Taking the Result as the Path: Core Teachings of the Sakya Lamdre Tradition

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T I D E T A N

C L A SS I C S

TAKING THE RESULT AS THE PATH Core Teachino cif the Sakya Lamdre Tradition

'f"k I.ibrary of1ibetan Classics is a special series being developed by THE INSTITUTE OF TIBETAN CLASSICS aimed at making key classical Tiberan

texts parr of the global literary and intellectual heritage. Evenrually comprising thirty-twO large volumes, the collection will contain over two hundn:d distinct texts by more than a hundred of the bestknown Tibetan authors. These texts have been ~lected in consultation with the preeminent lineage holders of all the schools and other senior 1iberan scholars to represent the 1ibecan literary tradition as a whole. The works included in the series span more than a millennium and cover the vast expanse of classical1ibetan knowledge-from the core teachings of the specific schools to such diverse fields as ethics, philosophy, psychology, Buddhist teachings and meditative practices, civic and social responsibilities, linguistics, medicine, astronomy and astrology, folklore, and historiography.

Talting tiN &suit as tiN Path The tradition known as the Path with the Result or Lamdrt (14m 'bras) is the most important ranttic system of theory and meditation practice in the Sakya school of Tibetan Buddhism. This volume contains an unprecedented compilation of deven vital works from different periods in the history of the Path with the Result in India and Tibet. The ~jra Lints of the great Indian adept Viriipa (ca. sevemh-eighth centuries) is the basic text of the tradition and is said to represent the essence of all the Buddhist tantras in general and the Hevajra Tttntra in parricular. Sachen Kiinga Nyingpo's (1092.-II58) Expliclllion of tiN Tmltist for Nytzlt is a fundamental commentary on Viriipa's succinct work and is among the earliest teXts written in 1ibet to explain Viriipa's mystical words. The collection of six writings by Jamyang Khyenrsc Wangchuk (152.4-68) includes a definitive history of the tradition and detailed explanations of irs meditation practices as taught by his great master, Tsarchen Losel Gyarso (1502.-66). A supplement to Khyenrse's history, written in the nineteenth century by KUnga Palden and completed by Jamyang Lorer Wangpo (1847-1914) in the early twentieth century, tells the stories oflater masters in rhe lineage. An instruction manual composed by the Fifth Dalai Lama (1617-81) completes the unfinished work of Khyenrse Wangchuk. The volume concludes with a summation of all the teachings Mangtho Ludrup Gyarso {1513-96), another ofTsarchen's principal Dharma heirs, composed this brief and doquent texr. Mosr of these writings traditionally have been considered to be of a secret nature. The present translation has been made with the personal approval and encouragement of His Holiness Sakya Trizin, head of the Sakya tradition, and Chogye Trichen Rinpochc, head of the Tsarpa branch of the Sakya tradition.

!'HE

LIBRARY

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TIBBTAN

CLASSICS

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VOLUME

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Thupten jinpa. General Editor

TAKING THE RESULT AS THE PATH

Core Teachin~ ofthe Sakya Lamdri Tradition Translated and edited by Cyrus Steams Foreword by H.H. Sakya Trizin

W1snoM PuBLICATIONS • BosTON

in association with the Institute of1ibetan Classics

Wisdom Publications 199 Elm Stra:t

Somerville MA 01114 USA www.wisdompubs.org C 2006 lnstirute oflibemn Classics All rights reserved. First Edition 09 08 D7 o6 6S4J'-I

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No pan of dUs book may be reproduced in any fonn or by any means. elecuonic or mechanical, including plu>tography, mcording. or by any information srorage or mrieval system or technologies now !mown or lam developed, without permissiou in writing liom the publisher.

Lilmuy tfCorlflfSI O#abJging-in-Publiauion Dtltll Taking rhe rault as rhe path : con:: l£aCbinp of rhe Sakya lanJdd aadition I umslan::d and edited by Cyrus Sn::ams. p.cm. Includes bibliographical rekn::nces and inda.. ISBN o-86t7I-443-' (lwdcover : alk. paper) L Lam-'bras (Sa-slcya-pa) 2.. Sa-skya-pa (Seci)-Doarines. I. Sn::ams, Cyrus, I!J49BQ767:L4-TJs 1006 7.94-J'4W.Pr-dcu

Cover & interior design by Gopa &Ted~· Inc. Set in Diacritical Garamond to.s/tJ.s P~ on page n: Detail from a rhangb of four Lamdd lineage holden; Tibet. fiftc:cnth century. (libet Collection: Barbar.a and Walter frey, Zurich, Fm)

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lfessage from the Dalai Lama "-'

THE lAST lWO MILLENNIA witnessed a tremendous proliferation of cultural 'Zld !irecrry development in Tibet, the "Land of Snows." Moreover, due to inesrimable contributions made by Tibet's early spiritual kings, numer!Iberan rranslators, and many great Indian p:u;t and me Little &J \41/ume, are also briefly discussed. The Mahayana basis of the Pam with the Result is fi.illy presented in the explanation of the Three Appearances, which contains all the preliminary topics of meditation necessary fur beginning me Vajrayana path. Here Khyenrse provides detailed instructions on a number of crucial subjects, beginning with taking refuge and awakening me enlightenment mind. The main section of me rext begins with an explanation of me fim of the duec appearances: impure appearance, or how the world appears to living beings who are immersed in impure states of mind because of their afflictions. Here the practitioner reflects upon me faults of samsara, the difficulty of gaining a human birth with all me freedoms and endowments necessary to practice Dharma, and the causes and results of actions. Next comes reflection upon the second of the appearances: experiential appearance, or how various experiences appear to a yogin or yogini who has culrivared meditative concentration. This topic is explained by means of rdlecrion upon love, compassion, and the relative and absolute enlightenment mind. Finally, the pure appearance of a sugata or buddha is dismssed. This is briefly explained in relation to the inconceivable secret and the omnipresence of enlightened body, speech, and mind. A short addendum of notes by the Fifth Dalai Lama, Ngawang Losang Gyatso (1617~2). has been added at the end ofKhyenrse's work. These notes explain how the reacher should integrate the various reading transmissions and explanations of supplementary texts into the schedule when teaching the Three Appearances. The next text in this volume is Khyentse Wangchuk's summarizing notes on the Three Continua. The main practices of the Path with the Result begin with this work. The text is principally concerned with me meditative cultivation of an experiential realization of the indivisibility of samsara and nirvana. First is a brief presentation, by means of me three aspects of coemergence, to demonstrate that all phenomena arise from mistaken notions about the intrinsic nature of the mind, which is desaibed from the three perspectives oflucidity, emptiness, and their essential unity. Next is an extensive explication by means of dm:e key points of practice: establishing that appearances are the mind, establishing mat me mind is illusory, and establishing that the illusory mind has no self-nature. Finally an enremdy extensive explication is given by means of me three continua: the causal

6 1illtmg

''"Result

liS ''"

Pllth

continuum of the universal ground, the method continuum of the body; and the resultant continuum of mahamudra. The final two texts by Jamyang Khyentse Wangchuk and a supplementary work by the Fifth Dalai Lama further elaborate the second of the three continua, the method continuum of the body. These summarizing notes explain the practices of the path in connection with the four initiations. They are sometimes very brief and may seem fragmentary because they are meant to be accompanied by the oral explanations of a living master. The two texts by Khyentse Wangchuk explain the practice of the outer and the inner creation stage of the deity Hevajra. The creation stage of the deity is the practice of the path of the vase initiation, which is the first of the four initiations. In addition to the inner and outer creation stage meditations, Khyenrse also explains the view, the culmination of attainment, the practice of transference, and the intermediate-state practices in connection with the vase initiation. However, the work ends abruptly at this point without explaining the dream yoga, which is the sixth and final section of practice in regard to each initiation. Jamyang Khyenrse Wangchuk passed away in 1568 at the age of fortythree, apparendy leaving his series of compositions unfinished. For the next eighty years, when the Explication for Disciples was taught using Khyenrse's incomplete works, the final sections of the reaching were taught on the basis of the earlier writings of Lama Dampa Sonam Gyaltsen (1312-75) and the works ofTsarchen's other great Dharma heir, Mangtho Ludrup Gyatso. Finally, after receiving the complete transmission of the Explication for Disciples from the master Sonam Chokden (1603-59) in 1649, the Fifth Dalai Lama wrote a supplement to complete Khyenrse's work/ The Fifth Dalai Lama's summarizing notes on Sonam Chokden's explanations begin with the dream yoga of the vase initiation and go on to explain all the remaining topics of meditation in connection with the three higher initiations. Even more than Khyentse's writings, this text by the Fifth Dalai Lama is clearly pieced together from notes made when he received the teachings, and many topics are very brieRy treated and must be elaborated upon orally when the transmission is given. As a fitting conclusion, the final text is Mangtho Ludrup Gyatso's brief, eloquent, and profound synopsis of the key points of practice according to Tsarchen's transmission of the Explication for Disciples. Ludrup composed this work in 1581, at least six years before writing his own complete series of detailed manuals of guidance.

Translator's Introduction

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Parh wirh the Result is a vast and complex system of rheory and said to contain everyrhing necessary for the attainment of com~ enlightenment in one lifetime. For anyone wishing ro practice and w::der-srand this tradition, the works translated here will reward careful and ~ srudy and reflection. The rantric practices should only be .m;:mpred under rhe guidance of a qualified master of this system. The WOfds of Sakya P;u;t9ita Kiinga Gyaltsen (n8z-12p), one of the foremost ~ of rhe Path with rhe Result, remain particularly rdevant today as me tradirion spreads into cultures outside Tibet: ~.

Nmvadays many are interested in mantra, bm very few study secret mantra. If it is difficult for the intelligent to understand the intention of the tantras even if they are energeric, how could fOolish people who have not studied understand the intention of the tantras?l for most of us, it will only be possible to gain a thorough understanding of die im:cncion of the Vajrayana scripnues and the systems of meditation and ~ that evolved from

them when much more of the tantric literature of ~nidi. and Tibet has been translated into European languages. Translation & one of the forms of transmission and transmutation during the spread of ~~cion from one cultw·e to another. The spiritual and literary treasury «Tibet is incredibly rich. This book is a first step in the long-term process ei ttanSlacing the basic tens of one specific tradition, the Path with the Result. ~r£hwwledgments

Tim uanslarion project could never have been undertaken without with die blessing, permission, and encouragemenr of His Holiness Sakya Trizin, dr bead of the Sakya tradition. When I first discussed the work with His HOOness in person in August 2000, I was pleasantly surprised to find that ~ fully supported the idea of translating a number of works that I had ~ previously been told werero be kept srricdy secret. We continued to ~icare by tdephone and e-mail, and His Holiness approved the ~ list of textS to be included in this volume. At rhe suggestion of~ Hnliness. I asked Geshe Thupten Jinpa, who had kindly invited me to

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Talting the Result Ill the Path

make these translations for the Institute of1ibetan Classics, to also ask His Holiness the Dalai Lama to approve the list of texts. His Holiness the Dalai Lama gave his consent and also made the specific suggestion rhat something written by Mangrho Ludrup Gyarso be included in the volume. I then selected the shon work by Mangtho Ludrup that is the final text among the aanslations. The completion of this work is due to the great kindness and blessing of my teacher, Chogye Trichen Rinpoche. It is my good fonune to have twice received the Path with the Result according to the Explication for Disciples from Chogye Rinpoche, who has also answered my innumerable questions about these teachings over the years. In spring 2.003, Rinpoche also discussed topics in the texts, answered a number of questions, and gave his approval to the translation project. I am grateful to Khenpo Appey Rinpoche, who patiendy and dearly answered many questions about the meaning of the ~jnr Lines in particular and the Path with the Result in general. In spring 2.003, Guru Rinchen Chodar and Jamyang Sangpo, both senior students of Chogye Rinpoche and Khenpo Appey, kindly gave much of their time to help with the translations, especially the many colloquial expressions in the works ofJamyang Khyentse Wangchuk. I also benefited from several fruitful conversations with David Jackson, who graciously agreed to read through much of the manuscript and made very helpful suggestions. Near the end of the project, John Deweese generously helped convey last-minute e-mail messages sent to Chogye Trichen Rinpoche in Kathmandu, and Guru Rinchen Chodar once again spent time going through a list of my questions. For identifying many of the references from the classical Indian works contained in the Kangyur and Tengyur collections, I thank the edicors of the new critical edition of the Tibetan text published by the Institute ofTibetan Classics. I am grateful to David Kittelstrom at Wisdom Publications for his skillful editorial guidance throughout this project. My thanks also go to Linda Sobottka for her insightful copyediting work on the book. Fmally, I must thank Geshe Thupten Jinpa for his extraordinary dedication to the multi-volume project of Tht Library ofTibntzn Ckusit:s. It is a great honor to have been allowed to translate these texts. Whatever is of value in this work is due to the kindness of my teachers, while all mistakes are due to my own lack of understanding.

Technical Note

is Dpa/ sa skya pa'i lam 'bras kyi chos skor btus. The full names of the individual works in this collection are listed

THE NAME OF THE TIBETAN TEXT

fCts

by author in the bibliography of texts consulted by the translator. Bracketed numbers embedded in the translation refer to page numbers of the new critical and annotated Tibetan edition published in modem book format by the Institute of Tibetan Classics in New Delhi (2004> ISB~ 8t89165-o2-x) as volume 4 of the series en tided Bod kyi gtsug lag gees btw. This critical edition of the Tibetan text contains a large number of mistakes, some copied from the earlier Dehra Dun edition of the various works and some newly introduced. The original Derge edition was not consulted. Thus my translations here basically follow the readings in the original Derge edition and the 1983 Dehra Dun reprint. It is not practical to cite eo.·ery mistake in the critical edition, so only some of the most significant have been mentioned in the endnotes to the translation. Also, classical Tibetan authors often wrote from memory when repeating quotes from authoritative sources. As a result it is not unusual to find that a quote in these texts sometimes differs from the lines located in the original source. All Tibetan names in the main body of text are rendered phonetically in accordance with a style sheet devdoped by the Institute ofTibetan Classics md WJ.Sdom Publications especially for the Library of Tibaan Classics series. There is a correspondence table at the back of the book where transliterated spellings can be found. Both phonetic and transliterated spellings are also provided in the endnotes and the index. Sanskrit diacriticals are used throughout, except for naturalized Sanskrit terms such as surra, mandala, samsara, and nirvana.

Pronunciation ofTtbttan phonetics: ph and th are aspirated p and t, as in ptt and tip. i is similar to the eu in French seul

10

Taking tin Result liS tin Path

uis similar to the uin the German foUm. ai is similar to the e in bet. I is similar to the e in prey. Pronum:iation ofStmskrit: Palatal I and retroflex ! art similar to the English unvoiced sb. c is an unaspirated ch similar to the cb in chill. The vowel ris similar to the American r in pretty. fi is somewhat similar to a nasalized ny in ClliJYOn. ,; is similar to the ng in sing or bll1lger. Section and chapter headings have been inserted into the translation of Sachen's Explication of the Treatise for Nyak to clarify the structure of the work. It was traditionally assumed that any reader of this text would have memorized the Vajra Lines that it explains. Thus, the lines from Viriipa's root text are not always provided in Sachen's work when explaining their meaning. I have inserted all the missing lines into the English tranSlation, since it seems quite unlikely that prospective readers will have the root text memorized. Jetsiin Drakpa Gyaltsen's extensive annotations in the Explication ofthe Ttratise for Nyak have not been translated. The occasional annotations in the other Tibetan texts have been tranSlated in the endnotes. The information in the table of contents of this book is necessarily abbreviated. The interested reader should consult the topical outline for the works by Sachen Kunga Nyingpo, Jamyang Khyentse Wangchuk, Kiinga Palden and Loter Wangpo, and the Fifth Dalai Lama. Only the texts by Jamyang Khyentse Wangchuk and the Fifth Dalai Lama have numbered outlines in the original1ibetan. The outline is provided as an appendix in which all topics can be easily located according to their page numbers in the book. A glossary of selected technical terms has also been included. The reader is encouraged to become somewhat familiar with these terms before reading the translations. In the bibliography and endnotes the various references from classical Indian works in the Kangyur and Tengyur are identified according to the numbers in the Tohoku catalogue of the Derge edition of these collections: A Complett Catalogue of the Tibetan Buddhist Canons (Bkal;-bgyur ami Bstan-bgyur), edited by Hakuju Ui, Munetada Suzuki, Yensho Kanakura, and Tokan Tada. Sendai: Tohoku Imperial University, 1934- When available, the numbers in the Peking edition of the Kangyur and Tengyur are also provided in the bibliography.

PART I ~jraLines

Viriipa

Explication ofthe Treatise for Nyak Sachen Kiinga Nyingpo

Viriipa

I. \lijra Lines of the Path with the Result ?-rapa (ca. seventh-eighth centuries)

:\...~ BOWING at the lotu$ beneath the feet of the excellent master, I

-rite a brief explanation of the Path with the

will

Result.~

fw 2. son:ienr being with afflictions, impure appearance occurs. fm- a yogin wirh meditative concentration, experiential appearance occurs. For a sugata with the ornamental wheel of inexhaustible enlightened ~ speech, and mind, pure appearance occurs.

Sina: samsara and nirvana are complete in the causal continuum of the ·e&ri:ttsal ground, it is the root continuum. Fo. the method continuum of the body and so forth, there is the causal ~ wim four uiads, the seats and so forth, and so forth. Presentation by means of the four fives of the creation stage as the path md~forth.

Pronning the sacred commiunenrs of meditative equipoise and so forth. Propitiation of the vajra 4ikas and 4akinis and so forth. W rrh the five sensory objectS and so forth, one should please and so forth. Through meditation on the four initiations in four sessions of the path, ;JBd in dependence on the body, the obscurations to great bliss cease and ·~emilent is clear, so it is me explanatory continuum. ~Wtamudra, rhe resultant continuum, is omniscience by means of the _ . resultant initiations. A.~ establishing the result by means of the four authentic qualities, the ~ of meditation is extracted by the uiad free from flaws of conrradic~ ntd so form. Resorting to food, behavior, the viral wind, the drop, and the mudra a:.'iQSOrL The bliss of the five clear essences, the five sense organs, and ~ ro the necrar withour parting from the experience. Tiltll release in the four satnsara channels and the cakras, and the othcn.. ;;nd. by opening the channel knots at each of rhe first and last spiritual bds.. md through ten triads in between.

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Tttking th~ Result as the Path

Extracting the poison of the view by meditating on a thought that purifies the mind, which is the path of eliminating entry. Resorting to the nectar without the five types of consciousness rejecting the five objects. Because pure phenomena arise as empty from the beginning. totally release them. The oral transmission of secret mantra and four others are unbroken. On the basis of an exceptional body, the dependently arisen connections set the limits of an entity. Contingent, dependently arisen connections. The path of great enlightenment. The authentic quality of the description of the dependently arisen connections between all phenomena. The universal ground consciousness, the pure great enlightenment. The path is totally completed through five dependently arisen connections. [4} A yogin who is over-inclined toward method is protected from obstacles on the path by firm faith, the protection cakta, mantra recitation, mantra knots, phenomena as the appearances of the nature of mind, the contingent, dependently arisen connections, and, since they are like reflected images, by not parting from the truth of the ocean of reality. For wisdom, there are the outer maras, and a change will come in regard to the two paths and the eight views and culminations of attainment. The inner change the ten of the paths and so forth, and come if the signs are not known. Protection is through knowing. Protection from contamination, obsturation, and loss of the seminal drop. From the path of accumulation, the four results separate from the body, speech, and mind of an ordinary person are achieved. By means of the three modes of gathering the essential constituents, random events occur. One is blessed by the vital winds and mind. If one then progresses on the path according to the thirty-seven factors conducive to the objective of enlightenment, there are four bases for the .miraculous by which meditation is not lost, which are the vital action winds, and due to the masculine, feminine, and neuter vital winds and the blazing fire of the primordial awareness of direct transcendence, at the first gathering of the essential constituentS the channels are opened by the harsh winter wind.

Vajra Lines ofthe Path with the &suit 15 The mind rests, dreams of horses occur, and pains of me channels and

nta.l winds. The knot of various channels and so form. By arresting [five of] the ten, ~ ground, or roor, viral winds, and so forrh, which have seven specifics, the branch vital winds gradually cease within. 10 ~tany drops bloom, blending together with me support. Dependent on mat, the mind rests within. The five types of consciousness gather within. The five aggregates are subdued. The advance and retreat of primordial awareness. The three triads of visual appearances, dreams, and experiences by •-hich meditation is not lost, like those mat are preceded by thought, appear as me entire three worlds. If earth dissolves into water, there is mirage. If water dissolves into fire, there is smoke. If fire dissolves into wind, there are fireflies. If wind dissolves into consciousness, mere are blazing lamps. If consciousness dissolves into clear light, it is like me cloudless sky. If earth, water, fire, and wind gather together wim me vital winds and mind, me three worlds appear as rhough on fire everywhere. The vital wind of water, and me hairs and body are cold. Wim rhe vital wind of wind, rhere is garhering and diffusion, one flies, and birds appear. The viral winds of me four elements circulate together, and various goddesses offer dances. Due to me vital winds of me four elements, there is a variety, and smells and tastes. Together wim space, rhe hairs and body are blissful. The five nectars, rhe enlightened bodies of the rathagatas, and so forth. Frankincense and me sun. Camphor and rhe moon. T my drops in me tiny channels. And stars. In rhe channel strictures and so forth. [5] Tree trunks and so forth. The five such as passion and hatred. The channels of terror, grief. and ghosts. In me channels of tears. Yawns and tears. If the vital winds and mind gamer together in me syllables of the six realms that first formed at the navd, mere are me dances of me six realms, the mantras, being guided there, dreams, and similar experiences, which appear as me entire three worlds.

16

Tlllting th' ReuJt liS fh, Path

From 01f4 the meditative concentrations of meditation and so forth. If perfectly dissolved in the 4p, the space of the mother, the three worlds are space. If dissolved in the mansion of the great mother Pra.jiiiparamita and so forth, the clhannakaya reality body is experienced and there is freedom from subject and object. From hUTfl there is lucidity, buoyancy, and naturally arisen primordial awareness. A very immaculate sky. At the middle gathering of the essential constituents, the channels are opened by a vital wind of reduced harshness. Pain of the drops, and stable visual appearances. In brief, in the raftta and so forth, rilqasa demons and so forth. The sound of the one with a bell. As with the pristine divine eye, one thinks that everything below the pealt of existence appears in the experiences of meditative concentration. The unexplainable is illustrated, and is secret on the five and the ten. For the outer dependently arisen connections by which meditation is not lost, there are the three triads of the reversal of the vital winds and so forth, and since the inner five 9akinis and five enlightened bodies of the tathigataS enact the dependently arisen connections for great enlightenment, it is understood that the attainmems come from oneself, and that understanding clears away thoughts of hope and effon. By understanding the mira.s and wrong turns as one's own path and dependently arisen connections, faults are upheld as qualities, and the warmths arisen either in sequence or not in sequence are allowed narura.l expression. Since the devaputra mira.s come on the path ofone who is over-inclined toward wisdom, protection is by means of the four tests. As for the four applications of mindfulness by which meditation is not lost, when objects cease, oneself is the chosen deity. the necessity of the signs is reflected upon, and, because meditative concentration is in equilibrium, at the final gathering of the essential constituents the channels are opened by a vital wind without harshness. Since the drops gather within the six sensory bases, the six subsequent mindfulnesses are perfectly understood. Some nirmiJ;ta.kaya emanated bodies are seen. As for the four perfect renunciations by which meditation is not lost. the awareness that occurs following the three initiations from the

~jra Lin~s

ofth~ Path with th~ &suit 17

nirmagakaya emanated body is reflected upon, and the channel of a twodecade lotus lady who is pleasant and so forth is sought. Because the essmc~ a is at the tip of the central channel and the mind is entered by the refined slowly-circulating viral wind and so forth, body, speech. and mind assume the vajra position. Since the vital winds are suppressed by the drops, the sound of a drum and so forth is not heard [6] because the mira of comenrment and so forth lw been vanquished. The path of the inner buddhas. Gone to the ~ak of existence. The forb~aranct of emptiness, difficult to bear in rdation to binhless phenomena. The mind lapses into a nonconceptual state in the central channel "When the mind moves, there is forb~arance. Since the phenomena of samsara have been uanscended and the phenomena of the path of nirvana are utterly complete, it is sublime among

phmomena. In that way, there are the flawed and flawless experiences, and after the vital winds and mind have gathered together up into the txternalshap~ a, what occur on the paths are the essence, the nature, and the characteristic. On the transcendent path, by means of the path of the outer and inner dependendy arisen connections, the naturally spontaneous nirtnal;lakaya emanated body is achieved. Through the path of the creation stage, the vase initiation that purifies the body is perfected. The signs of reality are seeing the seven branches of enlightenment, w.-hich are the four precious channel mansions and the three principals of the body mandala. The advance and retreat of thoughts. The ability to shake a hundred vast domains of the nirmagakaya emanated body, listen, make a hundred gifts, spread forth a hundred lights, pass down a hundred explanations, and be absorbed in a hundred different meditative concentrations. If the channels of the six realms, and in particular the suppon of human beings, are seen, there is joy and anxiety, and shame and disgust. The indivisibility of samsara and nirvana, which was presented before ~ the master at the rime of the cause, is realized at about that point. Compassion is born. Tears fall.

18

Talting the Result as the Path

The various minds of others are known. One is amused on seeing the various sensory objects. Various miracles occur instantaneously because the inner vast domain is seen. The outer are not seen without seeing the inner. At about that point, the linga becomes firm. As the seminal drop rests at the rip of the vajra, the place of coemergcnce, likewise the body is crazed with bliss, and one swoons. Oneself and others are not recognized. The inner sign is the cessation of the vital wind by one finger-width. The outer sign is the drops stable in half the genital area. The first spiritual level of the path of seeing. Again the four fourfold initiations from the nirmat}akaya emanated body. From the second spiritual level of the path of meditation, there is the ability to shake, and so forth, a thousand vast domains of the nirmai;lakaya emanated body, and so forth. The qualities and so forth increase. Advance and retreat, and so forth, cease. The inner sign is the cessation of the vital wind by six finger-widths. The outer sign is the drops stable in the genital area, navel, and heart. Some sambhogakiiya enjoyment bodies are seen. [7] The sixth spiritual level of rhe path of medication. Again the four fourfold initiations from the sambhogakaya enjoyment body. Through the path of the stages of self-blessing, the naturally spontaneous sambhogakaya enjoyment body is achieved. The secret initiation that purifies the voice is perfected. The signs of reality are the five powers, gaining control of the vital winds of the five dear essences, the five abilities, and being unimpeded in the

gazes. The seeds of the six realms are seen in the bhaga mandala. Control is gained over the six seeds. One teaches Dharma in the languages of sentient beings, and is unimpeded in regard to the general and individual characteristics of phenomena. After seeing at the navel the eight bases of the syllables, and the vowels such as a and the consonant-syllables such as ka, one is unimpeded in the twelve branches of scripture, such as the Dharma of the suuas.

~jnr

Li1US ofthe Pllth with the RmJt 19

The five nectars and the ability to enjoy the six tastes. Those that become the melody of Brahma arc clarified by six. such as ..The a [is rhe most sublime of all] phonemes."11 Above the seventh spiritual level, the mudr.i seals of the four cakras. The mility to shake, and so forth, a hundred million vast domains of the sambbogakiya enjoyment body. and so forrh. The inner sign is the cessation of the vital wind by ten finger-widths. The outer sign is the drops stable in the throat and the point between the eyebrows. The tenth spiritual level of the path of meditation. Again rhe four fourfold initiations from the clharmakaya reality body. Through the path of the mandalacakra method, which purifies the mind, the narurally spontaneous dharmakaya reality body is achieved. The initiation of primordial awareness dependent on an embodiment of wisdom is perfected. The signs of reality, the five forces, arc due to the five vital winds of the enlightenment mind and the clear quintessence of the clear essences that they have moved.•z After the mandala of the root enlightenment mind has been seen, the signs are displayed. After the initiations of the three bodies of enlightenment, rhe five types of primordial awareness, and so forth have been received, if the five nectars are seen gathering in any channels, the buddhas are seen acting for the benefit of others. If the drops are seen gathering in the emanation cakra and that of great bliss, the buddhas arc seen residing in profundity in the realm of ~thaI£ the five nectarS and the five vital winds arc seen gathering in the emanation cakra at the navel, the five spiritual families of the sambhogakaya enjoyment body are seen residing in the mother's bhaga and proclaiming the se~t to fortunate bodhisattvas. If the clear quintessence of the clear essences of the mudra conson is seen, there is unimpeded paranormal ability. If the clear essences are drawn into the channel syllables, there is unimpeded magical ability. If they are transferred precisely there again, previous locations are recalled. The inner sign is the cessation of the vital wind by twelve finger-widths.

20

Taking the Result as the Path

The outer sign is the drops stable in the entire crown of the head. The twelfth spiritual level of the path of meditation. [8] Again the four fourfold initiations. Through the ultimate path, the ultimate are purified by the ultimate dependently arisen connection. Through the path of the vajra waves, there is the sublime attainment of mahamudra, the child of the female embodiment of pure awareness. The path that totally purifies existence. The naturally spontaneous svabhavikakaya essence body is achieved. ~e fourth, the initiation of body, speech, and mind, is perfected. The signs of reality. As for the noble path of eight branches, two results are achieved at the point of the purification of the eight types of consciousness. This great earth is joyful, elated, and delighted. It shakes in six ways. Sounds resound in Mara's places. The three worlds are seen in the place of the mudra consort. Qakas and The Nine Profound Means Three holders of the name Padmavajra appeared in the land of OcNiyana. The senior was Anatigavajra, the midclle was the great adept Saroruha, and the junior was Padmasambhava of O~Jjiyana. They are classified as senior md junior by virrue of having appeared earlier and later. Thus my master WJglu. This concerns the midclle one, Saroruha: He reached attainment although he was of the candra caste, and lived with a lotus lady. I prostrate to that master known as Saroruhavajra. m

Saroruha composed the treatises Saroruha's M~thodfor Accomplishmmtand Like the Tip ofa Lamp Flllme, based on the Two-Part Root Tantra. The practice is known as "The Nine Profound Means... 02

6) The Inconceivable In the body of a farmer of the Tharu caste, he reached attainment with a mudra consort. I prostrate to that master known as Kuddala. m Kuddala composed the treatise of the Compkt~ Path by M~ans oftht Fivt .-tspects ofthe lnconctivabk, based on the Sampufll Tantra. The practice is the guidance on the lnconctivabk.U4 7) The Complete Path ofFince Fire Many holders of the name ~J,la or ~ha appeared in India, such as Ka!).ha of Deliberate Behavior, ~aciryavajra, ~J,lasamayavajra, and ~Qa Santibhadra. 135 Of them: Breaking the master's command and engaging in the conduct,

136

Taking the Result as the Path he became a perfect buddha in the intermediate state of existence. I prostrate to that master known as ~l)acirin.Uii

K~l)acarin composed the ueatise of the Four Stages, known as Oklptlti in the symbolic language of the 4akinis, based on the root and explanatory tantras of the Cakrasa1J2vara. The praetice is the guidance of 'The Complete Path of Fierce Fire." 117

8) Straightening the Crooked He abandoned austerities and engaged in the conduCt, used the gazes and reached attainmenL I prostrate to that master known as ~avajra. 138 The objeCt of this eulogy, ~!)a Utsita the Immortal, composed the treatise A Vme on Drawing the Vital Winds into the Central Channel based on all the mother tantras. The practice is known as "Straightening the Crooked." 139

9) The Unwritten Mahamudra He was of the royal caste, traveled on a sunbeam, and used medicinal pills, eye salve, and subterranean ability.'~ I prostrate to that master known as VagiSvara.w [92] This expen and realized master composed the ueatises known as Illuminating the Fourth, the Seven Branches, and Incious Reality. based on the Glorious Hevajra Tantra and a prophecy from venerable Tara. The practice is known as "The Unwritten Mahamudra. " 142 Thus my master taught.

