter could be the introductory or concluding verse to that catalog. It would be very
helpful if we could find it.
Notes 415
738. Refers to Byams chos Inga - The five works ofMaitreya. These are the Two Ornaments, i.e., the
Ornament of Clear Insight (AbhisamayalaqYwra, mNgon rtogs rgyan, P5184) and the Ornament of the
Siitras of the Great Vehicle (MahayanasiitriilaIflkara, Theg pa chen po 'i mdo sde'i rgyan, P5521), the
Two Distinctions, i.e., Distinction of the Middle and the Extremes (Madhyantavibhaga, dBus dang
mtha' rnam par 'byed pa, P5522) and Destinction between the Phenomena and the True Nature of
Phenomena (Dharmadharmatavibhaga, Chos dang chos nyid rnam par 'byed pa, P5523) as 'well as the
Treatise on the Mahiiyiinottaratantra (Mahayanottaratantrasastra, Theg pa chen pori) rgyud bla ma 'i
bstan bcos, P5525). See also Kaschewsky (1971: 97). With regard to the authors see Kaschewsky (1971:
249n4) and Nakamura (1999: 253-63).
739. Tih. 'Jam dbyangs dal gyi gtso bor mdzad; cf. Tshig mdzod chen mo, s.v. dal (rnying) dkyil 'khor.
Tashi Tsering: dal abbr. of Skt. maIJrjala.
740. Tib. bstan bcos; Skt. sastra. According to Tashi Tsering this statement implies that Red mda' ba
means that the doctrine of this period is the doctrine of Buddha Sakyamuni and not that of the future
Buddha Maitreya.
741. According to Tashi Tsering, this means that he is free to say anything he likes, but this does not
mean that it is true. Illuminator, s.v. dbang che: dbang che ba - A person who exerts a lot of power,
more than the average person. It is used in colLin the negative sense also of a person who bosses others
around, orders others around all the time.
742. Tib. rdo rje theg pa 'i rgya phar phyin theg pa la bkab rung. Perhaps because the Vajrayana is
considered to be superior. Dorji Wangchuk considers also a different original reading possible, i.e. rgya
btab rung instead ofrgya bkab rung. In this case the text would read: "One may put the Paramitayana's
stamp on the Vajrayana." Goldstein 2001 zhwa dpe lham 'geb - being obstinate and doing things that
are not suitable or appropriate, a farfetched argument; va. - byed [Lit. to use the design of the hat on the
shoe.]. Tashi Tsering and Dorji Wangchuk do not agree to this translation, but understand "to use the
hat in place of the shoes," or "to use the analogy of the hat in the place of the shoes," in the sense of
"one cannot compare apples and oranges." Red mda' ba's criticism is that one should not mix
Vajrayana and Paramitayana or employ the Vajrayana enunciation on the paramitayana.
743. Tib. 'u rang mthong lam thob thob Ita ba 'i gtam ma zer; Tashi Tsering: thob thob = ma thob bar
duo For example: nga shi shi bar du = nga ma shi bar duo
744. Perhaps this is a criticism ofmKhan chen Chos dpal, meaning: He promises that his students will
attain the path of seeing, but in the end his followers will not attain anything.
745. Cf. pp. 213, 221, 247, 250. See also chap. 7, The Minor Works ofRedmda' ba, text no. 2: Chos kyi
rje 10 tstsha ba skyabs mchog dpal bzang po dang bla ma 'i bka' bzhi pa 'i (blo bzang grags pay bstod
pa, 018-018: pp. 3b4-3b7, CPN, no. 006117 (6 pp. 1), mdzad pa po Sakya'i dge slong gZhon nu blo
gros, bskul ba po some disciples.
416 Notes
746. According to Shakabpa (1967: 85) Grags pa rgyal mtshan twice sent soldiers to gTsang, but the
disturbances had already faded away before their arrival and thus no battles took place. According to
Tsongkhapa's biographies, in 1390 large armies of the Phagmo gru pa were on their march back from'
La stod (Kaschewsky 1971: 99-100, 260n92; Blo bzang 'phrin las mam rgyal, Tsong kha pa 'i mam thar
chen mo (1981: 187.10-2); Dadpa'i Jug ngogs 25a4). Cf. van der Kuijp (1994: 139-149). However, the
disturbances referred to here need to be dated later than 1390. Red mda' ba had been in sTag tshang in
1390, while on this occasion, he opts not to go. Furthermore it is said on this occasion that he had
become too old to travel, but in 1390 he was only 42 years old.
747. sTag tshang refers to a region west ofilia sa. Tsong khapa has visited there too, cf. Kaschewsky
(1971: 259n78); Dadpa 'i Jug ngogs, 23a3: de nas stag tshangdu 'byon pa; 23a4: de nas stag tshang
rdzong khar byon; Kaschewsky (1971: 2. Teil Faksimiles, Tafel 398, IV, 15.r.f-16.r.a). See also TBRC
code G 1340 sTag tshang rdzong.
748. Cf. Ngor Chos 'byung 347.1: bulle rong gi dben gnas su 10 bcu gnyis bzhugs. Actually Red mda'
ba first stayed' five years in Gangs bu Ie (cf. section 2.10.3) and three years in Bul rong (cf. section
2.11.29). It is not clear whether the three years in Bul rong are included in the twelve years in Bul rong
or not. The text implies that Gangs bu Ie is in Bul rong. Since in section 2.11.29 the spirit or protector
bu Ie and the location bul rong are mentioned together and Ngor Chos 'byung refers to the place as bul
Ie rong, most likely bul rong is the abbreviation of a location called bu Ie rong and related to Gangs bu
Ie. According to Everding (personal communication Oct. 18, 2008) Bu1 rong must be the steep valley (to
the feet) of the Bu Ie gangs (Steiltal (zu HiBen) des Bu Ie gangs).
749. thugs dam rtse gcig tu [B: mdzad] - (h) of sems rtse gcig tu (byed pa) {cittaikiigratii}.
750. Perhaps Hor ston Nam mkha' dpal (1373-1447). Cf. Las chen (2003: 617.17) and TBRC code
P3495.
751. Cf. note 525.
752. In the dKar chag to the Minor Works (chap. 7), 009-010: pp. 4a2-4b5, we find the entry Ye shes
'od dang sgrub chen dpal mo la; cf. Minor Works, texts no. 88, 89: 88) mNga' ris pa dpon sgom ye shes
'od la gdams pa, pp. 1 - CPN, no. 006117 (71 pp. I); 89) Las stod byang pa sgrub chen rna dpa' mo la
gdams pa, pp. 1 - CPN, no. 006117 (72 pp. 1). Unfortunately at present neither of these two texts is
available. However, this cannot refer to the famous dGe slong rna dPal mo cf.
Martin (1997: 62, no. 98), Vargas-O'Brian (2001), and Ehrhard (2009).
753. According to Tashi Tsering in Tibetan astrology every 12th year of life is considered to be an
obstacle year, i.e., the ages 13,25, 37, 49, 61, 73 etc. For example, Tashi Tsering himself is born in
1959, i.e., in the year of earth-pig (sa phag). Thus he considers 2007 the year of the fire-pig (me phag)
to be his obstacle year. H. H. the Dalai Lama is born on July 6, 1935 and his last obstacle year was
2007. Thus 2006 was his pre-obstacle year (bsu skyeg). Note the different way of counting age used by
Tibetans. If people are born in 1959 they consider themselves to be 49 in 2007, with the idea that they
are in their 49th year oflife. When they start counting, they start with their year of birth as year number
Notes
417
one. If they do not know their date of birth, they count from New Year (Lo gsar) to New Year.
754. Tib. 10 rtags. In Tibetan astrology in a cycle of twelve years (lo skor beu gnyis), each year is
named after an animal. The twelve 8)1imal-year signs (lo rtags beu gnyis) are: 1. mouse (byi ba), 2. ox
(gIang), 3. tiger (stag), 4. hare (yos), 5. dragon ('brug), 6. serpent (sbrul), 7. horse (rta), 8. sheep (lug),
9. monkey (sprel), 10. hen (bya), 11. dog (khyi), 12. pig (phag). They are to be combined with the five
'year elements' (10 khams) - wood (shing), fire (me), earth (sa), iron (leags), water (ehu) - which
change only once every two years, because one year is considered to be male, the other female.
Altogether there are sixty years in one cycle (rab byung). The sixty-year-cycle starts with the female
year of fire-hare (me yos), followed by the male year of earth-dragon etc. The first Tibetan sixty-year
circle started in 1027.
755. Tib. gdan. It is considered auspicious for the long life of the recipient to be offered any sort of seat
to sit on - cushion, sitting cloth or carpet.
756. According to TBRC code G329 there is an ancient monastery located in Tibet called "Ne ring
monastery" (ne ring dgon), founded in 1259 by Zang zang Ne rings pa bDe legs rgyal mtshan. Cf.
Minor Works, text no. 85: Zang zang ne 'u rings pa 'i dpon po slob dpon bde legs mgon po la gdams pa,
pp. 1 - CPN, no. 006117 (68 pp. 1). In the dKar ehag to the Minor Works, 009-010: pp. 4a2-4b5, this
text is listed under Ne rings rin po ehe'i dbon po lao However we do not have access to this text.
S0rensen and Hazod (2007: 427n41, 672, 676nI7).
757. Tshig mdzod chen mo, s.v. brag nag la -la zhig bod rang skyong ljongs kyi 'brong pa rdzong gi
Iho rgyud du yod, de'i mtho tshad rgya mtsho'i ngos nas smi 6582 yod. Cf. van der Kuijp (1987: 105)
mentioning that Black Rock (Brag nag) according to Roerich (1979: 325) is near lHa sa, but that another
source speaks about the Black Rock of gSang phu. See also S0rensen and Hazod (2007: 271n794:
"Brag-nag in the vicinty of gSang-phu in sKyid-mad").
758. Ehrhard (2004: 94) reports on two visits of Brag dkar rta so sPrul sku to rDzong dkar.
759. According to Tashi Tsering Sa Pal} had gone to this place too, to debate with Harinanda. In that
context the place is referred to as: mang yul skyid grong gi 'phags pa va ti gtsug lag khang. Cf. Jackson
(1987: 28): "In about 1240 Sa-pat) and the five-year-old 'Phags pa travelled to Skyid-grong near the
modern border of Nepal." See also Ibid. 108, 117n22.
760. Ehrhard (2004: 404-406nI68) points out that, according to the biography of Red mda' ba in Ye
shes rgyal mtshan's Lam rim bla ma brgyud pa 'i mam thar, hermitages began to be built in the region
ofMang yu1 Gung thang in the 14th/15th century beginning with Me tog mdangs can. This text gives a
list of such hermitages founded by Red mda' ba. This information given by Ye shes rgyal mtshan is not
found here in Sangs rgyas rtse mo, so must have come from another source. The list had been translated
into German in my MA thesis (2003: 190-91). There it is also mentioned that Thang stong rgyal po went
to Me tog mdangs can to meet Red mda' ba (cf. Ye shes rgyal mtshan 1990: 897-98; Ehrhard 2004:
404nI68). Steams (1980: 58), when discussing the dates ofThang stong rgyal po, writes: "The problem
of determining whether Thang-stong was born before 1385 centers upon dating his studies of the gShin-
418 Notes
rje-gshed precepts under the guidance of the notable Sa-skya master rJe-btsun Re-mda'-ba, gZhon-nu
blo-gros (1349-1412) who was also the guru ofTsong-kha-pa. Thang-stong's meeting with Re-mda' -ba
is verified in Re-mda' -ba's short biography and other sources, but it is Thang-stong's biography we .
must rely upon for the vital chronology of his life up to this point ( ... ) It is well established that rJe-
btsun Re-mda'-ba passed away in 1412. If we accept the date of 1361 for Thang-stong's birth, and
assume he was about forty-eight when meeting Re-mda' -ba, we would arrive at the year 1409. This is
three years before Re-mda' -ba died, and it is apparent from his short biography that it was near the end
of his life when Thang-stong came to study with him." According to Stearns (1980: 72nI9) although
Thang stong rgyal po studied with a number of teachers, Red mda' ba was the most significant. He
. bestowed on him an empowerment into the three cycles of gShin Ije gshed, and made several prophecies
concerning Thang stong's future accomplishments.
761. Cf. Nebesky-Wojkowitz (1977: 166-198) on "Tsi'u dmar po and btsan demons."
762. See also chap. 7, The Minor Works ofRedmda' ba, text no. 38: rGya naggi rgyalpo ta'i mingcan
gyis 'ja' sa gas dar sags gnang ba 'i skyes Ian du phul ba, 352-358: pp. 225a7-228b (note 358 = 228a,
228b missing), CPN, no. 006117 (29 pp. 3). This is a letter of reply to the Chinese emperor dated on the
18th day of the fifth month ofthe mouse year [1408]. It was written from the Me tog mdangs can forest
hermitage close to the self-originated Arya [Va tiJ statue in Mang yul sKyid grong, the so-called City
of Joy (sKyid pa'i grong khyer).
763. At that time, according to Tashi Tsering, there was a border between Mang yul Gung thang and
Tibet. When Harinanda wanted to come to Tibet, Sa pal} went to sKyid grong in Mang yul to have a
debate with him (ca. 1240). PadmasaIp.bhava is said to have ordered twelve goddesses (Tib. brten ma,
also bstan ma), who were protectors ofthe earth, not to allow any non-Buddhist to enter Tibet. After the
debate Sa pal} wanted to bring Harinanda inside Tibet, but on the way Harinanda died due to a landslide.
He was somehow pulled into the earth by the goddesses, so he could not reach Sa skya. See also
Ehrhard (2004: 286).
764. This name is not listed in Everding (2000).
765. Tib. Drung Slob dpon rna; Skt. Honorable Acarya. The term slob dpon ma (Skt. iiciiryii) is the
female counterpart of slob dpon (Skt. acarya) and hard to find in any Tibetan dictionary, although it
frequently occurs for example in the context of the Vinaya. For the female form in Skt. see J.
Prabhakara Sastry: Joeelderfyalaghupadapiirijiita. Madison, WI: Center for South Asia University of
Wisconsin-Madison 2005, p. 191: "Observation: After iiciirya used to refer to a female teacher, the
suffix ii occurs. Acarya a female teacher."
766. Perhaps Bla chen Chos dpal bzang po (1371-1439), see Everding (2000: 517).
767. Tshig mdzod chen mo, s.v. mnga' bdag 1) dbang po ste -dbang sgyur mkhan. Here mNga' bdag
must refer to King b.Sod nams Ide.
Notes
419
768. Tshigmdzod chenmo, s.v. bdag mo l)khyim bdagmo, 2) sa skyagongma'i bdagmo, 3) bla ma'i
gsang yum. According to Tashi Tsering, bdag mo usually refers to the wife of Sa skya khrid 'dzin or
other high-ranking Tibetan male. Here the term probably refers to the wife of the mNga' bdag. This
matches with Everding (2000: 14.10; 497), who refers to Gu ge rna Chos skyong rgyal mo also as bDag
mo Chos skyong rgyal mo.
769. Everding (2000: 507) explains that due to bSod nams Ide's marriage with Chos skyong rgyal mo
Gu ge must have provided the uncle minister.
770. Tib. bstan 'gyur bzhengs. I think bzhengs here refers to producing a copy and not to the com-
pilation of a new edition. According Geshe Perna Samten, Tibetisches Zentrum Hamburg bzheng pa is
the honorific for bzo ba. It always refers to representations (rten) of Buddha's body, speech and mind,
and can also refer to the building or erection of temples. According to Goldstein it is also the honorific
for "to get up, to rise" [i.e., for lang ba].
771. This must be Queen Chos skyong rgyal mo. Everding (2000: 125,508) reports that after the death,
or better to say the murder of King bSod nams Ide, mNga' bdag rna chen mo Chos skyong rgyal mo,
after having already produced a bKa' 'gyur on dark blue paper lettered in gold in remembrance to him,
on advice of Red mda' ba, took care for producing a bTan 'gyur. Everding thinks that the whole project
may have taken six to eight years, i.e., from 1404 to ca. 1410-1412. Thus Sangs rgyal mo seems to be
a epithet of Chos skyong rgyal mo.
772. See TBRC code P279: Khro phu monastery, seat of the Khro phu bka' brgyud, one of the eight
lesser traditions of the Mar pa bka' brgyud located in the Tibetan autonomous region.
773. Tshig mdzod chen mo, s.v. spu rangs-spu hreng gi 'bri tshul gzhanzhig. Tshigmdzod chen mo,
s.v. spu hreng- rdzong zhig bod rang skyong ljongs kyi mnga' ris kyi lho rgyud na yoel, sngar spu rang
stag la mkhar yang zero Everding (2000) and see S0fensen and Hazod (2007) have two readings: Pu
rang and Pu rangs. I follow here the reading of manuscript B, while manuscript A reads spu rangs. For
the location ofthe kingdom see Everding (2000: 258).
774. Actually the Tibetan term sde pa used here means according to Tshig mdzod chen mo, Goldstein
2001 and Iiischke: a person in charge of an estate or province, chief of a territory, commander, ruler.
. Thus it would here refer to the mNga' bdag. But since bDag chen rna said: "We will make it from
whatever we receive," this implies that she would raise funds from others. Therefore I follow the
suggestion of Tashi Tsering, who knows the term from colloquial Tibetan to also mean "villagers,"
while sde dpon refers to their chief
775. The Tibetan expression used here is perhaps not "ber thul thong(s) rings," but "ber thul thung
ring, "i.e., a long and a short ber thul. The ber thul is also known as zla gam, the long, thick and warm
red cape worn during long sessions.ofrecitation and so on, especially during the large prayer festivals,
usually together with a yellow or red hat which is curved on top. According to Tshig mdzod chen mo
"thul pa" means 'having hair (spu) inside', i.e., fur or feathers. The term ber thul thung ba may refer to
a short monk's jacket or coat with sleeves, in colloquial referred to as phu thung. In Tibet it is also be
420 Notes
made from woolen cloth. Although monastics are not allowed to wear this in the large study centers, it
is quite common to do so in the home monasteries (gzhi(s) dgon). In general Tibetan Buddhist
monastics are not supposed to wear clothes with sleeves. The right arm should be always uncovered.
Actually they should also not wear any expensive woolen cloth, fur, leather etc. Therefore in Tibet the
cape (zla gam), which is warm but sleeveless, came into being. That is also why the short jackets are
strictly forbidden in common in the large study centers and other big monasteries.
776. It is not clear whether rDzong dkar here refers to the place or to the rDzong dkar study center (chos
sde), which is mentioned by Ehrhard (2004: 94). He reports that after Brag dkar rta so sPrul sku had
spent most ofthe year 1800 on renovation of one of the caves in Brag dkar rta so, as mentioned above,
he was then invited to the rDzong dkar study center. It seems that the Zongkar Choede located now-
adays in the Tibetan refugee settlement of HunsUT, Gurupura, Dist. Mysore, Karnataka in South India
is an offspring of that community in Tibet. In the introduction to that monastery's website, it is said:
"Zongkar Choede Monastery is historically one of the oldest monasteries in Tibet. It was established in
western Tibet, Mang-yul upper Gung-thang region, in 1270 by the Tibetan king Tri-bum-de-gon, who
was the last great scion of Tibet's royal descendants. The king built the monastery facing opposite to his
palac'e Phodrang Khunzong Karpo (,The White Nest of Eagles'), The monastery, through the time,
became a thriving spiritual community in western Tibet and also became a focal point of Tibetan
civilization." (zongkarchoede.co.in, July 28,2008), See also Everding (2000: 123); Sorensen and Hazod
(2007: 134); Gyurme Dorje (2009: 376 and Color Map 1).
777. Lit. the mouth.
778. It is unclear whether the scriptures here referred to are the scriptures of the new bsTan ' gyur, but
it seems so. The question arises as to which edition of the bsTan ' gyur is being copied. According to
Paul Harrison (personal communication May 4 and 20, 2009) hypothecially it may well have been a
copy ofBu ston's edition of 1334. Harrison (1996: 75/76) describes a copy in 180 volumes made by gZi
Kun spangs stemming from the sNar thang collection which was supplemented by Bu ston and after-
wards kept in Zha lu: "Taking that as his exemplar the teacher Nam mkha' rgyal mtshan made a copy
at gZhis kha Rin spungs, which was kept in the Dharma college of rTses thang. This supplied the
exemplar for those kept at Gong dkar and gDan sa The!. All the innumerable copies produced thereafter
- ( ... ) the copy in 180 volumes made by gZi Kun spangs pa [not identified; Roerich (1979: 339) has
gZhi Kuns spangs pa;] (.,.) - these also came into existence thanks to the Reverend' Jam pa'i dbyangs,
the pupil ofbCom Idan rigs pa'i ral gri, and these two in the final analysis owed it all to the grace of
rNgog 10 tsa ba, who owed it to the grace of the scholars of Kashmir, and ulitately [ultimately] to the
grace of the Buddhas," I am wondering whether gZhi Kun spangs pa could be identical with the uncle
minister Kun spangs pa mentioned in the biography of Red mda' ba. Ehrhard (2004: 258) reports that
in mNga' ris, in the upper part of Mang yul, in Gung thang, with the capital rDzong dkar various rulers
occurred. After some time Red mda' ba offered headdress and earrings made from gold and adorned
with jewels to the Arya Va ti bzang po, which he had received from dPon zhang Kun spangs pa Tshul
khrims rgyal mtshan, He also offered turquoises for the backset of the statue. Everding (2000: 476-477)
reports about Zhang Kun sp'angs Tshul khrims rgyal mtshan, who after the death of Byang Ta dben
(1375) and the expulsion of troops of La stod Byang, tried to become the deputy ruler over Mang yul
Notes 421
Gung thang, but failed and fled to Mustang. According to Harrison (personal communication May 20,
2009), if this is true, i.e., gZi (or gZhi) Kun spangs pa is the same person as that mentioned in Red mda'
ba's biography, then a copy of the canon which he sponsored might have been "borrowed" to produce
others, including the bsTan 'gyur completed ca. 1410-1412.
779. Tib. bem; cf. SCD, s.v. bem or bem po = gas mying ba (mngon) 1. Skt. in the dialect of upper or
western Tsang = old, worn-out, as of patched clothes. Here "patched." Cf. Tshig mdzod chen mo, s.v.
bem po 2) lhan pa mang po brtsegs pa 'i mal gos mthug po.
780. Jampa Dhadak: sNam sbyar made of Chinese brocade.
781. Tib. rang sangs rgyas usually refers to a pratyekabuddha. But here, according to Tashi Tsering, it
has the sense of rang nyid sangs rgyas.
782. Tib. sde pa; cf. Jiischke 1881, s.v. sde, compo and deriv. sde pa 1. the chief or governor of a
district.
783. Tib. byangchub; Skt. bodhi.
784. Perhaps this is the' Jam dbyangs chen po of Byang mentioned above (see section 2.11.35). Cf.
Everding (2000: 460, 516):'Jam dbyangs Nam mkha' rin chen (b. 1348), ruler of La stod Byang. He is
mentioned to have sponsored and requested a text that is to be found in the Minor Works as no. 28:
rGyud bla'i don rags pa tshang ba 'i yig sna 292-302: pp. 195a2-200a3, CPN, no. 006117 (23, pp. 5),
mdzad pa po Sakya'i dge slong gZhon nu blo gros, sbyin bdag 'Jam dbyangs Nam mkha' rin chen sku
mched, mdzad sa 'i gnas dPal mnga' ris kyi chos grwa chen po, mdzad pa 'i dus g.yas su ru byang na
bzhugs pa 'i sde snod 'dzin pa rags rim bsags pa 'i dus su, zhu ba po Drung bDag po 'Jam dbyangs dang
sDe snod 'dzin pa rnams, (mjug tu dpal mnga' ris kyi chos grwa chen por 'jam dbyangs nam mkha ' rin
chen sku mched kyi sbyin bdag mdzad nas, gayas2 ru byang na bzhugs pa' 'i sde snod 'dzin pa rags rim
bsags pa 'i dus su drung bdag po 'jam dbyangs dang sde snod 'dzin pa mams kyi rgyud bla 'i don rags
pa tshang ba 'i yig rigs gcig zhus pa la snang ba '0 zhes 'khod).
785. Tib. mtho ris kyi yon tan bdun. Sa pw;t, Thub pa'i dgongs gsal (2000: 50) quotes these seven
qualities (mtho ris yon tan bdun) from Yon tan bdun mrjod pa 'i gtam (SaptaguT)a-pari-van:zanii-kathii)
as follows: 1. rigs ldan ([high] family), gzugs bzang (beautiful body), 3. longs spyod ehe (great resour-
ces), 4. shes rab phun tshogs (excellent wisdom), 5. dbang phyug ldan (powerful), 6. nad med (free
from disease), 7. shin tu ring ba (very long life). It is important to note that in his Lam rim ehen mo
Tsong kha pha gives a similar, but nonetheless quite different list of eight frutional qualities (mam smin
gyi yon tan brgyad) 1. tshe ring ba (long life span), 2. gzugs bzang ba (beautiful body), 3. rigs mtho ba
(high family), 4. dbang phyug phun sum tshogs pa (consummate power) including great resources, 5.
tshig btsun pa (trustworthy words), 6. dbang ehe bar.grags pa (renown as a great power), 7. skyes pa
nyid yin pa (being a male), 8. stobs dang ldan pa (having strength) including no illness; c Tsong-kha-
pa and Lamrim Chenmo Translation Committee, vol. 1 (2000: 243). Same in Tsong kha pa's Lam rim
'bring ba,cf. Tsongkhapa and Krause (2007: 183). Particularly striking is the difference that, in contrast
to a "human" life of leisure and opportunity stressed before, having a "male" organ (pho'i dbang po
422 Notes
dang ldan pa) is considered necessary here; cf. Tsong kha pa, Byang chub lam rim che ba (2000: 189).
Pha-bon-kha-pa (1999: 364-65, 538) elaborates on this point even more, stating that we could not have
found a better rebirth than the present one, except those of us, who have not been reborn as a man (rang
cag mams a pho rang gis ma byung ba kho na ma gtogs, rten 'di las lhag pa zhig myed du med);
sKyabs Ije Pha bong kha pa bDe chen snying po, rNam grol lag bcangs su gtod pa, ACIP S0004M
T.TXT, 158b9-l0).
786. Cf. p. 228: Khri rgyal bSod nams Ide (1371-1404). Thus these two years must have been before
1404.
787. Cf Everding (2000: 123-24).
788. Cf note 546. See also chap. 7, The Minor Works of Red mda' ba, text no. 98: gNam sa 'i dpon po
yon tan rgya mtsho sku mched gsum la gdams pa, pp. 1 - CPN, no. 006117 (81 pp. 1). At present this
text is unavailable.
789. Cf Minor Works, text no. 81: 'Bri gung gi chen po shes rab dpalla gdams pa, pp. 1 - CPN, no.
006117 (64 pp. 1). Unfortunately we do not have this text.
790. Tshig mdzod chen mo, s.v.ja dkar-ja 'thungsnod kyi dkaryol. See also Tshig mdzod chen mo,
s.v. khra bkyag-ja dkar gyi stegs. Goldstein 2001, s.v. khra bkyag 1. stand fora tea cup, 2. saucer (for
placing under a cup).
791. According to Tashi Tsering Chu 'dus is a place (village or town) near Sa skya. Probably related to
Minor Works, text no. 60: Chu 'duspa thugs rje rin chenzhus lan, 544-545: pp. 321a5-321b3, CPN, no,
006117 (50 pp. 1), and Minor Works, text no 83: mNga' ris dge bshes gnyis dangchu 'dus pagrags pa
rin chen bcas lagdamspa, pp. 1- CPN, no. 006117 (66 pp. 1). Text no. 83 is among the many from the
Minor Works that is currently not available.
792. sri ri 'dzam bu gling (= Skt. sriparvatajambudvipa). MW, s.v. parvata - Name of various moun-
tains. Not clear what sriparvata jambudvipa refers to. Perhaps the castle hill rGyal gyi sri of Shel dkar
(cf note 858).
793. Tib. thugs dam.
794. Tshig mdzod chen mo, s.v. zho 2) gser dngul sogs kyi 'degs tshad cig; liischke 1881, s.v. zho 1.
dram, a smail weight = 1110 ounce. Illuminator, s. v. zho - a measure of weight used for precious metals:
silver, gold, etcetera. A zho is a haIfa tola (an Indian measure of weight of precious metals); ten zho
equal one srang, which is a larger measure of weight used for precious metals. Tashi Tsering: nowadays
1 tola = 10 grams.
795. Cf. note 778. Perhaps Minor Works, text no. 99 could help to clear up: mNga' ris blo bo ba kun
spangs pa la gdams pa, pp., 1 - CPN, no. 006117 (82 pp. 1). See also Ehrhard (2004: 258). He reports
that in mNga' ris, in the upper part ofMang yul, in Gung thang, with the capital rDzong dkar various
Notes 423
rulers occurred. After some time Red mda' ba offered headdress and earrings made from gold and
adorned with j ewels to thefuya Va ti bzang po, which he had received from dPon zhang Kun spangs pa
Tshul khrims rgyal mtshan. He also offered turquoises for the backset of the statue. Everding (2000:
476-477) reports about Zhang Kun spangs Tshul khrims rgyal mtshan, who after the death ofByang Ta
dben (1375) and the expulsion of troops of La stod Byang, tried to become the deputy ruler over Mang
yul Gung thang, but failed and fled to Mustang.
796. Tib. dnmg slob dpon mao Tashi Tsering expressed doubts but did not rule out the possibility that
women at that time could have achieved the academic title of a Slob dpon rna. However, clearly there
were female masters then, and today as well in the Sa skya tradition there are female teachers identified
as "Slob dpon rna" such as Sa skya rJe btsun rna, who gives teachings, empowerments and so on.
797. When a lung is given, the text is only read aloud without any explanation. When the lung is given
together with an explanation, this is called khrid. this does not have to be a word-by-word explanation,
and is also different from man ngag in that it is not an explanation based on the experience of the
teacher. The term khrid can refer to siitra as well as to tantra, whereas in this scheme, man ngag always
refers to tantra. Cf. note 193. Ace. to Tashi Tsering (personal communication Dec. 5, 2006) in the
Tantra tradition the Sa skya pa are emphasizing more on the man ngag than on the tantras, but if the
man ngag goes against the tantra, the man ngag needs to be given up. rJe Tsong kha pa emphasized
more on the tantras themselves.
798. The term 'freedoms and opportunities' (dal 'byor) is used as a shorthand term to refer to a human
life that is perfectly equipped with the conducive conditions for securing long-term happiness through
the practice of Dharma. The freedoms are enumerated as eight and understood to be freedoms from
unfavorable conditions, while there are ten opportunities understood to be positively conducive
conditions.
799. Red mda' ba sent a reply in the year of the mouse (byi ba 10) [1408], cf. note 762. This is likely the
same emperor with whom Tsong kha pa had communications. Kaschewsky (1971: 149-51) translates a
letter of Tsong kha pa to the Emperor T'ai-ming Yung-Io dated 19th day ofthe sixth month of the bird-
year. "Yu (Arnn. 44): 6. Jahr Yung-lo = 52. Lebensjahr Tsongkhapas (d. h. 1408)" (275n312).
Kaschewsky refers here to a Chinese source "Yu Dawch'uan: (,Die Einladung des Ming-Kaisers
Ch'eng-tsu (Yung-lo) an Tsongkhapa und der Brief Tsongkhapas an Ch'eng-tsu'), in: (,Festschrift fur
Tsai Yi.ian-pei'), Band 2, 930ff. Peiping 1935" (Kaschewsky 1971: 307). Heng-ching (personal
communication, winter 2007): Ta means 'great', Ming refers to Ming Dynasty. Here the name of the
emperors of the Ming Dynasty and the years of the emperors during Red mda' ba's lifetime: I. Tai-tsu,
1st emperor of Ming (1368-1398) Hung-Wu 1-31; 2. Huei-ti (1398-1402) Chien-an 1-4; 3. Ch'eng-tsu
(1402-1424), Yung-lo 1-22.
800. Cf. p. 254.
801. Cf. p. 179, 247, 254.
424 Notes
802. Regarding the ber thul thung ring see note 775. The terms sku 'gag thung ring are explained in
Tshig mdzod chen mo, s.v. 'gag thung refers to the monks' vest (grwa pa 'i stod 'gag), usually made
from red cotton, but also in red and yellow depending on either the monastic community one belongs to'
or in some monasteries on the rank. The term 'gag ring is explained in the Tshig mdzod chen mo as a
'longer monk's vest' (grwa ehas stod 'gag ring) - an article of clothing, which is long, made from
woolen cloth and without sleeves.
803. The term used here dbu theb is probably similar to Goldstein 2001, s.v. zhwa theb -shung. a kind
of hat worn by monks and monk officals. Nitartha, s.v. gser theb - golden hat [for officials when
riding]; Goldstein 2001, s.v. gser theb - shung. a kind of yellow hat (worn by monk officials and
lamas).
804. Tib. gsol khebs: This piece of cloth can be used to protect the meal from dust and so on before
serving, and as a sort of napkin while eating, though usually it is larger than most napkins.
805. The three rnalJtf,ala ornaments (rnalJtf,ala gyi rgyan gsurn) probably refer to the three rings,
sometimes made of ornaments which are used during rituals to set up a rnalJtf,ala on a base. The base (sa
gzhi), is usually made from metal, and the three rings are separate. lfthe rings are not made of the same
metal as the base, they may be ornamented with beadwork with pearls or other gems.
806. Cf. dKar chag to Minor Works, 009-010: pp. 4a2-4b5: Gu ge bdag rna ehos skyong rgyal rno la;
Minor Works, text no. 91: Guge'i lhagcigehos skyongrgyal rno lagdarnspa, pp. I - CPN, no. 006117
(74 pp. 1).
807. Ye shes rgyal mtshan 903.11 identifies this as "Klongs rtse bSam gtan gling," which is the place
where Red mda' ba's relics are to be found. Cf. note 859. Similar in Las chen: glong rtse, see I) 158b2,
2) 311a3, 3) 615.21. Everding (2000: 47n66, 291, table 5) identifies mTshams as a border town and
charts bSam gtan gling with some distance from mTshams. Ehrhard (2004: 286) translates from the
biography of Va ti bzang po that mTshams is the name of a place, where a borderline between Tibet and
canyons has been made. According to Everding (personal communication Nov. 6, 2008) Klong rtse is
a region in Klong mda' in the north of and close to mTshams.
808. Cf. critical edition. Las chen adds ehu pho.
809. Ye shes rgyal mtshan 903.15-16 here differently states at the age of 64 in the male water-dragon-
year (1412] and also gives a slightly different date, that is 29th day of the 12th month (dgung 10 re bzhi
pa ehu pho 'brug gi 10 zla ba beu gnyis pa 'i nyer dgu 'i nyin rnya ngan las 'da' ba 'i tshul bstan), while
both mss. A and B state "up to the age of 65 years" (dgung 10 drug eu rtsa lnga'i bar du) and further
down (see note 838) "the 29th day of the tenth month in the year of the dragon [1412]." Ye shes rgyal
mtshan matches with Las chen: 10 re bzhi pa ehu pho 'brug gi 10 zla ba beu gnyis pa, see I) 159a5, 2)
311b3, 3) 616.19.
810. TBRC code P4892: ICe sgom Shes rab rdo rje. Five works created by him are listed. One is: Man
ngag rin chen spungs pa. A-khu Dpe tho MHTL 11196: Lee sgom shes rab rdo rje 'i man ngag rin chen
Notes
425
sprmgs pa. Cf. www.tibetbook.netlreligion.htm (July30,2008) offering this book: 143. dPe chos dang
grub thob Ice sgom pas mdzad pa 'i de'i 'grel pa dpe chos rin chen spungs pa, pe cin, vol. 17, (gangs
can rig brgya 'i sgo 'byed Ide mig).
811. The "completion stage" refers to the Vajrayana and the "perfect view" to the paramitayana.
812. Citation from dBu rna la 'jug pa, chapter 6, D3861, vol. 'a, p. 208al-2: slob dpon klu sgrub zhabs
kyi lam las ni, phyi rol gyur la zhi ba'i thabs med do. 'Jug pa 'i rnam bshad (1995: 179.12), English
translation in: Tsering and Sti.iter-Tillmann (1997: 188): MMA B6LIX, 1-2. According to Zla ba grags
pa (rtsa ba) and dGe 'dun grub ('grel pa), dBu ma la 'jug pa 'i bstan beos kyi dgongs pa rab tu gsal ba 'i
me long, (2000: 101 v79) both, the translation by Nag tsho as well as by Pa tshab read: slob dpon klu
sgrub zhabs kyi lam las ni, phyi rol gyur la zhi ba 'i thabs med do. A difference between the two
translations is only to be found in line 4.
813. Tib. thugs 'chadpa; perh. (h) of sems [shugs} 'chadpa; cf. Tshigmdzod chen mo, s.v. shugs chad
-stabs nyams pa 'am stabs zad pa, ... Ius shugs chad kyang sems shugs mi 'chad. Tshig mdzod chen mo,
s.v. 'chad pa 2. (tmd.) chad pa, 'chad pa.
814. Tib. zer 10 bgyid; Tashi Tsering colloquial: pretending. sm. to lab kha byed pa. The disciples do
not know but say that they do know; they to pretend to know. Cf. Tshig mdzod chen mo, s.v. zer 10 2)
bshad pa tsam, ... kha nas zer 10 tsam min par lag len bstar dgos; Goldstein 2001, s.v. zer 10 - gossip,
mere talk.
815. This is a quote from the dBu ma la 'jug pa (Madhyamakiivatiira), chapter 11, D 3861, vol. 'a, p.
216a7: gang tshe skye med de nyid yin zhing blo yang skye ba dang bral ba. In Red mda' ba (1983:
325.2). Cf. de la Vallee Poussin p. 357, verse 4 (resultant stage). Churinoff(1994: 178) translates 12.4a
"When non-production is thusness and awareness is also free of production ( ... )." Wilson (2003: 83):
"When reality is non-production, and the mind also is free from birth ( ... )." For Red mda' ba's
commentary on this verse in English translation see Tsering and Sti.iter-Tillmann (1997: 352-55). There
the whole verse is translated as follows: "When the unarisen is reality and intelligence is bare of arising
as well, then, on the ground ofthis category, it may be stated that it perceives reality. Just as the mind
is fully conscious of the object with those category it is invested, so it knows it on the basis of the
conventional. "
816. Refers to the Five Stages of the Guhyasamajatantra.
817. Tib. nyer thob. Tshig mdzod chen mo, s.v. nyer thob - thim rim 'char skabs su srod kyi smag rum
'thug pas khyab pa Ita bu las gzhan gang yang mi 'char ba 'i yid shes phra mo.
818. Tib. rnam (par) shes (pa); Skt. vijiiiina. This term refers only to main consciousnesses, i.e., the five
kinds of sense consciousnesses or mental consciousnesses, but never to mental factors (sems byung;
caitta).
426 Notes
819. Tib. rig pa; Skt. vidyii. Broader than rnam shes, this tenn refers to all kinds of consciousness,
conceptual as well as non-conceptual, to the five kinds of sense consciousnesses as well as to mental
consciousness, and to main consciousness as well as to mental factors.
820. Manuscript B40b2 omits two sheets (folios) here. It resumes only with verse 21: stan pa 'i sku
gdung ( ... ). The statement by the scribe here makes it clear that the two sheets were already missing in
the edition from which he copied his present text. Furthermore in ms. A the part missing in ms. B is to
be found in ms. A on pp. 77b3-80a2, which means that the pagination of the template ofthe scribe, and
of ms. A are different. Thus we can take it as certain that ms. B is not a direct copy of ms. A.
821. 'pha ba 'debs.
822. Cf. Ngawang (2000: 136).
823. Tashi Tsering: Suppose a person is still alive and had heard 'pha ba before. Then, if in the last
moment of this life a bla rna is doing 'pha ba, it will help the person to remember the instructions
clearly.
824. Tib. gzungs. Tshig mdzod chen mo, s.v. gzungs <dhiirm}l> chas leyi tshig don mi brjed par 'dzln
pa'i don te, nga ba dran pa dang shes rab khyad par can gyls byed las dge ba'i chas rnams 'dzin cing
mi dge ba'i chas rnams sel ba 'I mthu dang ldan pa '0.
825. Tib. thim pa 'i rtags; cf. Tshig mdzod chen mo, s.v. thim rim - 'chi ba'i rtags leyi snang ba ste,
'byung ba thim rim dang, snang mched thag gsum gyi snang ba 'char ba '0. Tshig mdzod chen mo, s.v.
snang mched thab gsum - snang ba, mched pa, nyer thab gsum gyi bsdus mingo
826. Tib. nyan thas; Skt. sravaka.
827. Tib. 'gog pa la snyams par 'jug pa. One of the 14 citta-vlprayukta-saIpskiira (mtshungs par ml
ldan pa'i 'du byed). For details see SSdB sources 1988-2001: II, pp. 103, 111. See also Vasubandhu's
Autacammentary on the Abhidharmakasa II, 35a-36a, 43a-d.
828. Probably refers to the verses [11-13] together with the respective commentaries.
829. Tshig mdzod chen mo, s.v. thams cad mkhyen pa - sa bcu rim gyis 'das te sangs rgyas leyi sar ye
shes bzhi dang sku gsum lhun gyls gmb pa ste sangs rgyas leyi mtshan gyi rnam grangs shig.
Illuminator, s.y. thams cad mkhyen pa - 'All knowing' also translated as 'omniscient'. Translation of
the Sanskrit sarvajfia. 1. Primarily, one of many sangs rgyas leyl mtshan epithets of the buddha. A
buddha has the particular feature of knowing everything. This knowing of everything all at once is not
through dualistic rnam par shes pa consciousness but through ye shes non-dual wisdom. This all-
knowing quality is classified in various ways. E.g., it is commonly divided into the two forms of: I)jl
Ita ba mkhyen pa (all-knowing) knowledge that knows the depth of things, i.e., reality in full; and 2)jl
snyed pa mkhyen pa (all-knowing) knowledge that knows the extent ofthings, i.e., all things that appear
on the surface of reality, both deluded and non-deluded.
Notes
427
830. Tshig mdzod chen mo, s.v. tshe sgrub - tshe spel ba 'j eho gao According to Tashi Tsering the
respective eho ga must be a sgiub thabs. Cf. Tshig mdzod chen mo, S.V. sgrub thabs 2) lha sgrub pa'j
ehoga.
831. Tib. kha ral. According to Tshig mdzod chen mo and Goldstein 2001, S. V. kha ral means toothless
because of age. However, according to Tashi Tsering kha ral also refers to health problems in general
which may start increasingly at the age of sixty.
832. Note deviation Las chen: sixty-four.
833. Here gdong "in front" or "ahead of" refers to future life.
834. Zhal gdams 59,3-5: tshe 'di'i rnyed bkur ... 'gyod pa med. See Appendix A, text 2, verse 3.
835. Zhal gdams 59,15-18: tsogs gnyis zung du ... bdag gyur Gig. See Appendix A, text 2, verse 8.
836. Tashi Tsering: special Sakya colloquial: dus mar bead - to ftx the time.
837. Tib. thugs dam gyi rim pa rnams ma ehag.
838. Considering Tibetans' particular style of counting age, as explained above, that is counting their
year of birth to be the ftrst year of age and also considering that according to both mss., A and B, Red
mda' ba passed away at the age of 65, or better to say in this 65th year of life, his birth should be dated
to the male earth-mouse year of 1348. This dating matches with that of Ngor dKon mchog !hun grub
(1497-1557) and Mang thos Klu sgrub rgya mtsho (1523-1596). See notes 228 and 808. However, it
differs from the dating to 1349 at the age of 64 by Las chen Kun dga' rgyal mtshan (1432-1506). See
notes 809 and 832. With regard to the year of death all sources agree on the year 1412. But they again
differ, whether the exact date of death was the 29th day of the tenth or twelve month 1412. As we learn
from section 2.11.42 Sangs rgyas rtse mo was present when a horoscope was drawn up for Red mda'ba,
and personally requested him to extend his life. Since the animal-year sign (10 rtags) plays an important
role, when making prayers for the long life of a teacher, one should assume that Sangs rgyas rtse mo
was very well aware of his year of birth.
839. Tib. bar do sgyu Ius; cf. Tshig mdzod chen mo, S.V. bar do sgyu ma - sgyu Ius kyi nang gses shig
ste, yjd las byung ba 'j bar do 'j Ius dbang po kun tshang thogs med du rgyu ba '0. Cf. Ngawang (2000:
164-68).
840. Tshig mdzod chen mo, S.V. dbang phyug brgyad - 'jig rten dang thun mong ba 'i yon tan nam thun
mong gj dngos grub brgyad de, gzugs phra ba 'j yon tan dang, gzugs rags pa 'j yon tan, yang ba 'j yon
tan, khyab pa 'j yon tan, yang dag thob pa 'j yon tan, rab tu gsal ba 'j yon tan, brtan pa 'j yon tan, 'dod
dgu 'byung ba 'j yon tan rnams so.
841. Tib. 'dod yon lnga. Tshig mdzod chen mo, S.V. 'dod pa 'j yon tan lnga - gzugs, sgra, drj, ro, reg
bya ste lnga.
428 Notes
842. Tib. nang gi mchod pa.
843. Tib. gsang ba 'i mchod pa.
844. Tib. dga' bzhi'i bde ba. Tshig mdzod chen mo, s.v. dga' ba bzhi - dga' ba dang, mchog dga',
khyad dga', lhan skyes kyi dga' ba ste bzhi.
845. Tshig mdzod chen mo, s.v. de klzo na nyid kyi mchod pa - bde ba chen po 'i ye shes kyi mchod pa.
846. Illuminator, s.v. gyad - "Translation of the Sanskrit 'Malla.' I) 'Malla.' The name ofa powerful
tribe of people in North India at the time of the Buddha." Cf MW, s.v. malla - pI. N. of a people. Cf
Jackson (1976: 42).
847. Tshig mdzod chen mo, s.v. zung 2) (mngon) zung du 'brei ba la ya gnyis dgos pas grangs gnyis
mtshon.
848. MW, s.v. siila - m. (often incorrectly written for I. {zAla}) the siil tree. MW, s.v. siila - the siil
tree, Vatica Robusta (a valuable timber tree).
849. Tib. sku gdung ring bsrel. Tshigmdzod chen mo, s.v. ring bsrel I) (sar/ra) sku gdung sogs las bab
pa 'i ril bu khyad par can zhig. MW, s.v. sar/ra - solid parts of the body (pI. the bones).
850. Thesaurus: a bone containing edible marrow.
851. From Ehrhard (2004: 287) we learn that the relics of Red mda' ba are to be found in Klong mda'
in Klong rtse. See also (2004n205, 206).
852. Cf Jiischke s.v. sde, sde pa - I. the chief or governor of a district. See also dOe bshes Chos grags,
s.v. sde pa - dpon po Ita bu'am rgan pa la'ang.
853. Cf note 795. Ehrhard (2004: 258, 367n90) gives an exhaustive account of a certain Rwa ban BIa
chen Chos dpal bzangpo (1371-1439), the priest of the sovereign ofmNga' ris Oungthang, who offered
to the right and left of the Jo bo two statues ofMaiijusrl and Vajrapal)i in an upright position made from
gold and copper. In 1420 he became the spiritual advisor of the ruler Khri IHa dbang rgyal mtshan
(1404-1464), the son ofKhri rgyal bSod nams Ide.
854. Tib. thugs dam. According to Tshig mdzod chen mo same as yi dam.
855. Tshig mdzod chen mo, s.v. 'khor 10 bde mchog - yi dam gyi Iha zhig. Tshig mdzod chen mo, s.v.
'Ichor 10 sdom pa - bde mchog. Tshig mdzod chen mo, s.v. bde mchog <heruka>. LC, s.v. bde mchog
Skt. saIJIVara.
856. Perh. refers to the sMan Iha bde gshegs brgyad. Cf Illuminator, s.v. bla bde gshegs brgyad - "The
eight sugatas who are the medicine buddhas:" I) siikya thub pa "Shakyamuni;" 2) sman gyi bla ma
3) mngon mkhyen rgyal po [*]; 4) chos bsgrags rgya mtsho [*]; my a ngan med mchog
Notes
429
dpal [*]; 6) gser bzang dri med "Stainless Good Gold;" 7) sgra dbyangs rgyal po [*]; 8) tshan legs
yongs bsgrags dpal [*]. See also Tshig mdzod chen mo, s.v. bde gshegs mched brgyad - sman bla bde
gshegs mched brgyad de, mtshan legs dang, rin chen, gser bzang, my a ngan med, chos grags, mngon
mkhyen, sman gyi bla, siikya thub pa rnams so.
857. Tshig mdzod chen mo, s.v. phyag rdzas - rgyu nor gyi zhe sa.
858. Gungthang chos sdewas founded by Lo chen Grags pargyal mtshan (1352-1405) in 1390/94. Khri
rgyal bSod nams Ide appointed him to be the ehos dpon, the head ofthe study center. At the same time
Khri rgyal bSod nams Ide supported Grags pa rgyal mtshan to develop his monastery rGyam into a
meditation center (sGmb sde), following the example ofthe two leading religious institutions in La stod
IHo, i.e. Shel dkar chos sde and the sGmb grwa bSam gtan gling. The latter was situated on a plain in
the south ofthe castle hiII rGyal gyi sri of She I dkar. According to Everding (2000: 50 I) from that time
onwards the monastery rGyam seems to have become known as (r)Gyam bSam gtan gling and (r)Gyam
grwa tshang. Furthermore Gung thang chos sde and (r)Gyam bSam gtan gling were referred to as gyam
gung gnyis. Cf. Everding (2000: 121-23,221-22,478,480-81,497-501).
859. Ehrhard (2004: 427n206) mentions that there is a convent of Red mda' ba gZhon nu blo gros in
Klong rtse with the name bSam gtan gling to be found in the list of hermitages founded by him and his
disciples, as given in Ehrhard (2004: 405nI68): For further details on the reliquary he refers the reader
to Drang srong dga' ba 'i dal gtam [=Nya/l], fol. 23a/6-b/1.: "Was heutzutage auch bekannt ist als Gu-
ru 'bum-pa, [dort] wo Tonerde angehauft ist [in] Klong rtse, es ist [dies] der Srupa der Reliquien des
Red-mda' -ba [gZhon-nu blo-gros]. Und die Ruine des Srupas der Reliquien ist von dem Siddha rGyal-
mtshan 'bum [wieder] aufgerichtet worden. (da Ita klong mda 'i rtsa khrod kyi gu ru 'bum par grags pa
yang rje red mda' pa 'j gdung 'bum yin eing, 'bum gog ni grub thob rgyal mtshan 'bum gyi gzhengs}."
860. Cf. note 795.
861. See Minor Works, text no. 100: sKyid grong 'phags pa rang byon gyi dnmg du dngul gyi kong bu
gtsugsdus sbyar ba, pp. 1 - CPN,no. 006117 (83 pp. 1). In the dKarehagto Minor Works, 009-010: pp.
4a2-4b5, this is referred to as sKyid grong 'phags pa 'i drung du dngul skor.
862. Cf. Gyurme Dorje (2009: 348 and Map 2): Bo dong dgon pa in IHa rtse County.
863. For a map of "Zhalu Monastery" and "Nartang Monastery" around "Shigatse" see Mayhew (2002:
215). He gives also information on a trek from Shalu to Nartang.
864. This monastery seems to be located in the Dol area. Cf. Sorensen and Hazod (2007: 173).
865. Cf. Sorensen and Hazod (2007: 200-201). The hennitage of Ri bo dGe 'phe! was establised by
Drun chen Kun dga' rdo rje (1309-1364/65). It is located on the dGe 'phe! dBu rtse mountain behind
'Bras spungs. Gyurme Dorje (2009: 78) marks on the map the way to "GepheI Ritro".
866. See TBRC code G4247. See also Sorensen and Hazod (2007: 107n144).
430 Notes
867. Tib. rkang tshugs phug gi ri khrod. According to the textual tradition of the biography ofMi la ras
pa, this is the first of "the four unknown caves" in the south and north ofthe built-up area dGun mda'
in the mountainous altitudes ofMang yul Gung thang in mNga' ris (cf. Ehrhard 2004: 287, 429n210,
see also map in the appendix). Ehrhard (2004: 404-06, and note 168) names it in his list of hermitages
in the region of Mang yul Gung thang. This cave appears last in the list from Ye shes rgyal mtshan' s
biography on Red mda' ba, and is named as the rKang tshugs phug in rTs[ w]a, one of three areas called
Ron, rTsa and dGun (see Ehrhard 2004: 287, 430n212). For sources on the geographical description of
the three provinces ofmNga' ris (mNga' ris skor gsum) and the extension ofMang yul [Gung thang],
see Ehrhard (2004: 394/95 nI46). He provides us with an example indicating that Mang yul cannot be
limited to the immediate surroundings of sKyid grong, but once referred to an area near Nepal that
reached from sPu hreng (= Pu hrang) until Ngam ring in gTsang and to sKyid grong.
868. Cf. Ku se A pad, et. aI, Sa skya pa 'i dkar chag, p. 40: Chos rje red mda' ba'i gsung pu sti bcu
gnyis.
869. See also Drepung Catalog, p. 1447 no. 016312.
870. TBRC code W 461 notes that "red mda ' pa 'i phar phyin" is mentioned in "a list of rare books from
Mongolia obtained by Tibet House, 1977. This list was obtained presumably through Tibetan visitors,
either at the State Library or Dga'-ldan." But Tibet House does not have the text (personal
communication Oct. 7,2008). Cf. Drepung Catalog p. 1413 no. 015937 and p. 1401 no. 15805.
871. Note that MHTL classifies the text under phar phyin skor (on piiramitii). This agrees with studies
nowadays in dGe lugs pa monasteries, where Abhidhdarma studies refer to the Abhidharmakosa, while
Paramitii studies include studies of the Abhidharmasamuccaya. See also Drepung Catalog p. 1427 no.
016101.
872. See also Drepung Catalog p. 1435 no. 016183.
873. See also Drepung Catalog p. 1386 no. 015650.
874. See also Drepung Catalog p. 1380 no. 015582.
875. Cf. Red mda' ba's Minor Works, p. 4b4: rgyud kyi mthar thug gsang ba 'dus pa yi, sgrub thabs
dkyi/ chog mchod pa 'i phreng ba sags. See also Drepung Catalog p. 409 no. 004226, 004227, 004228.
876. For a quote from the text and its title which agrees with GRAGS 611.7 see Cabezon and Dargyay
(2007: 300nI22). So far we have no access to this text. There is also a short Ratnagotravibhiiga
commentary by Redmda' ba, see Kano (2006: 614) and Drepung Catalogp. 1419 no. 016011: rJe btsun
Red mda' ba gZhon nu blo gros, Theg pa chen po rgyud bla ma 'i mdor bsdus rin po che'i sgron me (5
folios). Furthermore see chap. 6, The Minor Works of Red mda' ba, texts no. 27 and 28.
877. See also Drepung Catalog p. 1683 no. 019169.
878. See also Drepung Catalog p. 1380 no. 015583, p. 2014 no. 000696, and p. 2226 no. 000282.
Notes
431
879. For more details see chap. 4, and for a catalog see below. This volume recently has been published
as a print by IBA (see bibliography). According to the two dkar ehag pages which I have seen (in dbu
can) in advance, the order of the content differs from the original order. But there was no time to draw
up a table of concordance, since my research had been closed, when the volume was published.
880. Note that the last entries in the Shes bya' gter mdzod catalog refer to the same classification
number 004546.
881. According to the consecutive numbering in Shes bya'igtermdzod. p. 311, CPNno. 006117 (1), the
Minor Works start with the dKar chag ofthe gSung 'bum, containing 12 folios. However, this is not the
index of the gSung 'bum, but of the gSung thor bu.
882. Perhaps the text missing here, is the index which Red mda' ba composed by himself (see chapter
6, section 2.11.36). Cf. Drepung Catalog p. 1668 no. 018977: rJe btsun red mda' pa'i gsung 'gros (2
folios).
883. This note [ ... ] has been made by a Tibetan colleague from TBRC. He followed the numbering
given in Shes bya'i gter mdzod, pp. 311-16, while I am giving priority to the order which we find in the
manuscript of the Minor Works. For example, Shes bya 'i gter mdzod, p. 311, CPN no. 006117 lists texts
no. (2), (3) and (4) at the beginning. But they are missing in the manuscript ofthe Minor Works so far.
According to the gSung thor bu dkar ehag no. (2) and (3) should be indeed placed at the beginning, but
the order of the dKar chag also in other cases does not always match with the order in the Minor Works.
Thus I have placed these two texts together with other texts listed in the dKar chag that are missing at
the end of my list (cf. numbers 74-102). In the list presented here, the CPN catalog numbers are given
in brackets. But there are nine texts available, which are not included in the CPN catalog. In this case I
have noted "not included," that is not included in the CPN catalog. There is also one text included in the
CPN catalog, whch I could not find in the gSung thor bu dkar ehag, that is CPN no. 006117 (30).
Perhaps this is the text mentioned in the dKar chag of the Minor Works, 007-008: pp. 3a6-3b7 between
texts no. 39 and 40.
884. According to the dKar chag given in Shes bya 'i gter mdzod (CPN, no. 006117 (2), p. 311) the first
praise should be 1) ITa khrid rgyud pa'i gsol 'debs (12 folios), followed by 2) gSang 'dus rim lnga
rgyud pa 'i gsol 'debs, (1 folio) and 3) beom ldan 'das de bzhin gshegs pa dgra beom pa yang dag par
rdzogs pa 'i sangs rgyas la bstod pa (3 folios). Here those texts are to be found as no. 74, 75 and 76.
885. See also Drepung Catalog p. 1716 no. 19593.
886. Cf. p. 10b6-7 at the end of the three texts (no. 9, 10 and 11) that constitute the autobiography (rang
rnam) of Red mda' pa. See also above dKar chag pp. 2b5-2b7.
887. CPN, no. 006117, p. 316: 'Gyod med gdeng thob kyi mgur.
888. See also Drepung Catalog p. 1602 no. 018136.
432 Notes
889. Helmut Krasser is holding an unpublished diplomatic and critical edition as well as a translation.
890. See also Drepung Catalog p. 1661 no. 018889.
891. Here text no. 26 actually comprises pp. 61. It does not seem to end after 35 folios.
892. See also Drepung Catalog p. 1696 no. 019343.
893. C Otani Online Search Catalog: 'Phags pa rnam par 'thag pa thams cad bsdus pa zhes bya ba
theg pa chen po 'i mdo (Arya-sarvavaidalyasemgrata-niima-mahiiyiina-siitra) [Tr] Jinamitra [Tr] Muni-
varma [Tr] Ye shes sde / [Po No.] 0893, mdo sna tshogs, tshu 187a2-199a6 (vol. 35, p. 121), [D. No.]
0227, mngo sde, dza 177a3-188b7. [N] tsa 282b2-301al. [Kinsha].
894. During the lifetime of Red mda' ba the year of the dragon occurred five times: 1364, 1376, 1388,
1400 and 1412.
895. Yael Bentor / The Hebrew University of Jerusalem referred to this text in detail during the
Congress of the International Association of Buddhist Studies, SOAS 2005, Section: Vajrayana
Buddhism, when she spoke on how the generation process works and why most dOe lugs commentaries
disagree with Tsong kha pa's teacher Red mda' ba,
896. CPN no. 57 skipped.
897. See also Drepung Catalog p. 1598 no. 018076 dBu rna Ita khrid by dOe slong gZhon nu blo gros
(55 folios), and p. 1661 no. 018890 sGom rim rgyas pal dBu rna Ita khrid (51 folios).
898. Above also referred to as gSang 'dus rim lnga 'i snying po mdor bsdus pa.
899. See also Drepung Catalog p. 1610 no. 018233.
900. See note 443.
901. See Appendix B.
902. Tauscher (1995: 17) states that an influencing by Red mda' ba suggests itself, but also stresses that
a detailed study of connections between the two with regard to content are needed, which is not the aim
of his work.
903. Tibetans refer to the time from about 1358/59 up to 1434, i.e., from the time when Byang chub
rgyal mtshan (1302-1364) came into full power and is supposed to have restructered the administrative
system of Tibet (from khri skor to rdzong districts etc.) up to the internal collapse of the Phag mo gru
pa dynasty, as the "golden era," i.e., an "[era of] an old woman carrying gold" (rgan rna gser 'khur),
that means an era during which an old woman could carry gold throughout the country without any
harm (cf. Shakabpa 1967: 82; Jackson 1988: X).
Notes
433
904. How far besides the dGe lugs tradition was also influenced by the rNying rna and bKa' brgyud
tradition needs further study.
905. Quotation from Nagarjuna, Mfilamadhyamakakiirikii 18.10.
906. For a commentary on this verse see Tsering and St6ter-Tillmann (2007: 181-82).
907. Epithet for the Buddha.
908. Note: There are three important words: 1) 10, 2) grag, 3) zero When these are used in philosophical
texts, the respective meaning should be considered to be the opponent's view, with which the author
disagrees.
909. Cf. Seyfort Ruegg (2002: 170-7In34).
910. This means that Red mda' ba claims that the view accepted by the gzhan stong pa is partial
emptiness, while they themselves claim that their view is supreme.
Bibliography
Andresen, Carl. 2001. Lexikon der alten Welt. 3 vols. Dusseldorf: Albatros Verlag.
Almogi, Orna. 2009. Rong-zom-pa's Discourses on Buddhology. A Study of Various Conceptions of
Buddhahood in Indian Sources with Special Reference to the Controversy Surrounding the Existence
ofGnosis Ofiana: ye shes) as Presented by the Eleventh-Century Tibetan Scholar Rong-zom Chos-
kyi-bzang-po (Studia Philo logic a Buddhica Monograph Series XXIV) Tokyo: The International
Institute of Buddhist Studies.
Bacot, M. Jacques: "L'Ecriture Cursive Tibetaine." Journal Asiatique. Janvier-Fevrier 1912: pp. 5-77.
Bapat, P. V. and Gokhale, V. V. 1982. Vinaya-Sutra and Auto-Commentary on the same by GUIJa-
prabha. Chapter I - Pravrajyavastu, compared with the Tibetan version. Tibetan Sanskrit Work
Series, no. XXII. Patna: K. P. Jayaswal Research Institute.
Batchelor, Stephen. 1987). The Tibet Guide. London: Wisdom Publications.
Barzun, Jaques and Graff, Henry F. The Modern Researcher. 1992. The Classic Work on Research and
Writing completely revised and brought up to date (First edition 1957) Fifth Edition Boston, New
York, London: Houghton Mifflin Company.
Bechert, Heinz. 1990. Abkurzungsverzeichnis zur buddhistischen Literatur in Indien und Siidostasien.
Sanskrit-Wiirterbuch der buddhistischen Texte aus den Turfan-Funden, Beiheft 3. Giittingen:
Vandenhoeck und Ruprecht.
Bodhi, Bhikkhu, trans. 2000. Connected Discourses of the Buddha: A Translation of the SaIfIYutta
Nikaya. Boston: Wisdom Publications.
Berzin, Alexander, trans. 1998. Kalachakra and other Six-Session Yoga Texts. New York: Snow Lion
Publications.