Expll1Uion ofth~ Great Semt Doctrin~ 137

c. Tht sptcific origin oftht Precious Ttaching This consists of two topics: 1) The life of the Lord ofYogins, who is at the root of the lineage 2.) An account of the Lord ofYogins' followeiS 1}

Tht lift oftht Lore/ ofYogins

This consists of two topics: a) When he lived b) The srory of his life at that time a)

Whm ht livtd

The Manjulri Root T1111tra says:

Four hundred years after I, the Tathagata. have passed away, a monk called Naga will appear. And so forth, until: He will \ive for six hundred years.143 Thus Nagarjuna appeared four hundred years after our Teacher Sakyamuni passed into nirvana. He lived for six hundred human years in this world of Jambudvipa. 1" His disciple in later life was Aryadeva. It is explained that the Lord ofYogins was Aryadeva's disciple. As:uiga appeared nine hundred years after the Teacher passed into nirvana. It is taughc He will live for one hundred and fifty years.•4s Thus it is explained that Asanga lived for a century and a hal£ It is taught that the Lord of Yogins was a disciple of Asaliga, and that the abbot

138

Taking th~ R~sult as the Path

San~ita was a disciple of the Lord ofYogins.•-" Therefore, in brief, the Lord of Yogins appeared about 1,020 years after the Teacher passed inro nirvana.

b) The story ofthe Lord ofYoginllifi at that time At about that time, in a great city in east India known as Be~asa ("King of Medicine"), the Lord of Yogins was born as the son of King Sergyi Khorlochen, who was the son of King Mukhytichen. When he was shown to a brahmin astrologer, it was prophesied that he would be one who clarified the doctrine by means of power. He was given the name Ngulgyi Khorlochen. When the Lord ofYogins grew older, he took ordination from the abbot Vinayadeva and the teacher Jayakirti at the temple ofSomapiiri in the east. Relying on that teacher, he studied to the point of expertise in all fields of knowledge. He constructed at that monastery [93] a small stone chapd filled with representations of the Three Jewds, and established a fine stream of offerings to purify the obscurations of his father and mother. He pleased the abbot, the teacher, and the sangha with excellent feasts and service. Then he brought his activities in that area to a close for the time being and traveled to the temple of glorious Nalanda, a place where the excellent Dharma had greatly spread. The Lord ofYogins received complete ordination from the abbot, Dharmamitra, "Friend of Dharma." He trained in an incredible number of excellent Dharma teachings connected with the Mahayana and the Hinayana. Because that abbot was also highly pleased with the Lord ofYogins, he freely taught all the Dharma. In particular, as a secret Dharma for the teacher alone, Dharmamitra said, "In general, for rapid buddhahood the Vajrayana is necessary. Of the Vajrayana teachings, Cakrasa.rpvara is especially profound and rapid." Dharmarnitra completely instructed him with ripening initiation and liberating guidance. In brief, he became famous as the great expert Sri Dharmapala, "Glorious Dharma Protector." Then, after some time, when the abbot passed into nirvana, he said in a last testament, "This Sri Dharmapala is a great expert no different from me. I pass this monastic seat of mine to him. Treat him just as you have treated me!" When the abbot's remains were offered for cremation, all the remains

Expansion ofth~ Gre11t &crtt Doctrin~ 139

tmJSformed into images of deities and relics. All the monks and patrons, such as the king, became filled with even more faith than befo.n:. By the .abhor's command, the teacher Sri Dharmapala was insralled as the abbot of Nilanda, and everyone honored him, bowing to him with the crowns of ~heir heads. During the day, the teacher Sri Dharmapala accomplished vast acrivities ~r the doetrine, such as explaining, debating, and composing Dharma of IlK Mahayana and Hinayana. During the night, he single-mindedly culti'Qfed the meditative concentration of Cakrasazp.vara, as instructed by the IClcher Dharmamitra. He lived in this way until he was about seventy ~ old. Sri Dharmapala had hoped, "If I meditate with intense effort on a path such as this, will good signs of attainment arise?" But not even a good d.n:am had arisen, in addition to which, all his old ilnesses had .n:turned and he was infliaed with many new ones. Unbearable physical pain and mental suffering arose, and he was tormented by many evil beings, such as carnivorous spirits and ~ demons. [94] n-m in his dreams, many disagreeable appearances arose, such as: fire blazing from the lower part of a valley and water cascading from the upper p:m; lightning; rainfalls of hail, earth clods, and pieces of ice; and appearmces of the master, the chosen deiry, friends with the same sacred commitments, and so forth, upside down, with their faces slashed, their noses an off, and their eyes plucked our, with blood flowing freely from the gaping wounds. Sri Dharmapala fell into despair and thought, "I have done so much practice, but not even as much as a good dream has arisen. Only bad signs like this have arisen. If I interpret this, it is certain thar I am one who has ~lutely no link with the Vajrayana in this life. Therefore, I will now spend my time solely in srudy and explanation of the common Vehicle, without doing any secret mantra practice whatsoever." On the evening of the twenty-second day of the fourth month in the spring, he threw his rosary into the latrine, and began to take it easy. Regarding these events, this teacher Sri Dharmapala had .n:ached the cod of the path of accumulation and had also traveled most of the path of .~pplication. When the vital winds and mind had gathered into the k,a, ma, md so forth below the navel, he had arrived at the point at which he was mout to reach the path of seeing. The previous oral instructions of the Jbbor had been in a slightly unresolved form. Thus my master taught.

140

Taking tht &suit as tht Path

In any case, in a dream while he was sleeping at dawn, the venerable Vajra Nairatmya appeared in the form of a blue ordinary woman, who was beautiful, enchanting, and adorned with many silks and jewels. She said. "Son of good family, it is not good that you did such a bad thing at ~ point of reaching attainment. In general, there is no greater or lesser compassion among all the buddhas. Specifically, I am the deity with whom you have accumulated karma. Therefore, I will bless you. But take the rosary out of the latrine! Wash it with perfumed water, and practice as before!" When she disappeared, he awoke from the dream. With great joy he did as she had commanded, and on the evening of the twenty-third, ~ fifteen-goddess mandala of venerable Vajra Na.iratmya actually appeared and bestowed initiation in a great emanated mandala. The primordial awareness of the initiation, the nonconceptual primordial awareness of the path of seeing, was hom in his mindstream. [95] Furthermore, because he completely obtained the four initiations in a great emanated mandala, the stream of initiation did not cease. Because he actualized the primordial awareness of the first spiritual level of the parh of seeing during the initiation, the transmission of blessings did not decline. Sri Dharmapala understood those disturbing experiences that had arisen before to be the pains of the channels, the pains of the viral winds. and the great mental changes that come because the knots of the channels have been opened during the first gathering of the essential constituents while being guided on the path by the warmths and the signs of the vital winds and the fierce fire. And he understood that the appearance of r~asa demons and carnivorous spirits had arisen because of the dependently arisen connections of the vital winds and mind gathering in the ma, Je,a, and so forth below the navel. He understood that the fire blazing from the lower valley, the water cascading down from the upper valley, and so forth, had arisen as dream experiences because of the dependently arisen connections of the fierce fire blazing up from below and the enlightenment mind moving down from above while being guided on the path by the blissful yet empty drops during the middle gathering of the essential constituents. And he understood that those rains of hail, pieces of ice, and so forth, had occurred on the basis of the coming and going of the drops in the tiny channels. While being guided on the path by flawless and genuine primordial awareness during the final gathering of the essential constituents, all the

Expansion ofth~ G"at Stcrtt DoctriM 141 present passionate attachments are repulsed, which was indicated by the wing of the slashed faces of the master, the chosen deity, and so forth.. Since Sri Dharmapala had not been graced before: by the oral instructions of the excellent master, he had taken all those experiential appearances to be faults that should be rc:jecred. But now, based on the oral instructions of Vajra Nairarmya, he recognized them all to be meditative concentrations, and was naturally freed from all impediments and obstacles. Because: those three: gatherings of the essential constituents arose in his mind without disorder in sequence, the sequence of the oral instructions was undisrupted. On the basis of those oral instructions, Sri Dharmapala reached the decisive conclusion that venerable Vajra Nairatmya was the combined essence of all the buddhas. He thought, "Now all the buddhas of the three times could come, but there would be nothing more than this. "Irreversible &ith was born, and his mind was satisfied with devotion. Thus he: became: endowed with the: four oral transmissions. 147 Sustaining the stream of that primordial awareness, he advanced through the realization of one spirituallevd each day, and afrer six days he bad become a great bodhisan:va residing on the sixth spirituallevd. Then, to present an offering of gratitude: to the: master and the: chosen deity and to enhance his own realization, Sri Dharmapala gave orders to a trUStworthy friend and secredy obtained the sacramental substances of meat, beer, and so forth. [96] When he performed a ritual feast, word of the carrying of meat and beer traveled from one: monk to the next, and sevaal who became aware of it said, "Ler's investigate what is happening." They looked through a crack in the abbot's door. At that time, when those with pure: karma saw the teacher performing the meditative concentration of the venerable father Hevajra, he: was residing in the midst of eight women, and when he: was resting in the meditative concentration of the 'rellerable mother Nairatmya, he was in the midst of fourteen women. 141 Those monks with slighdy impure: karma saw him enjoying meat and beer in the midst of eight blazing lamps, fourteen lamps, and so fonh. Therefore everyone: became doubtful, but since Sri Dharmapala was the great abbot of them all and as famous as the sun and the moon, no one dared to speak out. To avoid harm to the doctrine and to refute the lack of b.ith by others, the teacher accepted that he was bad when everyone said he ..-as bad. To demonstrate his bad behavior, he: offered in front of the: Three: jco.\.·els all the articles required by a monk, such as the Dharma robes and

.f.42.

Ta/ti,g tht Result liS tht Path

alms bowl. Wearing a single cotton loincloth, he said, "I am the one called

•me naked bad one, Vuiipa."' He left abruptly'., and robbed some merchants of a garland of flowers with which he decorated his body. In India the turnip is used for food by the lower castes, so he begged some from the turnip sellers, and robbed several more. Some of the turnips he stuck in his mouth and some he carried in his armpits. The entire sangha was shocked and began the rites of expulsion. Concerning this, if the gong is struck. a return is permitted later if a request is made. If the double-faced drum called a pllljahtl is struck, there is no return in the future. Both of these were muck, and he was expelled. So he sang a song: Alas, good sangha, I've called myself bad. The drum was struck, the gong was struck, and I was expelled from the sangha. My mind that's like the immaculate moon is difficult for the sangha to comprehend. Blocking the leaking sense organs terrifies them. Viriipa will drink beer and hold the sun hostage. When the blue lily has risen it isn't covered with water. Therefore, Vuiipa knows a lot.150 Then, on the road leading to V~i, Viriipa arrived at the edge of the Ganges River. "You are very dean," he said, "I'm bad. Ifl touch you, you'll become polluted, so you should give me a pathway." The Ganges backed up, and the teacher went on the pathway that was

Expansion ofthe Great Secret Doctrine 143

revealed. The sangha then realized that he had reached attainment. [97] They offered apologies and begged him to stay. "Generally, in the world, when many good people have gathered, they have the right to eject a bad one," he replied. "But many of you bad people gathered and ejected me, a good person. This was not right. Nevertheless, it was for the sake of the doctrine. And hereafter, if a person appears who harms the doctrine, eliminare him!" He forgave them, but did not agree to stay. Vuiipa lived in a fo.rest in the Virfu].asi area, some say for six years and some say for six months, so certainly for at least six months. In any case, he stayed only in meditative concentration, without taking any interest in food, clothing, and so forth. Therefore, his entire body was afflicted by the sun and the wind and he became very frightening in appearance. He was seen there by the cowherds and others, and word passed from one to the next. These rumors were heard by Govindacal}<ja. "The Fierce Cowherd," who was the king ofVar3.J).asi and a practitioner of a nonBuddhist religion. He decreed, "If he is a non-Buddhist yogin, he must be invited here and honored since he is in difficulty. If he is a Buddhist yogin, there is danger that he may harm the people ofViiri.I;13.Si, and so he should be eliminated. Find out which he is!" The ministers came to the teacher, but as much as they examined him, they still could not tell. So they said, "He must be examined by the king himscl£ Bring him to the king!" The teacher was invited from the midst of the forest. Along the road, the teacher put many small creatures such as insects and butterflies into his mouth. "This one is bad!" people exclaimed. Even when the creatures flew out of his mouth without having died, people said, "This one is bad!" So Viriipa sang a song: I kill many creatures, and they say. "He's bad!" I revive many creatures, and they say, "He's bad!" I don't know how I should act!151

144

Tlllting tb~ Rm41t 111 tb~ P11tb

Vuiipa came ro the king. But no matter what the king asked, he did not

respond. The king became angry and said, "This one has no marks of

ISvua, so he is not a non-Buddhist yogin. He is a Buddhist yogin, so bind all his limbs with iron chains and throw him in the river!" They did so, but the teacher arrived back in the presence of the king before those who had thrown him in the water arrived. When they had done this many rimes, the king said, "This one knows the art of controlling water, so stab him now with many weapons and kill him!"' [98] The executioners stabbed him with many weapons, but it was like hitting a boulder. So they put the teacher into a deep pit dug in the ground. And into that they dumped molten metal and many iron boulders. On top of that they heaped much earth, upon which they made many elephants stand. But the teacher arrived unimpeded in front of the king, before the men who had done that work arrived. Then the king became filled with &.ith and begged forgiveness. Vrriipa established all the areas around Vari.l}asi in the Vajrayana. On the road leading to southern India, Vrriipa then arrived on the bank of the Ganges and said to the ferryman, "Take me across." "In this world there is no custom of taking someone across without the ferry toll," the ferryman replied. "I want the ferry toll." "I can give you this river itselfas ferry toll," Viriipa said. "But would you prefer this river large, or would you prefer it small?" "For the Icing's army, and for such purposes as watering the sugar cane, large is preferable," he replied. "But for such people as those who dwell in grass huts on the riverbanks, who are afraid of their homes being flooded, small is preferable." Viriipa pointed his finger at the water, and the river backed up. The homes of those who dwelled in grass burs on the riverbanks were nearly submerged, and everyone was terrified. When they looked to see what had happened, the ferryman cried, "This yogin did it!" Therefore, along with King Calabhadra and his retinue, some people offered jewels, some offered gold, some offered horses, some offered cattle, some offered grain, and so fonh. They prayed to Viriipa, and by just snapping his fingers, the teacher made the water flow as before and removed the fears of those dwelling in the grass huts. When Virupa gave the ferryman the valuables that the people had offered, the past karma of the ferryman was awakened and he thought,

Expansion ofthe Great Secret Doctrine 145

'"'Having met such an adept as this, I have no need for these valuables." He rDUowed V"uiipa as his servant, and the valuables, which had not been ruined or lost, were enjoyed by the individual owners. In that way. the Ganges was turned back for the second time. Viriipa also sang a song at dw: point. 1sz That ferryman was famed as J?ombi Heruka, the disciple fit to be pUled by the instantaneous path of the fortunate. Then both the teacher and his disciple traveled to the region known as ~ipata in southern India. There they bought beer from the beer-seller woman called Kamariipasiddhi, "Attainment of Desirable Form." [99) "What payment will you give?" she asked. ""When we're satisfied we'll give you a payment!" he replied. She did not believe him, so he drew a line at the edge of the shade from me sun, and said, "When the shadow moves past this, we'll pay you." They drank up all her beer. Then they slowly drank up all the beer in eighteen districts, but the shade from the sun did not even move a litde. .-\II the king's sundials and water docks were also disrupted. All the people md cattle became totally exhausted from sleep deprivation and so forth. The king investigated what was happening and when he realized that it was a demonstration of the Lord of Yogins' ability, he asked Virupa to · rdease the sun. "I have nothing to give in payment for the beer!" Viriipa replied. The king gave the beer-seller women what payments were required for me beer. When Virupa released the sun, it set in a red streak. About two days and half of one night had passed. In that way, Virupa turned back the Ganges twice and held the sun hostage, so his fame filled all directions. Then, to grace K.a.t}.ha, the disciple fit to be guided by the gradual path, and ID Glllle Bhimesara, they traveled to the land of Bhimesara in southern India. There was a non-Buddhist king there called Narapati, "Lord of ~fen," who kept five hundred longhaired sadhus as priests. There was an isvara phallic image ereaed by the past king Bhimasena, to which many tms of thousands of goats and buffaloes were slaughtered and offered on each occasion of sacrifice. They went there, and Virupa offered many eulogies in the Sanskrit Ianpage according to the Vedas. The king was delighted and proclaimed, "It

146

Talting tht &suit as tht Path

is difficult to find a great cxpen like this. He is fit to be the leader of the five hundred longhaired sadhus." Thus me king appointed Viriipa his royal priest, and the teacher also resided as such. When me longhaired sadhus offered prostrations, flowers. and so fonh to the I5vara image, from the midst of his long hair the teacher extracted a volume said to be the Two-Part Hevajra or me Peifection ofWisdom in Eight Thousand Lines, and he made prostrations and offerings ro that. The longhaired sadhus told me king, but the king did not believe it to be the truth and said, "How is it possible that a expen like him, one who has mastered the Vedas, does not make prostrations and offerings to ISvara? You are just jealous." [100] When the sadhus accused VJ.riipa again and again, even the king became doubtful. One time, when the sadhus were making prostrations and offerings together with the king, the teacher made prostrations and offerings as before to mat volume of scripture. So the king asked, "Why don't you make prostrations to the i5vara image?" "It couldn't endure my prostrations," VJ.riipa replied. The king insisted, "If mere is no one greater than this god in the desin: realm, how could he not endure a prostration? Make it!" The teacher said to the image, "I am powerless against a sinful king. May you withstand it, 0 god!" He pur the palms of his hands together, said "Namo Buddhaya," and the phallic image split one-third [of the way down to the ground]. With "Dharmaya," it split two-thirds of the way, and with "Sanghaya," it split completely in half. Terrified, the king and his retinue touched Viriipa's feer and prayed for him to reassemble me image. Viriipa put a black stone image ofMahakaru.tllkam on top of the head of the reassembled image and said, "If this is removed the image will be destroyed. As long as this remains, the image will not be destroyed." Then he left. At that time, of me group of five hundred longhaired sadhus, one became disgusted with me wrong view and behavior of the non-Buddhists. Seeing me good qualities of the Lord ofYogins, his mind was captivated. and he followed· him. This was Eastern Ka~].ha, who is also taken as the basis for the definition of a person who "has not entered into me Buddhist doctrine, but wishes to enter." Thus my master taught. Then me trio of master and disciples traveled for some distance south. A king named Dzerpgi had made a copper image ofl5vara about 120 feet tall,

Expansion oftht Grtllt Stem Doarint 147

known as Tambrapratima, in the form with three heads and six arms. They came to that place where offerings were made on each ceremonial occasion with the flesh and blood of many thousands of slaughtered creatures. ~tany non-Buddhist practitioners were gathered there making offerings. When the teacher and his disciples squeezed inside, they were told, "We'll give your share outside. You can't fit in here. So don't come!" The teacher replied, "Ifwe can't fit, it's you who ought to go," and with his foot kicked a stone at the image. Its consecration in the non-Buddhist tradition was thus damaged, and the image came tottering after the teacher for about seven steps. When it arrived outside the door, it fell face down. All the non-Buddhist practitioners there became terrified and touched Viriipa's feet. [101] When they begged him to put the image back, he made many threats, saying "I will put it back ifyou make offerings with the three white substances of rice and so forth, without sacrificing life. If not, I will lead it away!" They agreed to do so, and he put it back. As they traveled along the road in this way, it was proclaimed. "Vuiipa is

destroying all the non-Buddhist images!" and everyone was frightened. W'hen he saw that to correct their mistakes the people had placed a Buddhist image upon the head of each non-Buddhist image, he was pleased to think that jUSt his name alone was doing what needed to be done for the doctrine. A statue of venerable Tara had been placed upon the head of one nonBuddhist image. When the teacher circumambulated it, the face ofTiirii swiveled around to see wherever the teacher went, and so it became known as 'Tara with the Turning Face." When the teacher offered a flower to firmly establish the Tara, it became inseparable from the head of the image. The non-Buddhist practitioners had planned to remove it as soon as the teacher went outside, but they were unable to take it away. Thus my master taught. Then they traveled further south. Many non-Buddhist yoginis were living at a spot where a naturally arisen stone image of the goddess Ca.J:t4ika (known as Sahajadevi) stood. Everyone who came in that direction was led into the temple, and a naturally arisen trident stabbed them in the throat and they died. The flesh and blood of those who died was used for a ritual kast.

When V"Iriipa arrived to subdue them, those yoginis were pleased and said, "Come inside." He told his two servants, "You must hold your breath and stay here without speaking to them." When the teacher went inside, the yoginis said, "Call your two mends." "Call them yourself," he replied. They called, but received no answer. When they used their focdingers to touch the disciples' navels, excrement oozed out, so they said. "They're rotten," and left them. When the teacher went into that temple, the trident began to vibrate and jingle. V"lriipa reduced it to dust with a slap of his palm. The stone image rose, but when he slapped the palm of his hand on the crown of its head, the head sunk down between the breasts. The yoginis vomited blood and fainted. "You Buddhists have great compassion," they cried, "Don"t act like this., "It is precisely because of great compassion that I do just this," Viriipa replied. [102.] He placed a stupa on the top of the head of that image. All those yoginis were brought into the Buddhist doctrine and became Buddhist yoginis. Then VIriipa blessed the ferryman who had followed after him before, when he had turned back the Ganges, so that the ferryman became a great spiritual hero on the sixth spiritual level, equal in realization to Viriipa himsel£ He sem him to subdue the malevolent non-Buddhist king Dehara, who lived at the Ka.tpkana palace in the city ofNarsok Draden in the land of Rac}.ha in east India. 1St Using poisonous snakes for the bit and headstall, the breast collar and crupper, and so forth, on a man-eating jungle tiger, and holding such things as a large poisonous snake in his hand, this great adept I;>ombi Heruka subdued that king and established the entire land ofRaqa in the Vajrayana. Thus my master taught. Both the teacher, the Lord ofYogins, and his disciple, ~. traveled to the ravine ofDevikota in southeast India. They performed prostrations and circulambulations at the Khasarpal}a image1" that had been invited from Potala by the lay practitioner Chakyi Jinpachen, who was also known as the teacher Ajitaguptamitra. When Viriipa explained how he had performed actions for the doctrine, from first taking ordination up to the subduing of Sahajadevi, Mahaka.ru.l].ika said, "Son of good family, with your ability you

.Expansum ofthe Grelll S«rn Dtlr:trine 1.49

axdd certainly reduce even Mount Meru to dust. However, since the dif· '=rent karma of sentient beings is inconceivable, you must awaken great rom passion without making the non-Buddhist practitioners so frightened." Viriipa replied, "In the west many thousands of creatures are slaughtered and offered on each occasion to the one known as Somanatha. 156 I will subdue him and then act according to the order of M~." Mahakarw].ika commanded, "In that case, you must also subdue him through skillful means, not subdue him with deliberate behavior!'" 157 When the master and servant departed from there with the intention to subdue Somanatha, he perceived it with his ctinted clairvoyance. To welcome them, he emanated as two pure brahmins with deer skins wrapped around their lower bodies and with the purifying substances ofkusha grass md so forth. They met coming along the road. Although Somanatha knew me answer, he asked, "Where are you yogins going?" The teacher also recognized him, [103] and replied, "I am going to destroy Somanatha." ..If you Buddhists have great compassion, with what are you going to desrroy him?" "'I use just that to destroy." ..He has gone to Videha in the east and isn't here." ..I will go even there and destroy him," Viriipa replied. "He could go to the four continents and the world of Brahma, and I would still go there and destroy him." Terrified, Somanatha revealed his true form that very instant and pleaded, "I am he. Please don't destroy me!" "'In that case," VU"upa replied, "build an establishment for the sangha md construct a Buddhist temple there. Draw my figure above its door. UDen making offerings, do not sacrifice living creatures. Make offerings with such things as rice and pastries, first to the representations of the Three Jewels and afterwards to me. With the leftovers, offerings may be made to you. If this is done, you will be allowed to stay. If it is not done in mar way, I will smash you into dust." Somanatha accepted this, and begged the teacher to stay as the priest for as long as the sun and moon remain. The teacher also accepted. Somanatha gave prophecy in a dream to the king of1iSala in western India, who was called Candradeva, telling him to accomplish in three months everything explained before, and that if he did not do so, his coun· uy and retinue would be destroyed. The king also became frightened and

accomplished what he had been told. "What is that lord of yo gins, Virupa. whom even the god MaheSvara. must fear, like?" he wondered. The ki~ and his retinue happily wdcomed and honored Viriipa with incredible welcoming arrangements. When one travels about a quarter of a day's journey from Sornanatha. one arrives in a region called Gujarat, which is captivating and extremely pleasant, with marvelous trees, flowing streams, meadows, and so forth. Viriipa went there, where a temple was constructed, a sangha of about a hundred was also honored, and animals such as goats and buffalos, whose lives had been spared, could wander comfortably without anyone being able to harm them. Vtriipa then bestowed the Wtjra Lines on his disciple Ka.Q.ha, who was not equal to him in realization, and blessed him to be equal in realization. He sent him away for three purposes: to subd~e a malevolent non-Buddhist king in cast India, [104] to grace the teacher I)amarupa. and, from the land of OQ.4iyana in the west, to invite the Five Cycles ofSt:ripttm 1" that serve as supportS for the V.qjra Lines. In accordance with the command of Avalokitc:Svara, the teacher himself discontinued for a while his performance of deliberate behavior in Jambudvipa. It is said that he dissolved into a stone image. which is also said to be the teacher himsel£ In any case, the image has a form in which the right hand makes the gesture of holding the sun hostage. The palm of the left hand, which is in the gesture of granting the sublime attainment, holds the stone whose touch transforms anything into gold; this stone is about the size of a medium myrobalan plum. This image has wonderful qualities. Even very small children, if ther offer with devotion to it, are able to offer garlands of flowers on the top of its head. But ifone makes offerings with bad intent, no matter how tall one is, one cannot reach the top of its head. In front of the image is a stone skuU-cup that never overflows or drips, even if many hundreds of thousands of vats of beer are poured into it. Both a mute, who is an emanation ofVajrap3.J:ti, and an emanation ofVajravarahi who sometimes appears as a leper woman and sometimes appears as a mute woman, are continuously present in front of the image. On one occasion, it is said t:hat a destitute monk (or, according to another account, a destitute brahmin) prayed to him, and Vtriipa gave him

Expansion ofthe G"at Sura Doctrine

151

the stone whose touch nansforms anything inro gold. The monk made much gold, but when a king heard and began to take it, the monk said, "It is not mine. It belongs to the Lord ofYogins. So I will offer it into his hand. Then take it." When the monk offered the gold-transforming stone into the image's hand, the hand dosed up because he did not want to give it to that greedy king. When the king became angry and was about to break the hand, that '-andal vomited blood and died right there. From that time on, no more than a crack has appeared in the hand, into which a fine iron wire can pass. The gold accumulated from inserting an iron wire into that crack is used as the basis for the offerings that are made. The non-Buddhists say this image is called Pw;tyahara, "Merit Robber,"' because it is one who robs the merit of Mahe5vara, and if offerings are not made to the image, many nonvirtues will appear in the world. Therefore, they are especially diligent in making offerings. The Buddhists make offerings to it as glorious Balanatha, "Lord of Power." In brief, among all the images existing in Jambudvipa, [105] it is known mar the Khasarpat]a residing at Devikota in the southeast is best for continuous offerings, the Mahabodhi is best for special offerings, and none are berter than Somanatha for both continuous and special offerings. 159 In this way, the venerable Lord ofYogins spread the doctrine in Jambudvipa through deliberate behavior and then actualized the citadel of a vajra holder on the thirteenth spiritual level. Even in the present period, he acts as the priest for Kumara Kartcikeya and actually resides at Somanatha. 160 It is known that Viriipa came three times to engage in deliberate behavior on this continent. The second time was when he was famed as the yogin called Sarupa or Siropa, who appeared in the land of India when a mad elephant called Nyima Charwa was destroying all the forests, towns, and cities. He mounted the mad elephant and vanished without a trace, like a rainbow. The third time was to reassemble that destroyed image ofBhimesara. It is said that he has already come, and it is also said that he has yet to come. Thus my master taught.

152

Taking tiN Rnuh 111 th~ P11th

In brief. no maner how many powerful, expert and realized masten ha~ appeared in the noble land of India, no one else has performed deeds in this way for the doctrine by means of deliberate behavior. Therefore, the upholder of the doctrine through deliberate behavior was the great adept, the Lord of Yogins, the upholder of the doctrine through debate was the glorious Dharmaldrti, and the upholder of the doctrine through power was the Dharma king ASoka. 161 They are as fiunous as the sun and the moon. This is how that king upheld the doctrine. One called "The Blue Robed P~cJita" had a huge following for the pe~ed teachings that he had devised.. When no one was able to subdue him, the Dharma king ASoka agreed to be his patron and summoned him with all his retinue and servants. They were put into a large shellac building, surrounded by many soldiers, and burned in a fire. Even the name of their evil tenets was annihilated. Thus my master taught. 161 In brief, it is prophesied in the Mlliijulri &ot Ttmtra, beginning with these words:

With the syllable Jha. and diligent in vows. 165 This is usually considered to be a prophecy about glorious Dhannaldrti, [ro6] but according to the opinion of Drokmi Lotsiiwa and his followers, it is explained to be a prophecy of the Lord ofYogins. ''With the syllable 'dha,' and diligent in vows," refers to Dharmtl, the first part of the name Dharmapiila. The same source also says, "Famous in the south." No specific accounts of Dharmaldrti subduing non-Buddhists in the south have appeared, but this venerable lord Viriipa mosdy subdued non-Buddhists through the performance of deliberate behavior in the south. The same source also says: While diligent in vows, he will also master mantra. To master mantra is to achieve the sublime attainment of mahii.mudrii, but no accounts of Dharmakirti specifically mastering mantra have appeared. Therefore, it is established as a prophecy of this venerable lord V'.ariipa. Thus my master taught.

2) An account ofthe Lord ofYoginlfollowm Eastern lamarupa. To subdue a malevolent non-Buddhist king. he led a man-eating jungle tiger in front of the king. When I;>amarupa suddenly grabbed the king by the topknot and put him on one shoulder and the tiger on the other shoulder and raced about, all the retinue were frightened and pleaded with him. He said, "If you abandon the non-Buddhist tenets, I'll put him down! Ifyou don't, I'll feed him to the tiger!"

IS4

1izlting th~ Rmlk liS th~ Path

The king and his retinue were terrified, abandoned the tenets practiced by the non-Buddhists, and were established in the Vajrayana. As prophesied by Eastern Ka~a, J;>amarupa also subdued a king of Magadha known as Senge Nampar Tsenpa, and instruaed him by way of the four oral transmissions. The secret name of I;>amarupa is known to have been Buddhavajra. Thus my master taught. I;>amarupa's disciple Avadhiitipa was that great king ofMagadha known as Senge Nampar Tsenpa. After he had obtained the instructions from the great adept J;>amarupa, he cast aside the kingdom like dust. Because he lived and played in the midst of groups of children in the alleyways of the city, engaging in the ·condua of the renunciation of duality,"'" he was famed as Avadhiitipa. His secret name is known to have been Asamavajra. The one graced by Avadhiitipa was lord Gayadhara. "'The land ofhis birth was Bengal, in eastern India, when the king was Candarupal.qi. His caste was that of a royal scribe, known as leayastha. His name was Gayadhara. Gaya means "go," and since clouds go above and nagas go below, his name means either "cloud holder" or "naga holder." This was the opinion of our ancestors such as Drokmi. Gayadhara was extremely skilled in all fields of knowledge. While he was aaing as the Icing's scribe, Avadhiitipa sent him a letter (as had been prophesied by J;>amarupa) which said, "You are fit to be my disciple. Come tome." Gayadhara gladly went and was instruaed by way of the four oral transmissions. [1o8] In that way, from the Lord ofYogins to lord Gayadhara, each predecessor prophesied each successor, and the instructions were passed down in a single, unique transmission. Therefore, the Precious Teaching was known in

India, but it was barely known; and it remained extremely secret, unheard of by most expert and realized masters. Although this Lord ofYogins is accepted as authentic by all expert and realized masters, and is cited as a source in such works as the CompmJium ofD~Nis' 16 and the commentary on Vuaprabhasvara's collection of the songs of the eighty-four adepts,"' even these authors appear not to have been among those who received the esoteric instruCtions. Thus my master taught.

Expa71Swn ofth~ Great S~cret Doctrin~ 155

B. The spread ofthe oral instructions in the land ofTibet This section contains three topics: the spread of the excellent Dharma in general, an account of the Nine Cycles of the Path in particular, and the specific history of the Precious Teaching.