Brough, John. 1950. "Thus Have I Heard ... " Bulletin of the School of Oriental and African Studies 13.2:
pp.416-26.
Cabez6n, Jose Ignacio. 1992. A Dose of Emptiness. An Annotated Translation of the sTong thun chen mo
ofmKhas grub dGe legs dpal bzang. SUNY Series in Buddhist Studies. Albany, New York: State
University of New York Press.
1996. "Firm Feet and Long Lives: The Zhabs brtan Literature of Tibetan Buddhism." In Cabez6n and
Jackson 1996: 344-57.
1998. Scholasticism. Cross-Cultural and Comparative Perspectives. Edited by Jose Ignacio Cabez6n.
Albany: State University of New York Press.
436 Bibliography
Cabez6n, Jose Ignacio and Dargyay, Geshe Lobsang, trans. 2007. Freedomfrom Extremes. Gorampa's
"Distinguishing the Views" and the Polemics of Emptiness. Studies in Indian and Tibetan Buddhism.
Boston: Wisdom Publications.
Cabez6n, Jose Ignacio and Jackson R, eds. 1996. Tibetan Literature. Studies in Genre. Ithaca, New
York: Snow Lion Publications.
2003. "Two Views on the Svatantrika-PdisaIigika Distinction in Fourteenth-Century in Tibet," in
Dreyfus and McClintock (2003: 289-315).
Cassinelli, C. W. and Ekvall, Robert B .. 1969. A Tibetan Principality. The Political System of Sa skya.
Ithaca, New York: Cornell University Press.
Caumanns, Volker. 2006. gSer-mdog PaJ;! chen Shiikya-mchog-Idan (1428-1507): Erschliefiung einiger
wichtiger Quellen zu seinem Leben und Gesamtwerk unter besonderer Beriicksichtigung seiner
scholastischen Ausbildung. Unver6ffentlichte Magisterarbeit, Universitat Hamburg.
Chattopadhyaya, Alaka. 1967. Atisa and Tibet. Life and Work of Diparpkara Srijiiiina in relation to the
History and Religion of Tibet. With Tibetan Sources translated under Professor Lama Chimpa.
Calcutta: Indian Studies: Past & Present in Komm., reprint Delhi, Varanasi, Patna: Motilal
Banarsidass 1981.
Churinoff, George <Gelong Thubten Tsultrim>, trans., ed. 1994. The Auto Commentary of the
Supplement to the Middle Way. Madhyamakiivatiira B h i i ~ h y a . Composed by the great Indian
Buddhist Scholar and Practioner Candraklrti. Unpublished mauscript, n. p.
Conze, Edward, trans. 1994. The Peifection of Wisdom in Eight Thousand Lines & Its Verse SummarJl.
Delhi: Sri Satguru Publications.
Crosby, Kate and Skilton, Andrew, trans. 1995. Siintideva: The Bodhiciiryiivatiira (Reissued as an
Oxford World's Classics paperback 1998) Oxford, New York: Oxford University Press.
Dalai Lama XIV, Tenzin Gyatso. 1984. Kindness, Clarity and Insight. Translated and edited by Jeffrey
Hopkins, co-edited by Elizabeth Napper. Ithaca, New York: Snow Lion Publications.
1999. Kalachakra Tantra Rite of Initiation. Translated, edited and introduced by Jeffrey Hopkins.
Boston: Wisdom Publications.
Dalai Lama XIV, Tenzin Gyatso and Berzin, Alex. 1997. The GeluglKagyii Tradition of Mahamudra.
Ithaca, New York: Snow Lion Publications.
Das, Sarat Chandra. 1882. "Life and Legend of TsoIi Khapa (Lo-ssaIi-Tagpa, the Great Buddhist
Reformer of Tibet)." Journal of the Asiatic Society of Bengal, voL LI, part I, no. I: pp. 53-57.
dGe legs dpal bzang po, mKhas grub Ije (1385-1438). 1968. mKhas gnlb rje's fundamentals of the
Buddhist tantras; Rgyud sde spyi'i mam par gzhag pa rgyas par brjod. trans. from the Tibetan by
Ferdinand D. Lessing and Alex Wayman. With original text and annotation. The Hague, Paris:
Mouton.
Bibliography
437
Dargyay, Eva K. 1991. "Sangha and State in Imperial Tibet." In Tibetan History and Language. Studies
Dedicated to Uray Giza on His Seventieth Birthday, pp. 111-127. Ed. by E. Steinkellner.Vienna:
Arbeitskreis :fiir Tibetische und Buddhistische Studien Universtat Wien.
Dargyay, Lobsang. 1990. "What is Non-existent and What is Remanent in Siinyata?" Journal of Indian
Philosophy 18: 81-90.
Douglas, Nik and White, MeryL 1976. Karmapa: the Black Hat Lama of Tibet. London: Luzac.
Dowman, Keith, trans. and commentary. 1985. Masters of Mahamudra. Songs and Histories of the
Eighty-Four Buddhist Siddhas. Albany: State Universitty of New York Press.
1988. The Power-Places of Central Tibet. The Pilgrim's Guide. London: Routledge & Kegan Paul
Ltd.
Dreyfus, Georges B. J. 1997. Recognizing Reality. Dharmakirti's Philosophy and Its Tibetan
Interpretations. Albany: State University of New York Press.
2003. The Sound of Two Hands Clapping. The Education of a Tibetan Buddhist Monk. Berkley, Los
Angeles, London: University of California Press.
2003b. "Would the True Prasangika Please Stand? The Case and View of'Ju Mipham," in Dreyfus
and McClintock (2003: 317-47).
Dreyfus, Georges B. J. and McClintock, Sara L, eds. 2003. The Sviitantrika-Priisaitgika Distinction.
What Difference Does a Difference Make? Boston: Wisdom Publications.
Dunne, John D. 2004. Foundations of Dharmakirti's Philosophy. Studies in Indian and Tibetan
Buddhism. Boston: Wisdom Publications.
Eckel, Malcolm David, trans. 1987. Jiiiinagarbha's Commentary on the Distinction between the Two
Truths: An eighth century handbook of Madhyamaka philosophy. SUNY Series in Buddhist Studies.
Albany: State University of New York Press.
2003. "Satisfaction of No Analysis: On Tsong kha pa's Approach to Svatantrika-Madhyamaka," in
Dreyfus and McClintock (2003: 173-203).
Ehrhard, Franz-KarL 2004. Die Statue und der Tempel des Aiya Va-ti bzang-po. Contributions to
Tibetan Studies, voL 2. Wiesbaden: Dr. Ludwig Reichert Verlag.
2009. "Buddhist Fasting Lineages: A Thangka of the Eleven-faced and Thousand-armed
Avalokitesvara." Eli Franco and Monika Zin (eds.): From Tuifan to Ajanta. Festschriftfor Dieter
Schlingloff on the Occasion of his Eightieth Birthday. Lumbini: International Research Institute.
Eimer, Helmut. 1969. "Ein Sakya-Gebet" Zentralasiatische Studien 2: pp. 151-78.
1992. Ein Jahrzehnt Studien zur Uberlieferung des Tibetischen Kanjur. Ernst Steinkellner: WSTB
28. Vienna: Arbeitskreis rur Tibetische und Buddhistische Studien Universitiit Wien.
438 Bibliography
Everding, Karl-Heinz. 1998. What happened in gSang phu Ne 'u thog? Reflections on the rise of its Grva
tshang bcu gsum and Bla khag bcu. Unpublished manuscript presented under the title "Reflections
on the Historical Development of the Monastery of Gsang-phu Ne'u-thog, Birthplace of the Tibetan
Debate System" (8th IATS, abstract) Bloomington.
2000. Das K6nigreich Mang yul Gung thang. K6nigtum und Herrschaftsgewalt im Tibet des 13.-17.
Jahrhunderts. Monumenta Tibetica Historica, Abteilung I, Band 6 (1). Part 1: Die Chronik Gung
thang rgyal rabs. Edition und Ubersetzung. Part 2: Studien zur Geschichte des Reiches. Bonn: VGH
Wissenschaftsverlag GmbH.
Everding, Karl-Heinz and Dzongphugpa, Dawa Dargyay. 2006. Das tibetische Fiirstentum La stod lHo
(urn 1265-1642). Wiesbaden: Dr. Ludwig Reichert Verlag.
Fenner, Peter G. 1990. The Ontology of the Middle Way. Dordrecht, Boston, London: Kluwer Academic
Publishers.
Ferrari, Alfonsa. 1958. mK'yen brtse 's Guide to the Holy Places of Central Tibet. Completed and edited
by Luciano Petech. With the collaboration of Hugh Richardson. Serie Orientale Roma XVI Roma:
Istituto Italiano per il medio ed estremo Oriente.
Filchner, Wilhelm. 1933. Kumbum Dschamba Ling. Leipzig: In Kommission bei F.A. Brockhaus.
Gang, Peter, transl. and ed. 1988. Das Tantra der Verborgenen Vereinigung = Guhyasamiija-Tantra.
Miinchen: Eugen Diedrichs Verlag.
Goldstein, Melvyn C., ed. 2001. The New Tibetan-English Dictionary of Modem Tibetan. Berkley, Los
Angeles, London: University of California Press.
Gyatso, Janet. 1998. Apparations of the Self. The Secret Biographies of a Tibetan Visionary (First
edition Princeton NJ: Princeton University Press 1998) reprint Buddhist Tradition Series. Delhi:
Motilal Banarsidass Publishers 2001.
Gyurme Dorje. 1999. Tibet Handbook with Bhutan. Second edition Bath (England): Footprint
Handbooks.
Gyurme Dorje. 2009. Tibet Handbook with Bhutan. Second edition Bath (England): Footprint
Handbooks.
Gyurme Samdrup, Khenpo and Khandro, Sangye, transl. 1996. Perfect conduct: ascertaining the three
vows /Ngari Panchen Pema Wangyi Gyalpo; with commentary by Dudjom Rinpoche Jigdral Yeshe
Dorje. Boston: Wisdom Publication.
Hahn, Michael. 1996. Lehrbuch der klassischen tibetischen Schriftsprache. Indica et Tibetica, 10.
Seventh revised edition Swisttal-Odendorf: Indica et Tibetica Verlag 1996.
Harrison, Paul. 1996. "A Brief History of the Tibetan bKa' 'gyur." In Cabez6n, Jose Ignacio and
Jackson R., eds., pp. 70-94.
Bibliography
439
Hodge. Stephen. 1993. An Introduction to Classical Tibetan. (First edition 1990) Revised edition
Warminster: Aris & Phillips Ltd.
Hopkins, Jeffrey. 1980. Compassion in Tibetan Buddhism. Tsong-ka-pa with Kensur Lekden's
Meditations of a Tantric Abbot. Edited and translated by Jeffrey Hopkins. Co-editor for Tong-ka-pa's
text: Lati Rinbochay. Associate editor for Kensur Lekden's text: Barbara Frye. Assistant editors for
Tong-ka-pa's text: Anne Klein and Elizabeth Napper. Ithaca, New York: Snow Lion Publications.
1992. Tibetan-Sanskrit-English Dictionary. Unpublished manuscript, but widely circulated privately.
2002. Reflections on Reality. The Three Natures and Non-Natures in the Mind-Only School. Dynamic
Responses to Dzong-ka-ba 's 'The Essence of Eloquence: ' Volume 2. Berkeley. Los Angeles, London:
University California Press.
Huber, Toni. 2006. "The Skor lam and the Long March." Journal of the International Association of
Tibetan Studies no. 2 (August 2006), www.thdl.org?id=T2718, 42 pp.
Huntington, Jr., C. W. 2003. "Was CandrakIrti a Prasari.gika?" in Dreyfus and McClintock (2003: 67-
91).
Jackson, David P. 1976. "The Early History ofLo (Mustang) and Ngari." Contributions to Nepal Studies
4-1, pp. 39-56.
1984. The Mollas of Mustang. Historical, Religious and Oratorical Traditions of the Nepalese-
Tibetan Borderland. Dhararnsa1a: Library of Tibetan Works and Archives.
1985. "Madbyamaka Studies Among the Early Sa-skyacpas." The Tibet Journal 10-2: pp. 20-34.
1987. The Entrance Gate for the Wise (Section III): Sa-skya Pa7;ujita on Indian and Tibetan
Traditions of PramiiJ:za and Philosophical Debate. Wiener Studien zur Tibeto10gie und
Buddhismuskunde, vol. 17, 2 pts. Vienna: Arbeitskreis fUr tibetische und buddbistische Studien,
Universitiit Wien.
1988. Rong-ston on the Prajiiiipiiramitii Philosophy of the AbhisamayiilaIpkiira: His
Sub-commentary on Haribhadra's 'Sphutiirthii, ' A Facsimile Reproduction of the Earliest Known
Blockprint Edition, from an Exemplar Preserved in the Tibet House Library, New Delhi. Bib1ia
Tibetica Series, vol. 2. Edited in collaboration with S. Onoda. New Delhi: Tibet House.
1989. The Early Abbots of 'Phan-po Na-Iendra: The Vicissitudes of a Great Tibetan Monastery in the
15th Century. Wiener Studien zur Tibeto10gie und Buddbismuskunde, vol. 23. Vienna: Arbeitskreis
fUr tibetische und buddhistische Studien, Universitat Wien.
1990. Two Biographies ofSiikyasrlbhadra: The Eulogy by Khro-phu Lo-tsii-ba and its "Commenta-
IY" by bSod-nams-dpal-bzang-po. Texts and Variants from Two Rare Exemplars Preserved in the
Bihar Research Society, Patna. Tibetan and Indo-Tibetan Studies 4. Stuttgart: Franz Steiner Verlag.
1990. "Sa-skya PaJ;.lQita the 'Polemicist': Ancient Debates and Modern Interpretations." Journal of the
International Association of Buddhist Studies 13-2:pp. 17-116.
440
Bibliography
1994a. "An Early Biography ofrNgog Lo-tsa-ba bLo-ldan-Shes-rab." In Tibetan and Himalayan-
Multi Author Edited Volumes - Conference - Tibetan Studies: Proceedings of the International
Associationfor Tibetan Studies (PlATS 6), Fagernes, 1992, vol. 1. Oslo: Institute for Comparative
Research in Human Cultures 1994: 372-92.
1994b. "The Status of Pramal),a Doctrine according to Sa skya Pal),<;iita and Other Tibetan Masters:
Theoretical Discipline or Doctrine or Liberation?" In Skorupski, Tadeusz and Pagel, Ulrich, eds. The
Buddhist Forum, vol. III 1991-1993. Papers in honour and appreciation of Professor David Seyfort
Ruegg's contribution to Indological, Buddhist and Tibetan Studies. London 1994: 85-129.
1996. "The bsTan rim ('Stages of the Doctrine') and Similar Graded Expositions ofthe Bodhisattva's
Path." In Cabez6n and Jackson 1996: 229-43.
2003. A Saint in Seattle. The Life of the Tibetan Mystic Dezhung Rinpoche. Boston: Wisdom
Publications.
2007. "Rong ston bKa' bcu pa. Notes on the title and travels of a great Tibetan scholastic." In:
Kellner, Birgit, et al. PramiilJakJrti/:l. Papers dedicated to Ernst Steinkellner on the Occasion of his
70th Birthday. Part 1. Wien: Arbeitskreis fur Buddhistische Studien Universitat Wien, pp. 345-360.
n. d. Elucidating the Sage's Intention: An Exposition of the Stages for Embarking upon the Excellent
Path of the Bodhisattva by Sakya Pandita Kunga Gyaltshen. Unpublished manuscript, but widely
circulated privately.
Jackson, Roger R. 2001. "The dGe Idan-bKa' brgyud Tradition of Mahamiidra: How Much dGe Idan?
How much bKa' brgyud?" In Newland 2001. 155-191.
/
Jager, Gerhard. 1990. Einfiihrung in die Klassische Philologie. First edition 1975, revised replint
Miinchen: C. H. Beck'sche Verlagsbuchhandlung.
Jiischke, Heinrich August. 1881. A Tibetan English Dictionary. (First Edition: London 1881) First
Japanese Edition: Kyoto: Rinsen Book Company 1985.
Jinpa, Thupten. 1999. "Tsongkhapa's Qualms about Early Tibetan Interpretations of Madhyamaka
Philosphy." The Tibet Journal XXIV, 2: pp. 3-28.
2002. Self, Reality and Reason in Tibetan Philosophy. Tsongkhapa's Questfor the Middle Way. Lon-
don: RoutledgeCurzon.
2006. Mind Training. The Great Collection. The Library of Tibetan Classics. Boston: Wisdom
Publications.
2008. The Book of Kadam. The Core Text. The Library of Tibetan Classics. Boston: Wisdom
Publications.
2009. "Rendawa and the Question of Kalacakra's Uniqueness." In: Edward A. Arnold: As long as
Space Endures. Essays on the Kiilacakra Tantra in Honor of H. H. the Dalai Lama. Ithaca, New
York: Snow Lion Publication, pp.317-330.
Bibliography
441
Jottotshang, Tenzin Phuntsog <Chos mdzad bsTan 'dzin Phun tshogs 'Jo ston tshang>. 1976.
Neuzeitliches deutsch-tibetisches Lehrbuch. 'Jar bod shan sbyar gyislob deb snang ba gsar pa. First
edition 1976, reprint Rikon, Ziirich: Tibet-Institut 2003.
Kano, Kazuo. 2006. rNgog Blo-Idan-shes-rab 's Summary of the Ratnagotravibhiiga. The First Tibetan
Commentary on a Crucial Source for the Buddha-nature Doctrine. Unpublished PhD thesis,
Hamburg University.
Kapstein, Matthew. 1996. "gDams ngag: Tibetan Technologies of the Self." In Cabez6n and Jackson
1996: 275-89.
Karma Thinley. 1980. The History of the Sixteen Karmapas. Boulder: Prajna Press.
Kaschewsky, Rudolf. 1971. Das Leben des lamaistischen Heiligen Tsonglchapa bLo-bzan-grags-pa
(1357-1419) dargestellt und erliiutert anhand seiner Vita "Quellort allen Gliickes" Part 1: trans!. and
commentary, Part 2: Faksimiles. Asiatische Forschungen, vo!' 32. Wiesbaden: Otto Harrassowitz.
Khedrup Norsang Gyatso and Kilty, Gavin, trans. 2004. Ornament of Stainless Light. An Exposition of
the Kiilacakra Tantra. Boston: Wisdom Publications.
Khenpo Migmar Tsering, ed. i997. Sakya College Silver Jubilee Commemorative Magazine 1972-1997,
Dehradun: Sakya College.
Khentrul Jamphal Lodro Rinpoche .and Sheehy, Michael R., trans. 2005. Paths of Pure Vision. The
Histories, Views and Practices of Tibet's Living Spiritual Traditions. (In the Translator'sPreface
Sheehy mentions that the Tibetan edition of the book was published in New Delhi: Indraprastha
Press, 2003). Golok, Amdo, Tibet, and Qinhai Province, China: Jonang Jamdha Monstery, Buddhist
Studies College of Five Sciences.
Kramer, Ralf. 1997. rNgog blo-Idan-shes-rab (1059-1109). The Life and Works of the Great Translator.
Unpublished MA thesis, Hamburg University. Meanwhile published under the title: The great
Tibetan translator: Life and Works of rNgog Blo ldan shes rab (1059-1109). Miinchen:lndus Verlag
2007.
Krasser, Helmut. 1998. Unpublished Handout 8th Congress ofIATS. Bloomington, July 24-31.
1998. "Remarks on Red mda' ba gZhon nu blo gros' Examination of the object and jUnction of a
valid cognition." Unpublished paper 8th Congress of IA TS, Bloomington, July 24-31.
Krupa, Jowita. 1999. The Life and Works ofGlo bo mKhan chen (1456-1532). Unpublished MA thesis,
Hamburg University.
van der Kuijp, Leonard W. 1. 1983. Contributions to the Development of Tibetan Buddhist epistomology
from the eleventh to the thirteenth century. PhD thesis submitted at Hamburg university.
1985a. "Apropos a recent contribution to the history of Central Way philosophy in Tibet: Tsong
khapa's Speech of Gold." Berliner Indologische Studien 1: pp. 47-74.
442 Bibliography
1985b. "Studies in the Life and Thought of Mkhas-grub-rje I: Mkas-glUb-rje's Epistomological
Oeuvre and his Philological Remarks on Dignaga's Pramar.!asamuccaya I." Berliner Indologische
Studien 1: pp. 75-106.
1985c. "Notes on the Transmission ofNagarjuna' s Ratnavali in Tibet." The Tibet Joumal2: pp. 3-19.
1987. "The Monastery of Gsang-phu ne'u-thog and Its Abbatial Succession from ca. 1073 to 1250."
Berliner Indologische Studien 3: 103-27.
1991. "On the Life and Political Career of Ta'i-si-tu Byang-chub rgyal-mtshan (1302-1364?)." In
Tibetan History and Language. Studies Dedicated to Uray Geza on His Seventieth Birthday, pp.
277-327. Ed. by E. Steinkellner.Vienna: Arbeitskreis fur Tibetische und Buddhistische Studien
Universtat Wien.
1994a. "On Some Early Tibetan PramiilJavada Texts of the China Nationalities Library of the
Cultural Palace of Nationalities in Beijing." Journal of Buddhist and Tibetan Studies 1: pp. 1-30.
1994b. "Studies in Fourteenth-Century Tibetan Cultural History I: Ta'i si tu Byang chub rgyal
mtshan as a Man of Religion." Indo-Iranian Journal 37: 139-149.
1996. "Tibetan Historiography." In Cabezon and Jackson 1996: 39-56.
2007. "*I'Higabodhi/Nagabuddhi: Notes on the Literature." In: Kellner, Birgit, et al.
Papers dedicated to Ernst Steinkellner on the Occasion of his 70th Birthday. Part 2.
Wien: Arbeitskreis fur Buddhistische Studien Universitat Wien, pp. 1001-1022.
Kuloy, Hallvard Kare and Imaeda, Yoshiro. 1986. Bibliography of Tibetan Studies. Narita-shi, Chiba-
Ken, Japan: Naritasan Shinshoji.
Kun dga' rgyal mtshan, Sa skya Pal).qita (1182-1251). 2002. A Clear Differentiation of the Three Codes:
Essential Distinctions Among the Individual Liberation, Great Vehicle, and Tantric Systems: the
sDom-gsum rab-dbye and six letters / Sakya Pandita Kunga Gyaltshen, trans. Jared Douglas Rhoton,
ed. Victoria R. M. Scott. Albany, NY: State University of New York Press.
Lessing, Ferdinand D. and Wayman, Alex. 1968. Introduction to the Buddhist Tantric Systems. Mkhas-
grub-rje's Rgyud sde spyi'i mam par gzhag pa rgyas par brjod with Original Text and Annotation
(Second Edition 1978) Delhi: Motilal Banarsidass Publishers.
Lhundup Pal).qita <BIo bzang Ihun grub (1781-1859. 2002. Instructions on the Two Stages of the
Thirteen Deity Vajrabhairava. Part 1 : Jewel Treasure House of the Three Bodies. Part 2: Staircase
that Leads to the Three Bodies. Translated from the Tibetan by Sharpa Tulku with Richard Guard.
Not for public distribution. Restricted to those who have received the initiation of Vajrabhairava.
Yamantaka Cycle Texts, vol. 2. New Delhi: Tibet House.
Lokesh Chandra. 1963. Materialsfor a History of Tibetan Literature. Sata-Pitaka Series, vol. 28-30. Part
1-3. New Delhi: International Academy ofIndian Culture.
Maas, Paul. 1957. Textkritik. First edition 1927, third revised edition Leipzig: B. G. Teubner.
Bibliography 443
Martin, Dan. 1997. Tibetan Histories. A Bibliography of Tibetan-Language Historical Works. London:
Serindia Publications.
2007. Zhang-zhung Dictionary. July 2007.
2007. Tibetan Vocabulary, begun in Bloomington, Indiana, on April 10, 1987. Version: Aug 29.
n. d. "The Highlalld Vinaya Lineage: A Study of a Twelfth-Century Monastic Historical Source, 'The
Transmission Document' by Zhing-mo-che-ba." Unpublished paper, widely circulated privately, n.
p., 28 pp.
Mathes, Klaus-Dieter. 1996. Unterscheidung der Gegebenheiten von ihrem wahren Wesen (Dharma-
dharmatavibhaga). Eine Lehrschrift der Yogacara-Schule. Swisttal-Odendorf: Indica et Tibetica
Verlag.
McDonald, Anne. 2008. "Red mda' ba's Commentary on the Miilamadhyamakakarika." Unpublished
paper XVth Congress ofIABS in Atlanta, June 25.
Naga, S. T. 1999. "Development of the Monastic Education System." In Nagendra Kumar Singh, ed.
International Encyclopaedia of Buddhism. Tibet, Vol. 66. New Delhi: Anmol Publications Pvt. Ltd.
1999: 693-723.
Nagao, Gajin. 1994. An index to Asaitga's MahiiyiinasaIpgraha. Tokyo: International Institute of
Buddhist Studies.
Nagarjuna (2nd cent.) and Garfield, Jay L., trans. and commentary. 1995. Thefondamental wisdom of
the middle way: Nagiirjuna 's Miilamadhyamakakarika. (Madhyamakakarika. English and Sanskrit).
Oxford, New York: Oxford University Press.
Nakamura, Hajime. 1987. Indian Buddhism. A Survey with Bibliographical Notes (Buddhist Tradition
Series, 1). Delhi: Motilal Banarsidass Publishers.
de Nebesky-Wojkowitz, Rene. 1975. Oracles and Demons of Tibet. Graz: Akademische Druck- und
Verlagsanstalt.
Newland, Guy. 1996. "Debate Manuals (Yig cha) in dGe-lugs monastic Colleges." In Cabez6n and Jack-
son 1996: 202-16.
ed. 2001. Changing Minds. Contributions to the Study of Buddhism and Tibet in Honor of Jeffrey
Hopkins. Ithaca, New York: Snow Lion Publications.
Ngawang, Geshe Thubten and Spitz, Christof, trans. 1988-2001. Systematisches Studium des Buddhis-
mus. Part 1: Die (vols. I-II, transcript 1-360, sources 1-167). Part 2: Sau-
trantika-Lehrmeinung (vols. III-IV, transrcipt 1-338, sources 1-106). Part 3: Cittamatra-Lehrmeinung
(vols. V-VI, transcript 1-270, sources 1-125). Part 4: Svatantrika-Madhyamika-Lehrmeinung (vols.
VII -VIII, transcript 1-291, sources 1-39). Part 5: Prasaitgika-Miidhyamika-Lehrmeinung (vols. IX-X,
transcript 1-271, sources 1-86), Lamrim - der Stufenweg zur Erleuchtung (vols. Xl-XlI, transcript 1-
303), Vinaya:- die Lehren iiber ethische Disziplin (vol. XIIIa, transcript 1-66), Tantra - die Lehren
444 Bibliography
des geheimen Mantra (vols. XIIIb-XIV, 67-238). Unpublished manucsript, widely circulated against
course fee. Teaching material of a seven year study programme on Buddhism consisting of the edited
transcripts of all teachings by Geshe Thubten Ngawang 1988-1996 and the German translation ofthe '
related Tibetan sources with the respective references. Part 1 now also available in Tibetan (transcript
of the teachings by Sera Je Library & Computer Project). Hamburg: Tibetisches Zentrurn e.V. 1988-
2001.
2000. Gliicklich leben, friedlich sterben. Hamburg: dharma edition.
Ngawang, Geshe Thubten and Spitz, Christof, et. aI, trans. 2005. Mit allem verbunden. Geistesumwand-
lung im Mahiiyiina-Buddhismus. Miinchen: Diamant Verlag.
Obermiller, E. 1935. "Tsong-kha-pa Ie Pandit." Melanges Chinois et Bouddhiques, Tome III. Bruxelles:
pp.319-38.
Onoda, Shunzo. 1989. "The Chronology of the Abbatial Successions of the Gsan phu sne'u thog
monastery." Wiener Zeitschriftfiir die Kunde Siidasiens 33: pp. 203-13.
1992. Monastic Deba.te in Tibet. A Study on the History and Structures ofbsDus grwa Logic. Wiener
Studien zur Tibetologie und Buddhismuskunde herausgegeben von Ernst Steinkellner, Heft 27.
Vienna: Arbeitskreis fur Tibetische und Buddhistische Studien Universitiit Wien.
Pha-bon-kha-pa. 1999. Befreiung in unseren Hiinden: eine kurze Unterweisung iiber den Pfad zur Er-
leuchtung / Pabongka Rinpoche. Editor of the Tibetan text: Trijang Rinpoche. Translated from the
English into German: Claudia Wellnitz. Miinchen: Diamant-Verlag.
Pasadika, Bhikkhu <Pseudo of Bangert, Eckhard>. 1989. Niigiirjuna 's Siitrasamuccaya: a critical edition
of the mDo kun las btus pa (Fontes Tibetici Havnienses; 2) Kobenhavn: Akad. ForI.
Panglung, Jampa Losang. 1981. Die ErziihlstofJe des Miilasarviistiviida- Vinaya. Tokyo: The Reiyukai
Library.
Petech, Luciano. 1990. Central Tibet and the Mongols. The Yiian - Sa-skya Period of Tibetan History.
Serie Orientala Roma LXV. Roma: Istituto Italiano peril medio ed estremo Oriente.
Prasad, Hari Shankar, ed. 1991. The Uttaratantra ofMaitreya. Containing Introduction, E. H. Johnson's
Sanskrit Text and E. Obermiller's English Translation. First edition 1991, reprint Delhi: Sri Satguru
Publications 1997.
Rinchen, Geshe Sonam and Sonam, Ruth. 1994. The Yogic Deeds of Bodhisattvas. Gyel-tsap on
Aryadeva's Four Hundred. Commentary by Geshe Sonam Rinchen. Translated and edited by Ruth
Sonam. Ithaca, New York: Snow Lion Publications.
Robinson, James Bumell. 1996. "The Lives of Indian Buddhist Saints: Biography, Hagiography and
Myth." In Cabezon and Jackson 1996: 57-69.
Roerich, G. N., trans. 1949. The Blue Annals (Deb ther sngon po). First edition Calcutta 1949, reprint
Delhi: Motilal Banarsidass 1996.
Bibliography
445
Roesler, Ulrike and Hans-Ulrich. 2004. Kadampa Sites of Phempo. A Guide to Some Early Buddhist
Monasteries in Central Tibet. Kathmandu: Vajra Publications ..
Roloff, Carola. 2003. Red mda' pa und Tsong khapa (1357-1419): zwei zentrale Figuren
des tibetischen Buddhismus und ihr wechselseitiges Lehrer-SchUler-Verhiiltnis. Unpublished MA
thesis, Department ofIndian and Tibetan Studies, Hamburg University. Stock on loan in the Library
ofthe Asia Africa Institute at Hamburg university, see also Verbundkatalog GBV: www.gbv.de/vgm.
Sato, M. (Morioka). 1983. "Die Madhyamaka-Philosophie der Sa skya pa-Schule - Red mda' ba g'zon
nu blo gros." In Steinkellner, Ernst and Tauscher, Helmut, eds. Contributions on Tibetan and
Buddhist Religion and Philosophy, vo!' 2, Wiener Studien zur Tibetologie und Buddhismuskunde 11.
Vienna: Arbeitskreis fiir Tibetische und Buddhistische Studien Universitat Wien.
Scherrer-Schaub, Cristina and Bonani, George. 2002. "Establishing a typology of the old Tibetan
manuscripts: a multi disciplinary approach," Whitfield, Susan, ed. 2002. Dunhuang Manuscript
Forgeries. London, pp. 184-215.
Schober, Juliane, ed. 1997. Sacred Biography in the Buddhist Traditions of South and Southeast Asia.
Honolulu: University of Hawai'i Press.
Schubert, Johannes, trans. 1937. Sum cu pa dang rtags 'jug gi don nyung ngur bshad pa blo ldan dga'
bskyed nyes bya ba bzhugs. Tibetische Nationalgrammatik. Das Sum cu pa und rTags kyi 'jug pa des
GroBlamas von Peking Rol pa'i rdo Ije. Ein Korm:iJ.entar zu den gleichnamigen Schriften Thon mi
Sambhota's auf Grund der Erklarung des Lamas Chos kyon bzail po, Lo tsa ba von Zha lu. Leipzig:
Verlag der Offizin Richard Had!.
Schuh, Dieter. 1988. Das Archiv des Klosters von sKyid-gron. 1. Tei!. Monu-
menta Tibetica Historica, Abteilung III, Band 6. Bonn: VGH Wissenschaftsverlag.
Seyfort Ruegg, David. 1963. "The Jo nail pas: A School of Ontologists. According to the Grub Mtha' sel
gyi me Ion." Journal of the American Oriental Society 83, 1: 73-91.
1980. "On the reception and early history of the dBu-ma (Madhyamaka) in Tibet." In Aris, Michael
and Aung San Suu Kyi, eds. Tibetan Studies in Honour of Hugh Richardson. Proceedings of the
International Seminar of Tibetan Studies Oxford 1979. Warminster, 277-79.
2000. Three Studies in the History of Indian and Tibetan Madhyamaka Philosophy. Studies in Indian
and Tibetan Madhyamaka Thought, pt. 1. Wiener Studien zur Tibetologie und Buddhismuskunde, ed.
Ernst SteinkelIner, 50. Vienna: Arbeitskreis fiir Tibetische und Buddhistische Studien Universitat
Wien.
2002. Two Prolegomena to Madhyamaka Philosophy. Candrakirti's Prasannapadii Madhya-
makav[fti/:l on Madhyamakakiirikii II and Tson khapa blo bzan grags pairGyal tshabDar rna rin
chen's dKa' gnad/gnas brgyad kyi zin bris. Annotated Translations. Studies in Indian and Tibetan
Madhyamaka Thought, pt. 2. Wiener Studien zur Tibetologie und Buddhismuskunde, ed. Ernst
Steinkellner, 54. Vienna: Arbeitskreis fiir Tibetische und Buddhistische Studien Universitat Wien.
446 Bibliography
Sherab Gyaltsen Amipa. 1976. A Waterdrop from the Glorious Sea: A concise account of the advent of
Buddhism in general and teachings of the Sakyapa tradition in particular. Rikon, Zurich: Tibet-Institut
Shih, Heng-Ching. 1988. "The Significance of Tathagatagarbha: A Positive Expression of .silnyata."
National Taiwan University Philosophical Review 11, pp. 227-246. Online Publication:
http://www.budsas.org/ebudlebdhaI91.htm (July 8, 2009).
Smith, E. Gene. 2001. Among Tibetan Texts. History & Literature ofthe Himalayan Plateau. Studies in
Indian and Tibetan Buddhism. Somerville (USA): Wisdom Publications.
2005. "Banned Books in Tibetan Speaking Lands." In 21st Century Tibet Issue, Symposium on
Contemporary Tibetan Studies, Collected Papers, pp. 368-391. Taipei: Mongolian and Tibetan
Affairs Commission.
Snellgrove, David and Richardson, Hugh Edward. 1986. A Cultural History of Tibet. First Edition 1968,
revised edition Boston, London: Shambhala.
Sobisch, Jan-Ulrich. 2002. Three-Vow Theories in Tibetan Buddhism. A Comparative Study of Major
Traditions from the Twelfth through Nineteenth Centuries. Wiesbaden: Dr. Ludwig Reichert Verlag .
. 2005. Introduction to Classical Autochthonus Tibetan. Unpublished manuscript (teaching material).
Kobenhavn: May 2005.
2008. "Tools of the Trade: Basic Linguistic Requirements in Digitized Format." Review of Tony
Duff, The Illuminator, Tibetan-English Encyclopaedic Dictionary (Edition 5.00). Under Publication
in The Tibet Journal. Dharamsala: LTWA 2008.
S0rensen, Per K. and Hazod, Guntram. 2007. Rulers on the Celestial Plain. Ecclesiastic and Secular
Hegemony in Medieval Tibet. A Study on Tshal Gung-thang. Osterreichische Akademie der
Wissenschaften, Philosophisch-Historische Klasse 361. VeriiffentIichungen zur Sozialanthropologie
10. 2 volumes. Wien: Verlag der Osterreichischen Akademie der Wissenschaften.
Steams, Cyrus R. 1980. The Life and Teachings of the Tibetan Saint Thang-stong rgyal-po, "King of the
Empty Plain ". (Unpublished MA thesis, Asian Languages and Literature, University of Washington).
1999. The Buddha from Dolpo. A Study of the Life and Thought of the Tibetan Master Dolpopa
Sherab Gyaltsen .. Albany: State University of New York Press.
2008. King of the Empty Plain. The Tibetan Iron-Bridge Builder Tangtong Gyalpo. Tsadra
Foundation Series. Ithaca (a. 0.): Snow Lion Publications.
Stein, Rolf Alfred. 1987. La civilisation tibitaine (edition definitive). Paris: L' Asiatheque.
1993. Die Kultur Tibets. (Aus dem Franziisischen von Dr. Helga Uebach. Illustriert von Lobsang
Tendsin.) Berlin: Edition Weber.
Stiiter-Tillmann, Jurgen and Tsering, Tashi. 1997. Rendawa ShOnnu Lodr6's "Commentary on the
'Entry into the Middle' Lamp which elucidates Reality. "The Dalai Lama Tibeto-Indological Series-
XXIII. Samath, Varanasi: Central Institute of Higher Tibetan Studies.
Bibliography 447
Sweet, Michael J. 1996. "Mental Purification (Blo sbyong): A Native Tibetan Genre of Religious
Literature." In Cabez6n and Jackson 1996: 244-60.
Swiss Ka1achakra Committee, ed. 1985. Kalachakra Initiation Switzerland 1985. Sud si ri kon du gong
sa skyabs mgon chen pos phyi 10 1985 lor dpal dus kyi 'khor 10 'i dbang chen rtsal skabs kyi mdzad
rim dang zhal 'don phyogs sdeb. First edition published by Deer Park Madison, Wisconsin 1981;
second, revised edition Winterthur: Swiss Ka1achakra Committee.
Szerb, Janos. 1990. Bu ston's History of Buddhism in Tibet. Vienna: Verlag der bsterreichischen
Akademie der Wissenschaften.
Tambiah, Stanley Jeyaraja. 1984. The Buddhist saints of the forest and the cult of amulets. A study in
charisma, hagiography, secretarianism and millennial buddhism. Cambridge (a.o.): Cambridge
University Press.
Tarab Tulku. 2000. A Brief History of Tibetan Academic Degrees in Buddhist Philosophy. NIAS Report
Series, 43. Copenhagen: Nordic Institute of Asian Studies (NJAS).
Taranatha, Jo-nan-pa (b. 1575) and Hopkins, Jeffrey. 2007. The essence of other-emptiness. Translated
and annotated by Jeffrey Hopkins in collaboration with Lama Lodro Namgyel. Ithaca, NY: Snow
Lion Publications.
Tauscher, Helmut. 1995. Die Lehre von den Zwei Wirklichkeiten in Tson kha pas Madhyamaka-Werken.
Wiener Studien zur Tibetologie und Buddhismuskunde herausgegeben von Ernst Steinkellner, Heft
36. Vienna: Arbeitskreis fur Tibetische und Buddhistische Studien Universitat Wien.
1999. Phya pa chos kyi seng ge, dBu ma sar gsum gyi ston thun. Wiener Studien zur Ti.betologie und
Buddhismuskunde, Heft 43. Vienna: Arbeitskreis fur Tibetische und Buddhistische Studien Universi-
tatWien.
2003. "Phya pa chos kyi seng ge as a Svatantrika," in Dreyfus and McClintock (2003: 207-55).
Tharchin, Geshe Lobsang and Engle, Artemus B., trans. 1979. Niigiirjuna's "Letter to a Friend" with a
commentary by the Venerable Rendawa, Zhon-nu Lo-dro. Dharamsa1a: Library of Tibetans Works
and Archives.
Thurman, Robert A. F., ed. 1982. Life and Teachings of Tsong Khapa. Translation by Sherpa Tulku,
Khamlung Tulku, Alexander Berzin, Jonathan Landaw, Glenn H. Mullin, and Robert A. F. Thurman.
Dharamsala: Library of Tibetan Works and Archives.
1989. The Speech of Gold. Reason and Enlightenment in the Tibetan Buddhism. Princeton University
Press 1984; reprint edition Delhi: Motilal Banarsidass.
1991. The Central Philosophy of Tibet. A Study and Translation of Jey Tsong Khapa's Essence of
True Eloquence. First edition 1984 under the title Tsong Khapa's Speech of Gold in the Essence of
true eloquence; second edition 1989 under the title The Speech of Gold. Princeton, New Jersey:
Princeton University Press.
448 Bibliography
Tri Gyaltsen Senge <rGyal mtshan seng+ge (b. 1678 d. 1756), dGa' Idan khri pa 53>. 1995. Instructions
on the Generation & Completion Stages of the Solitary Hero Vajrabhairava. Part 1. The Profound
Path of the Great Secret. Part 2. Cloud of Offerings to Please Maiijusrl. Translated from the Tibetan'
by Sharpa Tulku with Richard Guard. With an Appendix containing the Outline of the Instructions
ofthe Two Stages of the Solitary Hero Vajrabhairava by Kyabje Yongclzin Ling Rinpoche. Not for
public distribution. Restricted to those who have received the initiation ofVajrabhairava Yamantaka
Cycle Texts, vol. 1. New Delhi: Tibet House.
Tsedroen, Jampa <Roloff, Carol a>. 1992. A Brief Survey of the Vinaya: Its origin, trans-
mission, and arrangement from the Tibetan point of view with comparisons to the Theraviida and
Dharmagupta .traditions. Foundation for Tibetan Buddhist Studies, Vinaya Research. Hamburg:
dharma edition.
Tsering, Tashi and St6ter-Tillm\lnn, lurgen. 2004. Rendawa Shonnu Lodro's Commentary on Arya-
deva's "Four Hundred Verses," Cambridge, MA: Manjusbri Publication.
2005. Removal of Wrong Views. A General Synopsis of the "Introduction to the Middle" and
Analysis of the Difficult Points of each ofist Subjects by Go bo Rab 'Byams pa Bsod nams Seng ge.
Kathmandu: International Buddhist Academy.
2007. Light of Logic. Commentary on the 'Root of the Middle Way' by Ven. Red Mda Ba Gzon Nu
Blo Gros (Rendawa Shanu Lodra). Translation of the "Dbu ma rtsa bai 'grel pa 'thad pai snang ba. "
Kathmandu: International Buddhist Academy.
Tsong-kha-pa and Lamrim Chemno Translation Committee, trans. 2000-2004. The Great Treatise on the
Stages of the Path to Englightenment. 3 vols. Ithaca, New York: Snow Lion Publications.
Tsongkhapa and Krause, Cornelia. 2007. Der Mittlere Stufenweg. Munchen: Diamant Verlag.
Tsong Khapa, rJe, Samten, Geshe Ngawang and Garfield, lay L., trans. 2006. Ocean of Reasoning: A
Great Commentary on Niigiirjuna 's Miilamadhyamakakiirikii. New York: Oxford University Press.
Tucci, Giuseppe. 1949. Tibetan Painted Scrolls. Part 1. First edition Rom 1949, reprint Kyoto: Rinsen
Book Co., Ltd 1980.
Wangchuk, Dorji. 2004. "The rNin-ma Interpretations of the Tathagatagarbha Theory*." Wiener
Zeitschriftfiir die Kunde Siidasiens / Vienna Journal of South Asian Studies XLVIII: 171-213.
2007. T71e Resolve to Become a Buddha. A Study of the Bodhicitta Concept in Indo-Tibetan
Buddhism. Tokyo: The International Institute for Buddhist Studies.
Wayman, Alex. 1973. The Buddhist Tantras. Light on Indo-Tibetan Esotericism (Buddhist Tradition
Series, 9). Delhi: Motilal Banarsidass Publishers.
1977. Yoga of the Guhyasamiijatantra: the arcane lore of 40verses; a Buddhist tantra commentary.
Delhi: Motilal Banarsidass.
Bibliography
449
West, Martin L. 1973. Textual Criticism and Editoral Technique applicable to Greek and Latin texts.
Stuttgart: B. G. Teubner.
Weishaar-Giinter, Cornelia. 1997. Namkha Pal: Sonnenstrahlen des Geistestraining. Berlin: Theseus
Verlag.
Wilson, Joe Bransford. 1996. "Tibetan Commentaries on Indian Sastras." In Cabez6n and Jackson 1996:
125-37.
Wilson, Martin, trans. (2003). Acarya Candraklrti's Introduction to the Middle Way (Madhyamakava-
tara) rendered into English verse after the Tibetan translation of Patsap Nyima-trapa; with the
commentary of the First Dalai Lama, Gyelwa Gendiin-drup, entitled The Mirror of the Clarification
of the Thought. Both newly translated from the Tibetan. Dhatu: Swansea.
de Wulf, M. and Coffey, P., trans. 1907. Scholasticism old and new. An Introduction to Scholastic
Philosophy Medieval and Modern. New York, Cincinnati, Chicago: Benzinger Brothers.
Wylie, Turrell V., ed. 1962. The Geography of Tibet according to the 'Dzam-gling-rgyas-bshad. Text
and English Translation. Serie Orientale Roma XXV. Rom: Istituto Italiano per il Medio ed Estremo
Oriente.
2003. "Monastic Patronage in 15th-century Tibet." In McKay, Alex, ed. (2003). The medieval
period: c. 850-1895: the development of Buddhist paramountcy, pp. 483-9l.
Yoshimizu, Chizuko. 2003. "Tsong kha pa's Reevaluation ofCandrakIrti's Criticism of Autonomous
Inference," in Dreyfus and McClintock (2003: 257-88).
2005. "A Tibetan Buddhist text from the twelfth century unknown to later Tibetans." Cahiers
d'Extreme-Asie 15 (2005): 127-164.
2006. "Indo-chibetto chiigan shiso no saikochiku he mukete. 'Chiigan meikuron chiishaku' dai 1 sho
no shahon kenkyii shido" (Toward reconstructing the history of Indian and Tibetan Madhyamaka
thought - the launch of the study of dBu ma tshig gsal gyi tik I). Tsukuba: Tsukuba University
(Tetsugaku-shiso ronshUlStudies in Philosophy) 32 (2006).
Zimmermann, Michael. 2002. A Buddha Within: The Tathagatagarbhasiitra, The Earliest Exposition of
the Buddha-Nature Teaching in India. Bibliotheca Philo logic a et Philosophica Buddhica ed. by
Hiroshi Kanno Vol. VI. Tokyo: The International Research Institute for Advanced Buddhology Soka
University.
Tibetan and Sanskrit Sources
Blo bzang 'phrin las mam rgyal (b. 19th cent.). 1981. Khyab bdag rje btsun bla ma dam pa thub dbang
rdo rje 'chang dang ngo bo dbyer rna mchis pa, 'jam mgon chos Icyi rgyal po tsong Icha pa chen po 'i
rnam par thar pa thub bstan mdzes pa 'i rgyan gcig ngo mtshar nor bu'i 'phreng ba. Short Title:
Tsong Icha pa'i rnam thar chen mo. n. p.: mTsho sngon mi rigs dpe sknm khang (Nationalities
Publishing House Province Qinghai).
450 Bibliography
Bod gzhung shes rig dpar khang, Dag yig ma nor lam bzang. 1995. Dharamsala: Tibetan Cultural
Printing Press. Revised Reprint 1997.
Brag g.yab Blo Idan shes rab, Bod brda 'i tshig mdzod. 1989. Dharamsala: Library of Tibetan Works and
Archives.
bSam gtan, et al. bDag yig gsar bsgrigs. 1973. Dharamsala: Tibetan Cultural Printing Press. Reprint
1992.
bSod nams rgyal mtshan, dGa' byang tsha ba dGe bshes. 2000. dGa' ldan byang rtse thos bsam nor bu
gling gi byung ba dang zhal 'don gsung phyogs gsal bar bkod pa mthong ba don ldan. Delhi: Tibetan
Cultural and Religious Publication Centre.
bSod nams rgya mtsho, ed. 1968-69. Ngor chen kun dga' bzang po 'i bka' 'bum. The Complete Works of
Ngor chen Kun dga' bzang po. In Sa skya pa 'i bka' 'bum. The Complete Works of the Great Masters
of the Sa skya sect of the Tibetan Buddhism. 15 vols., vols. 9, 10. Tokyo: The Toyo Bunko.
bSod nams rgya mtsho and Nor bu sgroi dkar. 2000. bsTan rtsis ka phrin lag deb. Mi rigs dpe skrun
khang (publishing House of Nationalities).
bSod nams seng ge, Go (bo) rab 'byams pa (1429-1489). 2001. dBu ma la 'jugpa 'i dkyus kyi sa bcad pa
dang gzhung so so 'i dka' ba 'i gnas la dpyad pa Ita ba ngan sel zhes bya ba. Varanasi: Senge Sangpo,
CIHTS. (For English Translation by Tsering and St6ter-Tillmann, see above.)
2004. ITa ba 'i shan 'byed dang rigs lam gsal sgron. Varanasi: Sa skya Students' Union (mTho slob
dPal Sa skya'i slob gnyer Ihan tshogs) CIHTS.
bTsan Iha Ngag dbang Tshul khrims. 1997. brDa dkrol gser gyi me long. Beijing: Mi rigs dpe skrun
khang.
Dalai Lama V, Ngag dbang Blo bzangrgya mtsho (1617-1682). 1991-1995. Gong sa lnga pa chen po 'i
gsung 'bum. 25 vols. Gangtok: Sikkim Research Institute ofTibetology.
dByig gnyen, Chos mngon pa mdzod kyi rang 'gre!. 1997. Varanasi: CIHTS.
Dharma bhadra, dNgul chu (1772-1851). 1973. Collected Works (gSung 'bum). Reproduced from a
manuscript copy traced from prints of the dNul-chu blocks, vol. 1, New Delhi: Champa aser.
dKon mchog bstan pa rab rgyas, Brag dgon pa (b. 1801). 1977. mDo smad chos 'byung. The Ocean
Annals of Amdo. Full title: Yul mdo smad kyi ljongs su thub bstan rin po che ji ltar dar ba 'i tshul gsal
bar br:jod pa: deb ther rgya mtsho. Written by Brag dgon Zhabs drung dKon mchog bsTan pa rab
rgyas of Lab rang Monastery in 1883, enlarged in 1849, and supplemented in 1865. Reproduced by
Lokesh Chandra. 3 vols. Sata-Pitaka Series, Indo-Asian Literatures, vol. 226. New Delhi: Sharada
Rani.
dKon mchog bstan pa rab rgyas, Brag dgon pa (geb. 1801). 1987. mDo smad chos 'byung (Deb ther rgya
mtsho). The political and Religious History of A-mdo (North-Eastern Region of Tibet). First edition
Bibliography
451
1982; third edition Lan Chou: Kan su'u mi rigs dpe skrun khang (Nationalities Publishing House
Province Gansu).
dPal brtsegs bod yig dpe mying zhig. 'jug khang. 2004. 'Bras spungs dgon du bzhugs su gsol ba 'i dpe
mying dkar chag (Catalogue oJOld Books in Drepung Monastery. 2 vols. Beijing: Mi rigs dpe skrun
khang (Nationalities Publishing House).
Dung dkar Blo bzang 'phrin las and Dar mdo bKra shis dbang 'dus, eds. 1997. Bod kyi rig gnas dang 10
rgyus kyi re 'u mig ngo mtshar kun snang. Si khron mi rigs dpe skrun khang (Nationalities Publishing
House Province Sichuan).
2002. Bod rig pa 'i tshig mdzod chen mo shes bya rab gsal zhe bya ba. Krung go'i bod rig pa dpe
skrun khang.
Grags pa. 1985. Bod kyi bstan bcos khag Gig gi mtshan byang dri med shel dkar phreng ba (Garland oj
Staineless White Cristal, Titles oj Some Tibetan Treatises). Zi ling: mTsho sngon mi rigs dpe skrun
khang (Nationalities Publishing House Province Qinghai).
'Jigs med grags pa phyogs las mam rgyal (d. ca. 1450). 1987. rGyal rtse chos rgyal gyi mam par thar
pa dad pa 'i 10 thog dngos grub kyi char 'bebs. Biography of Si tu Rab brten kun bzang 'phags
(1389-1442), Ruler of the Nyang valley, Lhasa: Bod ljongs mi dmangs dpe skrun khang (People's
Publishing House of the Tibet Autonomous Region).
Ko zhul Grags pa 'byung gnas, et al. 1992. Gangs can mkhas grub rim byon ming mdzod. Lan Chou:
Kan su'u mi rigs dpe skrun khang (Nationalities Publishing House Province Gansu).
Kun dga' blo gros. 1991. Sa skya 'i gdung rabs ngo mtshar bang mdzod kyi kha skong. Beijing: Mi rigs
dpe skrun khang (Nationalities Publishing House).
Ku se A pad Yon tan bzang po, mKhan po, et. al. 1987. Dkarchag mthong [i.e., mthon?] basyid 'phrog
chos mdzod bye ba'i Ide mig. Short title: Sa skya pa'i dkar chag. A Bibliography of Sa-skya-pa
Literature. Prepared at the order ofH. H. the Sakya Trizin, based on a compilation by the Venerable
Khenpo Appey and contributions from other Sakyapa scholars. New Delhi: Ngawang Topyal. (dbu
med), (Review by David P. Jackson. 1991. Indo-Iranian Joumal34: 220-229)
Las chen Kun dga' rgyal mtshan (1432-1506). bKa' gdams kyi rnam par thar pa bka' gdams chos
'byung gsal ba 'i sgron me zhes bya ba (Biographies oj the bKa' gdams pa [Masters). 'The Clear
Light', A History oJthe bKa' gdams [School). A Detailed Account of the Spread of the bKa gdams
school in Tibet and a collection of more than 200 biographies ofbKa' gdams pa masters, given in the
chapters 4-10. At present we have access to three different editions of this work:
1972.2 vols. New Delhi: B. Jamyang Norbu, 630 ff.
19-. Blockprint, n. p., no publisher, scanned by TBRC, vol. no. 2593, work number (W) 23748,832
pp., 417 ff.
2003. Modem offset book print, Lhasa: Bod ljongs mi dmangs dpe skrun khang, 830 pp.,
7-223-01568-3.
452 Bibliography
!Hag pa tshe ring, ed. 1990. Zhwa ser bstan pa 'i sgron me rje tsong kha pa chen pos gtsos skyes chen
dam pa rim byung gi gsung 'bum dkar chag phyogs gcig tu bsgrigs pa 'i dri med zla shel gtsang ma 'i
me long. Short titles: gSung 'bum dkar chag or dGe lugs gsung 'bum. Hsi Ning (Zi ling), Province '
Qinghai: Bod ljongs mi dmangs dpe skrun khang (People's Publishing House of the Tibet
Autonomous Region). 26,5 x 18,5cm, 968 pp.
Mang thos Klu sgrub rgya mtsho. 1993. bsTan rtsis gsal ba 'i nyin byed/ tha snyad rig gnas lnga'i byung
tshul blo gsal mgrin rgyan. Hsi Ning (Zi ling), Province Qinghai: Bod ljongs mi dmangs dpe skrun
khang (People's Publishing House of the Tibet Autonomous Region).
Mi rigs dpe mdzod khang, ed. 1997. Bod gangs can gyi grub mtha ' ris med kyi rnkhas dbang brgya dang
brgyad bcu lhag gi gsung 'bum so so'i dkar chag phyogs gcig tu bsgrigs pa shes bya'i gter mdzod.
("Treasure o/Objects o/Knowledge," a Catalogue UnifYing the Indices o/the Collected Works 0/
More than 180 Scholars o/all Tenets in the Land o/Snow Tibet.), vol. 3 (smad cha). Beijing: Mi rigs
dpe mdzod khang (Nationalities Library).
mKhas btsun bzang po. 1979. The Biographical Dictionary o/Tibet and Tibetan Buddhism, vol. XI.
Dharamsala: Library of Tibetan Works and Archives 1979.
mKhas grub dGe legs dpal bzang po (1385-1438). 1968. mKhas grub rje 'sfondamentals o/the Buddhist
tantras; Rgyud sde spyi'i mam par gzhag pa rgyas par brjod. trans. from the Tibetan by Ferdinand
D. Lessing and Alex Wayman. With original text and annotation. The Hague, Paris: Mouton.
r Je btsun bla ma tsong kha pa chen po 'i ngo rntshar rmad du byung ba'i mam par thar pa dad pa 'i
'jug ngogs. In Tsong kha pa, The Collected Works (gSung 'bum), Khams gsum chos kyi rgyal po
tsong kha pa chen po 'i gsung 'bum, vol. ka, la-72a.
mKhas grub thams cad mkhyen pa 'i mam thar mkhas pa 'i yid 'phrog. Generally known as mKhas
grub lje's mam thar. In The Collected Works o/mKhas grub rje dGe legs dpal bzang, 12 vols., vol.
ka. New Zhol Par khang edition, 14 ff. TOH 5456.
Nam mkha' dpal, Hor ston. 1975. Blo sbyong nyi ma 'i 'ad zer (Sunbeams 0/ Mental Purification). New
Delhi. Tibetan style book (dpe cha), 113 ff.
Negi, J. S. 1993-2005. Tibetan Sanskrit Dictionary. 16 volumes. Samath, Varanasi: CIHTS.
Ngag dbang blo bzang (1880-1957). 1985. Sum cu pa 'i snying po legs bshad !jon dbang gi slob deb (A
Textbook on the Essence 0/ the Thirty, the Elegant Sayings on the Wish/ulfilling Tree).
(Suh-Commentary on Thon mi Sainbhota's Sum cu pa and Commentary on dByangs can grub pa'i
rdo rje's Sum cu pa 'i snyingpo don gsal byed legs bshad !jon pa 'i dbang po?). New Delhi (lDi li gsar
pa): Khang dkar Don grub tshe ring.
Ngag dbang chos grags. 1983. Bod kyi mkhas pa snga phyi dag gi grub mtha 'i shan 'byed mtha' dpyod
dang bcas pa 'i 'bel ba 'i gtam skyes dpyod ldan mkhas pa 'i Ius rgyan rin chen mdzes pa 'j phra tshom
bkod pa. New Delhi: Ngawang Topgya[l].
Ngag dbang kun dga' bsod nams, 'Jam mgon A myes zhabs (1597-1659). 1975. 'Dzam gling byang
phyogs kyi thub pa 'i rgyal tshab chen po dpal Idan sa skya pa 'i gdung rabs rin po che ji Itar byon
Bibliography
453
pa'i tshul gyi mam par thar pa ngo mtshar rin po che'i bang mdzod dgos 'dod kun 'byung. Short
title: Sa skya gdungs rabs chen mo. Reproduced from a rare print by Tashi Dorji. Ochghat (via
Solan), India: Tibetan Bonpo Monastic Centre.
Ngor dKon mchog Ihun grub (1497-1557). 1973. A History of Buddhism being the text of Dam pa 'i
chos kyi byung tshul legs par bshad pa bstan pa rgya mtshor 'jug pa 'i gru chen zhes bya ba rtsom
'phro kha skong bcas. Short title: Ngor Chos 'byung. Begun by Ngor chen dKon mchog!hun grub and
completed [in 1692] by Ngor'chen Sangs rgyas phun tshogs (1649-1705). Reproduced from a rare
xylographic print from the 1705 Sde-dge blocks from the library of Burmiok Athing. New Delhi:
.Ngawang Topgay.
Ram Shankar Tripathi, ed. 2001. Pil:uj.lkrama and Paiicakrama of Aciirya Niigiirjuna (Bibliotheka Indo-
Tibetica Series - XXV) Sarnatli, Varanasi: CIHTS.
Ratnasa!p.bhava. Red mda' ba gzhon nu blo gros kyi mam thar, manuscript, 17 fols.
2003. Sa skya rgyal yongs gsung rab slob gnyer khang (Sakya rnA), ed. Sa skya pa 'i bla rna kha shas
kyi mam thar (Biographies of Some Sa-skya-pa Masters), pp. 241-64.
Red mda' ba gZhon nu blo gros. gSung thor bu (Minor Works), page title: Red mda' ba'i gsung,
manuscript in dbu med, 335 fols. (incomplete from 335b onwards). TBRC holds digitally scanned
images, tiffs and pdf files, WICZI871 (for a detailed analysis see chapter 7).
1981. bShes pa 'i springs yig gi 'grel pa don gsal. Timphu, Bhutan: Mani Dorji. TBRC holds digitally
scanned images, tiffs and pdf files, 3582, 1 vol., W453.
1996. bShes pa 'i springs yig gi 'grel pa don gsa!. Suhrflekha ofNagarjuna with the commentary of
Jetsun Rendawa. Sarnath, Varanasi: Central Institute of Higher Tibetan Studies. (There is also a new
print 2005 available)
dBu rna bzhi brgya pa 'i tlkii, manuscript in dbu med, 137 fols., photocopy from original microfilm.
TBRC holds digitally scanned images, tiffs and pdf files, W459.
1998. dBu ma bzhi brgya pa rtsa 'grel. Slob dpon 'Phags pa Ihas rtsa ba mdzad. Red mda' ba gzhon
nu blo gros kyis 'grel pa brtsams. Chengdu: Si khron mi rigs dpe skrun khang (Nationalities
Publishing House Province Sichuan).
1983. dBu rna la 'jug pa 'i mam bshad de kho na nyid gsal ba 'i sgron rna. reprint Sarnath, Varanasi:
dPal sa skya'i slob gnyer!han tshogs. Sakyapa's Students' Union, Central Institute of Higher Tibetan
Studies (Post Graduate Teaching & Research).
1995. dBu rna la 'jug pa 'i mam bshad de kho na nyid gsal ba 'i sgron me. Sarnath, Varanasi: dPal sa
skya'i slob gnyer!han tshogs, Sakyapa's Students' Union, Central Institute of Higher Tibetan Studies
(post Graduate Teaching and Research).
dPal gsang ba 'dus pa 'i 'grel pa sgron rna gsal ba dang bcas pa 'i bshad sbyar yid kyi mun sel shes
bya ba 'i legs bshad rgya mtsho 'i tshogs, also referred to as gSang 'dus stong thun, manuscript in dbu
454 Bibliography
med, 297 fols., photocopy from original microfilm. TBRC holds digitally scanned images, tiffs and
pdf files, WOOKG02739.
dPal gsang ba 'dus pa 'i dkyi/ 'khor du dbang bskur ba'i cho ga 'i rim pa don gsal, also referred to as
gSang 'dus mngon ftogs bdag 'jug mchod phreng, manuscript in dbu med, 27 fols., photocopy from
original microfilm. TBRC holds digitally scanned images, tiffs and pdf files, WOOKG02740.
Dam pa 'i chos mngon pa kun las btus pa 'i snying po legs bshad nor bu 'i phreng ba, manuscript in
dbu med, 51 fols., photocopy from original microfilm. TBRC holds digitally scanned images, tiffs
and pdf files, WOOKG02745.
1998b. Dus kyi 'khor 10 'i dpyad pa las brtsams te bstan 'dzin mams la phrin du gsoI ba nor bU'i
phreng ba (bsTan 'dzin mams la phrin du gsol ba nor bu 'i phreng ba), in: bDe rdzogs smin, ed. Bod
kyi rtsis rig kun 'dus chen mo las skal bzang ma ba'i dga' stan. Si khron mi rigs dpe skrun khang
(Nationalities Publishing House Province Sichuan), pp. 283-293.
1998c. 'Phrin yig nor bu 'i phreng ba'i rang lan, in: bDe rdzogs smin, ed. Bod kyi rtsis rig kun 'dus
chen ma las skal bzang ma ba'i dga' ston. Si khron mi rigs dpe skrun khang (Nationalities
Publishing House Province Sichuan), pp. 294-297.
1998d. dPal dus kyi 'khor 10 nges don gsal bar byed pa rin po che 'i sgran ma, in: bDe rdzogs smin,
ed. Bod kyi rtsis rig kun 'dus chen mo las skal bzang ma ba 'i dga' ston. Si khron mi rigs dpe skrun
khang (Nationalities Publishing House Province Sichuan), pp. 383-428.
1999. gSung skor (The Collected Works afRed-mda wa gzhon-nu bIo-gros). 2 vols. A and B (ka and
kha). Kathmandu: Sakya International Buddhist Academy (Sa skya rgyal yongs gsung rab slob gnyer
khang).
2007. gSung skor (The Collected Works ofRed-mda wa gzhan-nu blo-gros). vol D (nga). Kathmandu:
Sakya International Buddhist Academy (Sa skya rgyal yongs gsung rab slob gnyer khang).
Red mda' ba gZhon nu blo gros and Go ram bSod nams seng ge. 2003. dBu ma. Contains two texts: Red
mda' ba gZhon nu blo gros, dBu ma la 'jug pa 'i mam bshad de kho na nyid gsaI ba 'i sgran ma pp.
1-302, and Go ram nams seng ge, dBu ma la 'jug pa 'i dkyus kyi sa bcad pa dang gzhung so so 'i
dka' ba'i gnas la dpyad pa Ita ba ngan sel pp. 303-516. Beijing: mTsho sngon mi rigs dpe skrun
khang (Nationalities Publishing House Province Qinghai).
Rol pa'i rdo rje, lCang skya (1717-1786) and Schubert, Johannes (1896-1976). 1937. Sum cu pa dang
rtags 'jug gi don nyung ngur bshad pa blo ldan dga' bkyed nyes bya ba bzhugs. Tibetische
Nationalgrammatik (Das Sum cu pa und rTags kyi 'jug pa des GroBlamas von Peking Rol pa'i rdo
rje. Ein Kommentar zu den gleichnamigen Schriften Thon mi Sambhota's auf Grund der ErkUirung
des Lamas Chos kyon bzan po, Lo tsa ba von Zha lu. Mit Dbersetzung und Anmerkungen von
Johannes Schubert) Leipzig: Verlag der Offizin Richard HadL
Sangs rgyas, ed. 2004. smon phyags bsgrigs. Prayer book. First edition 1996; second edition Hsi
Ning ((Zi ling): mTso sngon mi rigs dpe skrun khang (Nationalities Publishing House Province
Qinghai).
Bibliography
455
Sangs rgyas rtse mo, mNga' ris pa (b. 14th cent.). dPalldan red mda' ba chen po'i mam thar ngo
mtshar rmad byung. There are two manuscripts (A and B), of which TBRC holds digitally scanned
'microfilm images, tiffs and pdf files, and a computer-input offset print ofms. A.
Beijing: Nationalities Library of the Cultural Palace of Nationalities, manuscript [A], 39 fols., TBRC
code WICZ1885.
manuscript [B], 43 fols., TBRC code W18649.
2003. Sa skya rgyal yongs gsung rab slob gnyer khang (Sakya IBA), ed. Sa skya pa 'i bla rna kha shas
kyi mam thar (Biographies of Some Sa-skya-pa Masters), pp. 265-352.
Sa skya plU}QitaKun dga' rgyal mtshan (1182-1251). 1983. mKhas pa 'jugpa'i sgo. An introduction to
the principles and concepts of Indo-Tibetan scholasticism by Sa-skya plU}Qita Kun-dga' -rgyal-
mtshan. Dhera Dun: Prajiia Publications, Sa skya Centre.
1992. Sdom pa gsum gyi rab tu dbye ba. Gangs can rigs mdzod voL 25, published by Bod Ijong bod
yig dpe rnying dpe skrun khang.
2000. Thub pa'i dgongs pa rab tu gsal ba dang gzhung lugs legs par bshad pa. Varanasi: dPal sa
skya'i slob gnyer Ihan tshogs. Sakya Students' Union, Central Institute of Higher Tibetan Studies.
2004. Tshad rna rigs gter zhes bya ba'i bstan bcos. Root text with autocommentary. Sarnath,
Varanasi: CIHTS Sa skya Students Union.
Sa skya rgyal yongs gsung rab slob gnyer khang (Sakya International Buddhist Academy), ed. 2003. Sa
skya pa 'i bla rna kha shas kyi mam thar (Biographies of Some Sa-skya-pa Masters), Tibetan style
book (dpe cha), 1 vol. Kathmandu: IBA, 657 pp.
2003. sDe gzhung spntl sku rin po che 'jam dbyangs bm dga' bstan pa'i rgyal mtshan la sags pa'i
zhal gdams khag. Kathmandu: IBA.
Shes rigparkhang, ed. 2003. Bla ma'i mal 'byordangyi dam khag gi bdag bskyed sogs zhal 'dongces
btus. Prayer book. Sixth edition Delhi: Sherig Parkhang.
sKal bzang 'gyurmed. 1992. Bod kyi rda sprod rigpa'i khrid rgyun rab gsal me long. Si khron mi rigs
dpe skrun khang (Nationalities Publishing House Province Sichuan).
Thu'u bkwan BIo bzang chos kyi nyi rna. 1985. Thu 'u bkwan grub mtha' (or: Grub mtha shel gyi me
long). First edition 1984; second edition Kan su'u mi rigs dpe skrun khang (Nationalities Publishing
House Province Gansu).
Tsong kha pa BIo bzang grags pa (1357-1419).2000. The Collected Works (gSung 'bum). Digital Scans,
19 vols. (ka-dza). sKu 'bum: sKu 'bum Byams pa gling Par khang.
dBu rna dgongs pa rab gsal. 1988. Varanasi: mTho slob dge Idan spyi las khang.
Byang chub lam rim ehe ba. 2000. n. p., no publisher.
456 Bibliography
Ye shes dbang phyug, dGe bshes. 1993. Grub mtha' khag gi chos 'byung. Bylakuppe: Ser smad gsung
rab 'phrul spar khang.
Ye shes rgyal mtshan, Tshe mchog gling Yongs 'dzin (1713-1793). 1975. The Collected Works (gSW1
'bum). Reproduced from a set of the Tshe-mchog-glin blocks, 19 vols., vol. 15. New Delhi: Tibet
House.
1990. Byang chub lam gyi rim pa 'i bla ma brgyud pa 'i mam par thar pa rgyal bstan mdzes pa 'i
rgyan mchog phul byung nor bu 'i phreng ba. Short title: Lam rim bla ma brgyud pa 'i mam thar.
With a preface by Blo bzang Tshe ring. Hsi Ning (Zi ling), Province Qinghai: Bod Ijongs mi dmangs
dpe skrun khang (people's Publishing House ofthe Tibet Autonomous Region).
Zhang Yisum, ed. 1984. Bod rgya tshig mdzod chen mo (Great Tibetan-Chinese Dictionary). 3 vols.
Beijing: Mi rigs dpe skrun khang (Nationalities Publishing House).
Zla ba grags pa, dPal Idan (rtsa ba) and dGe 'dun grub, rGyal tshab (' grel pa). 2000. dBu ma la 'jug pa 'i
bstan bcos kyi dgongs pa rab tu gsal ba'i me long. The Mirror Reflecting Clearly the Views of
Miidhyamika (A Commentary on Entering into the Middle Way). Critically edited Madhya-
makiivatiira of Chandrakirti along with its Commentary by Gyalwa Gendundup by Phuntsok
Dhondup, Lecturer in Indian Buddhist Philosophy, CIHTS, Sarnath, Varanasi. Taipei: The Corporate
Body of the Buddha Educational Foundation.
Index
Abo rgan chen, 156, 244
A khu rin po che, 30, 37
A khu Shes rab rgya mtsho, 14,34,37,211,225
A ne, 85, 86, 206
A phyi ba, 178,256