1. The spread ofthe excellent Dharma in general .-\1: first there was nor even a single human being here in TibeL The land was occupied by birds and wild creatures such as eagles and lions in Ngari, by animals such as deer, wild ass, and antelope in Central Tibet and Tsang, and by monkeys, tigers, leopards, bears, elephants, and so fonh in Kham. It was owned by numerous demonic spirits and others such as the twelve masang siblings, who were neither human beings nor demons. Without any acceptance of virtues or rejection of sins, they harmed one another, and ate their own relatives' flesh and drank their own relatives' blood. Doing only nonvirtue, as soon as they died they went to the lower realms, like turning a leather bag of sand upside down. With his compassion, the Lord of Sages, Sakyarnuni, smiled and gazed intently at AvalokireSvara., urging him to subdue them. In the same way, he .also urged Tara to ace as his companion. And so they directed their attention to Tibet. Then, at one point, in the first month of autumn in a bird year, all monkeys had the same dream. They dreamed char it was said, "In the horse month all the r~asa demons in the land of r~ demons became intoxicated with blood and fell asleep. In the hawk month they will wake up, and all the ~demons will arrive in Tibet and eat all the monkeys." When the monkeys told each another, they all said in agreement, "I also dreamed chat." All the monkeys became frightened, and when they told the monkey king Hanumantha, he said, "In general, there is no certainty in dreams. [Io9] However, if all sentient beings of the same species dream in that way E the same time, it might be true. We must strive for a way to prevent it. ~loreover, if we aren't able to do it now when they have fallen sleep, we won't be able to later." They planned to set the tail of the monkey king Hanurnantha on fire, md he would bum down the house of the ralqasa demons, after which all the other monkeys would pile up like a throne to bring Hanumantha down

156

Taking the Rmdt llS the Pllth

from the top of the castle, extinguish the fire on his tail, and so forth. Bu: monkeys arc the epitome of instability. and when Hanumantha actually sc:r the house of the ralqasa demons on fire, they all scattered without a trace. With no one to bring Hanumantha down, extinguish the fire, and so forth, Hanumantha had to jump, and he broke his arms and legs. He was unable to put out the fire on his tail, and while he lay there in great mis~ noble Avalokite$vara arrived and asked, "Hanumancba, what is wrong ·with you?" When Hanumantha told the story, he was taught that all samsara bas the nature of suffering. He was given the five basic precepts of a lay practitioner" and sent away with the command. "Go to Tibet and meditate!" Hanumantha meditated and lived in the cliffs at Samye Chimphu. Ont day a ra1qasa rock-demoness appeared there and said, "We should lh-r together." Hanumantha refused, saying, "I am a lay practitioner ofMahakarui]ika. It would not be right for me to act like that." "If you and I arc not together," she replied, "I will have relations with a ra1qasa demon, and five hundred young ralqasa. demons will be born. Together with them I will harm many sentient beings and go to hell And if that doesn't happen, I will commit suicide." The monkey felt compassion. "In that case," he said, "I will ask tht Noble One. You be patient!" In a single leap he arrived at Potala. 169 When he told the Noble One the reason, Avalokite.Wara prophesied, "Wonderful. Do that! Dependent on your children, grandchildren, and descendants, the excellent Dharma will spread.'" Hanumantha returned to Tibet again in one leap. From union with tht rilqasa rock-demoness, five offspring were born whose forms were like the father but without tails. They were taken and left in a forest called Maja Tsokchen. They grew up, and from their joining with the female monkeys there, about five hundred children were bo~ in one year's time. [no] They had little to eat and were very miserable, so they went to Potala and told AvaJokitdvara. He gave them the five grains such as barley and said, "I give you these. In the future, the descendants of your children will enjoy the fu-r precious substancrs." And he scattered gold and so forth in the land offibet.. When those grains were planted at Sothang in the center of Yarlung. they grew perfectly. The male and female monkeys enjoyed them and gradually multiplied. By the dependendy arisen connection of all their spirit

.&pansitm ofthe Grrllt Smw Doctrine IS7

forms being in the forms of yaks, horses, deer, and sheep, most human beings also came to have facial shapes similar to their spirit forms. And so, by classification of their spirit forms, ftrSt the four great human clans appeared. which were the pair Dong and Tong and the pair Se and Mu. The Asha branched off from the ~. and the Dru branched off from the Mu, making six great human dans. Alllibet became filled with the many that descended from them. Moreover, since the father was of the monkey race, all Tibetan males have many unstable traits, such as not being content to just look with dteir eyes at any property and so forth, but needing to get it into their hands. Since the mother was of the ~a rock-demoness race, all the females are very hateful and have evil tempers. In brief, the human beings oflibet descend from that couple, the monkey emanation of Mahakaru!]ika and the ralqasa rock-demoness emanation ofTara. In particular, it is explained in the Commentary on th~ Eulogy 10 the ExceptionaUy Nobk 171 that King Rupil)i fled to Tibet and the human beings of Tibet descended from him. Although descent from him did occur, descent also occurred in a similar way from China, Mongolia, and so forth. Nevertheless, Tibetans mainly descended from the monkey and the ralqasa rock-demoness. Thus my master taught. Although human beings appeared in Tibet in that way, for a long rime mere were no kings and so forth. At some point while they were living as they liked in isolated groups, a son was born to King PaQt;iava in India. He was endowed widt the major marks, such as eyes that closed from the botrom like those of a bird, and fingers that were connected with webs. He was shown to a seer, who said that he would either vanquish all enemies or seize his father's kingdom. This was too extreme, so the boy was given to subjects of the king who ,.~ mountain people, without acknowledging his identity. When they raised him, [m] be had many meritorious traits. He did not eat the left~rs of what they ate, the forest provided him cool shadows, protection from the wind, and so forth, the birds, monkeys, and other creatures offered him fruit and so forth, and light coiled about wherever he stayed. When he grew up, he asked, "Whose son am I?" When he learned the ary he became depressed. He wandered, passing from one forest, mounam, and so on, to the next, and arrived on the slope ofYarlha Shampo. Then he went m the peak ofShddrak. Ar that time, many shepherds tending

158

Taking th~ Rtsultas th~ Path

the cattle that were moved daily to graze on the grass saw a great ligbr clearly descend on that mountain. The next day, many people, led by twelve knowledgeable Tibetans such as Thoklha Bonpo, came to that mountain to make offerings to the gods. "Your offerings to the gods are good," the shepherds explained. "l...ast night a god took the form of light and descended at the edge of the pool where juniper is offered and cleansing done." When the people: who were making the: offerings to the gods went there. at the edge of the pool they saw a young boy with the nature of light, who was endowed with the marks. "Where have you come from?" they asked, and he pointed a finger at the sky. "He has certainly descended from the sky. Let's invite him to be our leader!" the people exclaimed. They joined together all their pickaxes. shovels, and so forth, and made a throne. Because they carried him on the napes of their necks, the first king oflibet was known as Nyatri Tsenpo, "Lord Enthoned on the Nape of the Neck. • Then, in the twenty-flfth generation, a manifestation of noble Samantabhadra called Lha Thothori Nyanshal appeared. At that time, as though riding the morning sunbeams, a jeweled chest descended onto the roof of the king's palace. Within it were the Cintiimii1Jidharat:~i of U~t;tisavimala, the Stal oftht Mudra written with four gold 01fl in a casket, the One Hundred Rites of Renunciation and Fulfillmtnt, a crystal srupa, and so forth. 171 Some say that a king called Mangpo Je, who was in the heriditary line of the Dharma king ASoka in India, had attached that chest ro the rip of a victory banner and made offerings to it. On one occasion a great wind suddenly arose and rhe chest came ro Tibet as though carried by the wind. Some also say that the abbot Bodhisattva and the pat;t teaches: When the fmal five-hundred-year period occurs, I will rake the form of the teacher. [316] Think that he is me, and awaken devotion to him at that time! Similarly, this is often said in all the surras and tantras, and also thus

Profound Summarizing Notes on the Path Presented as the Three Contin'Uil 409 commented upon by all authentic commentators. In few words, but with extensive meaning, the Lord ofYogins says: The profound path of the master. 667 Vajragh:u;tpi says: I will explain the stages of the blessing concealed in the Cakrasa7J'l1Nlrl4 which arises in an instant by just the blessing of the master. 668 Saraha says: When what the master has said enters the heart, it is like seeing a treasure resting in the palm of the hand. 669 In brief. all the authentic realized experts who have appeared in India and Tibet have unanimously said this. In the Vajrayana tradition, the awakening of meditative concentration that has not arisen, the enhancement of what has arisen, the removal of impediments, and the stabilizing of meditative concentration all depend solely on the guruyoga. Even at the point when the citadel of ultimate and perfect buddhahood has been actualized, to not abandon rhe master is maintained as a sacred commitment of primordial awareness, and so forth. In brief, the master is taught to be foremost during all of the cause, the path, and the result. Thus my master taught.

How to offer supplicatiom Sit on a comfortable cushion in the meditation posture. Take refuge and awaken the enlightenment mind with a composed and certain mind. From a state purified into emptiness by the svabhava mantra, visualize that the area where one stays becomes a square celestial mansion with four gates, ornaments, and archways, created from the manifestations of a pure, lucid, and nondual primordial awareness. In a form with all dimensions and

410

Taking the Result as the Plllh

characteristics totally complete. it is extremely tall and spacious, equal to the extent of the three-thousandfold world systems, with its jeweled pinnacle resplendent in the world of Brahma. Inside that, in the sky directly in front of the point between one's eyebrows, the kind root master himself, the essence of all the buddhas of the three times, is present in the form of glorious Hevajra, who is pleased with one. He has a body that is blue in color, with eight faces, sixteen arms, and four legs. He is joined together with mother Vajra Nairatmya upon the seats of a jeweled throne supported by eight great lions, a variegated lotus, a moon, a sun, and the four stacked-up maras. [317) At his forehead, upon a full white moon mandala, is a white 0'!', the nature of the body vajra of all the buddhas of the three times. At his throat, in the center of a red lotus with eight petals, is a red iib, the essence of their speech vajra. At his heart, upon a sun, is a blue hu,, the essence of their mind vajra. Visualize these all like images appearing in a mirror, clear without and dear within, having the nature of light. A mass of multicolored light and light rays radiates, floating out &om the hii'!l at the master's heart. It fills all the buddha fields of the ten directions, such as the immense buddha fields above, AkaniHha and so forth, and in a similar way, those of the eight directions and below. Stimulated by these light rays, the root and lineal masters of the three times residing in those locations (with those of the transmission of the Teaching foremost), along with the chosen deities, buddhas, bodhisattvas, spiritual heroes, c;la.kinis, Dharma protectors and guardians, and primordialawareness aspecrs, all arrive from every direction as though they had been called, clustered together like a group of great douds. They dissolve and are absorbed into all portions of the root master's body, from the crown of the head to the toenails, like snow falling on a hot srone, or water seeping into sand. Imagine that he is the combined essence of all the sources of refuge.

Offerings to him The outer offering is to imagine that the five customary sensory offerings--ombini, who came from the caste of washerwomen. Her color has been maintained to be like Vajrakarma of the yoga ran eras, glittering multicolored, green, and so forth. Since the last of these is the intention of the Vajrapafijara, she must be green in the mandala of that tanrra. Bur here, corresponding ro the inner dements, she is blue from both feet up through her thighs, red from the lower abdomen up through her hips, white at her stomach, yellow at her chest, and her head and both arms are green. She has a vajra in her right hand, the left points menacingly, and she stands upon Vemacitra as her seat. Practice focusing the mind on each goddess, beginning from the central eye, down to the bonfire, and if done extensively, until tactile and visual signs are obtained. Then focus on the lotus of the seat. One may use whichever of the following three appeal to one's mind, and meditate in that way. The Sm,lvaro-

dayasays: The four directions are red, fire and wind are yellow,

Summarizing Notn tm tiN Outn- C"ation Slllg~ 503

the powerful is blue, and the false is green.ut Or the four directions are red and the intermediate are beaucifully shaded. Or they are the same as the colors of the goddesses. For the first session of the eighth day, in addition to the previous visualizations, focus the mind on the celestial mansion.ll, Its foundation is a variegated vajra, upon which is a heavenly dais measuring one minor unit in height, which serves as the floor, with a blue center and the sections in the east and so forth the colors of the directions. Each of the walls flanking the gares are one minor unit from it in each direction. Below that is the square center of the crossed vajra, with prongs in each direction. [389] Some claim that this is the crossed vajra of the protection cakra. but we maintain that that is invisible, obscured by the tiny vajras spread out like barley. This is the seat of the celestial mansion. [Below and extending] outside of that [square center] is a sun of very clear fire crystal, maintained by some to be green because it rests upon the green stamens of a lotus. But the precious venerable lord Dra.kpa Gyaltseo maintained that the sun is dear like a mirror, yet of various colors because it is struck by the light of the celestial mansion's ornaments. [Below and] outside of that is a lotus extending for a distance of two minor units in a ring surrounding it. The number of those petals is thirtytwo or a hundred thousand, whichever is preferred. Thus my master taught. In the center of the variegated vajra is the square celestial mansion with four gates. The layered five walls do not touch each other in each of the spaces where their outsides and insides join. The outer one is white and the inner one is black. All five walls are visible at the ends of the walls flanking the gates. On top of the walls is a precious frieze made of gold and extending one minor unit out from the walls, with numerous clusters of precious stones on its surface. On top of that are eight precious capitals and supports in each cardinal direction and one in each intermediate direction, making thirty-six. On top of those is a golden flat beam surrounding and covering the walls, flush with them on the inside and extending out two minor units on the outside. Outside of the center lotus are two white pillars marked with cakras to the east, two yellow pillars marked with jewels to the south, two red pillars

S04

Taking the Remit IU the Pmh

marked with loruses to the west, and two green pillars marked with variegated vajras to the north. These are connected by a circular fence of vajras in the lower spaces between them. Including the capitals and bows that are on top of the pillars, they are level with the golden flat beam. A circular vajra beam goes around the top of the pillars. On top of that, the inner tips of the rafters abut the circular vajra beam and the outer tips are level with the golden Oat beam. The roof is laid upon these. At the outer extremity of each rafter there is a "bird wing. • From each of these hangs a spoucless flask made of jewels. Nets and half-ners are suspended. On top of the bird wings is a parapet like a fence of inverted pyramids with designs in relief. like the portion below the bowl of a stupa of great enlightenment. Inside of that parapet: are jewel vases filled with various grain liquids, in which various parasols, vicrory banners, and pendants stand raised. These are attractive and connected by garlands of jewels and flowers in the spaces between them. On top of the circular vajra beam is also a circular wall. On top of that are a frieze, capitals and supports, and a Oat beam. [390] On top of that are laid four vajra crossbeams forming four squares in me cardinal directions and four triangles in the intermediate directions. On top of these me inner tips of the rafters are flush with the square ofbeams in the center. The outer tips of the rafters extend out, with the bird wings. nets, and half-nets [at the ends]. On top of the bird wings is a parapet, and then the parasols, victory banners, and so forth. On me surface of the square of beams in the center is also a square wall. From the frieze to the parasols is as before. In the cemer [of that roof is a struCture] pitched like a pagoda, with a vajra at the peak marked with a jewel pinnacle. To the right and left of the walls flanking each of the four gates are two pillars, making four, which support an archway of four layers, each shorter by one minor unit from me two sides, but with the surfaces perfectly flush. The colors of the individual ledges are beautifully shaded (or, because in the context of their purity it is taught, "The archways are the purity of me meditative states,•)116 from the bottom they have the colors red, blue, green. and yellow. Each such ledge is also adorned with numerous ornaments. At the peak of that archway is a lotus of four petals, upon which is a Dharma wheel of four or eight spokes, made from gold, with a parasol above. A short distance to me right and left of it are golden deer who have very long necks with silk scarves upon them and who gaze at the Dharma wheel.

Summ11riDng Notn on the Outn- Cmttion Stag~ SOS'

Numerous offering goddesses are on the red platform of sensory objects outside the walls. For the second session, it is taught: Residing in the bhaga of the Vajra Queen.au Thus, outside of that celestial mansion, so that people with passionate desire will enter, is the bbaga of the mother, a tetrahedron symbolizing the three gates to liberation,aza white on the outside and red on the inside. With the tapered root pointing down and the large surface &cing up, it has three comers and the nature of light. Outside of that is the uncommon protection cakra, a gold cakra with ten spokes spinning clockwise. Inside of the spokes are the ten wrathful beings, like angry r~ demons. Focus the mind on this. For the third session, outside of [the uncommon protection calera] on the vajra ground are the eight charnel grounds. In the charnel ground of Ca~c;logra to the eastern direction is the "liri!ll tree," which is a myrobalan plum tree. Its trunk is huge, with exquisite branches, leaves, and fruit. At its base is white Sakra, with the palm of his right hand placed directly at his forehead, offering homage to the main deity. His left hand holds a vajra and skull-cup at his heart. [391] He is mounted on an elephant. His servant, Devopasaka, is white in color, has the face of an elephant, holds a curved knife and a skull-cup at his heart with both hands, and emerges from the waist up among the leaves of the tree. The sky above that charnel ground is completely covered by the ydlow cloud called Sarvakolahala. The sound of thunder slowly rumbles from within it, and a drizzling rain falls. A lake is at the root of the tree, and yellow Vasuki is in it, looking inward [toward the celestial mansion] and bowing to the main deity. Great fires blaze from the trees or from complete skulls. There are stupas. The charnel grounds are filled with corpses dangling from the branches of the trees, corpses lying on the surface of the earth, corpses impaled on the points of stakes, pieces of heads, pieces oflimbs, and pieces of skeletons. Cries of "Phem! Phem!" ring out from the hawks, owls, vultures, jackals, and so fonb. The yogins that live in those charnel grounds should be envisioned according to the identification and method for direct realization of the individual adepts composed by the master Vajrasanapada.819 Thus my

5o6

Taking the Result liS the Path

master taught. This is good, because benefits and blessings will come from making the forms of those adepts part of the path. In realiry, since these charnel grounds appeared at the beginning of the kiliyuga, it was not yet time for the appearance of those adepts. Nevertheless, one should visualize a pair of yogins and yoginis in each of the charnel grounds. Thus my master taught. Similarly, visualize each of the trees, direction guardians, douds, nagas, fires, adepts. and jackals in each charnel ground down through Kilikilarava. For the fourth session, the vajra ground below is made up of vajras spread out like barley and rice, indigo in color and radiating sparks. At its edges is the "vajra fence" constructed of vertical black vajras the size of Mount Meru, with all the spaces between them filled with vajras &om the size of Mount Meru to rhe size of atoms. These are capped by a ring of horizontal black vajras. On top of that are vertical ones. On top of that are horizontal ones. It is built in that way to whatever height one desires. Its shape has been explained both as square and as round, but here it is round. In the tradition of the esoteric instructions the net is not mentioned separately, but since the fence stands venically and the net stretches horizontally, both are actually complete. l392] A vajra canopy is mentioned by the great venerable lord Drakpa Gyaltsen: The vajra ground, the fence, the canopy, and the pavilion.830 A canopy is also mentioned in the front creation according to the Clear Mirror by Sempa Cheopo.til Therefore, it is not wrong if this is done, but the tradicioo is mostly without it. Inside of the fence is a wall that goes even higher, constructed in the same way as before, and with a pinnacle of a half-vajra at the peak where the tips come together. This is the vajra pavilion. Everything outside the vajra is a bonfire of primordial awareness, difficult to endure, crackling and blazing so that ten million armies of maras cannot bear even to look for faults in it. Practice focusing the mind on all of this. Those complete the thirty-two visualizations for focusing the mind.

fenee

To develop expertise and enhance it, one trains by means of three ropics: the vast, the profound, and freedom from flaws of contradiction. First, for the vast, practice the engaging and resting up through the common protection cakra as described before. Then dearly imagine all

Summarizing Notn on the Outer Crelltion Stage so7

appearances to be the mandala. If a great mountain is seen before the eyes or arises as a memal objecr, clearly imagine it to be the supporting mandala of Hevajra with the supported nine deities, and rest upon that. In a similar way, vividly imagine whatever is seen with the eyes or arises as a mental object-from people, horses, oxen, and so forth, down to atoms--to be the supporting mandala and supported deities. In brief, if the mind is at rest, these appear vividly as the mandala of nine deities. If the mind strays, clearly imagine those objects to which it strays to be the mandala of nine deities and rest serenely upon that, not letting ordinary thoughts occur for even an instant. Similarly, imagine that the supporting mandala that one has envisioned becomes larger and larger, filling the sky, and that the supported deities also become larger, [growing] to an incredible size, and focus the mind on that. Second, for the profound, focus the mind again on the environment becoming smaller and smaller, with the celestial mansion, charnd grounds, and protection cakra about the size of a mustard seed, inside of which are the nine deities, as though painted with a hair, and with complete faces, arms, and ornaments, clearly distinct down to the whites and pupils of their eyes. Once again, it becomes larger, filling the sky. Again, it becomes smaller, about the size of a mustard seed. Alternate those [WO, and focus the mind. Third, for training in freedom from flaws of contradiction, sometimes meditate on the supporting mandala ftlling the sky but the supported deities about the size of a mustard seed, without the environment having become larger and without the deities having become smaller. [393] Sometimes focus the mind on the supporting mandala being about the size of a mustard seed but the supported deities filling the expanse of the sky, without the supported deities having become larger or the supporting mandala having become smaller. Briefly, 'this is purification ofattachment to the creation stage and development of expertise. Because appearances are the mind, their dimensions are not established and can be meditated upon as anything. Even with material things, a large area can appear inside a small mirror without any omission, and no problem of fixed dimensions arises no matter how many people enter some ancient meditation sites such as the MaiijughOfl Cave of Sakya.w Thus my master taught.

so8 Taing th~ Result as th~ Pllth Three perfections come from practicing in that way: perfection of the visualization, the meditation, and the result. First is perfection of the visualization. When meditating in this way, the supporting mandala and supported deities become simultaneously clear and distinct, with one not obscuring the other, clear and distinct down to the whites and pupils of their eyes. If one rests upon that, even resting for as long as one desires, one remains without conceptual distraction, and if the focus is shifted it can be shifted to anything. Second is perfection of the meditation. At this point, without the slightest dependence on external substances, yogic exercises, and so forth, just by purposely directing the visualizations and using the gazes, one is able to take the lives of enemies, impeding spirits, and so forth, and to instandy summon tigers, lions, and other wild animals. This is achieved through the vital winds of consciousnesSW being in equilibrium. No more than just that will be achieved by the creation stage alone (which is not pervaded by the completion srage). But with creation and completion stages indivisible as in this system, by means of the vital wind of primoidial awareness being in equilibrium one is able to again summon and revive the consciousness of the one killed before, and able to send back to their own places those animals that were summoned before. Thus my master taught. Third is perfection of the result. This forms the uncommon immediate causes for achieving the interim results up through the sixth spiritual level and the ultimate result of a buddha's riipakaya form bodies.134 Thus my master taught. l394] In this way. a beginner who meditates on the paths that have been explained meditates on the method for direct realization generated from the process fur direct enlightenment dependent on the vowels such as a and the consonant-syllables such as Ita, and single-pointedly practices focusing the mind. Thereby. one of the three paths, such as that of eliminating enuy,m will arise in the mindstream, such as the ability to clearly imagine the supporting mandala and nine supported deities instantaneously and so forth. At that time one has become an individual for whom some bliss has arisen, and one meditates on the method for direct realization generated from the process for direct enlightenment minus the vowels such as a and the consonant-syllables such as ka, and by targeting the key points of focusing the mind as before. In that way. dependent on single-pointed practice of the nine yogas"' of both the outer and inner creation stage--

Summarizing Notes on tht Outtr Crtation Stllgt 509

the path of the vase initiation-during meditative equipoise and during postmeditation, the view of the three essences will arise in the mindsneam.

2) The vitw: the thrte mencts This consists of four topics:l'7 a) The arising of the view during meditative equipoise b) The arising of the view during postmeditation c) How to produce the view if it has not arisen during those twO d) Enhancement if the view has arisen

a) The arising ofthe vitw during meditative equipoise In the case of the essence of the apparent aspect, when the mind is focused on the central eye--[with the image] not just vivid like the intellectual understanding of it described before, but apparent as though actually present between the eyebrows, with the central eye black in the center, pale around that, and bloodshot-this is the phenomenon that is the reverse of the appearances ofignorance. Ignorance in this contcn is not general ignorance; the central eye not arising as a mental object is ignorance. The reverse of that is the appearance of the central eye as though actually present between the eyebrows. The lucid aspect of that is the phenomenon. In regard to "the true nature free from artificial mind," the essence of that mind-the empty aspect of resting serenely after eliminating all thoughts other than the solely lucid central eye-is the true nature. As for "a single essence but with different facets," from the perspective of the lucid central eye, precisely that phenomenon is primordial unestablished emptiness. The radiance of precisely that emptiness arises unceasingly as the central eye. At that point they are a single essence. Bur if distinguished by different qualities, these are differentiated as "the phenomenon from the perspective of the lucid aspect" and "the true nature from the perspective of the empty aspect." In brief. meditative concentration will arise in that way. This is called "the path ofeliminating entry" because, once the entry of one thought after another, like running warer, has been eliminated, the mind rests serenely in a nonconceptual state, like reining in a horse or damming a flow of water. [395] In the case of the essence of the empty aspect, the mind rests serenely in a completely unestablished state like empty sky, without any meditated

SIO

Taking th' Rnu/t 111 th' Path

deity being lucid and without any of these ordinary appearances arising.

This occurs by means of the rhree modes of arising: the phenomenon that is the reverse of the appearances of ignorance, and so forth. Lucidly resring in emptiness after reversing from the ignorance of not knowing ro rest in emptiness is the phenomenon. As the essence of that mind, being naked and free from all circulation of other thoughts is its true nature. Those two have a single essence, but are differentiated by different facets. This is called "the path of severing attachment,.. because it eliminates mental attachment or clinging to the meditative concentrarion of the apparent aspect, the form of the deity. In the case of the essence of unity, the unexplainable appearances of samsara and nirvana illustrated by the five signs of clear light, such as smoke, arise without either the meditated deity or unmeditated emptiness occurring. The arising of the various signs ofclear light after reversing from the ignorance in which the appearances of clear light do not arise is the phenomenon. As the essence of that mind, the cessation of the stream of all other subde and coarse thoughts is the true nature. These two have a single essence, but arise in a form distinguished by different attributes. Thus my master taught.

b) The arising ofthe view dutingpostmeditation When the meditative concentration of the apparent aspect has arisen during meditative equipoise, and one has entered into subsequent conduct after rising from that meditative concentration, no matter what is seen before the eyes-whether a human being or a mountain or anything elseone will remain at ease upon it without circulation of other thoughts occurring. The appearance before the eyes after reversing from the ignorance in which it is not seen before the eyes is the phenomenon. And so forth. The three characteristics arise as before. Thus my master taughL

c) How to produce the view ifit has not arism during those two 118 In that way, the meditative concentrations of the apparent aspect and the empty aspect are both flawed experiences, because they include exaggerarion and denigration. However, when either one has arisen for a while in the mindstream, it will be mastered by the yogin and gradually become flawless. And whichever of those the mind rests upon, if the yogin does not

Summtnizing Notes on tht Outtr Crtation Stagt 511

leave it hazy. but energizes and intensifies the pure awareness and rests in an unfabricated state, they will become united. Thus my master taught. [396] d) Enhancement ifthe view has arisen'"

Then, to examine whether that meditative concentration is stable or unstable, one engages in the secret conduct that makes everyone tremble. If intense circumstances do not destroy the meditative concentration but assist it. one has arrived at the beginning of the middle gathering of the essential constituents and should perform in public what makes everyone tremble. In regard to the meaning of "makes everyone tremble,'" it is avadhuti. which means abandoning both subject and object. Ifanalyzed according to the Tibetan language, it is called that because it astonishes everyone in the world and makes them tremble. First go to an area where even one's name is unknown, and without any certainty of food, clothing. and behavior, abandon all fear, shame, and anxiety, and engage in the condUCL By practicing in that way, when one arrives at the final gathering of the essential constituents, one will seem to swoon from the experience of bliss, and seem to not remember anything. To revive from that, the channel of a two-decade lotus lady who is pleasant and so forth should be sought, and one should engage in the conduct together with an authentic mudra consort. Engaging in the mundane overt conduct that makes everyone tremble, or in the totally victorious conduct, the path of seeing at the first spiritual level is actualized and twelve sets of a hundred qualities are obtained.

3) The culmination ofattainment as the indivisibility

ofsamsara and nirvana It is taught: The indivisibility of samsara and nirvana. which was presented before by the master at the time of the cause, is realized at about that point.141 Thus the indivisibility ofsamsara and nirvana is actualized. Samsara in this context is impure appearance. the entire environment and its inhabitants in the three realms. But everything now arises as the supporting mandala

sn.

Taking tht &sult as tht Path

and supported deities, so that not the slightest impure appearance arises. Then realization gradually increases and one obtains up through the sixth spiritual level, which is the interim result of the vase initiation, and ultimately the riipakaya form bodies are achieved. In that way, by meditating on the three essences of the view on the mundane path, the indivisibility of samsara and nirvana is realized as the culmination of attainment on the transcendent path. One who reaches the culmination of attainment in this very lifetime is a person of superior faculties, one for whom the elaborations of the other paths141 are totally unnecessary. Thus my master taught. [397]

4) The practice when passing away If one has been unable to reach the culmination of attainment in this lifetime, and has made that evaluation, one must alter the aim of the path. By means of the yoga of the practice when passing away, a person with medium faculties reaches the culmination of attainment at the point of death or immediately upon arising from the clear light of death, or is able to achieve Khecara or conception in the womb of a religious woman. Because the intermediate stare must be experienced if certainty has not arisen in the practice when passing away, one with inferior faculties must practice the oral instructions of the intermediate state. If certainty does not arise even there, the final resort for one with extremely inferior faculties is prayers for buddhahood through the passage of lifetimes. The three yogas when passing away are for the first type of person.

a) The transformation ofappearances as the practice

when passing away This consists of two topics: (I) Training {2) Putting it into practice

( 1) Training In addition to the continual practice explained before, when frightening appearances like banging sounds and booms occur, or. human beings appear in front of one, or during any similar sudden circumstances, or

Summtlrizing Notes on the Outer Creation Stage 513

while eating food, clearly meditate that everything is Hevajra, appearance and emptiness indivisible. Deliberately not thinking about oneself at all, blend one's own mind together with the deiry in front and rest serenely in the inexpressible. Gain familiarity by means of such praaices, and train until a vivid mindfulness rhar all sudden occurances are Hevajra effortlessly arises, like throwing open a door. (2)

Putting it into practict

The CatuiJpithll says: Perform transference when the rime comes; at the wrong time ir will kill the deity. By killing the deity, one will definitely burn in the lower realms.au Therefore, if the consciousness is transferred at the wrong time the infraction of killing the deity will occur, so the time must be known. And for that, the signs of dying must be correctly understood. Generally, death comes from rhe exhaustion of one or the exhaustion of two of these: life force, karma, and merit. Death from the exhaustion of one or two is easily averted. But if all three are exhausted, it is impossible to avert death, because this is like the exhaustion of all the cotton and oil in a lamp. In any case, this is examined by means of three topics: (a) The outer signs of dying (b) The inner or solar and lunar signs of dying (c) The secret or manifest signs of dying

(a) Tht outtr signs ofdying The outer signs include a change in one's mind, such as short joys becoming long and long becoming short, a weariness with previous dear companions, a deep dislike of Staying in one's area and residence. and a deep desire for another area and new companions. [398] A "discarding of meditation" may also occur, which is a deep dislike of performing spiritual practice. Merit becomes exhausted at the point of death, and by vinue of that the experiences and meditative concentration one had before are obscured

514

Taking the Result as the Path

and a reversal of devotion occurs. Or else, like a lamp flame flaring up just before burning out, without cause experiential appearances may become more lucid than before. Or else one may dream of a plain of karavira, known in Tibet as chickweed flowers,su wear red clothing in a dream, or ride sentient beings that are not generally ridden, such as donkeys, dogs, pigs, cats, and so forth. In brief, these are signs of some movement of the two immobile cakras. Similar signs in dreams that may occur during the preliminary section of the initiation are explained in the Abridged Knowl-

edge for Deceiving the Lord ofDeath!~ (b) The inner signs ofdying As for examination of the extensive signs of dying, these may be recognized if all the planets, stars, juncrures, and so forth of the time of one's birth are understood, as is known to have occurred for Sangtsa._.s For everyone else, those cannot be examined because they do not occur with any certainty. Therefore, the "solar and lunar signs" are examined. Before daybreak, from about the eighth period of the night, observe the key physical points and engage in spiritual practice. From the last of the glow until about the time when the sun dawns at the peak of a suitable mountain on the horizon of the valley, examine through which nostril one's breath circulates. If it circulates through the left for the first, second, and third days of the lunar month, circulates through the right for the fourth, fifth, and sixth, circulates through the left for the seventh, eighth, and ninth, and, in a similar way, circulates through the right for the twenty-eighth, twenty-ninth, and thirtieth, no obstacle is present and everything is fine. Whatever frightening things diviners, oracles, and so forth may say, be at ease; there is no need to be afraid. Similarly, if the breath circulates for more than three days through the left nostril it is a sign of the accomplishment of some calm and extensive activities. If it circulates for more than three days through the right it is a sign that something like the omens of fierce action will appear to an enemy. So there is no problem. The opposite, such as circulating through the right for the first, second, and third days, and through the left for the fourth, fifth, and sixth, are inauspicious signs. If that happens for six days, it is a sign of conflict and various physical and mental sufferings to come. If it circulates thus for about half a month, great financial disaster will occur. If it circulates thus

Summarizing Notn on tht Outtr Crtlltion Stage 515

for about one month, death or misforrune will occur among relatives, retinue, disciples, and so forth. !.399] If it circulates thus for about a month and a half. it is a sign of one's own death. Thus my master taught.

(c) The seem or manifest signs ofdying When the eyeballs are pressed with the fingea, circles of light will not appear in the palms of the hands. When the em are covered with the hands, a humming sound will not arise. When sitting and facing to the ~t as the sun is about to dawn in the morning. a vapor will not rise from one's head. Feces and urine cannot be retained when a sneeze occws. When the right hand is clenched in a fist and placed between the eyebrows it appealS to be totally broken off at the wrist. These are signs of certain death. As indicated by those signs, perform "the examination of the life-form, • either when the moon is about to appear during the full moon or when the sun's rays dawn over the mountains. Remove one's clothing. Holding a vajra and bell, and facing to the west, stand up and focus the eyes singlepointedly at the heart of one's shadow. When one's vision becomes very blurred, look into the sky in front of one. A vague pale image just like one's form will appear in the sky. If it is flawless, that is sufficient. If it is headless, one will die. If the right arm is missing, a male relative will die, and if the left one is missing, a female relative will die. If the right leg is missing, a male servant will die, and if the left one is missing. a female servant will die. If the limbs are complete but one has no torso, it is a sign of moving to another area. If one has a toao, but with nothing except nebulous roundish holes in it, it is a sign of financial loss to come.1146 It is explained that if no image of the form appealS. or it is utterly black, or it is like a shrouded corpse, death cannot be averted. Concerning the precise way to aven death, it is uncertain when each of those signs explained before may occur, but when any continuously occur, they can be alleviated if one performs the meditations and recitations of Amitiyus. White Tara, Vijayi, and so forth, and constructs images of them and so fonh. If that does not alleviate the signs. it is a indication of exhausted meriL Therefore. they can be alleviated by honoring the master, which is the main method for accumulating merit; by supponing the sangha and giving to the poor and the blind; and by practicing the meditations and recitations of deities that increase merit, such as VaiSravaJ}a and

516

Taking the Result 111 the Pmh

Gat;tapati. [400] Similarly, when karma has been exhausted, death is difficult to aven, but the signs can be removed by resting the mind in emptiness, the fundamental nature; by sincerely meditating on love and compassion; and so forth. Those are the common methods for averting death. In regard to the special common methods, if one meditates on the vase retention of the vital winds by means of the yoga of four sessions for a period such as seven days, or if one repeats 15,000 vajra repetitions with prat}ayima by means of the yoga of four sessions for seven days, in seven days 105,000 repetitions will be completed. That can aven even death that is predicted to occur at a definite time. And if one always repeats without interruption a thousand plil}iyima at daybreak, one will be able to increase one's life span and remove all immediate obstacles. Thus my master taught. Concerning the uncommon method, it is taught: By inhaling emptiness living beings live.1147 This is the way to practice the instruction of the Lord ofYogins for milking the sky or consuming the sky for food. In the morning, when the lines on the palms of the hands can just be seen, maintain the key physical points and sit facing the east or the west at a place where the vast sky is visible. Preceded by just a brief taking of refuge and awakening of the enlightenment mind, perform as before the protection of oneself the yogin, from the protection cakra by pronouncing "hii1!4 .. through the recitation of 01Jf 4/J hii1Jf. Then look into the sky and, together with inhaling the vital wind through the mouth with the tone ha, imagine that all the blue sky in the three-thousandfold world systems is gathered inward in a blue surge, it enters through one's mouth, and one's entire body is rorally filled with that pristine blue sky. When the inhalation of the vital wind is complete, swallow together with some saliva. Then draw up the lower vital wind and hold the vase retention as long as possible. When that becomes impossible, release it naturally. If a belch occurs when a hundred, twenty-one, and so forth have been done in that way; death has cenainly been averted, but one should meditate energetically for a period such as seven days. Thus my master taught.

Summarizing Notes on th~ Outer Cr~ation Stage 517 If one is unable to alleviate those signs no matter what one does, the time has come, and one should be unattached to this life. Feel delight about one's immediate departure from an impure realm to a pure realm. As a bird is unable to fly if a stone is tied to it, so one will be unable to transfer the consciousness if one is attached to things and so forth. Therefore, give away all the valuables one owns to whomever one likes. At least completely abandon them mentally and do not cling to them as one's own. [401] If the master is living, request initiation and revive the sacred commitments and vows. If he is not living, perform the self-entry oneself in a mandala of colored particles or painted cloth, or intently perform the T110e of the Path while recognizing the grounds of purification and the purifying agents, thereby mending the sacred commitments and removing guilt and regrets from the mind. If someone like a trustworthy companion who knows this path is present, instruct him, "When I am dying, remind me of spiritual practice!" Offer the request that those who do not know this path remain silent, because much babbling talk will not only be disturbing, but will also not remind one of spiritual practice. Furthermore, if these elaborate transferences are not performed before the subtle dissolution it will be difficult, because then the mind will have become nonconceprual and the visualizations will not arise.'"

1' The dissolutions This consists of two topics: a' Dissolution of the elements b' Dissolution of the sense faculties

a'

Dissolution ofthe elements

When the body forms it forms from the navel, and similarly when it decays it decays from the navel. Moreover, from birth until the age of twenty-five all the vital winds, drops, and channels expand. Then, until the age of forty-five, all are stable without increasing or decreasing. Then two channels dry up every day and the vital winds and drops dependent on them vanish. That is the reason for physical weakness and unclear sense faculties in old age. Thus my master taught. Similarly, at death, because the equally-abiding vital wind at the navel first deviates from its place, the body cannot digest food. Then, because the

518

Taking th~ &suit as the Path

life-sustaining vital wind of the bean deviates from its place, feelings of sadness and so forth arise in the mind. Then, because the upward-circulating viral wind of the throat deviates from its place, it becomes difficult to swallow and one thinks that food and so forth are rising and that one will vomit. Then, because the downward-dearing vital wind of the genital area deviates from its place, feces and urine cannot be controlled and are discharged or retained. In that way, when the pervasive vital wind of space rakes control of and steals the equally-circulating vital wind, 849 the vital wind of the navel deviates. Previously the channel knots and so forth did not disintegrate because they were held by the vital winds, on the basis of which the essential constituents remained, but now the channel knots disintegrate because they have been abandoned by the vital winds. The essential constituents disperse to their final places. Because they gradually dissolve through the rasana and lalana into the central channel, the essential constituents in the channels of the body decline. The outer signs are that the legs cannot hold up the body, the neck cannot hold up the head, and the hands cannot hold up a bowl of cooked food. The inner signs are thinking that one is sinking below the earth or thinking that one is being pushed down from above. [402] The secret sign is the inside of one's dwelling filling with rusty brown smoke. Without being frightened by these signs or lening the mind be dazed, clearly imagine the particular signs to be the essence of the master, the chosen deity Hevajra, with eight faces and sixteen arms, appearance and emptiness indivisible. Blend one's mind rogether with [this visualization] and rest without clinging. Energize the pure awareness and do not become at all distracted. Then, because the pervasive vital wind of space robs the life-sustaining vital wind, the channel cakra of the bean disintegrates. When water dissolves into fire, the outer signs are the drying up of the mouth, nose; and so forth. Because a great thirst arises, one desires only water. The inner signs are the consciousness being sometimes lucid and sometimes not lucid, so that people and so forth are sometimes recognized and sometimes not recognized. The secret sign is things like mirages appearing. Then the pervasive vital wind robs the upward-circulating vital wind. The channel cakra of the throat disintegrates. Fire dissolves into wind. The outer sign is the warmth of the body gradually collecting into the torso from the top of the head or from the soles of the feet. Because the inner warmth exits, perspiration on the body evaporates. Lice and so forth are

expelled. The secret sign is things like fireflies appearing. Thus my master taught. Then the pervasive vital wind takes control of the downward-clearing vital wind, and the channel cakra of the genital area disintegrates. Wind dissolves into consciousness. The outer signs are panting and rasping. Exhalation becomes longer bur inhalation is difficult. The secret sign is things like blazing lamps appearing. Then that pervasive vital wind abandons the channel cakra at the top of the head and that disintegrates. The circulation of the breath out and in ceases and one dies. Thus my master taught. Not allowing the mind to be at all confused about each such sign, blend one's mind with the essence of the master in the form of the chosen deity Hevajra and rest in a state in which appearance and emptiness are indivisible. If one dies in just that state, the practice when passing away has been successful.

b' Dissolution ofth~ smsefaculti~ This consists of two topics: the coarse dissolution and the subde dissolution.

I" The coarse dissolution In conjunction with those [signs], the visual consciousness dissolves into form. Because the channel knot in the shape of m4Tfl, which apprehends form, has disintegrated, the eyes do not see form. Similarly, because the Ja'f!l of the ears has disintegrated, sound is not heard. And so forth. Because the 41fl of the forehead has disintegrated, sensation is not felt, and adjustment is required even if the b.ed and so forth have been made comfortable, that person stays exacdy as he has been left, and so forth.

2" The subtle dissolution Since the channel cakras have disintegrated in that way, the two immobile cakras disintegrate because no vital winds remain to uphold them. [403] When the white constituent obtained from one's father, which has the nature of water, flows downward, all appearances appear utterly pale, which is called whitt radiance. All concepts derived from passionate desire

520

Taking th~ Rnu/t as th~ Path

cease. That is called app~aranu. The red constituent obtained from one's mother goes upward, a radiant red appearance occurs, and all concepts derived from hatred cease, which is called sprtading app~aranu. Then, because one's mind penetrates between the white and red constituents, all appearances become utterly black, and the seven concepts derived from ignorance cease, which is called ~ar-attainmmt app~aranc~. In brief. a dear light in which all the eighty natural concepts"O have dissolved into space nakedly arises, beyond all possibility of expression and transcending all theoretical knowledge, like the space of the dear autumn sky. Moreover, except for slight variations of length due to greater and lesser merit, this definitely arises for each living being, even the insects in the grass. Thus my master taught. Those who have stable experience in the dear light of the time of the path nakedly recognize the very essence of that dear light of the time of the ground, and are known to reach the culmination of attainment at precisely that moment, or to attain buddhahood in the dear light of death, the vast domain of the dharmakaya reality body. As signs that the clear light has been recognized, a glow gradually appears on the corpse, the body becomes smaller, and so forth. At that time it is also beneficial for a trustworthy companion to speak into one's ear an introduction to the clear light. No ear faculty actually exists at that time because all the sense faculties have dissolved, but something is audible in the glow of the clear light, because it is explained that the appearances of colors occur at the time of the white radiance, the red radiance, and so fonh. If no experience of the dear light of the time of the path has arisen in this lifetime, the clear light will appear, but without recognizing it one will be dazed, like falling into a swoon. At that point, precisely chat lack of recognition becomes ignorance, and both the rising from the clear light of deam and the arising of the intermediate existence will occur like the high and low of a tilting balance scale. When the appearances of the intermediate state arise, even though they may be frightening, scary, and so forth, through mindfulness of them as the chosen deity, the particular appearance will arise in the form of the deity, and one will be liberated at precisc:ly that moment. Thus my master taught. [404]

Summarizing Notes on the Outer Creation Stage 52.1

b) The transference with a globe oflight For training, suppon the back with something like a thick pillow, and do not bump the head. As the key physical point, sit with raised knees and embrace the back of the head with the interlaced fingers of the hands. Imagine a white light, about thumb-sized, within one's heart cakra, from which a globe of light separates. This goes to the anus, totally blocking it, and the inside of the body becomes one piece, as if it has been plastered. Similarly, globes of light separare and block in sequence the urethra, the navel, the mouth, both nostrils, both eyes, borh ears, the point between the eyebrows, and the crown of the head. If the consciousness were transferred through those points, in sequence, one would be reborn as a hell being, as an animal, as a god of the desire realm, as a hungry spirit, as a y~ king if through the right nostril and as an ordinary ~ if through the left, as a human king if through the right eye and as an ordinary person if through the left, as a kinnara spirit if through the two ears, as a god of the form realm [if through the point between the eyebrows], and as a god of the formless realm [if through the crown of the head]. In order not to be reborn in those states, imagine that those doors of samsara are blocked and even the vital wind cannot escape. Then clearly imagine at one's navel a blue wind mandala, like a halfmoon, about the si7..e of a split pea. On top of that is a moon, and on it a blue hii~, the support of mind, vibrating and about to fly. Simultaneously tensing the body, drawing up the lower vital wind, and pressing the intestines against the spine, intensely say a forceful hii~ or hig. While imagining chat me wind lifts the vibrating moon and hii~ upward, and that they gradually arrive at the throat, say about twenty hii~ or higs. Again, with Ita hi it gradually descends to the navel. Train in that way until signs occur. When putting it into action, the drawing up to the throat is otherwise as before, but at me twenty-first hii~ or hig. while imagining that the hii~ moves quickly like a small bird flying through a skylight and that the clear light at the crown of the head shoots straight out and dissolves into the hean of the master, quickly release the hands and let the body fall back. Rest rhe mind without clinging. If the breath stops in just that state, the practice when passing away has been successful. If that does not happen, it should be done again. Thus my master taught.

~2.2

Taking th~ Result as the Path

c) The transference with sound All the key physical points and so forth are the same as described previously, but the openings can also be blocked by syllables as in the supreme fourth initiation practice when passing away. Thus my master taught. [405] Imagine the wind mandala, moon, and hii7fl at the heart cakra. The training, putting it into practice, and so forth are as before. Success can be achieved by doing whichever of these three transferences one prefers, but in this instance one should mainly do the transformation of appearances as the practice when passing away. Thus my master taught. Practicing in this way, the superior individual will reach the culmination of attainment and the medium will go to Khecara or become an upholder of pure awareness. Even the inferior will be reborn into a rdigious family, and by virtue of the dependently arisen connections will meet a master who teaches this Dharma, and by practicing will gradually reach the culmination of attainment.

5)

The intermediate state

If one has died suddenly from something like a stroke without time to do the practice when passing away, or it did not turn out exactly right because the training had not been perfected, then both the arising from the dharmakaya reality body during the dear light of death and the arising of a mental body in the intermediate state will occur like the high and low of a tilting balance scale. Taking that as the path consists of three topics: a) The intermediate state between birth and death b) The intermediate state of dream c) The intermediate state between existences

a) The intermediate state between birth and death During all meditative equipoise and postmeditation, think: '"Oh, no! I've died! These appearances are the appearances of the intermediate state. And I can make the appearances of the intermediate state into anything... Clearly imagine all appearances as the form of the dcity, appearance and emptiness indivisible, and rest in inexpressible pure awareness. In particular, it is imperative to not forget attention to the intermediate state when

Summarizing Notn on the Outer Creation Stage 523 eating food and whenever violent emotions such as fear arise, and to remember the master who completely bestowed the vase initiation, the mandala in which it was bestowed. and the secret name he gave. Thus my master taught.

b) The intermediate state ofdream As will be explained, in the context of a dream, think: "Whatever appearances arise, they are not truly established. I can make them into anything." Train in transforming them into the deity and primordial awareness. Those arc training for the intermediate state.

c) The intermediate state between existences Many different opinions about this exist, but here the explication of the treatise written by Yar Bumawa exactly according to the teachings of the great venerable lord of Sakya, and Libt!ration on the Precipitous Pathway composed by Gyalwa Yangonpa, are both taken as authoritative. 851 Furthermore, the explanations of Libt!ration on the Precipitous Pathway that do not agree with the text of Bumawa are set aside. Thus my master taught. One might wonder, "What is the nature or fundamental condition of the intermediate state between existences?" It is taught, beginning with these words: With the corporeal form of a previous existence.851

As previously explained, however long one remains in the state of the dharmakaya reality body during the clear light ofdeath, one remains in a swoon without recognizing one's very nature. [406] When one arises from that, the triad of appearance, spreading, and attainment appear in sequence. The eighty natural concepts become clearer, arising in order. Agitated by the vital action winds, the pait a ha1J1 853 split apart, and as the consciousness exits through the opening of a sense faculty it is also propelled out toward birth in the six realms and instantly arrives in the intermediate state between existences.

524

Taking tht Result liS tht Patb

Most accept "with the corporeal form of a previous existence" to mean the form of the prior lifetime. But in Bumawa's text, "previous" is said to refer to a magical birth like the first gods in existence, the size of a child of about eight years of age with all sense faculties complete, who can go directly and without impediment anywhere other than the Vajrasana (the site blessed by the Buddha), Mount Meru, the collected quintessence of the elements, the womb of one's mother created from karma, and blessed shrines. By the magical ability created from karma, one quickly comes and goes anywhere that is thought about, and has some tainted clairvoyance. A mental body such as that wiD be created. At that time, unaware at first dtat one has died, appearances arise of valuables one possessed before, of giving directions to relatives, and so forth. When such things are done, and it is seen that one's share of food has been diminated, no place is made for one, and that relatives give no reply no matter how much one speaks to them, as well as their sobbing and so forth, one thinks, "Oh, no! Now I've died," and inconceivable suffering arises. The consciousness becomes instantly hdpless and vulnerable. Without the stable channels in the body, the mobile vital winds have dispersed, and the consciousness goes without distinction here and there like a bird feather carried by the wind. Because one has no white and red constituents, no illumination of day and night occurs, but a light created from karma is present, a dimness approximately like the pale light of dawn, in the midst of which places, companions, dwellings, food, and conduct are uncertain. Sometimes sufferings of the elements arise. Four frightful sounds occur. Due to the reversal of the vital wind of earth, a sound like the disintegration of rhe encire earth seems to scramble the brains. Because the viral wind of fire has reversed, roaring sounds and crackling sounds, as if all appearances were burning with ftce, occur. Because the vital wind of water has reversed, a sound like all appearances being swept away by water arises. [407] Because the vital wind of wind has reversed, a sound like all the three-thousandfold world systems being swept away by wind occurs. Three terrifying abysses appear as the embodiment of the three poisons:"" three white, red, and black pits close together, with deep invisible bottoms. While one stands between them on a ledge as thin as the back of a knife, the suffering of being terrified of falling into the pits and anguishing about what to do will occur. Sufferings such as these will happen, without distinction between experiencing this and nor experiencing that. One may be oppressed by numerous additional sufferings, such as the

Sum11111rizing Notes on th~ Outer Crttttion Stag~ 525

darkness thickening because one's relatives change their clothing and tear out their hair, and intense hail and a rain ofblood because they weep. The contamination of their grief may block the opening of the womb in which one is to take birth, and one may wander in the intermediate state for many years, as taught in the Tak ofth~ Prince. ass Generally the length of life is not definite in the intermediate state, but it is explained that most sentient beings remain in the intermediate state for forty·nine days. A small death strikes every seven days, so eulogies are made at seven-day intervals. Han initiation is bestowed on all of the fortynine days, the preliminary section must be repeated after seven days because that supporting mental body for which the preliminary was done before has died again. Thus my master taught. In the context of forty-nine days as the length of life, during the first half, or twenty-four and a half days, due to habitual propensities the previ· ous body will appear to be present. Thereafter, the body connected with the ripening of karma will arise, which will have the form of the supporting body in which one will be reborn, such as a furry form with horns, a tail, and so forth if one will be born as an anin1al. Similarly, the appearances of the five olfactory lights arise. The frequent occurrence of the term five light forms is a textual corruption, and incom· prehensible. Olfactory refers to the consumption of odors by the mental body in the intermediate state, meaning something like what is to be · smelled by it. These are explained as being the embodiment of the five sensory objects. Thus my master taught. In regard to the colors, the black light of the hell beings, the blue of the animals, the red of the hungry spirits, the green of the anti-gods, the variegated of the human beings, and the white light of being born as a god arise brilliandy sparkling like shining rainbows. In some explications of the treatise of the ~jra Lines, the explanation of the light of the hell beings as white is a concealment. Thus my master taught. When the lights arise in that way, at the point of going to the birthplace for which the most karma has been accumulated, if the mind focuses on the black light, the appearance arises of one's body in a utterly black form, like a chunk of wood burned by fire. blackly plunging down headfirst. [4o8] Then one gradually rakes binh in hell. Similarly, if the mind focuses on the yellow light, the birthplace appears as a repulsive receptacle or a grass hut, and one will be a hungry spirit. If the mind focuses on the blue light, and if the appearance arises of entering an earthen cave or a disgusting building.

526

Taking tht ksult llS th~ Path

one will be an animal. Ifa green light and the appearance of entering a forest arise, one will be an anti-god. If a white light and the appearance of entering a jeweled building arise, one will be a god. If the mind focuses on light of various colors and one appears to enter a temple, one will be a human being. Furthermore, if one sees male and female lions copulating, and a lake adorned with them, it is a sign of birth in Jambudvipa. If one sees lakes adorned with elephants, horses, or peacocks or birds with human bodies,"' and they are copulating, these are signs of birth in the other three continents in sequence.m In brief. the second half of the number of days one lives in the intermediate state becomes established as the intermediate existence of where one will be born. This is difficult to alter after the olfactory lights have been focused upon. Therefore, in regard to spiritual practices done for the benefit of one in the intermediate state, whatever is done during the first half of the number of days is the most powerful. If the basic virtues, the improvernenr of birthplace, and so forth, are done very quickly, it is easier to change the consciousness of the intermediate stare, and the benefit is more powerful. Thus my master taught. In that way, whatever confusing appearances of terror and so forth occur, think: "I have died and I am in the intermediate state. All these appearances are the appearances of the intermediate stare. The material body of ripened karma has been discarded and does not exist. Nobody can do anything to this insubstantial mental body, but I can change it into anything." Thus, thinking that the excellent master is bestowing initiation into the mandala of glorious Hevajra and introducing one to all appearances as the deity, dearly imagine whatever confusing appearances arise-terror, desire, hatred, the olfactory lights, and so forth-to be the essence of the master in the form of the chosen deity Hevajra, and rest in just that state. Like a cloud forming, Heruka will arrive there surrounded by a retinue of an inconceivable number of spiritual heroes and yoginis of Khecara, call one by the secret name given by the master before, and make prophecies. Feel devotion for him, blend one's mind with his, and rest without clinging. At precisely that moment one (the yogin) will be placed on a jeweled throne, a pavilion of rainbow light will form, and while a rain of flowers falls and sweet music plays, one will be carried away to K.hecara. [409] Thus my master taught.

Summarizing Notes on tht Outtr Creation Stagt 52.7

It is possible for a dangerous mara to impersonate the deity and cause obstacles at thar rime, which is the reason the secret name given now by the master must be kept secret. Similarly, it is impossible for murderous gods and demons, diviners, dream interpreters, and so fon:h to see the mental body of the intermediate stare, bur some malicious spirits may impersonate irs form, cause belief in the untruth of the causes and results of actions, and so forth. However, they are torally unreliable, as taught in the tale of the Bonpo who performed the funeral rites for Ram tara at Lugong."' If one is unable to gain liberation in the intermediate state because one has trained little in this lifetime, one should select a womb. When the appearances of a bad birthplace and the olfactory lights arise, leave the mind without desire and attachment ro them. Concentrate on a pure land like Sukhavati, or the womb of a religious mother. If intense aspirations are made, this will form an auspicious connection and one will be able to block bad birthplaces. Ifone offers supplications to these
6..p Nom to pagn r.p-sz

150 151 152 153 154 155

156

157

158

159

160

161

162

as found in some other texts. llll tie is probably a libecm corruption of a Prakrit form of the Sanskrit word htzya. The incomplete verses in the Tibetan mtt have been ttanslated in fidl from Lama Dampa Sonam Gyalrsen, !Uumi1141ing tht Marvtlns. S3h-54lL The incomplete verses in the libecm teXt have been mmslated in fUU from Lama Dampa SOnam Gyalrsen. Illuminating tht Marvtltnu, s,.h. Lama Dampa Sonam Gyalrsen, Illumi111lting tiN Marvrloru, na. provides the oneline song: "'A single terrifYing hero terrifies the Ganges!" Mahakanu;,1ika (Thugs rje chen po) is one of the names of Ava.lokitdvara, the bodhisattva of compassion. Ri4ba is a district of Bengal just south of PuQ4ravardhana. See Tatz (1987), 70'1. This famous image of Ava.lokitdvara or MahakaruQika in the form known as KhasarpaQa figures in the lives of numerous Indian and Tibetan masters, and was later visited by Drokrni Lotsiwa ('Brog mi Lo tsi ba Shikya ye shes, 993-1077?). According to Tatz (1987), 701, the famous starue was probably located in the Pw}4ravardhana forest of the Vimldra district of nonhero Bengal. In note 31, Tatz lists sources in which it is mentioned and possible locations for iL Somanitha is the name of a form of Siva or Mahdvara. Ibroughout this translation, the spelling so ba 114 tha in the Tibetan text is understood to be a corruption of the Sanskrit name Somanitha. Some other Tibetan authors do cona:dy transliterate the Indian word as • ma n4 tha. and at least one ttanslates the transliterated • ba 1JJl tha into 1ibecm as "zla ba mgon po" (moon lord), a precise translation of the Indian name Somanitba. See Roerich (1959), 24The term JJibmz" !Nhauior (brtul zhugs spyotlptt) in this conteXt refers to the various unconventional types of behavior recommended in the rantric scriptures for specific purposes. such as resting the realization of the yogin or bringing others onto the Buddhist path. Many ofViriipa's earlier aas fir this description. The Fiw Cycks ofScripturr (Lung skor lnga) were a mysterious group of texts, said to have been extracts from the Hevajra Tantra in soo,ooo lines, that was preserved in 044iyana (044iyana). Also see Stearns (2.001), 12.. See note 155 concerning the: KhasarpaQa image. The Mahabodhi image ofSikyamuni Buddha was in Bodhgayi. Somanitba here refers to the stone image into which V uiipa dissolved. In the Hindu pantheon, Kumara. Karnikeya is the son of Siva. Dharmakitti was a great Indian master of epistemology who lived in the seventh century. This Dharma king ASoka is certainly 110t to be identified with the famous Indian emperor ASoka (reign ca. 268-33 B.C.E.), but with a much later unidentified ruler. For example, although not to be identified with the king mentioned here. in the thirteenth century a certain ASokavalla or ASokacalla was king of the: Khasa country, and his dominion extended over Kumayun, a part of Garhwal. and the western part of Nepal. It is also known from a dated inscription at Bodhgayi that this king was a devotee ofHevajra. See Mitra (1989), 187. This strange talc: seems to have been taken from an earlier biography ofViriipa written by Bartan Dorjc! Gyaltsen (Bar ston Rdo rje rgyal mtshan), a fourteenthcentury master of the Path with the Result. The story does not appear in any of the other known biographies ofVIriipa. See Bartlin Dorje Gyalrsen, Amazing and Marwlous Biography ofViriipa. tht Lore/ ofYogins. 17a-b. The perverted teachings

Nous to pafP IJ2-f9 643

163 164

165 166

167

168 169 170 171

172

173

174

of the Blue Robed Pai)Q.ita (~Q.i ta Sham sngon can) seem to have been specifically connected to deviant rantric practices known to have been proscribed by the KaSmiri king Sarpkaravarman (reigned ca. 88~2). See Ruegg (1984), 377· Toh 543· Kangyur, rgyud 'bum na, 325b3. The phrase crmduct ofthe rmunt:iation ofduality (gnyis spangs kyi spyodpa) refers to the advanced practice of renouncing all distinctions of duality, such as filth and cleanliness, good and bad, and so on. Lord Gayadhara (Rje Ga ya dha ra, d. UOJ). For a detailed examination of the identity of this important master, sec: Srearns (1001), 47-SS· Kriyiisamumzya (Bya ba !tun las btus pa) of Acarya Darpal)3 ('Gro ba'i me long). Toh 3305, Tengyur, rgyud bu. See also Stearns (2001), 172. The spelling grub brgya (one hundred ru.kpts) found throughout Jamyang Khyenrse Wangchuks work is either ~ing used as a round number for eighty-four or is a printing mistake. The rerm has been translated everywhere in this book as "eightyfour adepts," according to the acrual tide of the rext. Viraprabhawara's work is Hean ofthe Realization oftht Eighty-four Adepts, (Caturnlitisiddhasambodhihrdaya. Grub thob brgyad cu rtsa bzhi'i nogs pa'i snying po), 1oh :1.292., Tengyur, tgyud shi. The commentary, by Abhyadana5ri, is Expmsiun ofthe Realization oftht Eightyfour kkpts in Doha Song. With a Comme:ntary (DohtiiJ!tlisahitacaturaiitisitidhivadd1lll, Grub thob brgyaJ cu rtsa bzhi'i rtogs brjod do ha 'grtl pa dang bau pa), P5092,lu. The five basic precepts (bslab gzhi /nga) of a lay practitioner are to rc:frain from killing, stealing, lying, improper sexual activity, and intoxicants. Potala is rhe residence of Avalokitdvara, after which the famous palace of me Dalai Lamas in Tibet was later named. Vliqarsava.tika (KhyatJpar du 'phags ptli bsllllipa'i rgya chtr bshru/pa), by Prajiiavarman (Shes rab go cha). Toh mo, Tengyur, bsrod rshogs Ita. The: Cintiimii!'idhiira!li ofU~I)isavimala (tsinta ma !fi'i gzungf zhts pa gtsug tor dri med) and the Seal ofthe Mudrii (Mu dra'i phyag rgya) are unidentified. The One Hundred Ri~s oj&1zundation mu/ FulfiUment (Spang skongphyag brgya pa}, Toh 267, Kangyur, mdo sde ya. King Songrsen Gampo (Srong brsan sgam po. 569?-649?). For informacion about this king, his Nepalese and Chinese queens, the: stories of the two famous images, and the early dynastic history ofTibet in general, see S0rensen (1994). Rasa Trulnang (Ra sa 'phrul snang) is the original name of me Jokhang Temple in Lhasa. For a detailed account of the li~ran king Trisong Deum:n (Khri srong Ide brsan, 730?-78s?), his patronage of Buddhism, invitation of the Indian masters BodhisattVa Sanrara~ita and Guru Padmasambhava, construction of Samye monastery, and the identification of the "seven men on trial" (sad mimi bdun), sec: Serensen (1994), 358-403. The Yogacara-Madhyamaka master Santaralcjita (d. ca. 788) was active in 1iber during the Iauer half of the eighth century, and served as the first abbor of Samye Monasrery. For informacion on the Tibetan king Tri Ralpachen (Khri Ral pa can, 8o6?-841?) and the events during his reign, sec: Serensen {1994), 41o--27. The three early translators were: Kawa Paltsek (Ska ba Opal brtsegs). Chok-ro Li.i Gyalrsen (Cog ro Klu'i rgyal mtshan), and Shang Yeshede (Zhang Ye shes sde).

175 For a dcWlcd account of the 1ibccm king usually known as Langdarma (Giang dar rna, 8o3?-l41?), see Serensen (1994), 42-7-35· 176 The Ttbetan text contains the following annotation: •Most rexrs have 'to I.JJasa.... 177 The translation of this last phrase is uncertain: SJ1Ji tshod Ill sgos tsha 'Mils dsn ,; 'thtg. C£ Serensen h994), ·4-35· 178 The full names of these thme were Tsang Rapsal (Gtsang Rab gsal), Yo Gewai Jungne (G. yo Dge ba'i 'byung gnas), and Mar Shikyamuni (Dmar Shikya mu ni). 179 The Tibetan text reads Korm4 sha tam, which is presumably the K4muzill1ak4

(Mds sde las brgya pa). Toh 340, Kangyur, mdo sde ha. 180 In accordance with the monastic code of the vinaya, at least five monks must be

present when a man takes ordination. 181 Chom Ral (Bcom ral) is the abbreviated name ofChomden Rikpai Raldri (Bcom !dan Rig pa'i ra1 gri, IU7-1305), a great scholar of the Kadampa (Bka' gdams pa)

tradition. 182 Soun::e of quote not located. The identification in the critical edition of the Tibetan text is incorrect. 183 The Great Translator Rinchen Sangpo (l..o chen Rin chen bzang po. 9S8-Ioss). 184 Jowo lllachik Uo bo Lha gcig) is an epithet of the &mous Indian master AtUa (982-1055). 185 Sec Roerich (1976), 83-85, for an account of the aaivities of the Indian pal}4ita Dharmapala and the Tibetan monk Sbangshung Gyalwai Sherap (Zhang zhung Rgyal ba'i shes rab). 186 Parsap l..otsiwa (Pa rshab Nyi ma grags. b. 1055). 187 The story of Go l..otsiwa ('Gos Lo tsi ba Khug pa !has brsas) and his relationship with Drokmi l..otsiwa and Gayadhara is told in section 3· 1M specific histDry ofthe

Pm:ious uaching. 188 The Path ofPadmavajra is the Nine Profound Means (Zab mo'i rshul dgu). 189 SeeSreams (2.001), 47-55· concerning the conrroversial Indian master Prajfiagupta (Shes rab gsang ba). The Tibetan teXt contains the following annotation: "This one and the Red Mendicant in the lineage of Maksorma are one. Thus my master taught." This note has been copied in the wrong place in the critical edition of the Tibetan rext. The Path of Indrabhiiti is the same as the Complete Path by Means of the Mudri Consort (Phyag rgyas lam rdzogs pa). 190 The Tibetan text contains the following annotation: •He was the junior Amoghavajra. who traveled to Tibet. Thus my master taught. • The Unwritten is the Unwritten Mahimudri (Phyag chen yi ge med pa). 191 Sec Steams (2.001), I8HQ, for the story of Purang Lochung Shonu Sherap (Pu hrangs ~ chung Gzhon nu shes rab). 192 Sec Serensen (1994), 46s-8o, for more information about the three pri.na:s of Lharse (l.ha nse) and their descendants. 193 This prophecy from the Avalokitdvara Khas:arpal].a image in India is acrually given later in the rex1, during the description of Drokmi lotsiwas earlier years in India and Nepal. 194 ASvaghofll, Fifty ~I'Jts on the Masttr (Gurupafic41ilti, Bill ma lnga bt:u JHI). Toh 3711, Tengyur, rgyud tshu. This is a famous rexr describing the correct way ro relare 10 a spiritual master in the practice of Buddhism. It has been translated as Fifty

Not~ to pag~ r6s-7r

195

196 197

198 199

200

201 202

203 204 205 206

207

208

64-s

Vme:s ofGuru Dtvotion, Dharamsala: Translation Bureau of me Library of1ibetan Works and Archives, 1976. See Stearns (2001), 47-55, concerning the controversies about the confusing accounts of the Indian masters Gayadhata and Prajii:igupta, both of whom were known by some of mese same pseudonyms. The teachings of the Indian master Maitripa (1007-85) became especially important for rhe Kagyii tradition in Tibet. See also Tatz (1987). Se Monlam Sherap was a disciple of Go Lorsawa. For more details of this story see Srearns (2001), 93--97· The Arya tradition of Guhyasamaja is the uansmission passed down from the Indian master Arya Nagarjuna. Sur Shakjung (Zur Shak 'byung) is me important Nyingma master SurpocM Shakya jungne (Zur po che Shaly.a 'byung gnas, 1002-62), whose studies with Drokmi Lotsawa are related later in the text. See also note 217. As explained in the fOllowing paragraphs, Gayadhara had earlier promised not to teach me Path with the Result to anyone else after teaching it to Drokmi Lorsawa. See also Stearns (2001), 53-54> 192.. Vajrasanapada, Supplication to Eighty-four Grrlll AJrpts. Toh 3758, Tengyur, rgyud uhu, 11234- Curiously, this verse says ~from the royal caste," whereas Gayadhara is otherwise described as being from a caste of scribes to royalty. For Gyijo Dawai Ozer (Gyi jo Zla ba'i 'od zer), see Stearns (1oor), 219, ere. For Nyc Lorsawa Yonren Drak (Gnyos Lo tsa ba Yon tan grags, b. 961?), see Stearns (2001), no, etc. Se and Rok are Drokmi Lotsiwa's disciples Gyergom Sewo (Gyer sgom Se bo) and Shengom Rokpo (Gshen sgom Rog po). See also Srearns (1001), 233-34Also see Serensen (1994), 465-80, for more infOrmation about the three princes of Lhatsc! (Lha me) and their descendenrs. Loron Dorjc! Wangchuk (Lo ston Rdo rje dbang phyug) was one of the seven men of Central libet (Dbus) and Tsang (Grsang) who took monastic vows in Kham (Khams) and then returned to Central Tibet and Tsang to revive the trimsmission of the Vmaya there. He built the remple of Gyengong (Rgyan gong) after his rerum to Tsang. See S0rensen (1994), 44l!--49· n. 1634. Tsongc! Sherap Senge (Tshong ge Shes tab seng ge) was one of Laton's companions in seeking ordination in Kham. See Serensen, 449· n. 1633. He is referred to here as Chetsiin Sherap Senge (Lee btsun Shes rab seng ge), signifying that he was a member of the Chc! (Lee) clan ofShalu (Zhwa lu), where the remple of Gyengong was located. The Tibetan text con rains the fOUowing annorarion here "It was about at an equal level with Khyungkar in the lower valley of Dar, where the place called Chodc! is now, where there are some mantra practitioners. Thus my master taught. • Drokmi Lorsawa was born in 993· This nore has been copied in the wrong place in the critical edition of the Tibetan text. For the Newar master Sanrahhadra, who is known by many names, see Stearns

*

(1001), 2o6-7. 209 Also see Stearns (1001), 107--9. fOr information about these six f.unous masteiS and whar Drokmi received from each. 210 This is the same famous image visited centuries before by Viriipa, as described in his story.