225,228,229,228,294,301
Abhidharmakosa, 15, 199,200,207,209,228,
229,228,248,259,267,291
Abhidharmasamuccaya, 3, 15, 207, 209, 228,
229,228,248,267,291,292
abhisamaya, 89,213,244
AbhisamayiilaIpkiira, 33, 207-209, 215, 229,
291,439
203
absence of self-existence, 230
absorption in cessation, 199,259
iicfuya, 15,207,211,215,217,218,222,225,
226,231,238-241,243,248-250,252,253,
255,260,264,265,272,290,316
iicfuyii, 253, 256, 264, 299
iicfuyas, 210, 211
Alqobhyavajra, 213
iilambana, 241
197, 199,203,257
animal-year sign, 252
antirealism, 30
appearance and emptiness, 229, 230, 260
Ar Byang chub ye shes, 32, 209, 234, 291
iirya, 202, 206, 209, 210, 211-215, 218, 220,
229-231,245,250,253,256,257,265,437
Arya Chos bzang dpal, 250
Arya Samantabhadra's Conduct Prayer, 245
Arya Va ti, 253, 265
Aryadeva, 211, 213, 220
fuyas' seven jewels, 210
Aryavajra,214
Aryavimuktisena, 200, 264
Asanga, 200, 205, 206, 209, 210,215,216,220,
222,223,231,233,235,248,264,309
Atisa, 14,28,215,234,241
attentiveness, 223, 232
aunt, 85,206,289
author, 6, 8, 9, 21, 37, 39, 40, 42-44, 46, 48, 51,
53,60,209,213,217,226,228,232,238,
240,243,252,296,301,310,440
autonomous thesis, 230
Avalokitesvara, vii, 5, 23, 40, 203, 206, 228,
231,248,296,297
bar do sgyu Ius, 188, 261
'Bar ba pa, 136, 234
'Bar Pa tshab Nyi ma grags. See Pa tshab
bas mtha'i gnas, 133,139
bDag po'i bla ma from dBus, 227
bDag chen ma, 173, 253, 254, 264, 265, 295.
See also Chos skyong rgyal mo
bDag chen ma Sangs rgyal mo, 253
bDag mo, 162, 173, 174, 253, 254, 256, 276
bdag 'jug, 99, 125,213,268,454
bDe ba can, 13, 157,207,210,226,228,276,
286
bde gshegs brgyad, 193, 264
bde gshegs snyingpo, 106,107,217,311
bDe legs kun gyi 'byung gnas, 14
bDe [ba can], 246
behavior for a SramaQ.a, 232, 233
behavior of a yogi, 222
ber thul thung ring, 174, 256
Bhiivaviveka, 211, 231
Bhavya, 34, 69
ordination, 3,13,15,211,290,293,301
vow, 210, 222, 243, 253
458
La1qrnI, 10,40,252
299
bhoga, 233
bindu, 214
bKa' bcu pa, 3, 33, Ill, 115, 121, 154, 160,
164-166,173,179,217,220,225,228,229,
236,244,249,250,253,256,275,284,286,
293,301,440
Bo dong bKa' bcu pa, 121,225
Byang pa bKa' bcu pa, 121,225
first bKa' bcu pa, 228
gNas mying bKa' bcu pa, 121,225,487
title of a bKa' bcu pa, 220, 225, 228, 236,
293
bKa' beu pa Don seng, 165,250
bKa' beu pa Don yod seng ge, 173,253
bKa' beu pa Kun dga' dpal, 179,256,286
bKa' beu pa Mang ra ba Yon tan rgyal rntshan,
121,225
bKa' beu pa Narn rnkha' byang chad, 154,244
bKa' beu pa Yon tan, 111, 164,217,220,236,
249,275,284
bKa' brgyad pa, 154,225,244
bKa' brgyud, 4, 17, 102, 207, 212, 215, 222,
227,235,237,253,301,440
Khro phu bka' brgyud, 253
Mar pa bka' brgyud, 253
bKa' brgyud pa, 17,237
bKa'bzhipa,33,115,204,207,215,222,225,
226,228,229,245,264,282,284
academic degree of a bKa' bzhi pa, 229
bKa' bzhi pa acaryas, 264
holder of the bKa' bzhi pa title, 204
bKa' bzhi pa Rin chen rdo rje, 222
bKa' bzhi pa Grags pa gzhon nu, 215
bka' chen bzhi, 125,228,229,228
bKa' gdarns, 4, 28,39,44,207,210,225,227,
228,250,298,316,451
bKa' gdarns monastery, 28, 207, 225, 227
bKa' gdarns school, 28, 39
bKa' gdams chos 'byung gsalba'i sgron me, 1,
39,44,316,451-82
Index
bKa' gdarns pa rnaster(s), 39, 250, 298, 451
bKa' 1nga pa, 225
bKa' podlnga, 6, 33,225,230, 300
bKa' pu sti 1nga, 230
bka' 'bum thor bu, 82, 83, 89, 92, 94, 100, 119,
125,126,181,215,257
bka' 'bum thor bu ba'i lung mams, 181
Tsong kha pa'i bka' 'bum thor bu, 82, 89,
94, 100, 119, 126
bKa' 'gyur, 228, 253, 438
bKra shis rgya1 rntshan, 84, 206, 281, 289
bKra shis 'bum, 85,289
B1a rna dam pa bSod nams rgya1 rntshan, 15,
18, 32, 90, 205, 207, 208, 210, 214, 215,
291,292
end of Bla rna dam pa bSod narns rgya1
rntshan's life, 211
student of Bla rna dam pa bSod narns rgya1
rntshan, 18
teacher of B1a rna dam pa bSod nams rgyal
rntshan,210
B1a rna dBu rna pa (rMi lam pa brTson 'grus
seng ge), 3, 16, 123,285,294,300
Bla rna dBu rna pa and Red rnda' ba, 13
Bla rna dBu rna pa and Tsang kha pa, 231
intercession of Bla rna dBu rna pa, 231
known as dPa' bo rdo rje, 227
bla ma mchod pa, 193,215
BlarnasGrubpadpal, 147,151,175,213,228,
240,254,275,283,284,286
bla re, 161,247
bliss of the four joys, 262
Blo bzang pa. See Tsang kha pa.
Blo bzang pa, Lam 'bras pa, 124, 227
Blo bzang tshul khrirns, 14,213
Blo bzang 'phrin las marn rgya1, 14, 16, 203,
207,209,213,226,248,251,449,502
Blo gros rdo rje, 218, 490
blo sbyong, 15,40,8'7, 159, 173,226,229,268,
274,290,298,447,452
Blo sbyong don bdun ma'i khrid yig, 207,
215
blo sbyong snyan rgyud chenmo'i brgyud
pa, 207,215
Blo [gros] brtan [pa], 225
Blue Annals, 32, 212, 444
Bo dong bKa' bcu pa Grags pa tshul khrims,
121,225
Bo dong dgon pa, 265
Bo dong mKhan chen Chos kyi rgyal mtshan,
226
Bci dong pa Byang [chub] rgyal [mtshan], 225
Bo dong Phyogs las mam rgyal, 31
bodhisattva, 11,202,206,211,215,229,251,
440
bodhisattva Avalokitesvara, 23
bodhisattva precepts, 134, 233-235
bodhisattva vow, 198, 207, 233-235, 290
bodhisattva Zla ba rgyal mtshan, 22
instruction on the vast conduct (of bodhi-
sattvas), 246
moral discipline ofa bodhisattva, 233
path of a bodhisattva, 237
Bra gor mKhan chen Chos skyabs bzang po, 16
Brag dkar mo pa, 158, 245
Brag dkar rta so, 241, 253, 254
Brag dkar rta so sPrul sku, 253, 254
Brag kba, 145,216
Brag nag, 172, 253
Brag ram mKhan chen (Chos rgyal), 122, 169,
226,252
'Brasspungs, 51,216,228,265,315,451
'Bre Shes rab 'bar, 32,209, 291
'Brikbung, 111, 158, 160, 177,234,246,276,
295
'Bri kbung 10 tsa ba, 220
'Bri kbung pa chen po Shes rab dpal, 255
'Bri kbung sTag rtse rdzong, 245
'Brom ston pa rGyal ba'i byung gnas, 28
'Brug pa Padma dkar po, 17
'Brug rGyal dbang Chos rje Blo bzang 'phrin
las mam rgyal. See Blo bzang 'phrin las
mamrgyal
bSam gtan gling, 180, 193, 257, 265
Index
bsam gtan gyi 'khor 10, 237
bsdus grwa, 33,207,444
bshes gnyen bdun, 121, 124
459
bshes gnyen dul ba zhi ba nyer zhi ba, 70, 130
bsnyen gnas, 86, 131, 206, 232, 290
bsnyen par rdzogs pa, 13, 210, 290
bsnyen sgrub, 99,214,240
bSod nams grags pa, 15, 189, 193, 201, 245,
265
Byang sems bSod nams grags pa, 215
Jo gdan mkban po bSod nams grags pa, 210
Master bSod nams grags pa, 262, 264
mKhan chen bSod nams grags pa, 210
Pal). chen bSod nams grags pa, 209
bSod nams rtse mo, 30, 37, 213, 228, 493
bSod nams shes rab, 121, 225
bSod nams (dGe 'dun) grub, 178,256
bSod nams 'od zer, 177,256
bSod shes dar rna, 244
bSod [nams] grags pa, 227
bsTan rtsis gsal ba 'i nyin byed, 40, 44, 206,
315,452
bsTan'gyur, 10, 173, 175,253,254,295,296
bsu skyeg, 171, 252
bTsan rje, 172
bTsun ne, 85, 86, 206, 289
Bule,162,238,247
Bu Ie gangs, 234, 237, 240, 251, 295. See also
Gangs bu Ie (dkar po)
Bu ston Rin chen grub (Bu ston Rin po che), 15,
19,103,209,213,216,217,222
bud med, 148, 162
Buddha nature, 26, 28, 217, 218, 293
Buddha Siikyamuni, 199, 211, 215, 216, 244,
251
Buddhahood, 11, 198,203,223,254,435
Buddhajiianapada, 214
buddhas,216,231,237,254,257,264
Bul rong (Bu Ie rong), 32, 136, 137, 145, 147,
148, 150, 162, 166, 169, 171, 176,234-237,
239-241,247,250-252,255,294-297,299
bya bur, 93,210
460
Bya yul Rin po che, 123, 158, 226, 245
Bya 'Dul 'dzin bTson 'grus 'bar, 210
Bya 'phur, 210
Bya, Khyi and Sog, 210
byang chub lam rim gyi brgyud pa gsum, 215
Byang (chub) seng (ge), 19,210,211,214,290,
291
Byang pa bKa' bcu pa (mKhas grub) dGe legs
dpal (bzang), 225. See also mKhas grub dGe
legs dpa1 bzang
Byang pa 'Jam dbyangs, 144,239
Byang Rwa sgreng, 123,227
Byang sems Zla ba rgyal mtshan, 162, 210, 248
Byang Ta dben (Nam mkha' bsTan pa'i rgyal
mtshan bzang po),.250, 254, 256
bZangldan, 111, 122, 140,207,228,248
bZang 1dan community, 226
bZang ldan pa Don 'grub rin chen, 121,225
bZang ldan [monastery], 207, 220, 228, 236,
248,294,297
Cakrasaxp.vara, 26, 203, 205, 213, 215, 238,
264,292
CandrakIrti, 22, 23, 30, 34, 211, 212-214, 215,
231,238,239,436,439
Candram!ll].i,211
Caryameliipakapradipa, 213
Caturasitisiddhaprav rtti, 9
Catul;zSataka, 1, 22, 210, 211, 229, 228, 237,
246,291,300
cause and effect, 230
cave(s), 159,231,241,246,249,254,266
chad stong, 126, 312
Chen po Chos dpal, 124, 173, 193, 194,253,
264,265
Chen po dPalldan, 171, 252, 452
Chinese Emperor, 15,253,256
chos bar, 153,162, 163,229,243,248,300
Chos bzang dpal, 86, 166,206,214,250,290,
502
Chos dpal bzang po, 124,227,248,253,264
Chos dpon, 265
chos gr(w)a chen po, 194,265
Index
chos khri thang, 87,207
chos lugs, 5, 17-19, 108,220,301
Chos Ije dByig pa, 46
Chos Ije Don grub rin chen, 16,202,215
Chos Ije gZhon blo ba. See Red mda' ba
Chos rje gZhon blo pa. See Red mda' ba
Chos Ije Lo tsii ba (sKyabs mchog dpal bzang
po), 160,211,213,221,228,234,235,247,
250,251,295
Chos skyong rgyal mo, 15,253,256,287,296,
299,488,493,495
chos smyo, 160,246
Chos'khorsgang, 194,265
Chu 'dus pa (Grags pa rin chen), 255
cittaikiigratii, 251
Cittamiitra, 28, 211, 216, 218, 230, 231, 235,
250
Clear Differentiation o/the Three Vows, 220
clear light (of death), 199,258-261
Commentary on the Sri Guhyasamiijatantra,
213,246
compassion, vii, 40, 197, 198, 202, 203, 205,
206,224,225,240,243,253,299,439
completion stage, 26, 214, 257
concentration, 205, 214, 232, 236, 237, 246,
294,498
Condensed Kiilacakratantra, 26,218
conventional existence, 221
conventional truth(s), 20, 21, 199, 202, 229,
230,260,261,310
creation stage, 213, 214, 235
custom officer, 264, 265
cycle of existence, 221
Dad pa'i 'jug ngogs, 14,209,213,226,228,
234,247,248,251,315,452
rjiikini(s), 198, 199, 206, 238, 240, 262
J;JiikinIs, 209, 238-240
'Dar bZang ldan. See bZang ldan
'Dar Grang mo che, 3
'Dar pa mGon seng, 169,252
DasabhiimIsvara, 208, 217
Dar rna (rin chen). See rGyal tshab Dar rna rin
chen
dBang pa, 206, 251 .
dBang phyug skyid, 42, 47, 84, 206; 289
dBang sras, 228
dben pa 'i gnas, 13 9, 140
dbon mo, 146
dBu rna, 1,3,6, 13,33,34,42,94-96, 115, 123,
127, 129, 143, 146, 151, 154, 161, 163, 181,
208,210-213,216,227-229,231,244,257,
258,268,274,275,291,292,294,316,447,
449,450,453-456
dBu ma chen po'i khrid, 22
dBu ma ita khrid, 22,24,210,286,300
dBu rna pa Bla rna brTson 'grus seng ge. See
Bla rna dBu rna pa
dBu ma rgyan, 160,211,246
dBu ma rigs pa 'i tshogs, 94, 211
dBu rna ThaI ' gyur ba, 17
dbu ma'i rtogs pa skyes tshui rim pa bzhi,
126
dbu mdzad, 211,215
dBus, 2, 13,28,30,44,90,94, 114, 116, 123,
154,155,174,175,178,179,209-211,221,
222,227,228,236,240,243,244,250,254,
256,272,293,297,299-301
dBus gtsang, 114, 155, 174, 175, 178, 179,256
dbyar gnas, 93, 160, 161,210,234,247,295
De kho na nyid gsai sgron, 20
de kho na nyid kyi mchod pa, 188,262
Deb ther sngon po, 28, 444
debate, 5, 6,16,17,29,216-218,221-226,231,
239,253,261,298,301,438,439,444
debate round(s), 8,207,222,226,228,229,
248, 290, 293, 300
ded dpon, 109,219
Depa Tsangpa, 45
dependent phenomena, 230
Devadatta, 10, 11, 111,220
Devendra,219
dGa'idan chos 'byung, 16
dGa' Idan khri pa, 6
Index 461
dgag dbye, 93, 210
dgag sgmb gnang gsum, 94, 211
dGa' ba gdong, 2, 123, 135, 154, 177,226,231,
234,243,244,255,295,299
dga' bzhi'i bde ba, 188,262
dGa' Idan, 122,203,212,216,222,225, 300,
301,448,450,499
dGa' Idan mKhan chen Sakya srf, 226
dGa' Idan pa, 16, 17
dGa' Idan Pho brang, 2, 27
dga'mo, 95, 162, 166,211,248
dGe 'dun grub, 15
dGe 'dun rgya rntsho, 15
dge ba'i bshes gnyen, 130,160,167,198,225
dge bshes, Ill, 114, 116, 154, 155, 157,207,
213,220-222,225,228,229,244,255,263,
275,283-285,287,315,450,456
dge bsnyen, 86, 206
dGe Idan pa, 16
dGe lugs (pa), 2-7,13,14,16-19,21,23-25,27,
31-34,38,203,207,212,213,215-218,225,
226, 229, 230, 237, 241, 245, 267, 284,
297-302,452
dge sbyong, 47, 82, 124, 129, 131-133, 232,
273,276,278,284,303
dge siong ma, 10,40,252,276,287,299
dGe slong rna dPal rno, 10, 40, 252
dge tshui, 61,86,131,171,206,211,232,290
dGe ' dun sgang pa, 211
dGongs pa rab gsal, 22, 455
dhiiralJis, 259
Dharma Lord(s), 19, 197, 202, 203, 205-208,
210,211,213-215,221,224,227,231,234,
235,240,242-247,251,254,263-265
Dharma Lord (Bla rna dam pa) bSod (narns)
rgyal (rntshan), 214
Dharma Lord Blo bzang grags pa, 202, 205,
235,244,245,247,263,265
Dharma Lord Blo bzang (grags) pa, 231,
234,240,243,245,254
Dharma Lord Grags pa rgyal rntshan, 211,
213
462
Dharma Lord Jiiii na (ba), 227, 242
Dharma Lord Lam 'bras pa B10 bzang pa.
See B10 bzang pa.
Dharma Lord Lo tsa ba (sKyabs mchog dpa1
bzang). See Chos rje Lo tsa ba
Dharma Lord mChog bzang, 251
Dharma Lord Rin bzang pa, 227
Dharma Lord (Red mda' ba), 244, 264
Dharma mGon (po) seng (ge), 226
Dharma protector, 240
dharmacakra, 21
dharmadhiitu, 229
Dharmadhiitustava, 22
Dharmadhiitustotra, 216,293,307
dharmakiiya,219,221,261
Dharma1drti, 29, 31, 34, 200, 207, 208, 215,
220,264
dharmin, 217
Dignaga,31,34,200,207,212,220,264
Di"parpkara[B:bhadra],213
Distinguishing the Views, 1, 27
disturbances, 251, 295, 299
dKar chag, 3, 44, 46, 51, 53, 166, 207,209,
213,228,241,250,252,253,256,265,267,
268,272-275,277,278,315,317,451,452
dKon mchog bstan pa rab rgyas, 37, 450
dmigs brtse ma, 5,203. See also Tsong kha pa
dmigs pa, 148, 149, 183, 187, 203, 205, 241,
496
dMu rdzing, 146,147,162,165,169,178,239,
240,248,250,252,256,296
dngos grub, 70, 81, 138, 142, 164, 198,207,
209,228,237,249,261,451,492,495
dNgu1chu,87,207,215,290,298,450
dngul dam, 194,265
'dod yon lnga, 188,262
Dol po pa (Shes rab rgya1 mtshan), 17, 19, 20,
24,27,207,210,216,217,221
don chos, 127,230
dPal 1dan b1a rna dam pa bSod nams rgya1
mtshan, 90. See also B1a rna dam pa
dPa11dan Red mda' ba. See Red mda' ba.
Index
dPa11dan Tshu1 khrims, 213
dpal mo lugs, 40
dPa1 'byor shes rab, 13, 121,210,211,225,490
dPa1 'khor study center (chos sde), 207
dPang Lo tsa ba BIo gros bstan pa, 209
dPe dkar, 149, 241
dPe rgyun dkon pa 'ga shig gi tho yig, 37
dpe tshugs, 45, 51, 245
dPon chen, 85, 122-124, 129, 169, 206, 209,
228,246,276,287,497
dpon mo, 276, 287
dpon po, 169, 171, 177, 236, 238, 253, 255,
263,284,287,288
beu dpon, 236
brgya dpon, 140,236
ehos dpon, 265
sde dpon, 253
spyi dpon, 228
stong dpon, 124, 177,228,255-488
dpon slob, 95, 106, 110, 128, 144, 146, 154,
163,173,176-178,228,238,248
dpon zhang, 173, 178,254,256
dPon zhang Kun spangs pa Tshu1 khrims rgya1
mtshan, 254, 256
drangdon, 21, 106, 109,214,221,311
dream, 2, 11,208,223,229,239,254
Dri med 'od kyi rgyan, 1
drops, 214, 236
Drung bZhi thog pa Ta dben Kun dga' rin chen,
216
Drung Slob dpon rna, 253, 256, 299
'Du1 'dzin Grags pa rgya1 mtshan, 3, 6, 37, 38,
302
dU yug pa Rigs pa'i seng ge, 14
eight sugatas, 264
Elucidation of the Definite Meaning, 218
emptiness, 6, 13, 20, 24, 199, 211, 213, 216,
218,224,229,230,243,258,260,301,310,
312,435,436,447,501
Empty of other-nature, 1, 17, 19,20,24,25,27,
216
Empty of self-nature, 17,24,25
Entrance (to the Middle Way), 211, 228, 237,
246,247,251-253,257,439
eternalism, 11, 198,.215,219,221,230,304,
308, 311
extreme views, 198,212,215,305
extremes, 20, 198,202,212,214,219,223,230,
240,250,308,436
fabrication, 242
family, xi, 10, 121, 150, 198, 205-207, 215,
227,228,236,239,255,289,307
fasting vow, 232
feast gathering, 240
female acarya, 253, 256, 264
female Lokesvara, 240
female Mahasiddha, 239, 252, 260
female Mahasiddha dPal mo, 239, 252
female Master, 299
female practitioners, 239, 299
female teacher, 253
Fifth Dalai Lama Ngag dbang Bio bzang rgya
mtsho, 5,13, 14,20,22,241
Five Stages (Paficakrama) of the Guhyasamiija-
tantra, 213, 214,217, 241, 246, 253, 257,
258
five desirable outer offerings, 262
Five Scriptures, 225
five works of Maitreya, 215, 229, 250, 251
flawless view, 251
foot blessing, 245
Ford to Faith, 14
Four (Great) Scriptures, 207, 225, 228, 248
Four Hundred, 21, 211, 213, 228, 246, 251, 444
Four Hundred Verses, 211, 228, 246, 251
four modes, 214
four stages, 205, 229
four tenets, 244
four truths, 21, 198,235,237, 502
Four-faced Mahiikala, 240
fox(es), 208, 219, 224
freedom from extremes, 20, 436
full ordination, 13,210,211,253,290,296,299
g.yag gzhon gnyis, 14,40
Index
463
g.Yag pa Sangs rgyas dpaL See g.Yag ston
g.Yag phrug Sangs rgyas dpaL See g.Yag ston
g.Yagston(Sangsrgyasdpal),6, 14, 19,31,32,
34,40,41,95,147,167,185,207,209,211,
212,215,221,225,238,240,250,260,275,
301,302
g.Yu lung rdo rje Ijongs, 141,237
g.Yu lung valley, 237
Gangs bu Ie (dkar po), 3, 19, 141, 146, 155,
213,218,237,240,244,247,251,261,294
Gangs pa She'u, 17, 129,231
galJacakra, 239
'Ga' rong,207, 228,248
Garuc;la,204
gdan chad, 158, 245
gdan sa, 39, 105, 157, 194,206,216,225,254,
265
Gling dkar ba, 255
gNamrtseIdeng, 160, 177,234,247,255,295
gnas brtan, 93, 164, 210, 249
gnas kyi slob dpon, 211
gNas rnying, 3, 121, 177, 194,207,222,265,
286,294
gNas rnyingbKa' bcu pa mChog grub, 121,225
gNas rnying sTong dpon rGyaI (mtshan) bzang
(po), 124,228,255
gNyag phu ba bSod nams bzang po, 15
gNyal gro Gor ba, 121,225
gNyal pa, 122,157,211,226
gNyal pa Blo gros mtshungs med, 211
gNyal stod, 13, 222, 294
'gog pa la snyoms par 'jug pa, 259
Go rams pa (bSod nams seng ge), 1,6,17, 19,
20,27,39,216,217,221,225,301
Gon gyo/byo Nyi rna grags, 120,209,225
gotra,224
governor, 228, 234, 252-256, 263
Grags pa rgyal mtshan, 3, 6,23, 32, 37, 38, 95,
98,211,213-215,228,248,251,265,275,
285,291,302
Grags pa'i rgyal mtshan, 29
grasping, 212, 218, 222, 223, 229-231, 234, 305
464
Gro lung pa Blo gros 'byung gnas, 29
Gro ston, 22
Grod chung, 167,250
Grub chen dPa' bo rdo rje. See Bla rna dBu rna
pa
Grub mtha' shel gyi me long, 16, 20
grwa skar, 8, 87,207,226,228,229,248,290,
293,300
gsal ba, 54, 81, 96,107,183,209,217,268,
315,453,455
gsan yig, 3,6,22,207,209,211,215,228,302
gsang bde 'jigs gsum, 215
gSang phu ba IDan rna dKon seng, 155,244
(gSang phu) Gling smad mKhan chen bSod
nams 'phel, 226
gSang phu Gling stod mKhan chen' od chen pa,
122,226
gSang phu masters, 28, 29
gSang phu monastery, 29-32, 244, 293, 299
gSang phu Ne'u thog, 28-30, 32-34, 194, 226,
244,245,246,249,265,293,297,298,438
gSang sde, 243
gsang ste stan pa, 210
gsa sbyang, 93,210,232
gsung rab, 19,37,39,106,122,174,181,186,
198,257,318,453-456
gsung sgros, 45, 166, 176, 195,250
gtar ma, 147, 162,240,247
gTsang, 2, 28-30, 32, 44, 114, 136, 155, 161,
174,175,178,179,197,207,210,211,217,
221,222,225,228,231,234,235,244,247,
251,254,256,266,275,289,293-295,297,
298,300,452
gTsang po, 13,28, 121, 153,206,216,243
gtsug lag khang, 84, 160, 193, 194, 209, 210,
216,227,247,248,253,281
Gu ge, 15, 179,253,256
Gu ge rna Chos skyong rgyal mo, 253. See also
Chos skyong rgyal mo
Guhyapati, 205, 228, 239
Index
Guhyasamaja, 26, 203, 213, 214, 222, 223, 228,
231,236,238,241,246,253,257,264,291,
294,301,442
GUhyasamajamanjuvajra, 213, 246, 292
Guhyasamajamalf<;iala, 213, 229, 254, 262
Guhyasamajamalf<;iala Ritual, 229
Guhyasamajatantra, 213, 230, 228, 239, 247,
248,251-253,258,292
gung chas, 161,247
Gung thang chos sde, 193,265
Gung thang palace, 253
gung thang rdzang mkhar, 284
Gung thang study center (chas sde), 265
GUlfaprabha, 200, 210-212, 220, 264, 435
Guru Lama, 3
Guru Puja, 264
gzhan stong, I, 2, 17, 19, 20, 23-25, 27, 28,
207,216,217,221,312
gZhan stong gi lta khrid, 24
gzhi bdag mo, 162
gZhis ka rtse, 206, 225
gZhon (nu) blo (gros). See Red mda' ba
gzhung pa ba' brgyud pa, 215
gZhung phyi mo'i dbu ma, 22
hagiography, 9, 38, 444, 447
Haribhadra, 200, 209, 215, 264
hearers, 203, 222, 259
193,205,213,228,235,264,292
hidden yoga ofKu su lu, 227
Higher Mahayana Teaching, 228, 268
higher training in moral discipline, 232
higher training in wisdom, 232
higher trainining of mind, 232
Hlnayana, 224, 225
Holder of the Mantra, 227
Holder ofthe Vajra(yana), 213, 227
homa, 220
Honorable One, 220, 221
Hor ston Nam mkha' dpal, 207, 226, 252
hot tea break, 244, 245, 248
Hva Mahayana (Ho-shang Mo-ho-yen),
223
illness, 242, 255
Illuminating Lamp, 213
illusion(s), 198,229,230,260,261,303,310
illusion-like body and mind, 260, 261; 303
illusion-like yoga, 260
illusory body, 199,261
individual liberation, 232, 233, 442
indoor object of worship, 265
Indra, 98, 219
Indrabhuti, 213
inner offerings, 262
insane due to Dharma, 246
inseparability of sphere and awareness, 199,
258
Instruction on the View (of the Middle Way),
15,19,24,210,241,244,246,247,251-253,
257,258,290,295,300
intermediate state, 223, 261, 263
internal contradictions, 212, 216, 218, 250, 251
, Jam dbyangs Nam mkha' rin chen, 176, 255,
274,281,282
'Jam dbyangs pa, 144, 165,217,239,249,252,
293
, Jam dpal gling pa, 178,256
'Jam mgon Tsong leba pa chen po BIo bzang
grags pa, 15. See also Tsong leba pa
'jib, 45
'jig rten dbang phyug mas, 147
ja sig, 160, 247
jambudvipa, 124, 228, 256
jiitakas, 10,37
Jayananda, 34,35
jib,45
Jinadatta, 213
Jiianagarbha, 34, 2ll
Jo bo, 134, 154, 156, 164, 167,231,243,245,
249,250,264,265,295
Jo gdan Grags she, 122, 226
Jo gdan mTshungs med, 121,225
Jo mo, 160,210,225,246,248
Jo mo nang, 210, 225, 248
Jo nang gdan sa, 225
Index
465
Jo nang lineage, 216
Jo nang pa, 17, 19, 20, 24, 26, 104-106, llO,
111,216-220,223,225,236,276,293,299,
307
Jo nang pa Dol po pa Shes rab rgyal mtshan.
See Dol po pa
Jo nang pa philosophy, 20
J 0 nang pa tenets, 216
Jo nang pa version, 24
Jo nang pa Nya dbon Kun dga' dpal, 216
Jo nang pa's view, 19,25
Jo nang Phun tshogs gling, 225
Jo nang rJe btsun Kun dga' grol mchog, 23
Jo nang school, 27, 302
Jo nang sKu 'bum, 225
Jo nang (tenet) system, 26, 216, 293
Jo nang texts, 4
Jo nang tradition, 2, 7, 25
Jo nang Acarya BIo gros rdo rje, 218
Joyful Song of Assurance of No Regret, 48,261,
303
Kalacakra, 25-27, 203, 215-219, 223, 236, 293
Kiilacakramiilatantra, 218
Kalacakratantra, 6, 7, 21, 26, 216-218, 219,
238,249,302,307
kalyiilJamitra, 225
Kasmlri Pal).<;iita Amoghavajra, 289
Kasyapa, 197,203
Kanna ba. See Karma dKon mchog gzhon nu
Karma dKon (mchog) gzhon (nu), 96, 105, 113,
ll4, 130,212,216,217,221,231,293
Karma pa VIII Mi bskyod rdo rje, 15, 17
Karma pa Rol pa'i rdo rje, 15
karmacarya, 210
karmacarya dPal 'byor shes rab, 211
karmaviicanii, 210
khaskong, 40, 206, 210, 317, 451, 453
khams yig, 45, 46
Khon dKon mchog rgyal po, 28
'khor gsum, 107, ll6, 218
'khor gsum rnam dag, 141
Khri bSod nams rgyal mtshan, 190,263
466
Khridpon, 228, 236,246
Khri rgyal bSod nams Ide, 15, 124, 163, 176,
220,228,248,255,264,265,277,287
k h r i s k o ~ 165,228,249,299
khrid, 22-24, 93, 126, 148, 154, 159, 161, 162,
169,173,178,180,183,207,210,215,219,
222,241,246,248,253,256,273,274,277,
286,300,455
Khrid brgya'i brgyud pa'i 10 rgyus, 23
Khro phu, 245, 253
KhumDosde, 17, 129,231
Khungs btsun mNga' ris, a minister from the
Zhang family, 228
khyab pa, 83, 107, 113, 142, 146, 149, 162,
164,189,217,218,258
'khyug bris, 44
'khyug yig, 44, 46
Khyung lung rna, 162,248
King bSod nams Ide, 253
King ofGu ge, 15,256
Klan, 91, 99,213
Klong chen pa. See Klong chen rab 'byams pa
Klong chen rab 'byams pa, 17,24, 302
Klong mda', 257, 263, 296
Klong rtse, 180,239,257,263,265,296,298
kong bu, 194,265,288
Ku se A pad Yon tan bzang po, 3, 451
Ku su lu, 227
Kumaramati, 197,203,219,223,245. See also
Redmda' ba
Kun dga' dpal bzang po, 120,210,225
Kun dga' zla ba, 124, 227
Kun mkhyen Shes rab 'od, 179,225,256
Kun mkhyen Shes rab 'od [zer], 225
Kun spangs Tshul khrims rgyal mtshan, 254,
256
La stod Byang, 239, 248, 254-256
La stod IHo, 237, 240, 265, 294, 295, 298, 300,
438
La stod Nam mkha'i mal 'byor, 122,226
La stod pa mKhan chen Buddha sri, 121,225
Lam rim bla rna brgyud pa 'i rnam thar, 1, 10
Index
Lam 'bras, 98, 124, 213, 215, 225, 227, 235,
237,248,274,279,280,292
Lan Ide gung stings, 178,256
Lmikiivatiiras!ltra, 208,216,293,307
Las chen, 1, 39-43, 47, 48, 83, 84, 88, 90, 92,
93,95,98,99,122,125,180,182,184,185,
187,205-207,209,211,213,222,226,252,
257,260,261,298,316,451
Las kyi rdo rje, 16,205
las kyi slob dpon, 210
Lasston, 122, 169,252
layman, 232
ICe sgom rDzong ba (Shes rab rdo rje), 257
ICe sgom Shes rab rdo rje, 250, 257
ICe sGom zhig po, 17, 129,231
!Dan rna dKon seng, 155, 160,244,246
!Dog Ihod pa, 19,93,210,214,222,290
leading reciter, 211
Legs bshad snying po, 27
lesser (female) siddhii, 239, 240, 241, 299
1etter(s), 7,8, 19,28,37,38,45,49,50-52,55,
56,95,98,140,143,203,204,216-218,229,
251,253,256,269,293,296,298,301,307,
313,442
Letter to Tsong kha pa about the Decline of the
Doctrine, 52, 298
IHa bdun, 123,227
IHa btsun bSam yas pa, 15
IHa pa, 144, 145,239
IHa rtse, 206, 225, 265
IHa sa, 28, 135, 197,212,216,231,234,245,
246,251,253,295,297,299
lha sa sde bzhi, 234
lhag pa sems kyi bslab pa, 130,232
IHo brag Grub chen Nam mkha' rgyal mtshan,
16
Lhiindrup Xian, 212
Light of Logic, 1,268,448
lineage(s), 4, 6, 7,16,22,24,28,30,32,34,40,
200,206-213,215,216,221,222,225,228,
229,238,241,245,264,291,298,301,437,
443
lineage ofthe blessing through practice, 215
lineage of the profound view, 215, 300
lineage of the vast conduct, 215
linga, 217
Lo chen Grags pa rgyal mtshan, 265
Lo dBang phyug skyid, 84, 289
Lo mKhan po, 123, 158,227,245,246
Lo pa, 210, 215, 219, 246
10 rtags, 171,252,261
Lo tsa ba, 29, 39, 48, 206, 207, 209, 214, 216,
217,220-222,228,231,234,235,243,247,
248,250,251,254,283,290,291,295
Lo tsa ba Byang chub rtse mo, 46, 272
Lo chen Byang chub rtse mo, 209, 213. See also
Mahasiddha
Lo tsa ba Nam (mkha') bzang (po), 213
Lo tsa ba sKyabs mchog dpal (bzang). See Chos
rje Lo tsa ba
local female spirit, 248
logic, 1,24,31,33,34,207,217,222,228,230,
268,298,444,448
Lokesvara, 213, 240, 292
Lord of the Yogis, 222
ITa ba'i shan 'byed, 1,20,27,450
Ita khrid, 22, 24, 93, 148, 154, 161, .169, 173,
180,183,210,241,246,273,277,286,300
lung, 3, 15,22,29,69,74,80,81,90,93, 103,
115,118-120,125,131,141,149,154,160,
162,163,166,178,180,181,191,198,201,
205,206,210,211,216,222,226,227,229,
231,236,237,243,244,246-248,256,268,
283,294,298
lung rigs, 47, 67, 73, 87, 104, 106, 107, 118,
120,122,123,155,192,275
Ma ti PaJ}. chen, 15,26,46, 101,206,214,272
Madhyamaka
Prasangika, 34, 210-213, 216, 230, 231, 244,
297,300,301,436,437,439
Svatantrika, 29,33,34,211,216,230,231,
244,300,436,437,447
teaching system of Madhyamaka, 3, 1,5-7,
13, 16-25, 27, 29, 33, 34, 96, 207,
Index
467
209-213, 215, 216, 221, 222, 225,
227-229, 231, 235-238, 248, 257, 268,
291, 294, 300, 301, 437, 440, 445, 447,
449
Y ogacara Madhyamaka, 211
MadhyamakiilaIpkiira, 211,246
Madhyamakiivatiira, 1-3,5,15,19-22,97,203,
210,211,213,229,228,230,236,243,244,
257,258,291,292,295,300,436,449,456
Madhyamika(s), 29, 34, 35, 213, 222, 228, 230,
231,301
Mahakasyapa,199,257
MahakaruQa,206,290
Mahamati, 206, 289
mahamudra,198,215,222,235,237,238
Mahaparinirvfu;la, 216, 293, 307
Mahasiddha, 213, 239
Mahasiddha dPal mo, 239, 252, 296, 299
Mahasiddha (Lo chen) Byang chub rtse mo, 213
Mahayana, 32, 33, 206, 207, 216, 220, 223,
224,228,235,239,246,260,293,298
Mahiiyiinottaratantra, 228, 250, 268
Mahiiyiinottaratantrasiistra, 10,216,250,293,
307
Mahesvara,219
main consciousness, 258
main session, 247
Maitreya, 207, 208, 215, 216, 229, 248, 250,
251,253,444
Maitreyanatha, 34, 208, 217, 231
man ngag, 71, 74, 78, 98, 99, 125, 180, 183,
184, 192, 199,203,210,211,215,229,245,
256,257,273,274,280,291
Man ngag rin chen spungs pa, 257
Mang thos (KIu sgrub rgya mtsho), 15, 19,40,
42, 44, 84, 120, 121, 126, 139, 206, 207,
209-211,213,221,225,228,261,315,452
Mang yul Gung thang, 2, 15,43, 48, 227, 234,
237,250,253,254,256,257,265,266,296,
298-300,438
Mang yul Seng ge mkhar, 177, 256
Maiijusr"i, vii
468
maIJrjala, 161, 179,213,247,250,256,268
Mara(s), 220, 312
master in the yoga, 240
Master of the Four Scriptures, 207
Master of the Ten Scriptures, 6, 33, 222, 250,
301
Masters ofthe Four Scriptures, 225
Masters of the Ten Scriptures, 246
mChims Blo bzang grags pa, 202
mChims 'Jam pa'i dbyangs, 14,212
mchodphreng, 99, 125,213,268,454
mChog bzang Legs pa'i blo gros, 123, 227
mchog gi dngos grub, 70, 138, 142, 198
mChoglegs, 147, 194,240,265
mDo khams, 179,256,287
mDo smad Chos 'byung, 37, 38, 450
mDo stod pa bKa' bzhi ' dzin pa sPre bo Thang
bzang, 121,225
Me togmdangs can, 3, 172,237,253,276,282,
296
meals, 243, 245
meditation, 23, 71, 202, 205, 206, 211, 217,
222, 223, 227, 229, 231, 237, 240-243,
255-257,259,261,265,293,299
meditational deities, 264
meditative absorption in cessation, 259
meditative stabilization, 223
Mental Purification, 15,40,207,229,246,268,
290,298,452
. merit, 79, 200, 201, 203, 206, 211, 215, 227,
234,243,254,264,299
mGar stong btsan, 84,206
Mi la ras pa, 222, 234, 241, 266
Mi skyod rdo rje, 98, 213, 289, 291
middle way, 15,22-24,207,211,212,216,228,
229,240,246,247,251-253,257,290,295,
300,304,311,436,438,440,443,449,456
mind, 19, 26, 150, 199-203, 205-210, 215,
217-219,222,224,229-232,236,239,240,
244,248,249,251-253,257-261,264,266,
268,303,304,307-309,439,440
mindfulness, 223
Index
mind-only school, 230, 439
minister, 32, 206, 228, 253, 254, 256, 289
Minor Collected Works, 229, 257
mitras, 225
mKhan chen bSod nams skyabs pa, 165,249
mKhan chen bsTan rgyal (ba), 106, 163,217,
248
mKhan chen bZang po rgyal mtshan, 124,227
mKhan chen Chos dpal, 168,251
mKhan chen Chos rgyal, 77, 80, 122,202,226
mKhan chen Dharma sri, 163,248
mKhan chen dPaI 'byor, 162, 169, 248, 251,
292
mKhan chen g.Yag pa. See g.Y ag ston
mKhan chen !Dog Ihod pa Kun dga' bzang po,
19,210
mKhan chen Nam mkha' rgyal mtshan, 16
mKhan chen Nya dbon pa, 104
mKhan chen Rin chen rgyal mtshan, 3, 222, 294
mKhan chen Sangs rgyas 'phel, 29, 47, 104,
207,214,216,290,307
mKhan chen (dBon po) gZhon nu byang chub,
211
mKhan chen Nya dbon Kun dga' dpal, 216
mkhan po, 13, 122, 123, 140, 154, 158, 210,
226,227,245,246,275,283,290,451
mKhas grub chen po gZhon nu blo gros. See
Redmda' ba
mKhas grub dGe legs dpal bzang (po), 2, 13,
15, 17,207,222,225,294,296,315,316,
435,452
mKhas grub Nor bzang rGya mtsho, 1
mKhas grub rje, 1,3,8,13,14,22,24,31,210,
211,228,247,301,436,452
mNga'bdag, 150, 173,206,228,241,287
mNga' bdag rna (chen mo) Chos skyong rgyal
mo. See Chos skyong rgyal mo
mNga' ris, 3, 8,26,37,39,43,44,75,122-124,
131,150,153,171,172,176,178,187,195,
201,206,207,226-228,232,234,241,243,
245,248,252-256,264-266,276,281,287,
288,295,296,317,455
mNga' ris Gung thang, 206, 264
mNga' ris pa bSod nams rtse mo, 37
mNga' ris pa mNga' bdag, 228, 241, 287
mNga' ris pa Sangs rgyas rtse mo, 3, 8, 26, 37,
39,43,131,207,228,232,234,296,317
mNga' ris pa Yi dam dpal, 122, 226
mNga' ris smad, 43, 227
monastic education system, 7, 14,207,443
monastic textbooks, 33, 207, 211, 229, 236, 291
Mt. Kailasa, 240
mtha' bral dbu ma 'i lam, 20
mthong lam, 168, 202, 251
mTshams Gling rtse dpal, 180,257,296
Mulamadhyamakakarika, 3,22, 199,210,211,
229,228,237,242,291,300,305,443,448
Mun sel, 29,212,268,453
Mustang, 246, 254, 256, 439
Nagarjuna, 26, 34, 73, 199, 200, 205, 208,
211-213,215-217,220,222,223,229-231,
240,241,246,257,258,264,301,305,309,
443
Naga-King Nor rgyas, 219
Nam rnkha' dpal, 122, 150, 169,207,226,241,
252,452
Nam rnkha' gshog ral, 160,246
Nam mkha' stobs rgyal, 173, 253
nang gi mchod pa, 188, 262
nang rten, 190, 193, 194,265
nang so, 193,264
Naropa, 200, 215, 227, 264
Ne rings pa 'Jam dpal rdo rje, 15
Newa Pe nya pa, 22
neyartha, 21,214
Ne'u governor Nam rnkha' bzang po, 228
Ne'u rdzong, 28
Ngam ring(s), 13, 121, 122, 163,207,226,228,
266,292
Ngam rings peak mountain, 248
Ngam rings valley, 248
Ngam rings pa dKon mchog dar rgyas, 226
Ngam rings pa mKhan chen Rin chen dpal
bzang,122,226
Index
469
nges don, 25,106,108,109,214,216,218,221,
269,274,286,454
Ngor chen Sangs rgyas phun tshogs, 41, 44, 453
Ngor Chos 'byung, 40-42, 44, 206, 207, 209,
212,221,226,228,248,251,316,317
Ngor dKon mchog lhun grub, 40, 44, "187,261,
316,453
nihilism, 11, 198,215,219,221,223,230,231,
304,308,311
nihilist, 231
nihilistic view, 223, 230, 231
nirmaQ.akaya, 249
nirodhasamapatti, 199, 259
nirvaQ.a,40, 198, 199,202,203,222,223,229,
230,238,244,256-263,310
nltartha, 25
nibsvabhava, 230
noblewoman, 246
non-Buddhist(s), 220, 253
novice monk, 232
Nya dbon (Kun dga' dpal), 19,28-31,40,86,
101,104,207,209,210,212,214,216,217,
221,228,236,290,291,293,302,307
nyams len byin rlabs kyi brgyud, 102, 215
nyan thos, 78, 116, 130, 141, 184,211,237,259
Nyang stod, 3, 211, 222, 225, 229, 292, 294
nyer thob, 183,258,259
Nyi khri snang ba, 90, 209
object of refutation, 21
officials, 256
omniscience, 217, 225
Oral Instruction "Mound of Gems", 257
ordination, 3, 13, 15, 84, 210, 211, 215, 222,
227,253,290,293,294,296,299,301
Ornament of Stainless Light, 1,441
Ornaments of the Middle Way, 211,246
own tenet, 215
Sakya mChog ldan, 29, 30,210,211,216,217,
299,301
Sakya Srlbhadra, 31
Sakyaprabha, 200, 210, 220,264
samatha, 258
470
Santaralqita, 211, 231
Santipa, 213
Siva, 219
sloka, 205, 249
sramal).a(s), 205, 228, 231-233, 303
Sramal).a Gautama, 231
sramal).era, 10,202,206,232,253,290
sravaka, 237, 259
SrI ri 'Dzam bu gling, 256
Sri Guhyasamiijatantra, 228
Sriguhyasamiijatantravivaral;ta, 213,246
Sriguhyavajra, 213
'0 de gung rgyal, 146, 155,231,240,244
'01 kha, 104,216,231,293
'01 ka sTag rtse (family), 246
Pa tshab (Nyi rna grags), 1,5, 17, 19,23,24,
129,211,212,231,257

Pal). chen Sakya srI (bhadra), 253
PaI).chen Byang (chub) rtse (mo), 214
Pal).9ita Matibhadra, 205
pal).9itas, 227
Paramita, 207, 212, 222, 225-229, 249, 250,
267,291,294,301
Paramitayana, 251, 257
parampara, 215
passionate, 17, 220, 231
path of seeing, 202, 230, 251
Path with the Fruit, 213
perfect view, 198,229,257
perfections, 32, 198,228, 235,237
'Phags chen Chos bzang dpal, 86, 166, 206,
214,290. See also Chos bzang dpal
'Phags pa Chos pa, 247
Phar phyin, 6, 32-34, 90, 167, 168, 181,209,
216,228,229,251,267,273,291
phar tshad bsdus gsum, 34
'pho ba, 71, 183, 184, 187,259
'pho ba 'debs (pa), 183, 184,259
pha rus pa, 110,220
Phyag rdor (Grub thob), 83, 144,205,239
Index
phyag rgya chen po'i dngos grub dam pa, 142,
237
phyi dar, 18, 24, 31
phyi rol pa, 1, 20, 220
Phywa pa{Chos kyi seng ge), 14,23,29-31,34,
207
PilJikrama, 213, 453
Pitakas, 203, 222
pog, 111, 220
pO!fadha, 210
Pradipoddyatana, 213,268
Prajiiaparamita, 32, 33, 209, 228, 291
PrakasasIla, 206
Pramal).a, 29-31, 33,207,212,216,222,225,
226,228-230,244,249,294,301,440
Pramiil}avarttika, 3, 15, 292
Pramiil}aviniscaya, 33,207
prapafica, 202
1,22,211,268,291,300,445
priisanga, 20
Prasangika, 34, 210-213, 216, 230, 231, 244,
297, 300, 301, 436, 437, 439. See also Ma-
dhyamaka
priitimok!fa, 206, 215, 234, 235
pratyak!fa, 6, 301
pratyekabuddha,198,237,238,254
praviiral}ii, 210
pravrajyii vow, 253
precepts, 134,206,216,232-235,253,260
probandum, 217
proliferation(s), 202, 230, 308
proof, 46, 208, 209, 217
prophecy, 10, 197,204
prosh'ations, 243, 246, 252, 253, 260, 264
Pu rangs, 173,253
PUl).9arika, 217, 218
pure practice of view and conduct, 1, 197,204,
298
purity of the three spheres, 237
Putra,240
qualities, 197, 198, 201, 203, 204, 210, 217,
219,224,227-229,232,235,239,254,255,
263,265,307,311 .
Queen Chos skyong rgyal mo. See Chos skyong
rgyalmo
rab byung gi sdom pa, 172, 173
rab gnas, 174
Rab grong, 13, 222, 294
rab 'byams pa, 24, 225, 228, 302, 448, 450
rahonusasaka,2l0,21l
Rajagrha, 203
rang bzhin med pa, 230
Rang rgyud pa, 23, 216. See also PrasaiJ.gika
rang rnam, 2, 7, 44, 46, 134, 141, 187,227,
273,278
rang stong, 17,20,23-25,216,312
Ratnagotravibhiiga, 24,28,212,228,268,301
Ratnakarasanti, 213, 214
Ratnasaxp.bhava, 39, 229, 298, 453
rDo rje gdan (Vajrasana), 206
rDzi lung pa 'Od zer grags pa, 22
rdzogs chen, 17, 24
rDzogs chen pa, 17
rDzong dkar, 172, 174, 253, 254, 256, 296
rDzong dkar study center (chos sde), 254
rDzong dpon, 228, 236, 246
realism, 30
Realists, 216, 222
realization of the middle way, 229
reasoning, 1, 23, 29-31, 87, 198, 200, 205,
207-209,211,215,216,221,224,226,227,
229,230,244,246,264,267,291,298,448
Red mda' ba (gZhon nu blo gros), vii, xi, xii,
1-3,5-10, 13-22, 24-35, 37-47, 51, 52, 67,
72, 76-78, 84, 86, 96, 97, 104, 106, 110,
130, 131, 134, 139-141, 143-146, 153, 155,
158, 165, 167, 191, 197, 200, 202-204,
206-213, 215-222, 225, 227-229, 228-232,
234-241, 243-245, 247-251, 253-256,258,
261, 263, 265-270, 272, 273, 277-286,
289-303,305,306,307,312,313,316,317,
441,445,446-448,453-455
Index
471
Minor Works, xii, 2, 3, 7-9, 37, 39, 41,
43-48,51,52,55,56,104,131,134,141,
187, 204, 209, 210, 213, 216-218, 220,
227-229, 232, 234, 237, 240, 241, 245,
249-253, 255, 256, 260, 261, 265,
267-269, 272, 277, 298, 299, 303, 304,
306,453
Tabular Curriculum Vitae, xii, 7,289
The Collected Works, xii, 2, 3, 5-7, 27, 38,
207,217,229,245,257,267,268,270,
302,450,452,454-456
year of birth, 41, 42, 180, 187,252,261
refutation, 21, 208, 216, 224, 230
relics, 10, 11, 199,206,257,262-265,296,298
remote place, 236
Removal of Contradictions, 218
Rendawa. See Red mda' ba
retreat, 3, 11, 19, 29, 32, 207, 210, 213, 218,
231, 234-237, 240, 241, 252, 253, 290,
294-299
rainy season retreat, 234, 246, 247, 295-298,
301
three-year retreat, 247
rOya chos stag the third, 228
rOya dmar pa Byang chub grags pa, 30
rOya mching ru ba, 34
rOya mkhar ba, 252
rOyal bzang (pa), 124, 143, 185, 193, 194,227,
228,238,260,264,265
rOyaldbang, 14, 123, 165,213,226,227,249
rOyal gyi srl, 256, 265
rOyal mo rang, 32
rOyal tshab (rje). See rOyal tshab Dar rna rin
chen
(rOyal tshab) Dar rna (rin chen), 2, 3, 5, 6, 8,
13, 15, 17, 25, 29, 31, 33, 42, 89, 121,
207-209,211,215,222,225,228,248,289,
292-294,301,302,445,452,456
rOyam,265
(r)Oyam bSam gtan gling, 265
rGyud sde spyi rnam, 28
Ri bo dOe 'phe1, 194, 265
472
Ri phug pa mKhan chen bsod nams skyabs,
122,226
Rig pa'i ral gri, 31, 216
rig 'dzin gyi sdom pa, 101, 137
Rigs gter, 30,207,230,455
rigs pa, 29, 73, 101, 113, 118, 122, 159,207,
209,211,217,246,298
Rigs pa dntg bcu pa, 246
Rigs tshogs, 94,211,246,291
rim lnga'i bsdus don, 99,213
rim lnga'i dmigs pa, 148,241
Rin chen tshul khrims, 34
Rin chen 'byung gnas, 39, 99,214
Rin chen 'byung Idan, 39, 214
ritual cake, 240
rJe btsun (pa) (Red mda' ba) gZhon nu blo gros.
See Red mda' ba
rJe Tsang kha pa. See Tsong kha pa
r J e yab sras gsum, 3
rJe 'Gos, 99,213,215
rKang tshugs phug hermitage (rkang tshugs
phug gi ri khrod), 195,266
rlabs chen spyod (b)rgyud, 215
rMa bya pa, 20
rnal 'byoG 81,82, 122, 123, 127, 137, 142, 185,
203,205,209,226,237,268,455
rnal 'byor (gyi) dbang phyug, 98, 116, 146,240
rnal 'byor pa 'i spyod pa, 116
rnam (par) shes (pa), 258
rnam par rig pa, 24
rNgog (10 tsa ba) Blo Idan shes rab, 14, 19,25,
28-31,33,34,207,216,254,440,441
rNgog Legs pa'i shes rab, 14,28
rNgog 10. See rNgog 10 tsa ba
rNgog 10 tsa ba. See rNgog Blo Idan shes rab
rNgog pa, 7, 28, 31
rNgog tradition (rNgog lugs), 2, 28-30, 32, 209,
291
rNyingrna pa, 17,241
Rang stan (pa) (Shes bya kun rig), 6, 17, 19, 20,
27,32-34,207,216,222,225,228,301,302
Rang stan smra ba'i seng ge. See Rang stan
Index
root infractions, 235
Root (of the Middle Way), 2,26, 197,201,209,
211, 213, 218, 223, 228, 235, 236, 247,
251-253,257,455
Root Verses, 211, 228, 247, 251-253, 257
Rosaries, 228
Jewel Rosary, 216, 228
Precious Rosaries, 228
Rows of Offerings, 213, 229, 268
rTa zur rdzong, 234, 250
rTa zur-bridge, 250
rTag rtse ba, 253
rTag tu Ngu, 247
rtags, 51,57,60,61,64,70,71,85, 105, 107,
113,115,142,143,171, 183, 184,206,217,
218,222,252,259,261,445,454
rten 'brei sgyu mar go ba, 126, 229
rTog ge pa dKar po dPalldan bzang po, 15
rTogs Idan (pa), 146, 169, 171,240,252,253
rtsa ba'i bla ma, 16
rtsa ba'i !tung ba, 13 7
rtsa 'jug bzhi gsum, 95, 125, 169,210,211
rTse chen (monastery), 3, 104,207, 209, 216,
229,275,283,291
rtse gcig tu sgrub pa, 141
rTsethang,160,222,246
rTug pa thu, 242
riipakiiya, 261
Rwa sgreng, 28, 123, 136, 158, 159, 175, 177,
213,227,234,235,245,246,254,255,295,
297,298
Sa bzang (Ma ti) Palf chen, 15,206,213,214
Sa chen Kun dga' snying po, 30, 213, 248
Sa lugs, 30
Sa palf. See Sa skya Palfc.lita
Sa skya, 1-4,6,7,10,13-15,17,19-21,23,24,
27-34,37-39,42,44,49,50,58,60,84,85,
88,95,96,98,99, 106, 124, 137, 169,202,
206-213, 215-217, 221, 222, 225-230,
228-230,235-237,239,241,242,247,248,
251-253,255,256,267,280,286,288-295,
297-301, 307, 318, 436, 440, 442, 445,
450-455
Sa skya dpon chen, 85, 206
Sa skya Grang mo che, 227
Sa skya paJ.l<;lita Kun dga' rgyal mtshan, 14, 17,
20,23,29,30,31,33, 144,200,207,213,
214,215,228,235,237,239,253,255,440,
442,455
Sa skya pa 'i bla ma kha shas kyi mam thar, 37,
39,453,455
Sa skya pa 'i dkar chag, 3,44,228,267,451
Sa skya 'Khon family, 228
sadhana, 208, 213, 217, 240, 241, 254, 262,
264
sadhana ceremony, 241, 254, 262
sadhika, 239
samadhi, 205,237
Samantabhadrasadhana, 213
sambhogakaya, 249,261
SaIpdhinirmocana, 216,293,307
SaIpdhinirmocanasiitra, 21,216
sarytsara, 199, 202, 221, 222, 229, 230, 236,
258,261,310
saIfIV [lisatya, 21
Sangs rgyas dpal. See g.Yag ston
Sangs rgyas rtse mo, 3, 5-8, 25, 26, 37, 39-41,
43-45,47,48,50, 51,53,56,67,91, 131,
180,187,201,206,207,211,221,225,228,
232,234,238,249,253,261,265,267,270,
271,296-298,300,303,317,455
sangha!l, 197,247,254
Saraha,26
Sarvastivadin, 210
Sarvavid [Vairocana], 264
satya, 202
sbyin sreg, 111, 220
sbyor !ik, 90, 209
scripture and reasoning, 200, 216, 264
sde pa, 174,253,254,263
sDe srid Sangs rgyas rgya mtsho, 14
sdom phrug, 122, 226
Se chen rGyal po, 228
Index
Se ra chos sding, 13,231,296, 301
seal, 206, 265
secondary infractions, 235
self-empowerment, 213, 229, 268
Seng ge bzang po, 200, 215, 255
sevasadhanam, 214
seven qualities of higher rebirth, 255
seven-limbed prayer, 245
sgraji bzhin pa, 26, 107,214,218,302
sGra tshad pa Chos bzang, 122, 226
sgrub byed, 105,207,214,217
sGrub chen Buddha srI, 15
sGrub chen rna dpal mo, 170
sgrub chung ma, 146, 148
sGrub grwa bSarn gtan gling, 265
sgrub mchod, 174,193,254
sgrub pa mo, 145,239
sGrub sde, 193,265
Shangs, 153, 172,207,243
Shar Chung ba, 105, 217
473
Shar Tsong kha pa Blo bzang grags pa, 15. See
also Tsong lcha pa
Shel dkar, 154,243,256,265,451
Shel dkar chos sde, 265
Shes bya'i gter mdzod, 41, 46, 84, 86, 95, 96,
158,160,179,180,187,207,209,212,235,
272,277,315,317,452
Shes rab pa, 178,256
siddha, 230, 239, 265
single-pointed concentration, 237, 294
six dimensions, 214
six famous Sa skya commentators, 20
Six Ornaments, 220, 222, 228
six perfections, 198,235,237
sixteen attributes of the four truths, 237
sixteen moments (of the path of seeing), 237
Sixty Stanzas of Reasoning, 246
six-limbed yoga, 26
sku gdung ring bsrel, 190, 263
sku 'gag thung ring, 256
Sky Treasure, 246
skyeg chen, 171, 252
474
sKyid grong, 134, 167,.227,234,241,249,253,
265,266,275,276,284,288,296,299
skyid sdug lam khyer, 157,245,295,301
skyid sdug lam khyer gyi brgyud pa, 245
sKyid sdug lam khyer gyi man ngag, 245
Slob dpon, 87, 88, 95, 96, 103, 106, 107, 115,
122-124, 128, 129, 134, 143-145, 147, 150,