646 Notrs to pages I72-B4 211 A Buddhist monk's sraffhas rings on it that jingle when shaken to beg for alms. 212 See Stearns (2001), 217, concerning the identification ofSriparvata in India. 213 See Chimpa and Chattopadhyaya (1990), 29.of., concerning King Canaka of the Pa.Ia dynasty. However, Canaka's name is not found in the accepted lists of the Pala dynasty rulers. 214 The Mahabodhi is a famous image of the Buddha at Bodhgayi, where Buddha ~akyarnuni reached complete enlightenment at the spot known as the Vajrasana. ·vajra Seat," under the Bodhi uee. 215 See Stearns (2001), uo, for information about the controversial group of Ra/i tanuas. 216 A load (khal) is a unit of measure equivalent to about 25 to 30 pounds or 12 to 14 kilos. See jackson (1996), :z.r6, n. 478. 217 Surpochc! Sbakya Jungne (Zur po che Sbakya 'byung gnas, 1002-62) was one of the great masters of the Nyingma (Rnying ma) tradition and is particularly important for the transmission of the Mind Series of the Great Perfection (Serns sde Rdzogs chen). The story of his life is translated in Dudjom (1991), 617-35. For details on Surpoche's relationship with Gayadhara and Drokmi Lorsawa, see Stearns (2001), 214-16, ere. 218 Yangdak Heruka (Yang dag Heruka) is one of the eight great Mahiyoga deities of the Nyingma tradition. 219 For stories about the Nyingma master Surchung Sherap Drakpa (Zur chung Shes rab grags pa), see Roerich (1976), n4-1s, 118-24220 Saroruha's Mahod for Accomplishmmt and the /11Conuivabk are connected to twO of the Nine Cycles of the Path. The Mental Series (Sems phyogs or Serns sde) is one of the three classes of the Atiyoga teachings of the Great Perfection (Rdzogs chen). See Dudjom (1991), 538-53, for infonnarion on its lineage, and 319-16 for the nature of its teachings. 221 Pafijaranatha (Gur gyi mgon po) is the form ofMahakala that is the special protector of the Path with the Result teachings. 222 The Indian master Naropa gave a similar prophecy to his Tibetan disciple: Marpa Lorsawa (Mar pa Lo rsa ba Chos kyi blo gros, rooo?-1o81?). For a uanslation of the episode in Marpa's life:, see Heruka (1982), 91.-93· 223 Rlltnlljvtila (Rin chm 'bllr ba). Toh 1151, Tc:ngyur, rgyud 1tJil- This is a method for dte accomplishment of Hevajra according to the tradition of l;:>ombi Heruka. 224 The translator Nyan Lo Danna Uak (Gnyan Lo Dar ma grags) brought the teachings of the Dharma protector Carurmukha (Mgon po Zhal bzhi pa) to Tibet. In some: histories this episode with lndra is told with Ra Lorsawa (Rwa Lo rsa ba Rdo rje grags pa) instead of Nyan Lorsawa. See Stearns (2001), 113. 225 For more infOrmation about Gyijang Ukarwa (Gyi ljang Dbu dkar ba), his teacher Nakpo Rozin (Nag po ro 'dzin), and his imponancc: for the uansmission of Mahakala teachings to Tibet, see Stearns (1001), 113-14. The Red Mendicant (Arsarya Dmar po). whose: actual name was Prajfiagupta, was one of dte most conuoversial Indian masters of this period. For a discussion of Prajfiagupta's idenrity and the frequent confusion about this teacher and Gayadhara, see Stearns (2001), 51--53. The: protector (mgon po) is Mahakala. 226 Khon Kanchok Gyalpo ('Khon Dkon mchog rgya1 po. 10~-1102) founded the monastery of Sakya in 1073 and was the father of Sachen Kilnga Nyingpo. The

twenty-eight Wangchukma are the female protectors in the mandala ofVajrakila. Sec Smith (:z.oox), 300, for Dczhung Rinpoche's comments about them. 227 The Comptntlium of Lessons (Si/q4sllmuccaya. Bslab pa lnm las btus p6. Toh 3939/40) is a collection of early Mahayana teaChing compiled by the Indian maslei' Sintideva. For a complete mmslation, see Santideva (1981). 228 The phrase •concerning conduct" uanslates the Tibetan term spyoJphJogJ. which is used to designate teXts concerned with proper conduct, apparently including sutras such as the Avata1fl!llka. 229 Bodhisattva Vajragarbha (Rdo rje snying po) wrote one of the most important Sanskrit commentaries on the HnNtjrtl IizntTa. His work is the Hnnzjrapitu/tirthafilrli (K~'i rJo Tje Indus pa'i Jon gyi rgya dNr 'grel pa). Toh n8o, Tengyur, rgyud Ita. This commentary is one of the BotJhisiztnm Tri!Dgy (Smrs 'pi skor gsum). 230 More often known as Namkha Yeshe (Nam mkha' ye shes), this woman was also a disciple ofDrokmi l..otsiwa. Her story is told later in the text, where she is listed as the fourth ofDrokmi's main female disciples. 231 Mamo Borong (Ma mo rbod gtong) is one of the three mundane deities from among the eight great Mahiyoga deities of the Nyingma tradition. 232 Khec:ara (Mkha' spyod) is a paradise especially associated with !J.ikinis such as Vajrayogini. 233 Some other histories, such as Ngorchen Kiinga Sangpo and Gungruwa Sberap Sangpo, History ofthe Esoteric Instructions ofthe Path with tht Result. 2.30a, say that Drom taught the Unwritten Mabimudri (Phyag eben yi ge med pa), not the /nconmvabk (Bsam mi lrbyab). 234 For information about these three men, see Stearns (1001), 133-3+ 235 For the statement by Mart6n (Dmar ston) in the lncisiw Vajra (Zhib , . rJo rje), see Stearns (2.001), 114-1s. 236 se Kharchungwa (Se Mkhar chung ba) is the epithet of Seton Kiinrik (Se ston Kuo rig, IOlS-1111). The translation follows the Dehra Dun edition reading of mtiog smati for Sl!'s birthplace, not the mtio smad in the critical edition of the Ttbetan text. S~ was born in Tsang, not eastern Tibet. 237 As mentioned previously, Drokmi l..otsiwa followed a custom of giving three initiations, of which the second was •me initiation to mend the sacred commitments... 238 As Drokmi previously told Konchok Gyalpo. he had promised one of his reachers nor co explain the scriprures to those who fully received the insuuctions and not to explain the oral instructions to those who fully received the scriptures. 239 That is, the Tantra Trilogy ofHnNtjrtl, comprised of the Hevajra Ttzntra, Vafrllpalijara Tantra, and Sampu!" Ttzntra. 240 A measure (lnr) is one twentieth of a load (/UHd), roughly equivalent to L3S pounds or 6so grams. See jackson b996). 2.16, n. 477· 241 A load (lrhal) is a unit of measure equivalent to about z.s to 30 pounds or n to 14 kilos. 242 Dzeden Ochak was Drokmi's con:sort. 243 Three modes of gathering the essential constituents (lrhtlms 'Jus lugs gsum) are mentioned in the Vajm Lines and the commentaries. Sachen Kiinga Nyingpo, in the Explication ofthe Tmllise for Nyalt. &ays: "The three modes of gathering the essential constituents are: rhe natural gathering of the essential constituents for one with residual katma, the gathering of the essential constituents through blessings

648 Notes to pages 203-9 for one with devotion, and me gathering of me essencial consriruentS through exerrion for one wid! diligence.. a However, Jamyang Khyenrse Wangchuk hen: lists four corresponding to the ~pies of the four women. 244 Kuddala, lnconcnvab!L. Toh 2.228, Tengyur, rgyud wi, 10121. The Ti~ translation of these lines in the Derge Tengyur is by Go Lorsawa, and differs slightly from that made by Drokmi Lorsawa, which is the version quoted in the text. This verse is used in the context of what is known as morting to tk n«tar of various objtcts (yu/ sna tshogs lryi btlud rtsi bsttn pa), which is an important theme in the Path with the Result. 245 Machik Shama (Ma gcig Zha rna, 1062.-1149) and her brother Khumbuwa ChOgyal (Khum bu ba Chos rgyal, 1069-1144}, whose story is related later in the text. 246 Nakgyal (Nags rgyal) is the name of both a place near Jonang and the local goddess of that area. 247 Sakya Pat).4ita Kiinga GyaltSen (Sa skya paJ]q.i ta Kun dga' rgyal mahan, II82.-I2.jl), one of the greatest masters of the Path with the ResuiL 248 The slOry of Drokmi's disciple Drom Depa Tonchung was related previously. 249 These are all practices connected with the special form of Vajrayogini or Vajrav:lri.hi known as Khecari (Mkha' spyod ma). Short teXtS for all the practices mentioned here were later wrirren by Drakpa Gyalrsen and are found in volume 3 of the Comp~ m,r,b oftht Grrat Mastos oftht Sa slrya Sect of7i!Ntan Buddhism. 250 The Shangton brothers (Zhang sron sku mchcd) were named Sijibar (Gzi brjid 'bar) and Chobar (Chos 'bar, 1053-1135). The dder brother, Shangton Chobar, became the main lineage holder of the tradition, later reaching the Path with the Result to Sachen Kiinga Nyingpo. 251 According to Khenpo Appey Rinpochc!, finishing (rtsi gras) refers to making the texts straight, trimming the pages evenly, varnishing them, and so forth. 252 The Chinese queen Ongjo (Rgya bu' Ong jo) was a Chinese princess who became the queen of King SongtSen Gampo (Srong brsan sgam po. 569?-649?). The king sentThonmi Sarp.bhota (Thon mi Sarp. bho pt) to India to srudy the written language, and Thonmi is credited with devising the Tibetan script upon his return to Tibet. Ma LotSawa Chobar (Rma Lo rsa ba Chos 'bar, 1044-89) was a Tibetan translator who srudied in India with the Ka.Smiri master Jayananda, the Tibetan mastei Tsami Sangre Drakpa (Rtswa mi Sangs rgyas grags pa), who was abbot of Naland.a and a great translator, and the famous Indian master Abhayakaragupta. See also Rocrich (1976), 2.19-20, when: this is all described in more detail. 253 See Roerich (1976), 221-24, for extensive details about all seven signs of obstacles. 254 Dampa Gyagar (Dam pa rgya gar) is another name for Phadarnpa Sangyc! (Pha darn pa Sangs rgyas, d. nos), the rounder of the tradition of Pacification (Zhi byed) in Tibet. For Phadampa and his system of meditation, which combined me teachings of the tanrras and the Perfection ofWisdom teachings (Prajiiaparamili), see Roerich (1976), 867-981, and Edou (1996), 31-38. 255 See Roerich (1976), 2.2.4-2.5, for further details of this story. 256 Lhaje Nubpa (Lha rje Rnubs pa) is perhaps to be identified with Lhajc! Hiirp.chung (Lha rje Hiirp. chung), also known as Lhajc! Nubchung (Lha rje Gnubs chung), who is in the Rong lineage of transmitted preceptS in the Nyingma tradition. He was possibly the teacher with whom Milarepa (Mi Ia ras pa, 1028?-IIn?)

Notn to paga 209-r6 649

257 258

259

260

261 262

263 264 265

266 267

studied the Great Perfection (Rdzogs chen) as a young man. See Dudjom (1991), 615, and Marrin (1982), 54-58. Certmnty About &a/iJy in the Glorious Guhyagarbha. Toh 831. Kangyur, rnying rgyud kha. 112a3. The quote seems to be a combination of several lines in the original The phrase th"ifold purity ("!thor gmm yongs Jag) refers to performing an act with full awareness of the nonsubstantiality of the person doing the action, the action itsdf. and the object of the action. Machik and her brother would have to sleep lying against the bellies of yaks on the path ro keep warm at night. Sitroruha's Mahod for Accomplishmmt (Sgrub thahs mtsho skyes) is the SriiHvajrawil!ana (Dpal dgyes ptz rtio rJ~I sgrub thabs), Toh m8, Tengyur, rgyud nya. The four stares or categories (gnas ptz bzhi) arc repeatedly mentioned in the explanations of Saron~ha's M~thodfor Acromp/isbmmtwhen referring to four phases in the creation stage linked to the four bodies of enlightenment, four types of individuals, and so forth. The Tibetan master and translator Tsami Sangye Drakpa (Rrswa mi Sangs rgyas grags pa) was rhe abbot of rhe great monastic university ofNilanda. Lord Gonpawa (Dgon pa ba) is Shangran Chobar (Zhang sron Chos 'bar, 1053-1135). His comment about Machik's excessive fondness for songs of experience is baffling. But according to Khenpo Appcy Rinpochc!, it simply means that she liked songs too much. Sachen Kiinga Nyingpo (Sa chen Kun dga' snying po, 1092-II58). JetsUn Drakpa Gyalrsen, Eulogy ofthe Master's Lift, x66a1. Jamyang Donyi> Gyalrscn ('Jam dbyangs don yod rgyal mtshan, IJio-44) was the dder brother of loro Lama Dampa (Rje Bla rna dam pa Bsod nams rgya1 mtshan, 1312-75). Sachen's father had studied with Drokmi l.otsawa and other translators. The translator Bari l.otsawa Rinchen Drakpa (Ba ri Lo rsa ba Rin chen grags pa, IQ4Q-IIII).

268 Acala (Mig.yo ba) is the specific protector associated with Mafljwri/Maiijugho~ 269 The teachings Sachen received when he was twelve years old have come to be known as Paning from the Four Attachments (Zhm pa bzhi bra/). These four phrases summarize the entire Mahayana path and have continued to be the basis for the extensive teachings on Mind Training (Bio sbyong) in rhe Sakya tradition up to the present day. See Chogyc! Trichen Rinpochc! (2.003) and Sa.kya Trizin and Ngawang Samten (1982). 270 "A type of black smallpox" ('bn~m bu me tibtd nag po). Tibetan medical rradirion recognizes three white and three black forms of smallpox. 271 This figure is said to have acrually been the Mara King with a Rosary of Skulls (Bdud rgyal thod phreng can), who is one of the specific protectors of the deity Vajrakila. 272 The furisio11 ofEpistemology (Pramaruzvinifcaya, Tshad ma rnam nges) is one of the Indian master Dharmakirti's Seven Sets on Epistemology. 273 The One Hundred Mahotls for Arcomplishmmt (Sgrub thabs brgya rts4), also known as the On~ Huntl"d Mahotls ofBari (Ba ri brgya TIIII), is a coUecrion of methods for accomplishment received by Bari Lotsawa from the Indian master

6so Nuus to pagrs 21~24

274 275

276

277

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279

280

281

282 283

284 285

Vajr3sanapida. The coUection is contained in volume u of the Sgrub thabs lnm btus, Debra Dun: G. T. K. Lodoy, N. Gyah:scn, and N. Lungtok. 1970. Khon Dralhabar ('Khon Dgra lha 'bar) is also known as Shetap Bar (Shes rab 'bar) and Gyichuwa (Sgyi chu ba). The people in Sachen's dream were his future disciples, some of whom are identified and discussed below. Mount Malaya is the name of a legendary mountain on the southern rip of the Indian subcontinent. See Steams (2001), 250. ~~a is Kr~~asamayavajra (Nag po dam rshig rdo rje), who was the source of one of the four Hevajra uansmissions in the Sakya tradition. Phamthingpa (Pham thing pa) is the epithet of four Newar brothers who lived in the Kathmandu Valley in Nepal, with whom Mal Lorsawa (Mal Lo tsa ba Blo gros grags pa) studied. See Stearns (2001), 206-7, about difficulties in identifYing the different Phamthingpa brothers. Master Ngaripa was Drokmi's disciple Salwai Nyingpo (Gsal ba'i snying po), from whom Gyichuwa had received the 7imtra Trilogy ofHevajM and many other uansmissions. Master Nam Khaupa (Gnam kha'u pa), whose personal name was Darma Gyalrsen (Dar rna rgyal mrshan), was one of Sachen's previous reachers. For some stories about him, see Steams (2001), 137, ere. The venerable brothers (rj~ btsun slru mc/Nd) are Sachen's sons SOoam Tsemo (Bsod nams rrse mo, 1142-82) and Drakpa Gyalrsen (Grags pa rgya1 mrshan, 1147-1216), who would never have been horn ifSachen had become a monk. According to )etsiin Drakpa Gyaltsen, Biography of tiN GWrious G"'zt Sa.kyaJNI Kiinga Nyingpo, 13a, the Eigln Branclm (:tan lag brgya.d pa) is the reaching on the eight fundamental branches of medical diagnosis in the Tibetan uadition. The teachings of Naro Khecari (Na ro Mkha' spyod rna) are pan of the Cakrasalpvara uncommon explication for disciples. The special teachings of Rakta Yarnari (Gshin rje'i gshed dmar) are from Vuiipa. The lineage of Pafijaranatha (Gur gyi mgon po) transmitted through the great translator Lochen Rinchen Sangpo (Lo chen Rin chen bzang po, 958-1055) is the most important of the Mahakala uansmissions for the Sakya tradition. Also see Vitali (2001). The followers of the new translations (g,ra.r 71lll ba) were followers of the Dhamta teachings newly uanslated into Tibetan beginning in the deventh century. Chagen Wangchuk Gyalrsen, Dnaikd Story oftin Tib&~n MJZStUs oftiN Path with th~ Rrsuh. n&78b (both numbers are written on the same Tibetan page), says the Shangron brothers learned the Great Perfection teachings of the Cyck oftk Brahmin (Bram g'j skor) and the Great Poftaion ofTsamunti (Rtizog,r c!Nn tSil mun ti) from their grandfather and were c:xpens in these practices. The Cyck oftiN Brahmin is a group ofNyingma ranuas of the Ariyoga class that were introduced into Tibet by Padmasambhava and Vimalamirra. It is listed as nos. u:r.-2.8 in Kaneko (1982), 127-49. The Grtllt P"ftctum ofTsamunti (Rtizogs c!Nn 1111 munti) has not been identified. The lords of the three spiritual f.unilies (rigs grum mgon po) are the bodhisarrvas Avalokitdvara, Maiijusri, and Vajrap~i. The Maiijugho~a Cave ('Jam dbyangs phug pa) is the cave where Sachen had received the teachings of Parting from tht Pour Attachmtnts from Maiijugbo~a when he was twelve years old. When Sachen was blessed by Shang Gtinbawa

Nota to pagn 224-30 651

286

287

288

289

290

291

292 293

294 295 296 297 298 299 300

(Zhang Dgon pa ba) he wrote a eulogy to his master in which he said that he had been cured of the illness by Shangron's compassion. See Sachen Ki.inga Nyingpo, Eulogy to Shangtijn. As pointed our to me during a visit to Sakya, Baldrok ('Sal grog) and Mondrok (Mon grog) an: the names of two ridges located a considerable distance to either side of the white patch on the mountain. Ko!alipa (Ko ptli pa) is a form of the name Kuddila (Tog me pa). The spelling Kuddala is found in the extant Sanskrit texts. VIJ;lapa (the corrupt spelling bi 1111 S4 is in the text) was :m early predecessor of Kuddala in the lineage of the lnctrncffll. ablt (Bsam mi khyab). Mangtho Ludrup Gyarso, Bright Sun ofPurt Altruism, 130, dares this meeting with Virupa to the year n38 (S4 rta), when Sachen was forty-six years old. The: experience of receiving these prolonged teachings from Virupa caused a stunning eulogy to arise in Sachc:n's mind. See Sachen Ki.inga Nyingpo, Eulogy to Glorious Viriipa. The: identification of the seventy-two tantric teachings has cn:ared much confusion. The Great Abbot of Mustang, Sonam Lhundrup (Glo bo mkhan chen Bsod nams lhun grub, 1456-1531), finally wrote a shon rext to clarif}r the issue. He enumerates fifty anunarayoga, four yoga, three carya, and fifteen kriya tantras. See Sonam Lhundrup, Bright Lamp. Explanations of the other teachings from Viriipa are found in the &d WJlume (Pod dmar) contained in volume 13, pa, of the Sa skya Lam 'bras Litoature Series. See Sachen KUnga Nyingpo, Versifod Summ11ry of Ewrything. According to Mangtho Ludrup Gyauo, Bright Sun ofPure Altruism, 130, Sachen first taught the Path with the Result to Asc:ng in 1041 (lcags mo bya). The main spiritual son is Sachen's son and disciple Drakpa Gyalrscn, who is believed to have attained final enlightenment in the pun: realm of Serdokchen (Gser mdog can), as mentioned later in the text. Dakchen Rinpoche (Bdag chen Rio po che) is Dakchen Lodro Gyalrsen (Bdag chen Blo gros rgyal mrshan, 1444-95). See Stearns (20oi), 16-2;, for a discussion of Sachc:n's devc:n commentaries and the disciples who requested them. Shuche Ngodrup (Zhu byas Dngos grub) was one of Sachen's main disciples and the requestor of one of the devc:n commentaries. Yarlungpa (Yar lung pa) could be either Yarlungpa Jangchup Gyalrscn (Yar lung pa Byang chub rgyal mrshan) or Yarlungpa Drakpa Gyaltsen (Yar lung pa Grags pa rgyal mrshan), both of whom were active in the second half of the thirteenth century. See Sachen KUnga Nyingpo, Versified Summary ofEverything. See note 63 concerning the purification of the places (gnas) or birthplaces (sltyt gnas). The: practices of the vocal inhalations (11gag 'dren) an: explained by the Fifth Dalai Lama in the text translared later in the volume. The profound path (/am Zllh) is !:he term given to the meditations of guruyoga in the Path with the Result. Jersiln Drakpa Gyalrsen, Dreams of the Venerable lArd, 199h4- The quote given here: is considerably different from the passage in the extant text itself. The: venerable brothers an: Jersiin Drakpa Gyaltsen and Lopon Sonam Tsemo. The: Gorum Temple (Sgo rum) was the oldi:St temple in Sakya. The syUables hrip k!,_ti are from the mantra ofYamiri.

301 According to Chogyc! Trichen Rinpoche, a blending riEUal (lmr ba'i cho ga) blends together the primordial-awareness aspect ~siNs JNI) and the sacred-commitment aspect (t/mn tJhig pa) of a deity.

302 Nyak Wangchuk Gyalrsen (Gnyags Dbang phyug rgyal mtshan), for whom the Explication ofth~ Trram~ for Nyak was taught. 303 See Jersiin Drakpa Gyalrsen, Instruction by th~ Ventrablt Lord to GatiJn Dorjl Drak. 304 Purification of birth in the hells (dmyal ba'i gtuiS sbyong). See note 63. 305 Purification of birth as an animal (dud gmi flUIS sbyong). Sco: note 63. 306 Durjayacandra (Mi thub zla ba) was the reacher ofViravajra, who was the teacher

of Drokmi Lorsiwa. 307 Porala is the residence of the bodhisattva Avalokitdvara.. 308 jersfin Drakpa Gyalrsen, Eulogy oftht Mastu's Lift, 166b3. 309 Jersiin Drakpa Gyaltsen, Dreams oftht Vmtrabk I..orJ. 198b-1993·

310 With the exception of AppliCIIlion lfJ PrtciHiy This Scripture (Lung 'tli nyid d4ng sbyar ba), which is found in volume 11, dtz, of the Sa-skya Lam-'bras Litn'tltrm StriD, these teXts are found among S6nam Tsemo's writings in the Complttt WOrks

311 312

313 314 315

oftht Great Masttrs oftht Sa skya Stet ofTtbaan Buddhism. Prerist/y this scripture in the title of the text refers to the: Htvajra Tantra. The great p~(.lira ofiWmir is Sakya5ribhadta. (U40$-U.2S?). The celestial demon Rahu was bdieved to devour the: sun and cause eclipses. That is. Sakya Pal}(.lita Kiinga Gyalrsen. The interpreter was previously identified as Namthel Karpo. Nyen Thanglha would seem to be another name fOr this deity. In about 1244 Sakya Pal]4ita was summoned to the: coun of the Mongol prince KOdan Khan. In 1258, Qubilai Khan (1215-94), who would later become the first Emperor of the Yiian Dynasty in China, requested from Sakya Pa!]l}.ita's nephew, Chagyal Phakpa (Chos rgyal 'Phags pa, 12.35-8o), the complete Hevajra inidadon, in gratitude fOr which Qubilai is said ro have offered Phakpa the: three: regions of

Tibet. 316 These lines are aU round in Sakya PaQ4ira Kiinga Gyaltsen, Cltuification oftht

Mtllning Through Symbols. 317 Nycn Phuljungwa Tsuktor Gyalpo (Gnyan Phul byung ba Gtsug tor rgyal po) was

318 319 320

321

322

an important disciple of Sachcn Kiinga Nyingpo. He edited the many miscellaneous explanations of difficult points in the Path with the Result that Sachcn had written down for his sons into the most extensive ofSachen's eleven commentaries on the Wtjnz Lints. Sec Sachen Kiinga Nyingpo, Explication oftht Trtalist oftht Path with tht Resull for tht 1Jm4it ofthe Sons. Source not located. Vajradhara and Nairatmyi are considered to be indivisible and thus are counted as one. Jersiin Drakpa Gyaltsen, Summarizing Outlint, 161b3. The: ten directions an: the eight primary and intermediate directions, above, and below. According to the Kalacakra tradition, Mount Mcru is surrounded by seven moun rains. The twO textS by Drakpa Gyalrsen are found in the ~1/ow W~Junu. (Pod srr), which is contained in volume u, da. of the Stl-1/tya Lam- iras Li14'1'fl1Urr Serits.

323 See Sakya PaJ:!clira Kiinga Gyaltsen, Expliaztitm ofthe Fiw D9tlllienti.J Arism Conn«tions and Exp/i&ation oftk &Ill ofthe Four Marulabu. 324 This is a confusing reference. The questions of th~ Kadam master Dokorwa (Do skor ba) and Sakya PaMita's replies to them are conrain~ in Sakya P:u;lclira's Coll«ttd Wflrh, Nl, 117a-1wa. No comments by Phakpa Rinpoch~ are found there. 325 The great Kagyn (Bka' brgyud) master Gyalwa Yangonpa Gyalrsen Pal (Rgyal ba Yang dgon pa Rgyal mrshan dpal. w)-58) received the Path with the Result of the Sakya tradition from Sakya P:u]cJira and that of the Shama tradition from Gy.alwa Kodrakpa (Rgyal ba Ko brag pa. II70-1149). 326 See Stearns (1001) for a translation and srudy of the lncisiw ~jnz (Zhib mtJ rriD Tfr) by Man:on Chokyi Gyalpo (Dmar sron Chos kyi rgyal po. ca. 1198-ca. 1159) and infon:narion about his life and works. Also sec Steams (1001), 198, for information on Gangron Sherap ($gang sron Shes rab) and Karpo Drakpa Rinchen Scnge (Dkar po brag pa Rin chen scng ge). 327 The adept Yonten Pal (Grub thob Yon tan dpal. 1137-1313). 328 Tsokgom Rinchcn Pal (Tshogs sgom Rio chen dpal, 12.1o-1307). 329 Sangtsa Sonam Gyaltscn (Zangs rsha Bsod nams rgyai mtshan, 1184-12.39) was the younger brother of Sakya P~c}ira and the father of Chogyal Phakpa. 330 A hybrid yak-cow (mJr.o) is a hybrid bcrw=n a yak and cattle. It progresses slowly and deliberately. often stopping to graze. 331 Shang Konchok Pal (Zhang Dkon mchog dpal, 1140-1307). 332 Drakphukpa Sonam Pal (Brag phug pa Bsod nams dpal, 12.n-1346). 333 The great adept N~nch~npa (Grub chen Nyan chen pa) is Nyenchen Sonam Tenpa (Nyan chen Bsod nams brran pa, 112.1-1317). 334 Lama Dampa Sonam Gyaltsen (BJa ma dam pa Bsod nams rgya1 mtshan, 1311-7S).

335 Ritropa Lodto Tenpa (Ri khrod paBlo gros bn:an pa. 1316-58). 336 The Path with the Result master Yeshc! Pal (Lam 'bras pa Ye shes dpal, 12.81-1365). 337 Losang Karmo {Blo bzang dkar mo) taught the Path with the Result to Bodong Pat;~chen Cholc! Namgyal (Bo dong pal} chen Phyogs las rnam rgyal, 1376-1451). 338 Palden Tsultrim (Dpalldan tshul khrims, 1333-99). 339 The great adept Buddhashri (Grub chen Buddha shri, 1339-1419). 340 Sbarchen Ycsh~ Gyalrsen (Shar chen Ye shes rgyal mtshan,.d. 1406). 341 Sempa Chenpo (Sems dpa' chen po) is an epithet ofMiichen Ktinchok Gyaltsen (Mus chen Dkon mchog rgyai mrshan, 1388-1469). 342 Dakchen Dorje Chang (Bdag chen rdo rje 'chang) is an epithet ofDakchen Lodro Gyalrsen (Bdag chen Blo gros rgyal mtshan, 1444-95). 343 La is Laruwa S6nam Senge (La ru ba Bsod nams seng ge), who was invited to China by the Emperor Siddhipala (1303-13) and passed away there at the age of eighty-seven. Nycn is Nycnchen Sonam Tcnpa (Nyan chen Bsod nams bn:an pa. 12.12.-1317), an impon:ant discipJe ofTsokgom Kiinga Pal. Shang is Shang Ktinchok Pal (Zhang Dkon mchog dpal, 12.40-1307), the most impon:ant ofPhakpa Rinpoche's disciples. 344 Gangrrtipa Drakpa Pal (Gangs khrod pa Grags pa dpal. b. 1192.), also known as the omniscient Pangkhangpa (Kun mKhyen Spang khang pa). was the third abbor of Ngamring monastery.

345 Mati ~chen (Ma ti PaJ.1 chen 'Jam dbyangs blo gros rgyal mtshan, 1294-1376). Individual wiJhdrawaJ (SIJ SIJT sdwJ ptz) is me flm branch of the six-branch yoga of the Kalacakra. The omniscient Jooangpa is Dolpopa Sherap Gyaltsen (Dol po pa Shes rab rgyal muhan, q92-1361). 346 The lime of the Path (Lam dus) is a common name for the daily Hevajra method for accomplishment (Siidha1lll, sgrub thabs). Thekchen Chojc; (Theg chen chos rje Kun dga' bkra shis, IW)-1425). 347 The venerable father (Rje btsun Yab) is Jamyang Namkha Gyaluen ('Jam dbyangs Nam mkha' rgyal mrshan, 1398-1472). 348 Lachen Kilnga Gyalrsen (Bia chen Kun dga' rgyal mrshan, 1344-1..p8) of the Khon ('Khon) family. He was the nephew of Lama Dampa and the father of Dakchen Jamyang Namkha Gyaltsen (Bdag chen 'Jam dbyangs Nam mkha' rgyal muhan, 1398-1472), who was the father of Dakchen Lodro Gyalrsen (Bdag chen Blo gros rgya1 mtshan,J444-95). 349 The great adept Kiinlo (Grub chen Kun dga' blo gms, 1365-1443). Nya On (Nya dbon Kun dga' dpal. 1285-1379) was also one of me main disciples of the Jonang master Dolpopa Sherap Gyaluen. Yakdepa (G.yag sde pa Nam mkha' bsod nams, 1299-1378). 350 Jamyang Konchok Sangpo ('Jam dbyangs dkon mchog bzang po. 1398-1475). 351 Kiinpang Chenpo (Kun spangs chen po Kun bzang chos kyi nyi rna. 1449--1524), most often referred to by the epithet Kiinpang Doringpa (Kun spangs Rdo ring pa), was me most important disciple ofDakchen Dorje Chang (Bdag chen rdo rje 'chang Blo gros rgya1 mtshan, 1444--95), and became the main teacher offsarchen Losel Gyauo (Tshar chen Blo gsal rgya muho, 1502-66). 352 The aulhor's main teacher, Tsarchen Lose! Gyarso. 353 Dakchen Dorje Chang Lodro Gyalrsen. 354 Hevajra Tantra. Toh 418, Kangyur, rgyud 'bum nga, 27a7. Assuming that the reader would have !his quote &om the tantra memorized, the text only gives me first and last lines. The entire passage has been provided in the translation. 355 Hroajra Tantra. Toh 418, Kangyur. rgyud 'bum nga, 27b1. 356 This criticism is particularly directed ar the Dwngpa (Rdzong pa) tradition of the Pam wirh me Result. 357 Hevajra Tantra. Toh 417• Kangyur. rgyud 'bum nga. 12b5. 358 Vtriipa, Wzjra Lines. Toh 2284. Tengyur. rgyud zhi, 139h1. 359 Sachen Kiinga Nyingpo, Vt!T1ifiui Summary ofEvnythin~ 95a360 See Jetsiin Drakpa Gyalrsen, Clear Reply to a Reqt«st. 361 Ngorchen Kiinga Sangpo (Ngor chen Kun dga' bzang po. 1382-1456). 362 Toh 113. Kangyur. mdo sde ja. 181b2. The line in me surra is different from that in the quote. 363 Toh 101, Kangyur, mdo sde nga, 9432· 364 The Surra oftht White Lotus oftht Excellmt Domine. Toh 113, Kangyur, mdo sde ja, 181b3. Khedrup Delek PaiSang (Mkhas grub Dge legs dpal b2.ang. 1385-1438) was one of me greatest disciples and Dharma heirs ofTsongkhapa Losang Drakpa (Tsong kha pa Blo b7.ang grags pa, 1357-1438). 365 The Surra ofthe White Lotus ofthe ExceOent Doctrine. Toh u3, Kangyur, mdo sde ja, 181b3. 366 Miicben Konchok Gyaltsen (Mus chen Dkon mchog rgyal muhan, 1388-1469).

Notes to pages 246-49

6ss

367 Khyenrap Chllje (Mkhyen rab Chos rje Rin chen mchog grub, 1436--97). 368 Phakmodrupa (Phag mo gru pa Rdo rje rgyal po. mo-70). For information about Phakmodrupa and his wow concerning the Path with the Result, see Stearns (2001), 26-j2.

369 Dakpo Lhajc (Dwags po Lha rjc) is an epithet of the great Kagyii masrcr Gampopa Sonam Rinchen (Sgam po pa Bsod nams rin chen, 1079-1153). 370 Sakya Plll]rllow \.-0/u- briefly menTioned in the following four paragraphs are found in volume u, tltz. of the Sa-sltya Lam- 'bnts Litmztu" Snin. VajraghaQ~. Contlmsul Ritual for ~ lnititltion of Glorious Cak711S1lf!Wil71L Tob 1431, Tengyur, rgyud wa, u9b6. Vajragh3.Q~a. Condmsui Ritual for~ Initiation of Glorious Caimutl'f1VIl71L Toh 1431, Tengyur, rgyud wa, 2.19b6.

Notes to pages JI()-20

66s

516 Sakya PaJ:tf,lita, Distinguishing the Thm W1ws, :z.ou. Also sec Sakya Pandita Kunga Gyahshen (2001), 101 and 297. 517 Hevajra Tantra. Toh 417, Kangyur, rgyud 'bum nga, ub4- The wording in the tantra itself is much different. 518 See Sakya PaJ]c}.ita Kiinga Gyaltxn, Clizrifjing tiN Meaning Dfthe Essma, 13b-1~ •The eight that are like the faces are the rituals of accepting disciples, the propitiation, the earth ritual, the preliminary section, the drawing and the arranging of decorations, the attainment and offerings, the entry and bestowal of initiation, and the conclusion ritual." 519 The adept Yomen Pal (Grub thob Yon em dpal,1237-1313) andTsokgom Rincben Pal (Tshogs sgom Rin chen dpal, Illo-1307). 520 See note 490 for the fifteen experiences. 521 Lord Gonpawa is Shangton Chobar (Zhang sron Chos 'bar, 1053-IJ35). who prophesied to Sachen that he should practice for eighteen years before he even mentioned the existence of the Path with the Result to anyone else. 522 According to Chogye Trichen Rinpoche, this is a traditional saying of the Sakya tradition, and probably the worm ofSachen Kiinga Nyingpo. 523 Dharmapa.la was the ordination name of Viriipa, who is believed to have later taken rebirth as Tsarchen. 524 The author's reacher, Tsarchen Losd Gyarso (1502-66). 525 The following annotation appears at this poinr in the Tibetan rexr: "If the initiation of the vajra master is nor bestowed in detail during the causal initiation, the parasol and so fonh are not used. If it is bestowed in detail, it is done like this during the prayers. Thus my master taught. The ritual feast is held after the completion of the key points of guidance. 526 The Oaan DfGood Qualities (Yon ta11 rgya mtsho ma) is a eulogy to Drakpa Gyaltsen written by his nephew, Sakya PaJ]c}.ita. See Sakya Pa~qita KUnga Gyaltsen, Eulogy to the Venerable Lord Drakp11 Gyaltsm. The following annotation appears at this point in the Tibetan text: ''After the mantra path begins, instead of reciting the Heart Sutra, the protection cakra is visualized, the hhayanilsa mantra is recited, and the disciples offer the outer, inner, and secret mandalas according to the verses composed by Sakya Pa~gita. During this period the master perfotrns the condensed Dharma sacrificial-cake dedication of Hevajra." See Sakya Pal}f,lita KUnga Gyaltsen, Time Outtr, lnnrr. and Secret Mandnlas. 527 The term seat (gdnn) is used in this context to mean "type" (rigs) or "place" (gnas). The three seats are the sear of the buddhas and bodhisattvas, the sear of the female embodiments of pure awareness and the goddesses, and the seat of the Wtathful males and Wtathful females. Sometimes the three are listed as THE buddhas, the bodhisarrvas, and ~he Wtathful beings. 528 The Sanskrit word labda means "sound,• which is the last of the eight requisite offerings. The following annotation appears at this point in the Tibetan text: "The disciples, chanting and performing the mudra hand gestures. • 529 The following annotation appears here in the Tibetan text: "If the building is spacious this is actually done, and if it is small it is sufficient to imagine it. Thus my master taught: 530 The complete verses are found on folio JO]a of volume 13, pa, of the Sa-sltya Lam'bTIIS Litn'llture Snin. D

666

Notes to pages J2D-JI

531 Only the beginning and final syllables of many lines are quoted here from a rat on

532 533

534 535 536 537 538 539 540 541

performing the tbirty-scvc:n-heap mandala offering composed by Chogyal Phakpa (Chos rgyai'Phag& paBlo gros rgyal mtshan, 1235-80). See Chogyal Phakpa, &lnU Instructions for Offiring a ManJa/4 atui Suppliclllions to tht MttSttr. Toh 18o2, Tc:ngyur, rgyud ngi. 53b5. Nagarjuna, Fiut Stages. Toh I8o2, Tengyur. rgyud ngi. nbs. ASvaghop. Fifty Vmes 071 tht Masttr. Toh 3721, Tengyur, rgyud nbu. lob.tThis quote was not locared in Nagabodhi's jewJ Rosary (Nor b11 I plnmg ba), Toh rB.Jo, but a similar verse is fuund in.Aivaghop's Fifiy Vmes on tht M4mr. Toh 37U. Tengyur. rgyud tshu, 10b5. Toh 442. Kangyur, rgyud 'bum a, uob:r-IIIaL Toh 419, Kangyur. rgyud 'bum 11ga. 49b3. ASvaghe>fa, Fifiy Vmes on tht Master. Toh 372.1, Tengyur, rgyud nbu. 11a7. Source not located. Nagarjuna, ]twtl Rssary. Toh 41st!· Tengyur, spring yig gt. 1bs. Corrmnm oftht Explilnation. (Vy4/thytl]u}tli). Toh 4061, Tengyur, scms tsam shi, ~b.t-

.

542 The gods with control of other's emanations (gzhan 'phnJ Jbang byeti) are one of the six classes of gods in the desire realm. 543 The Gttefor Entering the Dha17111l (Chos 14 Jugpa'i sgr~)and the Classifolllion ofthe Tantras in Gtneral (Rgyud sde spyi'i mam gzhag) are contained in volume 2. of ~ Complete \%rks ofthe GIYat Masters ofthe Sa skya S«t ofTibttan Butldhism. 544 Sachen Kiinga Nyingpo. Versified Summary ofEverything, 95;14. The infunnation in the note to the critical edition of the Tibetan text is incorrect.

545 Toh 381, Kangyur, rgyud 'bum ga, I04lll. The last line is not found in the tantra. 546 These works are all found in the YellDw Wllumt, in vol. n, riA. of the Sa-s/tya IAm'bras Litn-atuiY Series. 547 The texts dealing with these subjects are all found in the Yellow Wllumt, in vol. n, riA, of the Sll-skya lAm-'bras LiteratuiY Stries. 548 Sachen KUnga Nyingpo. Vmifod Summary ofEverything, 953.4· The information in the note to the critical edition of the Tibetan text is incorrect.

549 Lama Dampa Siinam Gyaltsen, Complete Ckzrificalion of the Hiddm Meaning. Quote not located.

550 Jetsiln Drakpa Gyalrsen, Guidance Manll4lfor jochalt, 150a~. 551 552 553 554 555

This is an alternate title for jctSUn D.rakpa Gyaltsen, Clear &ply to 11 &tpmt. Viriipa, ~jnz Lines. Toh 22.84-o Tengyur, rgyud zhi, 139b1. Htrlfljnz TanlrtL Toh .p8, Kangyur. rgyud 'bum nga, 2.7b1. See l.ama Dampa Sonam Gyaltsen, Compltte C/4rific111ion oftht Hiddm Maning. Dakchen Dorjc Chang (Bdag chen rdo rje 'chang) is an epithet of the Sakya throne-holder Dakchen LodrO Gyaltsen (Bdag chen Blo gros rgyal mtshan, 1444~5). His f.uher was the Sakya throne-holder Jamyang Namkha Gyaltsen ('Jam dbyangs Nam mkba' rgyal mtshan, 1398-1472), who had received the tranSmission &om his own father Lachen Kilnga Gyaltsen (Bia chen Kun dga" rgyal mtshan, 1344-1418) and from Tbckchen Choje (Thcg chen chos rje Kun dga' bkra shis. 1349-142.5), who was also of rhe Khiin ('Khon) family line. Jamyang KOnchok Sangpo ('Jam dbyangs dkon mchog bzang po. 1398-1475). The great adept Kiinga l..odrO (Grub chen Kun dga' blo gros, 1365-1443). Nya On (Nya dbon Kun

Notes to pagn JJI-4I 667 dga' dpal, lziiS-1379) was one of the main disciplao of both Lama Dampa (Bia ma Dam pa) and the jonang master Dolpopa Sherap Gyahsc:n (Dol po pa Shao rab rgyal muhan, 1191-1}61). Yakdepa Namkha SOnam (G.yag sdc: pa Nam mkha' bsod nams, 12.99-1378). Sc:mpa Chenpo (Sc:ms dpa' eben po) is an epithet of Miichen K6ncbok Gyahsen (Mus eben Dkon mchog rgyal mrshan, 1388-1469). 556 See norc: sso. 557 Nine uncommon preliminuy practicao are utilized for all the yogas of me pam. Briefly, these are mree purifications ofbody, speech, and mind; three key poinu of body, speech, and mind; and three preliminary med.imtions. 558 The threerold formula for taking refuge according to the Mahayana entails taking refuge in the Buddha, Dharma, and Sangha. In the Vajrayana the fourfold refuge formula, which includes the spiritual masters or gurus, is used. The following annomrion appears at this point in the libetan text: "The Three Appearances are explained in common with the Vehicle of the Perfections and Secret Mantra. Since they are not according to the Vehicle of the Perfections alone, it is suimble for the sources of refuge and so forth to be used in common.• 559 The venerable lord Kiinpangpa (Rje buun Kun spangs pa) is Kiinpang Doringpa (Kun spangs Rdo ring pa. 1449-1524), Tsarchen's main reacher. Anyone performing this praaice now would enend the visualization of the lineage up to the pn:senrday. 560 The following annoration appears at this point in the libetan tat: "The supporting mandala wim the supported deitiao." 561 The phrase '"an ofmlightenmmt (byang chub mying po) has two meanings: the Vajriisana at Bodhgayi in India, where every buddha is said to reach enlightenment, and the actual enlighrenmenr of a buddha. 562 The brief instructions known as Paning from tht Four At~~~chmmts (Zhm pa bzhi bra/) were received by Sachen Kiinga Nyingpo directly from the bodhisattva Maiijugh~a and have continued to be the basis for the extensive teachings on Mind Training (blo sbyong) in the Sakya tradition up to the present day. The lines of prayer given here are nor actually part of the original teaching. bur are commonly used during iu practice. 563 The following annomrion appears ar this point in me libetan tat: "ofvarious colors, lila: me sun dawning." 564 Santideva, Engaging in the Co1uluctofa BodhisllltrNL Toh }8]1, Tengyur, dbu rna /4, Lfa3· The Sutm ofTh~W Heaps (ArymrisluuuJhtzltantimd 7111lhtiytz1111Siilrt4 'Phtzgs Jill phungpo g,sum pa zhes byll ba thegpa chen ptJ'i mJo). Tob 214565 The following annotation appears at this point in the libetan tot: "It is also permissible ro enter into the individual key poinu after the refuge prayers, without doing the practice of awakening the enlightenment mind. • 566 Viriipa. Wijnt Lines. Toh 1284. Tengyur, rgyud zhi, 13927. 567 Jeuiin Drakpa Gyalrsen, Instructions on Partingfrom tiN Four Altllrhmmts. 19Bb:z.. 568 Jeuiin Drakpa Gyaluen, Ckar &ply tu a Request, 8b. 569 Sintideva, Engaging in tiN Cunduct ofa Bodhistlttvtl. Toh 3871, Tengyur, dbu ma /4, 10b1.

570 The three poisons are desire, hatred, and ignorance. 571 The term o/fiiCttJry light (bsnllm bytli 'od) refers to experiences in the intermediate stare between lifetimes. It is explained later in this book by Jamyang Khyenue

668

5n 573 574

575 576

577 578

579

580 581 582 583

584

Notes

w pages 342-60

Wangchuk in his text on the outer creation stage: ·ne appear.mccs of the five olfactory lights arise. Olfactory refers to the consumption of odors by the mental body in the intermediate state, meaning something like whar is to be smelled by it. These arc explained as being the embodiment of the five sensory objects. n Vasubandhu, Vmes on tk Tmzsury ofAbhiJharmtL Toh 4089, Tengyur, mngon pa ltu, 1Qa3. A mrasurr (brr) is about L3S pounds, and is one twentieth of a loaJ (/rha/), which is about twenty-five to thirty pounds. See Jackson (1996), 116 nn. 477-78. Vasubandhu, Explication of the Treasury of Abhidharma. Toh 4090, Tengyur, mngon pa khu, 154b3. The information in the note to the critical edition of the Tibetan text is incorrect. In the translation, the spelling mdo med has been understood as a mistake for don m~d. The Indian master Vasubandhu's Vml'S on the Treasury ofAbhidharma, Toh 4089, Tengyur, mngon pa ltu, and his brother Asailga's Bhiimivastu (Stz'i dngos gzhi) or Yogacarytibhumi (Rna/ 'byor spoyod pa'i sa), Toh 4035, Tengyur, sems tsam tshi. The gods of the four races of the great kings (rg:yal chm ris bzhi pa'i /ha) arc one of the six types of gods in the desire realm. Sutra ofOn~ Huntlrrd Pa7llbks on Dmls (K4rmai4taluz. Las brgya JNt). Toh 340· The descriptions were not located in this surra, but similar ones arc found in Nagarjuna's i..dtn w a Frinul, Toh 4182, Tengyur, spring yig n~. 99b4-1ooai. The five inexpiable acts (mtshams m~d lnga) arc matricide, patricide, killing an arhaJ, creating a schism in the Sangha, and maliciously causing blood to flow from a buddha's body. Source not located. Vasubandhu, Vm~s on tht Treasury ofAbhUlharmtL Toh 4089, Tengyur, mngon pa ku. 934The following annotation appears at this point in the Tibetan text: "This is also known as 'the forest of sword leaves."' The Compendium of Ltssons (Si/gilsamuaa,ya. Bslab pa kun las btuJ pa, Toh 3939/40) is a compendium of early Mahayana teaching collected by the Indian master Santideva. For a complete translation, see Santideva (1981). See Santideva (1981), 58-6o, for the hells described in the narrative of Sanghar~ita.

585 The Indian master Smrtijfiina visited Tiber in the late tenth and early devcnrh centuries and translated a number of rens into Tibetan. He worked menial jobs until he learned the Tibetan language and was recognized as an Indian paQ~ita. 586 The Tibetan text seems to place Rajagrha (Rgyal po'i khah) in the region ofVaiSali (Yangs pa can), which does not agree with acrual Indian geography. 587 Nagarjuna, Ltttn- to a Fri~nd. Toh 4182, Tengyur, spring yig ng~. 45a2. 588 Nagarjuna, u~r w a Friend. Toh 4182, Tengyur, spring yig n~, 45a3. 589 Nagarjuna, uttu to a Friend. Toh 4181, Tengyur, spring yig ng~. 45~· 590 The lists of the eight tribes of gods and demons vary. For an exm:mdy detailed listing of these groups according to the Nyingma tradition, see Dorje and Kapstein (1991), 158-59. 591 Lalitavistara Sutra. Toh 95, Kangyur, mdo sde ltha, 88a2..

592 The four summations (sdom bJ,i) of the doctrine: all composite things are impermanent ('dus byas thams au/ mi rtag pa), all that is tainted is suffering (zag bus thttms cad sJug bsngal ba), all phenomena lack self-narure (chos thttms au/ bUg mnl pa), nirvana is peace (mya ngan las 'das pa zhi ba). 593 Nagarjuna. Law to a Frimd. Toh 4182, Tengyur. spring yig W· 45a6. 594 Source of quote not located. The information in the note to the critical edition of the Tibetan text does not apply to this quote. 595 Source of quote not located. The information in the note to the critical edition of the Tibetan text does not apply to this quote. 596 Source of quote not located. The information in the note to the critical edition of the libetan text does not apply to this quote. 597 Sanrideva, Engaging in the Conduct ofa Bodhisattva. Toh 3871, Tengyur, dbu rna 14. 8b6. 598 Sumz ofa Bouquet ofFlowtrs (Aryakusumasancaya7111ma mllhayanasiitnz, 'Phags pa mdo sdt me tog gi tshogs shts bya ba thtg pa chtn po'i mao). Toh 266, Kangyur, mdo sde4. 599 Nagarjuna, ]twtl Rosary. Toh 4158, spring yig ~· 1b5. The wording is somewhat difterem. 600 Source of quote not located. 601 Nagarjuna, ]twtl Rosary. Toh .ps8, spring yig gt, 1b5. 602 According to Dezhung Rinpoche, the four powers (stobs bzhi) are the power of the suppon {in other words, the visualized deity. such as Vajrasattva), the power of repudiating the sin. the power of activating the antidote, and the power of restoration. 603 Prajiiavarman, Com11Untary on the Udanat1arga. Toh 4100, Tengyur, mngon pa tu, 72h5. 604 Virupa. Vajra Lines. Toh 2z.l4, Tengyur, rgyud zhi, 139a7. 605 Maitreya, Siitrtllalflkiira. Toh 4020, Tengyur, serns tsam phi, 2.6b7. · 606 Candrakirti, Enterir~g the Madhyamaka. Toh 3861, Tengyur, dbu rna it, 214b3. 607 It is a Tibetan custom to place a soft piece of palate butter (rkan mar) on the palate of a newborn child for it to have something to suck. 608 Candrakini, Entering the Madhyamaka. Toh 3861, Tengyur, dbu rna 214b2.. 609 Dakchen Dorje Chang (Bdag chen rdo rje 'chang) is an epither of Dakchen LodriS Gyaltsen {Bdag chen Blo gros rgyal mrshan, 1444--95). 610 Jcrsiin Drakpa Gyalrsen, Guidance Manual for jochak, 153a3. Important differences in wording are found when this quote and the passage in rhe extant text are compared. 611 This senrence has been added after the time of the author, Jamyang Khyenrse Wangchuk ('jam dbyangs mkhyen bnse'i dbang phyug, 1524-68), referred to here as Jamgiin Khyentsc! ('Jam mgon Mkhyen brrse). According to Chogye Trichen Rinpochc!, the term hoi kong (specUII smion) indicates important special instructions written out separately (zur du bris). Rinpoche also specified that this entire text is the work of Khyenrse Wangchuk. Dorje Chang Wangrap (Rdo rje 'chang Dbang rab} is Wangchuk Rapren {Dbang phyug rab brtan, 1558-1636), a disciple ofboth Tsarchen and Khyentse. 612 The lord in Kyirong {Skyid grongJo bo) is an ancient holy image of AvalokiteSvara in the town of Kyirong {Skyid grong) near the Tibetan border with Nepal.

a.

613 Bhuripa, Extmsivt Confosion ofGioritnu Ctt/mutuprntTIL Toh 1533, Tengyur, rgyud r.a. 95 Tcngyur, Ita.

~intideva. Engaging in t~ Contlua ofa BoJhistmva. Botlhisattvacaryavattira. Byang chub snns tlpa'i spyotl ptz Ia Jug pa. Tob 3871, dbu ma Ia. Ih-4C)a.

Ps212. Ia. Saraha. Tttasury of Doha in a Song. Dohalto1agiti. Do ha mtizbtlltyi glu. Toh 22.2.4. rgyud wi, 70b-77a. P3o68, mi.

Tllopa. Treasury of Dohii. DohiikopL Do hti mtlt:otl. Toh 2:181, rgyud zhi, IJ6a-I37b. PJu.8, tsi. CoNims~tl Ritutd for th~ Initiation of Glorious Clllmua7J1VIl7'1l. SricakrllSil7JIVa7'1l!~kapraltriyopaddantlma. Dpa/ '!thor lo stlom pa'i tlbang gi bya ba mtlor bse/us pa zh~s bya ba. Toh 1431, rgyud wa. 119b-2.12.b.

Vajragha.l}!i-

Pu48,

na.

- - . FilM Stages of Glorious CahiiSIITJIVara. Sricakrasa7Jivampancakmma. Dpal '!thor lo stltJm pa'i rim ptz /nga pa. Toh 1433, rgyud wa, 2.24h-227a.

Puso, na. Vajrisanapada. Supplication to th~ Eighty-four Grrat .&kpts. Grub thob brgyatl cu rtsa bzhi'i gso/ 'tlt:bs. Toh 3758, rgyud tshu, noa-u3b. P4578, nu. Vasubandhu. Comctness ofthe Explanation. Vyalthyayultti. Rnam par bshatlpa'i rigs pa. Toh 4061, sems rsam shi, 2.9a-134b. Pss62., si.

- - . Exp&ation of the Treasury of Abhidhanna. .Ahhitlharmako!flbhti!Ja. Chos mngon ptz'i mtb.otl kyi bshatlpa. Toh 4()90, mngon pa khu. 2.6b-2.58a. Pss9r.gu. - - . Vmi!S on the Treasury of.Ahhidharma. AbhiJharmalto!fl/ulriltii. Chos mngon ptz'i mtb.otlltyi tshig Vur byas pa. Tob 4089, mngon pa ltu. 1b-2.5a. Pss91,gu. Variipa. V..rzfra Lines. Rtlo rje'i tshig rkang. Shorr tide for Vajm Lines: Root Tat of the Path with t~ RmJt Lam 'bras bu elang lxas ptz'i rtsa ba rtlo rje'i tshig rkang. Toh 22.84, rgyud zhi, I39a-143b. P3131, tsi. Ya5omitra. Commentary on the Treasury of Abhidharma. Abhitlharmalto!a!ikii. Chos mngon pa melzotlltyi 'grrl bshad. Toh 4092., mngon pa gu, 1b-33oa. Pss93, cu.

Yogini Cinsa. Realir.ation ofReality That Subsequently Clarifies Entitii!S. Vyaltta-

Bibliography 697 bhtiVtinugatatattvasiddhi. Dngos po g.ral ba'i Tj~s su

gro ba'i de kho na nyitl

grub pa. Toh 2.222., rgyud wi, 6}a-68b. P3o66, mi.

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- - . Ckar &ply to a &qum. Zhus l4n g.ral ba. Alternate name for the Vtrsifi~d Guidanc~ Manual for Guiding Discipks Precis~ly According to the Trtatis~ ofth~ Path with th~ Result. Lam 'bras gzhungji Ita ba bzhin tu dkri ba'i khrid yig uhig.r bead ma. In Sa-skya Lam-'bras Littratur~ Snies, vol. 13 pa. 8a-toa. Debra Dun: Sakya Centre, 1983. - - . Commentary on th~ Vi~ ofth~ Indivisibility ofSamsara and Nirvana. 'Khor 'das dbytr m~d kyi Ita ba'i 'gre/ pa. In Sa-skya Lam- 'bras Literaturt s~ri~s. vol. II da. 97b-I22.a. Debra Dun: Sakya Centre, 1983. - - . Crtation Stage Adorned with Nin~ Profound Means Pormul4ttd by the Tt!acher Padmavajra. Slob dpon padma bad:uas mdzad pa'i bskyed rim zab pa'i tshu/ dgus brgyan pa. In Sa-skya Lam- 'bras Literaturt &Ties, vol. 11 dtz, 2.Ioa-2.ua. Dehra Dun: Sakya Centre, 1983. - - . Drtams ofthe Vmerabk Lord. Rje btsun pa'i mnal 14m. In Th~ Complete W'11rks ofthe Grtat Masters ofthe Sa skya Sect ofTibaan Buddhism. Sa skya pa'i bka' 'bum, vol. 4, Colkcted W'11rks nya, 197b-2.01a. Tokyo: The Toyo Bunko, 1968. - - . Eulogy ofth~ Master's Lift. B/4 ma'i Tnilm thar bstod pa khyod nyi ma. In Th~ Complete Works ofthe Great Masters ofth~ Sa skya Sect of Tibetan Buddhism. Sa skya pa'i bka' 'bum, vol. 3, Colkcted W'11rks cha, t65b-167a. Tokyo: The Toyo Bunko, 1968. - - . Guidanc~ Manual for ]ochak. Khrid yig ]o lcag.r ma. Alternate tide for Fundamental Trta~for Guiding Discipks Precis(ly According to th~ Trtatise.

Gzhung ji 114 1hz bzhin Ju J/tri IHz'i gzhung shing. In Stz-sltya lAm- 'lmu Litmzture Snin, vol n t/4, •sob-I57b. Dehr.t Dun: Sakya. Centre, 1983. - - . Instructions on Partingfrom the Four Attachments. Zhen pa bzhi bra/gyi gtlams pa. In The Complete WOrks ofth~ Great Mastn's ofth~ Sa sltya &ct of Tilman Butklhism. Sa sltya pa'i bka' 'bum. vol. 4o ColleaeJ WOrks ta. 197ll-2.99b. Tokyo: The Toyo Bunko, 1968. - - . Prais~ in Da!'{iaka Mare to Glorious Hevajra. Dpal kyi rrJo rjei bstotipa tfatlr/a ka. In The Complete WOrks ofthe Great Mastn's ofth~ Sa skya Sect of Tibetan Bue/Jhism. Sa skya pa'i bka' 'bum, vol. 3, ColleaeJ Works ja, 2.36a-238b. Tokyo: The Toyo Bunko, 1968.

- - . Rej«tion ofConfosion Ahout the Rootlnfou:tions. Rtsa /tung 'khrul spong. Short tide for &jmion ofConfosion: A Clarifying Commentary on the Fourteen Root Infou:titms. Rtsa ba'i /tung ba bcu bzhi pa'i '"/ pa g.ral byetJ 'khrul spong. In The Compte~ WOrks of the Gwat Mastn's of the Sa skya Sect of Tibetan ButltJhism. Sa skya pa'i bka' 'bum, vol. 3, CoU«tetl WOrks ja. I2Ja-I8¥. Tokyo: The Toyo Bunko, 1968. - - . Root Tea on the V'.rew ofth~ Intlivisibility ofSamsara arul NiTIHlna. 'Khor 't1as Jbyn- meJ kyi 114 ba'i rtsa ba. In Sa-skya Lam- 'bras Litmtture Series, vol n tla, 96a-97b. Dehra Dun: Sakya Centre. 1983. - - . S~m~marizing Outli~ of the Classification of me Tantras in General anJ the Direct Realization of the Tantras. RgyuJ stle spyi'i rnam gzhag tlang rgyuJ kyi mngon par rtogr pa'i stong thun SJt bead. In the Complete WOrks of th~ Great Masin'S ofthe Sa skya s~ct of Tibetan Bue/Jhism, vol. 3. Collecteti WOrks cha, I4Qa-I6:z.a. Tokyo: The Toyo Bunko, 1968. - - . Summary ofWritingr About the Univmal Ground Kun gzbi'i ]i gli Jon bstius JNL In Sa-skya lAm- 'bras Litmlture Series, vol. n Ja, 64b-66a. Dehra Dun: Sakya Centre, 1983. Sachen Kiinga Nyingpo (Sa chen Kun dga' snying po). Vmifi~J Summary of Everything. Thams catl kyi Jon bselus pa'i tshigr su bcatl pa. In Sa-skya Lam'bras Litmzture Series, vol. n t/a, 94h--96a. Dehra Dun: Sakya Centre, 1983. Sakya Pa.J.tclita Kiinga Gyaltsen (Sa skya Pal)qi ta Kun dgi rgyal mtshan). Catlllogue ofthe Guitling lnstrwtums ofthe Path with the &suit. Lam 'bras bu tlang bcas pa'i khritJ kyi elltar chag. In The Compte~ WOrks ofthe Gwat Mllltm ofthe Sa skya Sect of Tibetan Bue/Jhism. Stz skya pa'i bka' 'bum, vol. 5, Collet:teJ WOrks na. 142.b-147a. Tokyo: The Toyo Bunko, 1968.

- - . Clarification ofthe Meaning Through Symbols. Brda Jon grai ba. In Sa-skya

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--.

~

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WoRKS CoNSULTED BY THE TRANSLATOR

1ibnan WOrks Ban<Sn Dorje Gyaltsen (Bar ston Rdo rje rgyal mtshan). Amazing and Mar-

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- - . Story ofthe Lord ofYogins Composed by Chagm. Cha rgan gyi melzadpa'i mal 'byor dbang phyug gi /o rgyus. Beijing: Library of the Cultural Palace of Nationalities. Unpublished dbu med ms., 12 fols. Jamyang Khyenrse Wangchuk \Jam dbyangs mkhyen br~:Se'i dbang phyug). Expanswn ofthe Gmzt S«m Doctrine: Summarizing Notn on the Histtwy of the Oral InsiT'III:tions. From the Comprehensive Explanation ofthe Pret:iouJ Teaching ofthe "Path with the Result. " The Info/Jib[, Ver.rion ofKhau Draltungpa. The Practice ofthe Old Monk Khymtsi. Gsung ngag rin po che lam 'bras bu dang bellS pa'i khogphub kyi rnam bshad las I gdams ngag byung tshul gyi zin bris gsang chm bstan pa rgylll bynJ ces bya ba kha'u brag rdzong pa'i bzhedpa ma nor ba ban rgan mkhym brtse'i nyams lm. In Sa-skya Lam- 'bras Litnatwr Series. vol. 14 pha, 1b-78a (pp. 2-•ss). Dehra Dun: Sakya Centre, 198}.