178,181,185,193,194,206,207,210-212,
215, 225, 249, 253, 256, 257, 275, 276,
285-287,299,453
slob dpon ma, 206, 253, 256, 287, 299
Slob dpon (gZhon blo ba), 249. See also Red
mda' ba
snam sbyar, 161, 179, 197,247,254
snang ba gsum, 184
snang stong, 126, 185,229,230
sNar thang, 28, 194,202,207,254,265
sNe'u pa, 255
sNgo phyi dbon po, 122, 226
sNyal pa, 245
snying rje'i lha, 40
solitary place, 213, 236, 237, 294
Source of All Happiness, 14
sponsor(s), 8, 32, 228, 239, 254-256, 265, 295
sPos khang pa Rin chen rgya1 mtshan, 15
sPre bo Thar bzang, 152, 242
spros bral, 20, 107
spros pa, 151, 154,202,308
spyi don, 83, 88, 91, 205, 207, 209, 211, 214,
267
Sramal}.a,11
Srong btsan sgam po, 9, 206
sTa ste ba Byang (chub) bsod (nams), 225
sTag 10 (tsa ba), 39
sTag lung, 115, 154, 160,222,227,243,246,
247
sTag lung 10 tsa ba (Sakya bzang), 222, 243
sTag lung pa, 160,247
sTag lung Rin po che, 247
sTag rtse, 3, 158, 160, 172, 178,226,245,246,
256,275,284
Index
sTag rtse rdzong, 3, 158, 245, 246
sTag rtse ba, 256
sTag sna Chos lung, 123,227
sTag tshang, 26, 39, 122, 169,207,221,226,
251,294,295,299
sTag tshang 10 tsa ba, 39
sTag tshang mKhan po Seng ge rgyal mtshan,
122,226
Stainless Light, 1,26,217,218,441
Stainless Radiant Light, 217
Sthagana, 213
sthiivira, 210
sTod lung pa bSod (nams) byang (chub), 226
stod 'dul ba'i mkhan brgyud, 222
sTon pa'i gtad rabs bdun, 199
sTong thun, 1,95,211,268,435,453
study centers, 236, 243, 254, 265
199,245,254,265,296
suchness offering, 262
Suhrflekha, 1,3,22,453
Sukhiivati Prayer, 245
Summarized Stages, 213
summarizing overview (bsdus don), 209
supreme siddhis, 198,235
29, 203, 204, 207, 209, 211, 215-217,
228,230,229,231,233,235,254,256,258,
262,281,300,301,435
Siitrasamuccaya, 229,444
svatantra, 20, 23
Svatantrika(s), 29, 33, 34, 211, 216, 230, 231,
244, 300, 436, 437, 447. See also Madhya-
maka
syllogism, 23, 207, 218, 221, 222, 224
ta hun gyi snam bem, 174
ta hun gyi snam sbyar, 161
Ta ming Emperor, 256
tantra, 16,21,25-27,211-216,218,230,231,
233,235,240,246,256,258,292-294,301,
436,438,440,441,443,448
Tara,239,249, 299
Taranatha, 22, 24, 217, 225, 231, 447
tathiigatagarbha, 25,217,311
tathatii, 28, 199,217,258
tea-pots, 247
ten powers, 210, 212 ,
tenet system, 1, 26, 216, 293, 307
tenets, 20, 198, 209, 215, 216, 222, 223, 244,
452
term break, 229, 236, 243, 248, 292
ThaI ' gyur ba, 5, 17, 23, See also Svatantrika
Thang sag dGa' ldan chos 'khor, 212
Thailg sag monastery, 212
Thang Sher pa, 172
Thang stong rgyal po, 3, 8, 253
The Lives of the Eighty-four Siddhas, 9
The Lord of the Ten Stages, 208, 217
Theg chen CRoS rje Kun dga' bkra shis, 15
thesis of one's own system, 230
Thogs med bzang po dpal, 87, 100,207,214,
215,290,298
three appearances, 259
Three Collections of Sacred Writings, 247
three qualities of a teacher, 232, 235
three stages, 214
three vehicles, 244
three monasteries, 246
three (monasteries) GIang, Grag and Sher, 227
thugs dam
thugs dam la bzhugs pa, 149
thugs dam chag, 113
thugs dam gyi gtso bo, 168
thugs dam gyi rim pa rnams, 187
thugs dam la bzhugs, 151
thugs dam la 'dogs par, 150
thugs dam mdzad pa, 143
thugs dam rtse gcig tu, 169
thugs dam slod, 149
thugs dam zab rna, 70
Thu'u bkwan, 228, 455
ti se, 147,240
Tilopa, 200, 215, 264
time of great obstacles, 252
Tirthika(s), 10, 11, 111,219,220
trailblazer, 21, 231, 298
Index
transferring (of consciousness), 199
Treasure of Reasoning, 30,31
Treasury of Manifest Knowledge, 228
tripi/aka, 203,205,216,225,247
tsha gral, 155, 157,244
Tsha rong, 32
475
Tshad ma, 19, 24, 29-31, 34, 86, 89,205,207,
208,212,229,248,267,274,290,301,455
Tsha1 Gung thang, 28, 229, 241, 246
Tshig gsa/, 95,211,213,315,449
tshogs kyi 'khor la, 239
Tsong kha pa Blo bzang grags pa , vii, xi, 1-3,
5-8,10, 11, 13-21,23,24,27,29-34,38,52,
77,83,92,202-211,213,215-217,221,222,
225,226,228,229,228-231,234-238,240,
243-248, 251, 254-256, 289-302, 315, 445,
449,452,455
810 bzang grags pa (Skt. Sumatikirti), 202
Blo bzang grags pa (offering a mru;tQala),
247
B10 bzang grags pa (holder ofthe bKa' bzhi
pa title), 204
dMigs brtse rna praise of Tsong kha pa Blo
bzang grags pa, 77, 209, 298. See also
dmigs brtse rna
followers of the teachings of Tsong kha pa
Blo bzang grags pa, 234
Red mda' ba's disciple Tsong kha pa Blo
bzang grags pa, 18
tantric teacher of Tsong kha pa B10 bzang
grags pa, 205
[B10 bzang grags pal along with about 300
disciples, 243
Tsang kha pa'i rnam thar chen rna, 16,203,
207,209, 213,Q26,248, 251, 449
T u ~ i t a , 10
twelve deeds, 10, 203
twelve links, 237, 243
Two Handsful of Flowers, 213
Two Highest masters in the Vinaya, 220
two stages, 198,214,235,237,304,442,448
476
two truths, 21, 197, 202, 211, 229, 230, 304,
437
Udraka, 205, 223
ultimate truth, 199,216,229,230,259-261
unborn, 199,258
Unit ofTen (Commentaries), 228
upiidhyiiya, 210
upadhyaya dPalldan Red mda' pa gZhon nu blo
gros, 210
Upagupta, 199,211
Upali, 197,203,211
upiisaka, 206
210,211,247,253,290,296
upaviisa, 206,232,290
Upper Vinaya lineage, 210
'U yug lha btsun, 124,228
'U yug pa Rigs pa'i seng ge, 29, 207
Vai4iirya ser po, 16
Vajradhara, 199,203,215,261
Vajrakumara, 213, 292
vajrapiida, 214
Vajrapfu;li, 205, 228, 239, 264
Vajriivali, 213
Vajrayana, 1,213,227,235,251,257,284
valid cognition, 29, 35, 207, 218, 221, 228, 290,
441
210,234,247
Vasubandhu, 10,206,212,215,220
Verses on the Disadvantages of Desire, 48
vidyadhara(s), 215, 227, 235, 237, 239
Vidyiikokila, 215, 231
view and conduct, 1,6, 197,204,206,298
view of emptiness, 230, 243
view of Madhyamaka, 231
vihiira, 247
vijfiiina, 199,208,258
Vijnapti philosophy, 24
Vimalaprabhii, 25,26,217,218,302
Virpiatyiilokii, 209, 291
Vimuktisena, 209, 212, 215
Index
Vinaya, 3, 34, 203, 210, 211, 210, 212, 220,
222,225,228,229,232,234,243,247,253,
267,290,294,301,435,443,444,448
Vinayasiitra; 207, 210, 229, 228, 290
Vinayasiitratika, 210
virtue, 39, 79,201,225,254,258,262,266
vision(s), 216, 220, 222, 231, 238-241, 250,
299,441
vow(s), 10, 198,200,205,206,207,210,215,
220,222,226,232-235,237,243,253,264,
290,291,438,446
vyakta, 217
vyiipti, 217
Wheel(s) of Dharma, 10, 11, 198, 199, 224,
244,246,247,251,255-257,260,262
wheel of meditation, 237
wisdom, vii, 198, 199,201-203,206-211,217,
221,223,228,229,231,232,240,255,257,
260,262,435-438,440,441,443,446
woman, 11,206,246,248,299
word(s) of the Buddha, 220, 244, 249
wrong views, 11, 198,215,219,238,224,239,
244,448
Yamantaka, 215, 442, 448
yan lag, 78,99, 101, 131, 137, 141, 142, 152,
157,198,214
Ye shes rgyal mtshan, Tshe mchog gling Yongs
'dzin, 1,41,42,44,46-48,84,86,92,96-98,
100-103, 119, 124, 125, 131, 134, 138, 140,
141,160,180, 186, 187,206,207,210,211,
215,216,222,226,234,237,253,257,317,
456
yidam, 70, 122, 142, 173, 193,203,214,226,
237,240,253,264,273,455
Yi dam dpal, 122, 173, 193, 226, 253, 264
yid ches 'bras rtags, 115,222
yig cha, 6, 18, 33, 95, 99, 207, 211, 213, 229,
291,300,301,443
yoga, 26,27,203,209,213,218,227,233-235,
237,238,240,260,435,448
Yogacara [Svatantrika] Madhyamika, 230
yogeivara, 240
yogi, 1,3,217,222,225,234,237,298
yogic discipline, 198,238
yon bdag, 169, 174,254
yon bdag mo, 174, 254
Yon tan rgya mtsho, 124,211,228,234,255,
276,288,295
Yon tan rgyal, 121, 193,211, 225, 264, 275,
284
Yon tan shes rab, 34
Yon (tan) rin (chen), 265
yongs grags kyi mkhas pa bcu gcig, 15
246
Yuvaraja, 208
zab mo Ita ba'i brgyud pa, 215
Zhalu, 28, 194,254,265,445,454
Zha lu ba, 109,219
zhabs brtan, 157, 185,245,295,435
zhabs dbang, 157, 158,245
Zhal gdams, 46,48, l31, l34, 140, 141, 186,
187,260,261,318,455
zhang bion, 124, 173,253
Zhang Kun spangs pa, 254, 256
Zhang Thang sag pa Ye shes byung gnas, 212
Zla ba rgyal mtshan, 22, 23, 162,210,248
Zongkar Choede, 254
Index
477
Examples of Red mda' ba 'i mam thar ngo mtshar rmad byung, Manuscripts A and B
": ...
Facsimiles of Red mda' ba'i rnam thar ngo mtshar rmad byung, Manuscript A (TBRC Code WICZ1885)
fats. 44a-45a