- - . Prufound Summarizing Notes on the Path PmmtN/ as the Three Continua. From the Expansion of the Great Secret Doctrine, Summarizing Nom ofGuidancefor the Precious Teaching ofthe "Path with the Result. "The Special Dharma of Khau Draltzongpa. The Practice of the Old Monk Khymtsl. Gsung ngag rin po che lam 'brill bu dang bats pa'i khrid kyi ;:in bris gsang chm bstan pa rgyas byed m bya ba las I rgyud gsum du bstan pa'i lam gyi zin bris r.ab mo kha'u brag rdzong pa'i khyad chos ban rgan mkhym brtse'i nyams 1m. In Sa-skya Lam-'brill Litmltrlre Snits, vol. 14 pha. Ia-.t-Sa (pp. 345-433). Debra Dun: Sakya Centre, 1983. - - . Summarizing Notes on How to Explain and Practia tht Dharma. From the Comprehensive Explanation ofthe Precious Teaching ofthe "Path with the &suit. " The Infollibk Ver.rion ofKhau Dralu:IJngpa. The Practice oftht 0/J Monk Khymtsi. Gsung ngag rin po che lam 'bras bu dang bcas pa'i khog phub kyi rnam bshad las I byung ba'i chos Ia bshad sgrub bya tshuJ gyi zin bris kha'u brag rdzong pa'i bzhed pa ma nor ba ban rgan mkhym brtse'i nyams 1m. In Sa-skya LAm-'brill Literature Snits, vol. 14 pha, 98a-n3a (pp. I9S-21S). Debra Dun: Sakya Centre, 1983. - - . Summarizing Notes on the Inner Creation Sttzgt. From the Expansion of

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- - . Story ofthe Ttbdan Masters oftlu Lineage. Bla ma brgyudpa hod kyi lo rgyus. In Sa-skya Lam-'bras Literaturr: Series, vol. II d4. 297b-3ooa. Dehra Dun: Sakya Centre, 1983. Kuddala (Tog rtse pa). Glorious Kuddala's Oral Instructions on the Inconceivable. Dpal tag rtse pa'i bsam mi khyab ftyi gdams ngag. In Sa-skya Lam-'bras Literaturr: Snits, vol. 11 d4. 17~-18Ib. Dehra Dun: Sakya Centre, 1983.

Kiinga Palden and Jamyang Loter Wangpo (Kun dga' dpal ldan and 'Jam dbyangs blo gter dbang po). Blazing ofa Hundred Brilliant Blasing: A Suppkment to the Expansion of the Great Secret Doctrine, Summarizing

Notes on the History ofthe Oral Instructions. From the Comprehensive Explanation ofthe Precious Teaching ofthe "Path with the &suit." Gsung ngag rin po che lam 'bras hu dang hcas pa'i lehog phub mam bshad las gdams ngag gi byung tshul zin ris gang chen hmzn pa rgyas byed kyi zhal skong byin rlabs gzi hrgya 'bar ba. In Sa-skya Lam- 'bras Literature Series, vol. 14 pha. 78:1-98a (pp. 155--95). Debra Dun: Sakya Centre, 1983. Lama Dampa Sonam Gyalrsen (Bla rna dam pa Bsod nams rgyal muhan). Illu-

minating the Marvelous: Biographies of the Lineal Masters. Bla ma brgyud pa'i mam par thar pa ngo mtshar snang ba. In Sa-skya Lam- 'bras Literaturr: Series. vol. 16 ma. 1b-61a. Dehra Dun: Sakya Centre, 1983. - - . Complne Clarification ofthe Hiddm Meaning: Guidance Manual for Guiding Discipks Precisely According to the Trearist of tlu Path with the &suit. Lam 'bras hu dang bcas pa'i gzhungft Ita ba bzhin dltri ba'i khrid yig sbas don kun gsaL In Sa-skya Lam- 'bras Literature Snits, vol. 16 ma, 226a-172a. Debra Dun: Sakya Centre, 1983.

- - . Treasury ofEsoteric InstruciWns: An Explication ofthe Oral Instructions oftlu Path with the Rnulz. Lam 'bras bu dang bcas pa'i gdams ngag gi rnam par bshad pa man ngag gttr mdzod. In Sa-skya Lam- 'bras Literature Series, vol. 16 ma. 6u-216b. Debra Dun: Sakya Centre, 1983. Mangtho Ludrup Gyarso (Mang mos klu sgrub rgya mtsho). Bright Sun of Pure Altruism: A Chronick ofthe Doctrine. Bstan rtsis gsa/ ba'i nyin byed lhag bsam rab dkar. Lhasa: Bod ljongs mi dmangs dpe skrun khang, 1987.

- - . Heart ofthe Practice: A Synopsis oftlu Key Pointr ofthe Guidance MAnuals

Bibliogrtzphy 703 ofthe Path with the Result. Lam 'bras khrid dpe gnad dri/ ba'i nyams len snying po. In Sa-skya Lam- 'bras Literature Series, voL 18 tsha, 113b-119a. Dehra Dun: Sakya Centre, 1983. - - . Sum1114rizing Not~ on tiN Explications of tiN Treatise: The m,rtls of Ludrup Gyatso. Gzhung bshad zin bris k/u sgrub rgya mtsho'i grung. In Mang thos klu sgrub rgya mtsho'i gsung skor. vol. ca, ra-42b (pp. 345-¢). Kathmandu: Sa skya rgyal yongs gsung rah slob gnyer khang, I999· Manon Chokyi Gyalpo (Dmar sron Chos kyi rgyal po). Account ofthe ~rds ofMy Maiijuiri Master: A Commentary on the Treatise ofthe Vajra Lines. A Teaching ofMar Chogyal Gzhung rdo Tje'i tshig rkanggi 'gre/pa Jam dbyangr bla 1114t gsung sgros ma zhes dmar chos rgyal gyi grung. In Sa-skya Lam-'bras Literature Series, vol. 30 a, ra-148a. Dehra Dun: Sakya Centre, 1983. Ngawang Losang Gyarso, the Fifth Dalai Lama (Ngag dbang blo bzang rgya mrsho). Sum1114rizing Notes Beginning with the Dream Yoga ofthe Vase Initiation. From the Expansion of the Great Secret Doctrine, Sum1114rizing Notes ofGuidancefor the Precious Teaching ofthe "Path with the Rnult. • The Infol/ibk ~nion ofKhau Drakzongpa. Gsung ngag rin po che lam 'bras bu dang bcas pa'i khrid kyi zin briJ grang chen bstan pa rgyas byed ces bya ba las I bum dbang gi rmi lam 1114n gyi zin briJ kha'u brag rtkong pa'i bzhedpa ma nor ba. In Sa-skya Lam- 'bras Lituature Series, vol. 14 pha. Ia-r8a (pp. 51M3). Debra Dun: Sakya Centre, 1983. Ngorchen Kiinga Sangpo and Gungruwa Sherap Sangpo (Ngor chen Kun dga' bzang po and Gung ru baShes rab bzang po). History ofthe Esoteric Instructions ofthe Path with the &suit: Sunlight on the Expansion ofthe Doctrine of the Pret:Wus Teaching. Lam 'bras bu dang bcas pa'i man ngag gi byung tshul gsung ngag rin po che bstan pa rgyas pa'i nyi 'od. In The Complm ~rks ofthe Great Masters ofthe Sa skya Sea ofTibetan Buddhism. Sa skya pa'i bka' 'bum. vol. 9, Collected WOrks Ita. 218a-251h. Tokyo: The Toyo Bunko, 1968. Sachen Kiinga Nyingpo (Sa chen Kun dga' snying po). Eulogy to Glorious Viriipa. Dpal /dan bi rU pa Ia bstod pa. In The Complete m,rks ofthe Great Mastns ofthe Sa skya Sea ofTzbetan Buddhism. Sa skya pa'i bka' 'bum. vol. I, Co/kaed ~rks ka. 1b-3h Tokyo: The Toyo Bunko, 1968.

- - . Eulogy to Shangton. Zhang ston Ia bstodpa. In The Comp/m ~rks oftht Great Masters ofthe Sa skya Sect ofTibetan Buddhism. Sa skya pa'i bka' 'bum, vol. I, Colkcted m,rks Ita, 3b-4=1- Tokyo: The Toyo Bunko, 1968. - - . Explication ofthe Treatise for Nyak. Gzhung bshadgnyagr ma. In Sa-skya Lam-'bras Literature Series, vol. 11 da. na-64b. Dehra Dun: Sakya Cenae, 1983.

704

Taking tht &suit llS th~ Path

- - . Explication oftiN T~atis~ oftk Path with tht Rtsultfor tht Bmtfit oftht Sons. Lam 'bras gzhung bshad srllS don ma. In Sa-skya Lam- 'bras Lit"atu~ sm~s. vol. 12 na. Ia-222h. Dehra Dun: Sakya Centre, 1983.

Sakya Par:t4ita Kiinga Gyaltsen (Sa skya Par:t4i ta Kun dga' rgyal mtshan). ClariJJing tiN M~aning oftht Essmc~: An Explicat«Jn of th~ Root Mantra. Rtsa mgags kyi rnams bshaJ mying po don !Jal In Sll-skya Lam-'bras Litnrztu~ SnW. vol. 13 pa. IJa-I8b. Debra Dun: Sakya Centre, 1983. - - . Epistle Smt to th~ BudtlhllS and Bodhisattvas ofth~ Tm Directions. Phyog.r bcu'i sangs rgyllS dang byang chub sems Jpa' rnams Ia zhu ba'i phrin yig. In Th~ Compl~t~ WOrks ofth~ G~at Masttrr oftiN Sa skya s~ct ofTibetan Buddhism. Sa skya pa'i bka' 'bum. vol. 5, Co/lema Works na, 55a-69a. Tokyo: The Toyo Bunko, 1968.

- - . Eulogy to tht Vmm~b!t Lord Drakpa Gyaltsm. Rjt btsun grags pa rgyaJ mtshan gyi bstod pa. In Tht Complett WOrks of th~ G~at MllSters oftht Sa skya &ct ofTibttan Budtlhism. Sa skya pa'i bka' 'bum, voL 5, Co/lema WOrks

na. soa-sxb. Tokyo: The Toyo Bunko, 1968. - - . Profound-Path Guruyoga. Lam zab bla ma'i mal 'byor. In Sa-skya Lam'brllS Litnrztu~ Series, vol 13 pa, 139b-148a. Debra Dun: Sakya Centre, 1983.

Samten lodro, the Great Abbot (Mkhan chen Bsam gran blo gros). Divine Feast for Thost ofGood Fortun~: A Partial Biography oftht Lord ofStcrets, th~ Vajra-ho!tl~r ]amyang Lot~r ~ngpo, which is a Fine Tree ofVirtuous Gems that Grants tht Sublime Attainmmt and Causts tht Natural Lib"ation of Body. Spach, and Mind. Gsang bdag rdo rj~ 'tizin pa Jam Jbyangs b/o gtn' Jbangpo'i rnam par thar pa cha tsam brjoJpa mchog sbyin sgo gsum ranggro/ Jg~ kg,r nor bu'i !jon bZAng skal bzang lha yi Jga' ston. In Sa-skya Lam- 'bras Litnatu~ Sn-ies, vol. 8 nya. Ia-soa (pp. 237-335). Debra Dun: Sakya Cen-

tre, 1983.

St>nam Lhundrup, the Great Abbot of Mustang (Glo bo Mkhan chen Bsod nams lhun grub). Bright Lamp: A Cata/ogu~ of th~ Sromty-two TantrllS. Rgyur1 stk bdun cu rtsa gnyis kyi Jkar chag gsa/ ba'i sgron mt. Dbu m~J ms., 1 fol. Kathmandu: Nepal-German Manuscript PreseiVation Project, Reel no. L-I02i28, running no. L-1256. Tsangjampa Dorje Gyaltsen (Gtsang byams pa Rdo rje rgyal mtshan). Ri"" of

Explication to WllSh Away th~ Stains ofSlant:kr. Rnam bshad chu rgyun log smra'i dri ma 'khruJ bytd. In Sngon byon pa~ sa skya pa'i m!thllS pa rnams kyi mgags skor, vol. kha, 1a-133b (pp. 371-636). Kathmandu: Sa skya rgyal yongs gsung rab slob gnycr khang, 1.003.

Bibliography 705 Tsarchen Lose! Gyatso (Tshar chen Blo gsal rgya mtsho). SupplicatitJn to tiN Mastus ofT""~ Combin~d Lin~ag~s ofth~ Precious uaching, Togethn with a

Prayer Concerning tiN Stag~s of th~ Path. Gsung ngag rin po ciN brgyud pa grum 'dus kyi bla ma Ia grol ba 'debs pa lam rim smon lam dang bcas pa. In Sa-skya Lam- 'bras Literature Seri~s, vol. 14 pha, 5a-ub (pp. 235-48). Debra Dun: Sakya Centre, 1983. Vuiipa. ~jra Lines. RtbJ 1jli tshig rkang. Shorr tide for Oral Instructions, tog~ther with Esotmc Instructions, ofth~ Path with the &suit. Lam 'bras bu dang bcas pal gdams ngag dang m471 ngag tu bcas pa. In Sa-skya Lam-'bras Litmztu" Series, vol. n da. 5b-1oa, and voL 12 na. 1b-6a. Debra Dun:

Sakya Centre, 1983.

Other WOrks Chimpa, Lama, and Alaka Chattopadhyaya, trans. (1990). Taraniitha's History ofBuddhism in India. Deihl: Motilal Banarsidass. Chogye Trichen Rinpoche (2003). Parting from the Four Attachmmts: ]etsun Draltpa Gyaitsen's Song of.Experience on MinJ Training anJ tiN Vuw. Ithaca: Snow Lion Publications.

D~rje, Gyurme and Matthew Kapstein (1991). TIN Nyingma School uf Tib~tan Buddhism: Its Fundamentals and History. Vol. 2. Boston: Wisdom Publications. Dudjom Rinpoche, Jikdrel Yeshe Dorje (1991). The Nyingma School of Tibetan Buddhism: Its Fundamentals and History. Vol. I. Translated by Gyurme Dorje and Matthew Kapstein. Boston: Wisdom Publications. Edou, Jerome (1996). Machig Labdrii11 and the Foundations of Chiid. Ithaca: Snow Lion Publications. Farrow, G. W., and I. Menon (1992.). TIN Conaakd Essma of the Hnajra Tantra. Deihl: Motilal Banarsidass. Heruka, Tsang Nyon (1982). The Lift ofMarpa the Translator. Translated by the Nal.anda Translation Committee. Boulder: Prajfia Press. Jackson, David P. (1987). Th~ Entranu Gate for the Wzs~ (Section Ill). 2 vols. Vienna: Arbeitskreis fUr Tibecische und Buddhiscische Srudien Universitlit Wien. - - (1989). "Sources on the Chronology and Succession of the Abbots of Ngor E-W31!1-chos-ldan." Berliner lnJologische Studim. Band 97, 101, 107, 518 channel~ions,97

channel syllables and dear essences and magical ability, 19, 113

in crooked shapes, 451 guidance on path by, 62., 77-78 and habitual propensities, 453 of nirvana, 454 pulsations in dissolved, 559 transformation of shape of, 113 See also syllables channelyoga,J0,3I,9I visualization of, 551 channels crooked, 8s. 92. ¢7 meaning of. 4ZO pulsations dissolve as result of vase initiation, 545 channels of terror, grief. ghosts, yawns, and tears, rs. 78 channels of the six realms, 98-99 charnel grounds, 486. sos-6 Chegompa, 248 Chemo Namkha Yeshe, 205-6 Chetsun Sherap Senge, 169 _chickweed flowers, 514

hula 713 child of the female embodiment of pun: awareness, 47 Chogyal Phakpa, 113, 138, 139-40, S31 Chogye Trichen RinpochC. 8 Chokro Lii Gyaltsen, 159, 6430174 Ch6lingpa Losang Kanno ofKham, 141 Chomden Rikpai Raldri, 161 Cinttimlir.zidhararti (Ufl}isavimala), 158 city of young, 10, n8 clans, human. of'Iibet, '57• 192.

me

Clarijiclllion oftiN Hit/Jm Meaning (Lama Dampa SOnam Gyalrsen), 330· 33'· 571

ClarifimtiDn oftiN MNning Through Symbols (Sakya Pal}4ita}, 2.36, 304, 416, 531

CillSsification oftiN 7immu in GmnJ (Sonam Tsemo), 32.8 dear essences of essenrial consrituenm, 91, 107, 109, 12.2., 42.0 Su also essences clear imagination, 492. clear light, 34· 581 and conception, 42.0 of emptiness, 462. experiences of. 16o five signs of. 490, 510 ten signs of, 578 manifestations of. .p.6 clear light of death, sw, 513, Ss8 Cktlr MirrtJr (Miichen Konchok Gyalmen), so6 Ckllr &ply to" Rt:f{Jlnt (Drakpa Gyalrsen), 339 clinging, 42.8, 431, 436, 474. 484 crucial practia: of not, 454 douds,438 coarseness, 41J, 4SI coemergence place of, 18, 100 resultant, 417-2.8 three aspecm of. s. 134. 417-:z.S. 544576 coemergent clinging to an "I," 483 lack of awareness, 419, 410, 461 primordial awareness, 39, 173• 404·42.4

result, 64 cold hells, 339-46 blistered. 34G-41 and bum blisters, 343 crying out in, 343 length of rime in, 341-41 meditation upon experience in, 344-46 combined transmissions, 147-49 Com7~Untllry on tht Enlighttnmmt

Mind(Nagarjuna), IJJ-34

Onnmmt11ry on tht Eulogy to tiN Ex«ptio711llly Nobk (Pr.ijiiavarman), 157 Clnrmrentllry on tht Indivisibility of Sllmsutl ""' NiT71f1711l (Drakpa Gyalmen), 416 compassion birth of in transcendent path vase initiation, 17, 99 cultivating, 38o--83 de6nition of. 38o love is root of. 377

Compendium ofDeNis (Acarya OarpaQa), 154

CompmJUun ofLtssDns (Santideva), 187,353

Complm P"th by MtlliiS oftiN Fiw Asp«ts ofthe lnroncmmbk (Kuddala}, 135 •Complete Path by Means of the Mudri Conson," 134 "Complete Path of Fiero: Fue,• 135-36 compledon srage, 415 and indivisibility of samsara and nirvana, 66-68,466-68 composite things, impermanena: of. 36o-61, 6690592. conception. Su birth concepnudaarion,449 abandonment of great and medium, 97· 102. realizing view beyond, Jb condensed path, rhree topics of. 2.91

Conrlmstd Sutrtz on tk Pnftaion of

Wisdom. 32.7 Condensed Vmts on tht PerfoctiDn of Wisdom, 408 conduct for listening to the Dharma, 31.}-2.8

714

Tllking the RmJt liS tht Path

conductS, th~ S57· 56..., 569,578, 684J1879 confidence, arising of an exceptional, SM4 consciousness five types of, IS, 72 purification of eight types, 20, us consons, five, 458 constituenES, .p.o-21 Su alsfl clear essences of es5Ciltial constiruenES; essential constituent nectars; essential constituents contaminations, six, sB conrentment, 92 Su also mira of contentment continuum definition of, 45'1. Stt alsfl causal continuum; explanatory continuum: method continuum: n:sultant continuum; root continuum; three continua copper objects, metaphor of, '1.88, 42.7, 452·473

Corm:tness "fthe ExplAnation

(Vasubandhu}, 325 counesan,life of in minor beiJs, JS4-5S covetousness, 37"1.. 373 creation stage. 6, 29, 39...., 479, 507 and dream yoga, 6, 479• 540-...., 559• s6s-66, 581-82 extensive, middling. and condensed practice of. .of31 and firm pride and lucid appearance. .ofSJ-85. 531 and focusing the mind on forms, 486-88,532 and indivisibility of samsara and nirvana, 46--6& inner, 529-37 like starting fiR in a gmtt forest, 486-87 and lucidity as path, 4'l.S and meditation, 485, 486, 639DII9 meditation and establishing that appearances aR mind, 42.9-30 and meditative focusing through engaging, 481-83, 491 as the path, 13, 29-43 and practices of mental focusing,

4Jr--s09

and practicing as Hevajra, 484-85 preliminaries of. 46o-61 Sflm1llilrizing Notes on the Innu Clrlltion Sltzgr, 51·9-37 Summiii'Wng Notes on the Otlter Cretttion Stage, 4-77-527 and visuali:z.ations of CRation stage meditation, 492--507· soB Stt also inner creation stage; outer CRation stage; vase initiation; visuali:z.ations of creation stage meditation (thirty-two) CRatures, eight. 496-97 aucial points, six, 132, 639DD9 Crushing (hot hell), 348 culmination of attainment and four initiations, 34> 95 and fourth initiation, s69 and initiation of primordial awateness dependent on an embodimentof~sdorn.s64

and seCRt initiation, SS7 and vase initiation, 54-4-45 culmination of experience, 312. culmination of practice, JI2-I) cuning the stmun, instruction for, 488, 679n798 Cycle ofthe .Brtthmin. 2.2.0, 6son'l.83

4akas and c;likinis and culmination of attainment, 557 and culmination of blessings, 313 and fiw inner ~nis, Bs carni¥orous,4s.s6 gathering of, 10, 117 master as embodiment o£ "fl3 and mataral;a cJakinis, 45 propitiation of. I), 45 clikas and c;likinis of saaed commitment and primordial aw.ueness, 67,71 and accumulated purified vital winds and mind, 89 and five elements, 74 and inner dependently arising connections, 85 Dakchen Dorjt! Chang. See Dakchen Lodro Gyaltsen Daltchen Jamyang Chenpo, 241 Dakchen Kiinga Wangchuk. 154

lnekx 715 Dakchen Lodrti Gyah:sen (Dakchen Dorje Chang). 2.2.6, 142. 2.43, 246, 154-55 and sacred commitments, 400 disciples of, 255, 156 and distinction between Lobshl and Tsokshi, 1, 254 nectar pills of. 258 as reincarnation of Sachen Kiinga Nyingpo, 254 and sixcy articles of Dharma, 30D-30l

and supplication in cultivating love and compassion, }81 and laking refuge, 333 teaching given to, 572 three transmission streams received by, 331 works composed by and authentic qualities, 304 Dakchen Ngakgi Wangpo, 259

9aJcinis five inner, 85 ma~.45 &~ llko

gakas and c;l.akinis

Dakpo Lhaje, 2.47 Dalai Lama Tenzin Gyatso (Founc:enth Dalai Lama), 8 &~also N gawang Losang Gyatso (Fifth Dalai Lama) damage to sacred commitmentS, 44 Sa also sacred commitmentS J)im.arupa, ISO, 153-54. 413 Oampa Gyagar (Phadampa Sangre), 209, :Z.IO, 648n254 dances, 470 goddesses offering. 76 of the six realms, IS, ]9--llo Darma Gyaltsen. &~ Nam Khaupa Dawa Gyaluen, 226 death and approach ofVajrasanva, 40 and circulation of breath, 514-15 and clear light, 461, 510, ss8 and dissolution of sense facultic:s, 5I9-2l and dissolution of the dc:ments, 517-19

and examination of the life-form, SIS

and exhaustion of life force, karma, or merit, 513 inner signs of, 514-15 outer signs of, 513-14 practice: when passing away, 479, 511, s64-6s,s69-70·578-81

and process of transference with globe: oflighr, 511, 579-80 secret or manifest signs of. 515-17 and solar and lunar signs, 514 and transference through the: path of mahamudra, 42, 569-70 and viewing all appearances as Hevajra, S79· 58o and vital wind as catalyst. 34> 40 and vital winds, 517-19 and what is conrinuously familiar, 453 &~also intermediate state; transference of consciousness decisive conclusion about the: narurc of the mind, 416-17,424.436, 441• 447 dedication of virtue:, 431-31 Deftnitiw Commentary on th~ Intention, 389-90

Dehara, king, 148 deity attachment to as perfection, 449 and the mandala, 456-58 oneself as, 16, 88 twenty-four aspects of real nature of. Ill, 637n88 of the vase, 393 deliberate behavior, 149, 151, 132, 474. 557· 641ni57· 6840879 tklight. as lim spirirual1evd, 13, 52.-53, 101 Depa Shakya Gyal. 190 dependendy arisen connections, 20, 23, 27,28,47•~5·56,66,]I,86,I20,

115, 140, 399, 438, 443, 453 four,9Q, ll3 6ve, 14. 46. 54> ns. 138. 191, 293. 639Rll9 and illusory mind, 439-41.447, 576 inner and outer, I6, 17, 21, 76, 85, 93, 96, 97• 101, 103, 104, 106, 108, U1, 12.2.,

111, II-4> 115, 121, 422

of the vital winds and mind, 54. 90,

469

7I6

Taking the Result as the Path

secret, 99, 105, ro6 three, 25, 96, 390 ultimate, 115 Derge, king of (Sawang Lachen), 276, 277,278 Deshek Phakmodrupa, 247 dev11.picu (lu;an: mantra ofHevajra), 268 devaputra maras, 16, 5(), 87 Oeva8ri ofKau5ambi, 2.32 Devikota, 148,151,171 Devopasaka, 505 devotion and authentic quality of experience, 314 and oral instructions, 299 Set .also faith; guruyoga; master Oha BodhisattVa, 213: Dhanasri, Bodhisattva, 2.13 ~i thread, 393 Dharma to be explained and listened to, 328-31 conduct for listening to, 313-28 faith in, 325-2.6 mind turning towards, 573-74 rnusr be practiced on basis of human body al9ne. 365 practice of various aspects over time,

132. reaching of, 18, 105 rwo aspects of scripture and realization, 13.1 dharmakaya reality body, 40, 3~6. 471 ability to shake vast domains of. n8 actualization of. 565 and appearance of clear light, 523 and emptiness, 427,473 and four fourfold initiations, 19, 108, 110 and freedom from $ubject and object, 454 and Prajfiaparamita, 81. and third initiation, 95, 290 Dharmakirti; 152, 642ru6i Dharmamitra, 138-39, ~90 Dharmapala. See Viriipa (Sri Dharmapala) Dingmawa Lapsum Gyaltsen, 2.64-65

DipaCf!kara, 494 direct enlightenment, 481, 678n786

Dirtct Enlightmment ofVtzirotana, 134 direct realization, method for, so8 dissolurion of elements and sense faculties at death, 517-20 Divakaracandra, 497, soo Qombi Heruka, 148, 174-o 295 meeting and service to Viriipa, 144-45 Qombini, 502. Dong Nyenchen, 261 Donri Drakchen, 242 Doringpa (Kiinsang Chokyi Nyima), 255-56,414 disciples of. 157 and Ngakchaog Sonam Chophel, 261,2.63 and Tsarchen Dorje Chang, 257-58 Dorje Chang Jampa Kiinga Tenzin. See Jampa Kiinga Tenzin Dorje Chang Khyenrap Chojc Rinchen Chokdrup. See Khyenrap ChOje Rinchen Chokdrup Dorje Chang Khyenrap Jampa Ngawaog Lhundrup. &e Khyenrap Jampa Ngawang Lhundrup Dorje Chang Tenzin Sangpo. See Tenzin Sangpo Dorje Chang Wangchuk Rapten. See Wangchuk Rapren Dorje Gonpo ofLato, 270 Dorje Lekpa (Damchen Dorjc Lekpa), 273 Dorje Phurpa, 187 double vision, 434 doubts, elimination of. 294, 297 Drakpa Gyalrsen, 218, 225, 233-38, 413> 435· 650n279· 6510290 and action mudra and primordial awareness, 445 and attaining offorbearance, 228 and collection of texts and Yellow 141/ume, 238, 301 and creation srage, 461, 487 and four authentic qualities, 294 and Guidance Manual for ]ochak, .no and Hindu gods in visualization, 500

lntkx 717 and historical writinp on Path with the Result, 4 and imponance of three continua. 455 and Indian origins of spread of Dharma to Tibet, 132. and individual and perfect awareness, 636084 and lineage of seventy-two tanttaS, 2.37-38 and meaning of term Lamdri, I and "nine: profound means" of creation stage, 492. and &ply to Dratiin's Request, 330, 331 and Sachen and Maiiju$ri, 2.13 and Sachen's eleven commentaries, 2.41 and Sakya Pai}<Jjla's visit to Mongolia, 135 and Sakya5ribhadra, 134-35 and Shuchc Ngodrup, 119 and sixty articles of Dharma, 300, 301 and suffering of suffering, 338-39 and sun and celestial mansion, 503 and the unthinkable as not a topic for thought, 428 and vajra canopy, so6 and vajm Li~J. 1 Drakphukpa KOnchok Gyaltsen, 140, 242, 413· 414 Drakphukpa Kongyal. Su Drakphukpa Konchok GyaJrsen Drakphukpa SOnam Pal, 14o-41 Drakrse So oak of Shang. 181-81, 181-83 Drangti Danna Nyingpo, us Drangti Gyalnyen Kha.rphuk, 175

Drangyul Olkawa, 114 Dratbangpa Sherap Dawa, 155 drawing and central eye, 491 Drtam Biogmpby (Drakpa Gyaltscn), 12.8 dream of a mute, 444 dream yoga, 6, 479, 54~· 559· 565-66, sBr-81 and black droplet with the nature of light, 542· s6s and illusory body, 543-44 recognition, 541, 543

dreaming achieving stability in, 527 and awareness that appearances a.re mind, 43o-31, 447 srabiliry of and intc:rmcdiare srare, 517 Drilchen Tangawa, 180 Drokmi Lotsiiwa Sbakya Ycsh~. 1, 301, 413, 4-Bo and altering of vajra Linn' 637-38n99 birth and name of, 169 death and final realizations of. 179-80 disciples of disciple~ Kharchungwa, 106-13 disciples of who fully received the scriptures, 181--88 disciples who fully received the oral instructions, 188-98 and Drom Depa Tonchung, 190-92 female disciples who reached arrainmenr, 201-6 and focusing medication on R.emo Kone, 203 and Gayadhara, 164-68, 176-78 and Gyergom Scwo, 198-99 and Konchok Gyalpo, 185-87 and Maitripa, 179 male disciples who reached attainment, 198-202 and meeting at Shong, 166-67 and meeting with Sanrlpa and six famous masters, 171 and Ngaripa. 188 and Nine Cycles of the Path, 161 and Prajfiendraruci, 172 and prophecy ~ing V lriipa, 151 and m:eption of Path with the Result, 176 and ~ Kharchungwa. 194--97 "scaled dream of:" 164, 178 and Scgom Jangye, ui sons of. 179-81 spread of tradition by him and disciples, r68-113 scricrness of in bestowing instruction, 181 and study with Vrravajra, 173-74> 176,179

718

Taking tht Rtsult as tht Path

and Tashi Scnge, 201 three great sights seen by. 174-76 and three seats, 456 and Torno Dorjetso, 202 trips of to India, 17o-76 and wealth for the Dhanna, 212 Drom Depa Shakya Gyal, 189, 2.05 Drom Depa Tonchung. 188-89, 18!)-92, 2.05 Drom tradition, 2.49 Drom Tsandawarti, 189 Drompa Gyang Temple, 169 Dronla Cham temple, 2.31 Drop ofPrimordWAwartnm.l34 drops and advancing age, 517 blending together of. 15, 72 full range of and complete mind, 466 gathering of. 16, 19, 89, 111 melting of by vital winds in central channd,467 pain of and stable visual appearances. 16,81 stable at throat and point becween eyebrows, 19, 107 stable in entire cranial dome, u, 121 stable in entire crown of head, 2.0, 114 stable in half the cranial dome, n7 tiny in channels, 77 vital winds suppressed by, 17, 91 warmth of stabilizing, 37 Stt also seminal drops drops. yoga of and visualizations, 30, 31, 551-53 battle of the drops. 556 drop between the eyebrows, 553, 555 drop of bliss at the genitals, 552 lone hero at the navd, 552. union of sun and moon, 552 drum, sound of. 17. 91 dualistic appearances and dependency, 440 transcendence of. 444> 467, 471• 557, 576 duration, and dependency, 443 Durjayacandra. 132., 487, 651n3o6 dying, five signs of. 361-62. Dzeqtgi, King. 146--47 Dzimpa Gyaltsen Pal, 2.49

earth, great, joyful, elated, and ddighred, 115-16

earth, vital wind of. 75, 104. 109 Eastern Ka!]ha. 5« Kir}ha echo.w eclipse of sun, 135, 175 Eight Brant:hes, 118, 6son2.8o elemems dissolution of at death, SJ?-19, 578 five, 15, 73. 74 four, 15, 75-76 sufferings of in intermediate state, 52.4 elephant, 496-97 Eleven Commentaries of Sachen, 116-17, 2.41 eliminating entry, 14> 48. 489. soS. 509· 548 emptiness, 417• 411, 415 blissful, 41· 91, 191, 414. s69 clear light of. 462. as dha.rmakaya reality body, 42.7, 473 forbtaTilnct of. 17, 91--93 and illnesses, 42.3 inhaling to extend life, 516 and initiation of primordial awareness, 460 nine types of, 87-88 as nirvana, 467,474-75 pure phenomena arise in, 14, 49 sublimdy endowed with all aspects, 490 united with lucidity as essence of mind, 418-19, 411, 412, 426, 42.8, 446, 510, 575-76 and universal ground, 45o-s1 emptiness gate to liberation, 41 endowments five dependent on oneself. 367-68 five dependent on others. 367 Stt also freedoms and cndowmena enemies, and practice of love, 38o engaging and changing visualizations in outer creation stage, 491 and inner creation stage, 53Q-31 outer creation stage, 481-82. cnhancemena, eighr, 49, 634040

enlightened body, speech, and mind, 391--92. and pure appearance, S• l.J, 2.6-2.7 enlightenment as dear, 13, 46 definition of. 66 length of time requmd m achieve. 389-90 seven br.mches of, 17, 97 thirty-seven &aors conducive to, 66 enlightemnent in one lifetime, 7, 478, 479· 571 enlightenment mind, 2.0, u8, 377 absolute, 38s-89 application, 384. 385 aspiration, 38r84. 38s awakening of, S· 337• 393· 42.9 cultivating. 383-89 of disciple and master, 459-6 must enter into rnindstream, 574-7S pra~ of aspiration for, 38~ enthusiasm, and listening to Dharma, 32.6

Entrfl1Ja Gtk for Chiltitm (S6nam Tsemo), 2.33 En1r11n~ Gtk to Expntis~ (S6nam

Tsemo), 2.33 Enlrlln~ Gtk to tiN DIM,., (S5nam

Tsemo), 2.33 epidemic, 59

Epistit to Gatiin (Drakpa Gyalrsen), 2.31 equal blessing. 35-36. s6r equal body and speech, 35· 40, 561 equal desire, 35· s6r equilibrium, elements anating in, 76 esoteric instructions, 30, 33-34o 36, 69, 12.5-2.6, 562. mma4A 87,106 essence of the apparent aspect, 2.9, so. .of.(io, 490, 509-10, 577· 68o. 681 essence of the empty aspect, 2.9, so. 490· 509-10, 577, 68o, 681 essence of unity, 2.9, 490, sro essential constituent nectars, 16, 8s bliss of the five dear essences, 13, SI dispersion at approaching death, 518 essences of, 61, 105 and five nectars, 19, 76-77, 105, IQ9, JI2., 12.2.