:.::: - .-
';.
...%':'\ ...... .
. - ........ .
-,,':


44a
'f:->
.... GJ.
.... ' .' , "" ___ -",,;;;,. ;::;".' _ '" = .. ' "" '" " . .'. ,..-.....,44b

- )"''-. ....


......

'.. . . .
.0. :' .:'i.','"
..o!
',.:'''.
.. :: .

.
,
.
:
-
-
.
,
.
,

.

n
l

.
.
c

n
l

.
.
.
.
.

c
o

.

"
.
.

(
'
l
'

c
o

1

C
O

,

L

-
;

l
'

q

!

.
.

;

r
c
(
f

..

:
f
a

6
)
?

/

d
G
"
r
v
,
,
'
"

i
f

'

.
.

r

,

"

f
i
{

c
o

?
1

6
'

\
;

)

'
d

'
6
'

5

r
D

C
(
!

i
d

a

.
I

u
:

l

J

,
-

F
t

1
1

t

B

d

r
r
:

J
,

"

1

i
f
'

5
[
t

(
}

d

1

6
<
'
d
)
1

,
C
{
o

n
f

g

.
.
.

1

.
I
,
;

r
}

J
[
O
J

t

I

U

>
\
)
d

J
1

"

i
r
n

s
f

l
.

"

!
,

>
i
d

)

,

t

1
-
'
.
.

:
'

1
\

W

J

i
f

)

'
f
(
"
1
.

{
1
,
t

v
f

a
u
,

'
,
r

i
J

t

G
t

V
I

I
I

S
V

'
<
'
,

f
l
f
;
[

}
,

n
-
9

f

l
'

'
"

f
.
.
f

t

.

C
o

,

i
L

;
)

,
.
.
.
[
(

(

r

"
<

>

'
4

,
5
)
,
<
:
(

I
.

C
o

i
f
'

(
1
'

t

.
,

.

v
t

.
.
:
:
i

c
.
2
,

t
-

)
'G
"

"

.

\
s
<
v
f

(
I

I

1
i

t

'

t
.

;
{
,

'
0

t

5

I
V
(
s
{
)
i
r

(
a

f

G

'

J
I
'
\

'
{
}

f

,

r

?

Q

&
'

?
'
a

r
}

v
i

,

s
'

g
.

r

,
I

.

f

k
r

'
(
i

f
A

n

(
%
!
f
1

J
r

r

r
"
l
J
1
(
f
4

"

w
i

v

j

c
(

"
,

v
t
,
l
t
i

t

'

'

J
.

.
{

'
f

:
r
1
l

I
,

j

.
.

'
#

;
;
(

t
f
,

'

.
'

.
'

,

.

'
H

'

'
r

J
j
?

;

"
,

'
'
1

.
,

r

-
!
;

d

-
1
:

J
-

.

c

r

,
J
-

J
.
!

'
]
(
f
t

t
t
r
1

i
J
.
.

J

.
!
J

r

a

r
P
f

i
j
J
I

{
.
/

e
f

.

,
t

.
I
t
'
?
J
'

,
W

t

'

{

-
-
t

,
<
a

,

"
t
l
l
i
"

'

2

"
:

(
!

.

,
c

.
.

.
.
.

2

I
I
1
I
r
I
y
.J
i?
2--
Facsimiles of Red mda' ba'i rnam thar ngo mtshar rmad byung, Manuscript B (TBRC Code W18649)
foIs.O-Jb
'" C'\
I.

oo.z 78/ (6)
\
it {f
.
.--'.:'0 -.. . _-.
.
,-r 3.1
r

'--'I
,<:
...
n. ... n ...
I

,-
i
!
j
?
.
1

.
.
-
-
I

I

.
-
I
I
:

I

(
f

:
:
-

K

i

'
'
'
'
'
'
-
;
-
.
;
;
-
H

,

Z

(
f

-
c
;

I
e
<

-
J
!

'
)

a

\
'
f

,

'

-
:

/

,
t

;

:

-
-
-
a

!

2

,

'

;
.

&
-
'
f

'
6

:
1
!
l
E
l
I
i

_
_
_

e
r
a

.

<

J
i
'
,
;

'
!
'
l

1
\

.
(
'

1

:

.

f
I
-
'
{
:
i
'
(

'
-
i
'
f
J
'

Q

<

-
-
!
i

4

a
a

J

1
.

}
.

,
0

:
-
'

9

a

f

:
'
'
;

)
'

(
f
t

"

-

-
J
,

.
.

i

'

,
.
.

'
"

;
'

I

i
l

.
'

I
f

2

t
f
)

1
-
2
'
(
'

,
'

_
_
_

.
r

.
"
.

:
:

1

:
t
"
"

V

_

1
"

"

4
'

0
'
"

r

.
'

i

!
)

.

:

!

'
"

6
'
!
l

f

;
.
.

1

1

J
o
l
a

,

'
,
'
0
<

i
l
J

<
f
4

.

(
'

.
.

.
\

:

r
'

f

"

l

:
:
-
f
:
-
,
;

.
"
@
'
-
'

.
.

,

,

/

'
t

;

!

r
n

.

\
!

\
{

i

I
I
I

'
;
:
1

e

J
%

r

;

:
:
.

;
:

i

'
(
'

_
;

.

=

)
'

W
(
:
.
.

-

J
'

i

.

I

/

.

,

j
i
'

(
2

.

,

1

-

r
;
;

t

I
f

'
i

.
.
.

.
,

:

.

(
:
.
.

;

,
'
I
f
-
/

f

'
.
:
.

:
-
!

;
"
.

a
;

(
c

r

r
&
i
(
t

I
S

r

f

.
'

-
.
j

.

f

'
!

g
.
.

l
I
'

.
1

r

j
,
:
i
:
.

h

.
.
.
.

I
i

n
.

'
m

t

.

.

,

&
"

\
\
>
\

'
[

f

e
{
'
:

l
'

;

)
1

(
i

.

r
"
"

.
"
-
i

_
,
,
(
'
(
,
1
"

"

:
;
.
.
:
.
.

(
/

6
'

"

'

-
I
i

r

r

-
-
-
!

f

,
'
.

\

.

'
"

t
:
:
'

;
:
.
.

i

I

:
:
.

,
.

:

.
.
.
.

:
J

I
:
:
'

f

'

,

"

a

:
:
.
-
:
.
-
"
:

a

.
'

C

-
.

"
"

'
-
f
'

i

.

.
.
.
.

-
-
/
'

1

-
!
:
i

.
.

r

'
!
'
b

-
'

'
I

,
=
-

.
2

-
a
'

:
:
:

?

c
2
.
,

(
2

(
r

1
1

r
{

,

.
.

.
.
(
'

;
.
.
.
.
.
.

.
.
.

l
;

f
t

"

r
a

a

"

'

I
!

f

f

r

.
.
.
.

:

1

;

l
'

:

r

r
.
"

c

c

:

,
.
.

'
"

(
!
.
.

'
0
'

.

.
,

'
:
l
"
"

\
.
-

d
f

-
.

;

(
i

I

;

I
:
;
'

G

i

:

{
f

r

r
'

:
:
:

'
1
0
)

4

1

-
-
r

a

-

i
f

}

;
:
.
.

.
.
.
:
"
'
:

'
r
:

'
f

r
;
l
'

}

,
.
.

!

;

a

'
P

f

t

:
:

I
;

-

-
I

"
$
'
U
r
t
"
r
.

'
I

r
f

,
!

(
;

f

!

r
r

i

I
i

r
,

:
l

:
.
.

i

&
I

!
I

:
.
'

1

(
'

'
5

5

'

-
,

2

'
f
.
l

"
.
g
I
)

0

@

;

r

'
;
!

.
"

I
,
:
"

.
"

t

:
.

0
)

c
,

-

J
:

}

,

:
.
.

i
"

I

{
(
(

-

;
{

'5

I
:
;

'
f
"

,

-

f
:

J
:
(

;

f

,
r

'
7

1

,

,
'
a
'

"
'
i

,

;
.

-
;

i
:

l
'
l

'
f

-
(
a

I
f

1
'
"

i

'

;

i

n

-

:
.

.
1

:

i
O
'
!
i

;
1
J
)

(
0

r
.

(
8

!

.
.
t
'

(
;
0
(
'

c

-

,

;

6

-

.

,
,
:

l
a

(
5
'

:
;
.
.

:

'
"

\
.

;

f

.
.

:

t

a

.
.

.
.
.

J
/
.

\
.

.
.

1

1

:
-
j
.

;

1
1
1

}

_

0

-
;

F

r

(
.
-
'
f

I
,

'
I

1

.
:

-
I

1

"

\
l
y
'
'
1

.

,

1

>

6
'

2
,
{
0
,
:
r

i
N

r
.
d
f

)

.
.
.

:
;
'

V
)