•great bliss for one with RSidual karma," 2.05 guidance on the path by, 61 and universal ground, 451 See also nectars, five essential constituents dear essences of. 91, 107, 109, 12.2., 42.0 completion of first gathering, 559 final gathering, 89, s66 middle gathering of. 82., 565 natural gathering of, 2.02. three modes of gathering, 14, 6s, 65--66.578 EuJog, to lmrJ Sachm (Shuch~ Nge;drup), n6

EuJog, to tiN Eight-Four Grr.t Atkpts (Vajrasanapada), 167 Ewr Exalitnt (Tsarchen Losel Gymo), 415

evil spiri11. 42.1, 42.2., 433 examination of the life-form, SIS excellent masteJS, 13, 2.3 exhalation, 68, s63 three branches of, 548 exhaustion of karma, 343-44 existence, and three channels, 115 Expansion ofthe Gmn Secret Doctrine Qamyang Khyents~ Wangchuk), 12.9-2.51 experience, authentic quality of, 2.96-97.303 arising of. 472. ·and four fundamental ttcatises of guidance, 304 and mind satisfied with devotion, 314 requires meditation or will not occur, 2.87 experiences aU things that do exist arise as, 469 and exhaustion ofkarma, 34r44 of the path, 471 of the result, 471-72. of samsara, 469--71 should be allowed natural expression, 308,390 Su also signs; warmths experiences, three, 491, 679-8onSos

720

Taking tht &suit tlS tht Path

experiences, fifteen, 197,390.454. 472> 473. 66311490 apericntial appearance, 5· 2.5-2.6, 377-90 appearance of with medicuive concentration, 13, 15, 377 appearances are the mind, 387 and cultivating compassion, 38o-83 and cultivating love, 377-80 and cultivating the enlightenment mind, 383-89 and cultivation of penetrating insight, 387-89 means by which it arises, 377-89 mind is illusory and inapressible, 388 &t also enlightenment mind; impure appearance; pure appearance; three appearances expertS at the six gates, 171 explanatory continuum, 2.8, ¢, 455, 633Dl9 Explication for Asmg (Sachen Kiinga Nyingpo). 115, 116, 117, 301 Explication for Dagyal (Sachen Kiinga Nyingpo), 116 Explication for Disciples (Lobshe}, 1-2., 243· 246-47 and Blazing ofa Hundred Brilliant B/essinu. 2.)3 and decisive conclusion about the nature of the mind, 416-17 given by Khyapdak Shalupa to Khyenrap Jampa, 171 and Gorumpa and Tsarchen, 156, 159-'60 notes on by Mangtho Ludrup Gyatso, 16cr6I recording of teachings of, 2-3 secrecy and publication of tats of, 3 and separation from Explication for the Assembly, 153-54 and three essences as the path on the mundane parh, 479 Tsarpa tradition of explication of. 163, 169, 6sSD415

Explication for Gathmg (Sachen Kiinga Nyingpo), u6

Explication for Lady Ah U (Sachen Kiinga Nyingpo), 2.17

Explication for ultya (Sachen Kiinga Nyingpo), 216

Explication for Mangkhar (Sachen Kiinga Nyingpo), 117

Explkatio11 for Nyak (Sachen Kiinga Nyingpo). 217

Explication for Sangri (Sachen Kiinga Nyingpo). 12.6

Explication for Shuchi (Sachen Kiinga Nyingpo), :u.6 Explication for the Assembly (TSIJ/uhl), 1,

2.43

and ground of purification, ¢1 and information on meditation, 416 and separation from Explication for Diseipks. 15M4 and rhree continua, 454-55 and twenty paths of creation srage, 479

Explication fort'" Bm4it ofem Sons

(Sachen Kiinga Nyingpo), u6, 117, 530

Explication for t'" Bm~t oft'" Wifo (Sachen Kiinga Nyingpo), 126

Explic4tion ofthe Treatise for Nyak (Sachen Kiinga Nyingpo), 1, 13-12.6 extensive path, eighteen ropics of, 191 extensive presentation of the parh in a brief form, 83-84, 2.91 externa/-shapt a, 17, 88, 93-94, 636n67 movement of to cranial dome, li7 and tip of vajra, 100 extracting rhe poison of rhe view, J4, 48-49 extreme stare, 36, 37· 561-61, 634031 eye disease, 434

faces, visualiution of Hevajra's, 491-95 faculries. S«superior; medium; inferior &irh and arising of authentic qualities, 297-98 developing towards master, 199, 315 four kinds of. 331-31 S« also devotion; guruyoga; master families. Set spiritual families fangs, 491. 494

Inrkx 721 father and conception, 42.0 remembering and repaying kindness of.379-8o and raking refuge, 334--35 white constituent of. 397• .p.o, 463, 52.4. 567. s69 father rantras, 487 fear, 86, 29 I, 578 fearless uairs, four, 473 feces,s2,69 feeding of lamp flame, 30, 550 female embodiment of pure awareness child of. 47 and equal desire, 35, 561 and protections against seminal loss, 59 purir:y of. 36, s6o summoning of on thirteenth spiritual level, 20, 119 and superior, medium, and inferior initiations, 29 See also mudra conson fierce fire, ..Ss. 547• 557 visualizations of, SSQ-56, 582 yoga of, 582 See also visualizations of fierce fire Fifth Dalai Lama. See Ngawang Losang Gyarso (Fifth Dalai Lama) Fifty VtrseJ on the Mamr (Mvaghop). 164, 321, 394 Fmt' Path oftiN Botlhislzrtwa (Sakya Pa~Q.ira), 385 fire,74·437·475,632n16 crystal, 442 in a great forest, 486--87 whirling, 434 fire channel, 33, 633n24 See also rasani Fivt! Cycles ofScripturt!, 150, ISJ, 642m58 five dependently arisen connections. See dependently arisen conditions,

five five elements, 15, 73, 74 See also elements Five StageJ (Nagarjuna), 321, 330 Haws, uiad free &om, 14• so fly stuck in glue, 489, 490

fuod, 13, 49--50, 465-66 For the Benefit ofthe Sons (Sachen Kiinga Nyingpo), 226, 227, 530 forbearance, 17, 91-93,227, 2.28--32> 278 forces, five, 19, 109 four, custom ofViriipa to explain by means of sets of, 479 four authentic qualities. See authentic qualities, four four bodies of enlightenment and focusing mind on pride, 532 initiations received from, 312 and rhe master, 191 and sugara who has gone to bliss, 391 &e also three bodies of enlightenment four elements, vital winds of. 15, 75-76 Forir-Finger- Wuith Dan ofthe GoJJns, 189 four fundamental treatises of guidance, 304-8.329 Four Furul4mmtal Treatises ofGWJance (Drakpa Gyalrsen), 138 four initiations. See initiations four joys, 35· 39, 561, 564 four oral uansmissions. Seeo.raJ uansmissions, four Four Stages (~~acarin), 136 four stages or categories, :m, 649n:z.6o four supporting mandalas, 28, 397, 67m6s6 as appearances of mind, 451 and experiences and mundane path, 2.89

and universal ground, 451 and yoga and lower ranuas, 478 four triads, 18, 331 founh initiation, 10, 114-11, 121-2.3, 467, s66-71

and indivisibility of sarnsara and nirvana, 46o and the master, 415 and mental waves of meditative concenuarion, 567-68 and one half spiritual level, 95 perfection of initiation of mind, 2.0,

uS types of.

633n21

frankincense, 52, 69, 77o 634047

711

Taleing th~ &mit llS th~ Path

freedom from Aaws of contradia:ion, 507 freedoms and endowments difficulty of gaining, 365-70, 574 and five: endowmenrs dependent on onesc:lf. 367 and five endowmenrs dependent on others, 367-68 and lack of virruc: and morality to obtain, 365-66 means by which made meaningful, s8:z.-83 rariry of from perspective of numbers, 368-69 and twelve: inopponunc: situations for practice:, 366-67 will not last long. 369-70 frigh tc:ning experiences as Hc:vaj ra, 512-13 frightful sounds, four, 580, 685n901 GaJ]apati, 239, 516 Ganges river, 142-43. 144-45, 322, -405 Gangton Sherap Bum, 239 Gangtropa Drakpa Pal, 242· 249 Garbharipa, 397 Gau for Entning tiN DhllTmll (SOnam Tsemo), 327-28 gates to liberation, 505 Gatheng, 226 gathering and diffusion, 15, 75 gathering of essen rial constiruenu. S« essential constituents Garon Dorjc! Drak. 231 Gauri, 456, 457• 458, 459· SC>O-iOI Gayadhara. 154, 168, 21+ 413 and final initiations given to Drokmi, 176-78 and giving Path with the Result to Gyijo, 167-68 and giving Path with the Result to Drokmi,167 and initial introduction of the tradition, 16}-68 and prophecy ~g Drokmi's lineages,178

gaze being unimpeded in, IS, 104-5, 636n82

in calm abiding, 386 upon faces ofbuddhas, 64 Gdong Kiinlo, 240, 242 Gelupa tradition, 389, 400, 461, 496 Gc:ndenpa Tashi Pal, 239 Gc:ndiin Gyarso, 257 genitals, 35-36, 101, 6,Wl}O &~also bhaga;

bola ; luzkkola

Gc:she Thupren Jinpa, 7-8 Gewa Rapsal. 161 Ghasmari, sox globe oflighr, 30, 521, 579-80 Glorious Guhyasamtija, 404-5 Glorious HnJajra Tantra, 136 See also HroajT'IZ limtT'IZ

Glorious TUI(}-Part Hroaj111, 403 Sec: also Hroajra Tanrra glutton of Cc:nnal1ibc:t. S« Tashi Senge Go Lotsawa, 162, 166-67, 216 goddesses of the mandala, 458, 459 gods, and white syllable a, 79 gods of higher realms as inopporrune situation, 366 and suffering and change:, 361-62 gold-transforming elixir, metaphor of. 287 Golden Dharmas, thirteen, 256, :z.sS, :z.s9,269,:Z.72,6s6n390 Gompa Kyibar, 228 Gompa Ouak, 231 Gongpa Rapsal, 161 Gonpawa, 212 Gorumpa (Gorum Kiinga Lekpa), 256-57· 259 GovindacaJ]9a. 143-45 gradual approach in context of guidance: by esoteric instructions, 306-8 in comc:xt of tanrra, 305-6 fur inferior persons, 329-30 grains, five, 156

Grem Pnfmion ofTsamunti, 220, 6son:z.82 great primordial awareness, 13, 52-53 s~~ also primordial awareness Great Proclamation (Gyaltsap Dampa), 289 gteamess, threc:fuld, 286, 2.93

ground as causal cominuum of indivisibility of samsara and nirvana, 449-55 cstablishmem of. 2.89 the fundamemal narure of phenomenon of samsara, 396--98 not discarded in Vajrayana, 398 preserving sacred commitments as, 399-400 and united emptiness and lucidity, 45C>-il

universal, affected by bahiwal propensities, 436 S« also causal continuum; rime of the ground; universal ground ground initiation, 310 ground of purification of birth from a womb, 482 and coemergenr clinging ro an "I," 483 and Explication for the Assembly contrasted with Explication for Disciples, 461 and ritual of creation or birth, 463-64

and targeting key points of the body, 478-79 and what is to be purified are one, 426 ground of the path, forming of, 330 Guhyasamaja, 166, 473, 645n198 Guhyasamdja Tantrll, 134, 306, 547 and serving the master, 322, 405 Guidanc~ Manual for }ochak (Drakpa Gyaltsen), 330, 331, 396 and cold hells, 339-40 and decisive conclusion about the nature of the mind, 416 and initiation of the rime of the path, 480 and meditation on compassion, 382 guidance on .the path by channel syllables, n-78 by essential constituent neaars. 76-77

by the ordinary syllables, 78-79 three modes of, 73-74 Guru Rinchen Chodar, 8 ~·403-9,419.).82

of Amoghasiddhi, r64 eulogies to master, 411-16 offerings and supplications to master, 409-11 S« also master Gya Shikya Shonu, 169, 170 Gyagom Tsultrim Drak, 236 Gyaltsa Talphukpa, 248 Gyaltsap Dampa Kiinga Wangchuk, 2.89 Gyalwa Yangiipa Gyaltsen Pal, 239, 523o 6Bn32S. 682n8s4 Gyergom Sewo, 168, 198-99, 645n205 Gyichuwa. &~ Kbon Dralhabar Gyijang Ukarwa oflharse, 181-82 Gyijo Lotsli.wa Dawai Ozer, 167-68 Gyonjo Yesh~ Pal ofKham, 2.41 habitual propensities, 435· •H6 and appearances of death in the mind,462 and arising of samsara and nirvana, 469 from having been non~Buddhist or a type of Buddhist, 471 imagined as pure appearance of Heruka, 461 and universal ground and mind, 451· 453

hair ofHevajra, 494-95 hand implements, 464-65 Hanumantha, king. 155-56 happiness, 384 Haricandra, 438 Harikela, 438 harima, 10, 116, 637n95 harsh words, 371, 373 H~art Sutra, 320 hells birth in, 453· 454 and black syllable tri, 8o-8I bodies in, 396 cold, 339-46 experience of in meditation, 469,470 hot, 346-so inability to practice in, 366 as manifcstation of sinful mind, }40 minor, 353-55 peripheral, 350-53

72.4

Taking the Result as the Path

physical strucrure of. 340 dtree lower realms and suffering of suffering. 339 Sn also cold h~lls; hot hells; peripheral hells heroic position, 323 Heruka habitual propensities imagined as pure appearance of. 462 initiation by outer and principal deities, 530 and intermediate state, 516 vajra master as, 310,407,411 herukas of five spiritua1 families. 4s8 initiation of devcn, m and vase initiation, 4sS Hevajra, 6, z68, 473 as all appearances at time of passing. SIB. 519, S79• 58o frightening appearances as, 511-13 imagining oneself to be, 429-30, 484-Bs. 577 and mandala to accumulate dte a~mblies, 402. and Mangtho Ludrup Gyatso, 260 master in form of. ..po, 492 and meditating widt firm pride, 484-Bs and practice of Drokmi, 173 and practice ofViriipa, 141 recitation retreat of. 273, 274, 277 and Sachen. 215, us supporting mandala of. 507 ten or nine yogas of, soB, 8s6n836 of the time of the ground, 396, 418, 419· 42.6. 473 of the rime of the path, 473 transmission lines of. 487, 679n796 united lucidity and emptiness of mind is, 418, 419 visualization when taking refuge, 333 and visualizations of in creation stage, 486, 488, 492-96, 499-500 and Wangchuk Rapten, 266 Sn also visualizations of creation stage meditation (thirty-tWO) Hevajra initiation, 194- 203, 2.04> 2.10, 114

Hevajm Root 7itntrtL See Hevajm 7itntrll Hevajm Tantra. 134- 153, 642rus8 and composition of Wzjm Lines, 133, 639012.4 and focusing on central eye, 486 and Konchok Gyalpo. 185, 186 and training instructions, 143-44 time when it should be engaged by practitioner, 3o6 and Wfjm Lin~. 1 See also Glorious Two-Part Hnnzjra;

Root 7itntra; Two-Part Hevajra; TwoPan Root 1itntrll

hope. path free &om, Bs-86, 291 hot hells, 34~0 Black Line, 347 Crushing, 348 Hot and Totally Hot, 348-49 length of time in, 350 Revival. 346-47 Screaming and Great Screaming. 348 Supreme Torrure, 349 biilfl. 429· 634J137 and lucidity, 16, 82. and sexual practice, 37, 59 and transference of consciousness, 579-80 human beings and blue syllable nri, 79 and change and suffering, 363 human birch, difficulty of gaining. s. 368-69 human clans ofTtbet, 157 hundred qualities sev~n sets of. 17, 98, 102 twelve sets of. sn hundred syllables, meditative recitation of. 403,481 hungry spirits (prrta), 8o, 35~9· 366, 396 with external obscurations, 35~ with internal obscurations, 357 with obscurations of obscuration, 357--sS hybrid yak-cow, 139 idle speech, 371· 373 ignorance, reversing &om, SIO

illnesses, 411· 4U and appearances as mind, 433 vanishing of and lucidity, 413 IHumiturting tM Fourth (Vaggvara), 136 illusory body, 479• 543-44• 559• 581, 581 illusory mind, no self-nature of, 439-47·448 immaculate result, 64 immeasurables, four, 394, 458 Immutable and Spontaneous Temple of Samye, 159 Impassable Salt River (peripheral hell), 351-53 impermanence of all composite things. 36o-61 impulse m buddhahood, magnification o£.471-71 impure appearance, 5, 13, 2.5, 338-76 and confusing appearance, 15, 370 and karmic appearance, 2.5, 370 lack of arising of, 512. meaning of. 37o-76 medirative transformation of into pure appearance, 462.-63 traD.Sforming of via pure appearance. 454 5« also experiential appearanc:c; pute appearance; three appearances lncisivt Vajra. See lncisivt Vajnr

inferior f.aculties, person of, 43, 2.93• 307-8.32.9-30·473 and deity made in mandala, 309 and ground initiation and purification, 31o-11 and practice in intermediate state or future lifetimes, 511 and result of vase initiation, 544-45 and rime required w achieve enlightenment, 390 and t:ransfcrena: of consciousness,

sn inhalation, 68, 549· 563 initiation of primordial a:w:umess dependent on an embodiment of wisdom, 19, 35-40, 44> 47• 95• 107-114, 122., 290, :Z.91, 394· 41S. 46o, ss9-66 and gaining control of viral wind, 563 and indivisibility of samsara and nirvana, 46o, 467

Biographils lncisivt ~jra BiOf11lPbits (Mar Chokyi

and master, 415 and passion and bliss in descent, s6J and resultant continuum of mahimudri, 47 and retention and distribution of seminal drop. 36, s6:z.-63 culmination of auamment, ~ five topics of. 35-40 perfection of, 19, 108 primordial awareness of great bliss pervading all subsequent practice,

Gyalpo), 191, :z.39 •Inconceivable." 135, 646n:z.w srudied by disciples ofDrokmi, 177• 183, 1B4, 186, 188, 203 srudied by disciples ofDrom, 191 India, history of oral insuuctions m, 13o-s4 individual withdrawal, 1.p., :2.49 indivisibility of samsara and nirvana. Set samsara and nirvana, indivisibility of Indra, 500, 501 Indra (son ofDrokmi), 179'-81 Indrabhiiti, IJ4, :Z.9:Z., 639n119 .inexpiable acts, five. 349, 367, 668n579 inexpressible, ~of mind as, 441. 443-49·478

401 skiDfulness and unskillfulness, 38-J9 two spiriruallevels of, 95· 107-14 two types of. 28, 633n:z.1 5« also mudri conson; third initiation initiations and the body, 46 complete in master, 415 each separated into four, 101, 636n79 four, as heart of the path, 6, 478 ground or causal, 310 and mandala and indivisibility of samsara and nirvana, 45~8 and method continuum of the body. :z.8-43 should be learned &om master, 46

726

Ttllting tiN Result as th~ Path

and time of the cause, 309-II and time of the path, 3II-I1 and time of the result, 311-13 tradition of three given by Drokmi, 186

and twenl}' ropics associated with. 19-43

when to give,143-+4o 33C>-31 Su also fourth initiation; initiation of primordial aw.umess dependent on an embodiment of wisdom; secret initiation: vase initiation inner creation stage. 529-37 inner miras, 57 ioopponune situations for praaia:, twelve, 366-67 insight. Su penetrating insight instantaneous approach, 319-30 liiSITrlctions on Partingfrom IM Forn Auachmm11, 114, 649n169 •Instructions Received in Front ofa Srupa." 133--34 intense recitation, 48:1r-83 intermediate state, sn-17, 5~9. sSo-Sr and all experiences as the master as Hevajra, 510, 512., 52.6 arising from death state inro, ¢3 causes and conditions for, 436 colors and lights of. 515 consciousness of as ground of purification, 463-64 length of time spent in, 515 and light of karma, 514--15 movement inro &om clear light of death, 52.3 oral instructions of. 511 and realization one has died, 514 and rebirth in a womb, 517 and transition ro cold hell, 341 and transition to hot hell, 346 lqyavajri, 537

Jambudvipa. I37,IJO, 159,396, 52.6, 635n75

Jarng
Kyi De,169 Kyirong, 384 Kyura Akyap. 12.4> us lachen Kiinga Gyaltsen, 242• 331 lalana, n. 91, 445-46. 554-55. 633JU4 and clear-light practice ar death, 5S8 creation of. 420 and death, 518 and drawing of light of five colors, 568 and four samsara channels, 52 and transference wirh syllables, 570 and vase initiation, 97 and viral winds, 557 Lama Dampa SOnam Gyaltsen, 6, 114. 241.242.249 and ClariftcaJion ofthe Hiddm Meaning. 330 and Drakphukpa, 240 and mental appearance as illusory, 435 and Nine Cycles of rhe Parh, 132 and seven visualizations, 487 Lamdre. S« Path with the Result lamp flame, practice of feeding, 30, 550 lamps. 441 I..angdarma, 160 large and small protectors, teachings of. 2.56. 258. 269, 273 laruwa Sonam Senge, 2.42 Lato Kongyal. 242. Laro Wangyal, 149 laughter of an infant, 443-44 Leathn- Om Coll«tion (Sachen Kiinga Nyingpo). 301 Leng Shakya Tsondrti, 169, 170, 173 Lha Thothori Nyanshal, 158 Lhachik Dleden Ochak. 173-76, 179, 184,189, WI and death of Dmkmi, 179-81 Lhalung Palgyi Dorje, 160, 161 Lhatsc!, 163, 165, 169, 173 Lhatsiln Kali, 173, 188-89 Lhopa Rinchen Pal, 139 Libmztion on the Pr«ipi'IIJUS ParhW 46o.467 and recitation during outer creation stage. 481-83 recognition of natural state of. 575 as samsara, 467, 474-75 united with emptiness as essence of mind. 418-19, 411· 422.. 42,6, ¢. 575-76 and universal ground, 45~ and vanishing of illness, 413 &t also mind: uniry oflucidiry and emptiness as essence of mind Ludrup Gyatso. Stt Mangtho Ludrup Gyatso lying, 371, 373 Ma Lorsawa Chobar, 108 Machik Dzeden Ochak. S« Lhachik Dzcd.en Oc:hak Machik Khargolungma, 113 Machik Nyitri, Lady, 2.48 Machik Rima, Lady, 2.48 Machik Shama (Gyalmo), 204,108-11 Machik Shangmo, 113 Machik Tsersa, 126 Madhyamaka, 8 magical ability, 19, 113 Magical Ntt (Litany ofthe Namts of Maftjulri), Io6, 113, 180, 637n8s magician, 435-36 Mahabodhi of the Vajlisana, 170, 173. 64l'n114 Mahakala, Dharma cycles of. 154

Mahakarw;Jika image of, 146 Stt lliso Avalokite5vara mahamudra, :to, 577, 6390119 resultant continuum of. 13, 17,46-47 and three continua, s-6 transference through path of at passing. 42--43· 569-70

730

Taking the Rlsult llS the P11.1h

of vase initiation, 577· s78 Mahayana as basis of Path with the Raul!:, s type. and guidance in the wa~ vY7 Mahdvara, 114. 500 Mltin l'rllai« ofthe Spirit~~~~/ Ltwls (Asailga), 346

Maitripa. 166, 645n196, 179 Mal LotSiwa. 116, 118, :u8-I9, 130 malice, 371, 373 malleable qualities, four, 71, 63snsB Mamaki, 456, m Mamo Botong. 64711131 mandala to accumulate assemblies, 401-3 of the channels. 397 of colored panicles, 31o-n initiation of real nature of. m inner and outer, 394 and qualities of aspirant, 309 and quintessence of sugaw. 95 of root enlightenment mind, 19, 9S• roB suppon ofHcvajra, 507 and three seats, 456 and Viriipa's initiation, 140 Set also four supponing mandalas mandalacakra method, 108, 446 Mangchung, Lady, 2.17, 2.31 Mangkhar Chudc!, 169, 64502.07 Mangkhar stream, 176 Mangpa Jc!, 158 Mangtho Ludrup GyatsO, 6, 2.6o-61, 165, 571 and Heart ofPrtzaice, 6, 8, sn--83 and recording ofTsarchen's teaChings, 3· 2.60 Mafijughop, 2.08, 2.13-14• 42.8 Manjughop Cave. 2.14. 2.47· 507, 65~1n185

Manju$ri, 159. 2.13

Manjlllri Root TtllltTtl, 137, 151 mansions celestial, -456, -457· sors. su. s68 channel, Bs. 97 five, SJO 7, S5,IJ2., -470 beginning of path of, 393--9-4 definition of, 475

mantra,

and founeen syUables, 79-80 initiation of real nature of, 111 Set also seem manrra Mar Chokyi Gyalpo. 2.39 Mar Shakyamuni, 161 Mara, 2.0, u6. 456 Mara King. 2.15, 649n2.71 mira of contentment, 17, 89, 91 Mara Serpo. 192. miras, 16, SJ• SS· s6, 57· 87,499 described, 86 in the fonn of abbots and teaChers, 2.19 Marpa oflhodralc (Marpa Loaawa Chokyi Lodro). 178, 156 MilT~ Expli€1ltion ofthe TIWitist(Mar Chokyi Gyalpo), 139 Manon Chokyi Gyalpo, and history of Path with the Result, 4 master, 7• 11, 54> 12.4-2.5 as Akfobhya, no aU deities and elemc:nrs complete in, 405 as all four initiations, 415 blessing of. 42.3, 6390119 as Buddha Vajradhara, 333 and casual coemergence, 417 as embodiment of 4ikas and 4ikinis, 413 as essence ofThree Jewels, 40S• 406-7, 411, 411 eulogies and recitations o~ ro, 4II-J6 faith toWards, 32.5 and four authentic qualities, 2.95, 2.96-98. }02., 303, 471 and guruyoga, 403-9 as Heruka, 32.0, 407, 411 as Hcvajra joined with Nairirmyi. 4JO, 42.9

importance of pleasing. 311-12., 405 and indivisibiliry of samsar.a and nirvana. 17, 99 indivisible bodies of. 2.0, 12.0 kindness of. 406, 407· s8J main means of accumulating merit. 404-s. SIS mind blended with one's own, 418, 42.4

and mundane and tr:mscendent paths,190 offerings and supplications to, 3U. 405-6, 4o8, 409-II and passing away, p8, 519, 513, szli, s6s, 570, sBo as physician, 317 reliance upon, 6380103 sc:aet name given by, s16. 517 and sugaw of dua: times, 20, 119 Set lllso guruyoga milll.lal} 4akinis, 45 Mati PaQchen, 2..p, 149 Maudgalyiyana and minor hells, 353-54 and no limit to enlightened spc:ecb of Buddha,'J91 mediurion, 418-15 arising from, .Ss on basis of examples rdarive to mind, 447 and beginning of experience, 491 as crucial point in Vajuyana, 113, 386 discarding of and approaching death, 513 and drawing and speech as aid m imagination, 491 and experience of the essence arising, 49C>-91 with firm pride as Hcvajra, 484-85 information on and Explication for the Assembly, 416 initiation of real nature of. m and mental focusing, 481-83 path of and tenth spiritual level, 107

perfection of. so8 poison of. 488, 489 precise way to, 399-476 as resting or analytical, 418 signs arising in, 490 sutes of. 504 and visualizations, 491 without introduction to appcuanca as mind, -411-13 mediutive oonccnttation, 8r&f, ,.... 469,+89o491,679n800 arising of. 6}-83, 73· 191, SS7 and equipoise and pomnc:diw:ion. &,..

and essence of apparent aspect, S09· SJO and examining ifsuble or DOt, SJI and experiential appearance, s. 13, 15, 377 and focusing on ezreprionallrey points,488 four bases for, 66-67 inmbility of in beginner, 71 and invigoration of vital wind, s4B mental waves of. s67-68 methods producing. so-p removing hindrances to, 86 of united calm abiding and penetrating insight, 41-4 of unity, 577 mediutive equipoise and aa.tion stage. 581 sacred oommitment of. 13, 43-# medium faculties, penon of. 191, 307-8. 310, 330 and oocmergent primordial awareness, 414 and mandala initiation, 309 and nirmil}kiya emanated body.473 and practice at death and beyond, 511, 511 and result of vase initiation, 544 and sacred oommitment of mcdiutive equipoise, 43 and time required to achieve enlightenment, 390 melody ofBrahmi, 19, to6 mental focusing beginning from various places, 487-88 and engaging. 481-83 and resting. 483-Bs and shifting focus, 489 on third eye and object in front, +89 and usc of blue ftower, 385, 489

I"'

merit

accumulating to pn:vcot death, s•s-•6 accumulation of through supplication of master, 404 exhaustion of, s•3-l"' SIS merit accumulators, 396

method continuum of the body, 6, 13, 17--46.244 and causal initiation with four triads, 331 and explanation of the path and fOur initiations, 477-79 and indivisibility ofsamsara and nirvana, 455-71 fDurth initiation, 40-43 primordial awareness dependent on an embodiment of wisdom, initiation o£ 35-40 reason fOr name, 18 and ripening initiation, 455-6o sa::n:t initiation, 3o-jS and twmty topics in connection with initiations, 19-43 vase initiation, 19-30 method for accomplishment, 561

Methodfor Acromplishmtnt oftht Fourth Mruirtl (Mahasiddha Jewi), 530 mind appearances are, s. ~. 421-13, 428-35.447 appearances of death within, 461 decisive conclusion about nature of. 416-17, 41 2.91. 198-99 and culmination of practice, 311 explanation of Dharma by means of. 308-14 and time of the cause, 309-u and Viriipa's practice, 141, 6410147 ornaments, six, 88, 106, 131, 6390117 outer creation stage, 4Bo-517, 54o-44 outer maras, ss. 57 outer-shape path of accumulation, 6z Ozer Dorjc!, 190 Padmakara,:Z76 Padmasambhava ofOq.q.iyana, 135. 159, z66,2.67 Padmavajra, 135, 162., 487, 639n119, 6440r88 Pal De!, 169. 173 Palden Lodro Gyalaen, 2.82. Palden Sengc!. 2.40 Palden Tsultrim, 2.41, 414 Paq.chen Marl, 2.41· 2.49 Pal]chen Ngawang Chodrak. 2.61, 165--66

P~chen

Shakchok (Serdok Pal}chen Shakya Chokden), 400 P2!].4ava, King, 157 Pafijaraniitba, 177, 119, :1.59, 174- 394· 646n2.21 Piiramiliiyiina, for those inclined toward the vast, 131 paranormal ability, 18, 89, 100, 19, IIJ, 637n90 Partingfonn t~ Fo11r Atti«hmmts (Sachen Kiinga Nyingpo). 335 path coemergence, 42.5-2.6

Path Conmmd and ExpidiMd, guidance manual for (Dakchen Lodm Gyalrsen), 304 path free from hope and fear, 84--86 path of samsara and nirvana in common, 15--6o, 191 Path of Razors (peripheral hell), 351--52.., 353 Path with the Result for the Assembly. s~~ Explication for the Assembly

(Tsokshi) Path with the Result for Disciples. Su Explication for Disciples (Lobsht) Path with the Result or Lamdrc first teaching of by Sachen, 2.2.5 name of, 4> 187--88, 2.93, 32.8 and other transmission lines ofHevajra, 487-88 as part of Nine Cycles of the Path, 133 tradition of. I written history of. 3-4 Parsap Lotsiiwa, 16:1. ~ak of existence, 16, 17, 92., 469, 490 p~akof path of application, :1.78 penetrating insight, 387-89, 401, 42.5 perfect renunciations, four, 89-93, 191

Perftction ofWisdom in Eight ThoustzNI Lines, 72.., 145 peripheral hdls, 35o-s3 Blazing Coals, 350 Impassable Salt River, 351--53 Path of Razors, 351-52. Salam41i. 351 Swamp of Ronen Corpses. 351 personally created result, 64 Phakmodrupa, 147 Phakpa Chonang. 192.

Pbakpa Rinpoch~. 2.13· 138. 139-40· 141· 158

and faces ofHevajta,493 supplication to, 413 Phamthingpa, u6, 6som76 pierccr, w, 118 pigs, SOI

pill. for preventing drip of seminal drop. s63 p~thiz.4s6

poison of meditation, extracting, 13, 48-so. 488 poison of the view, c:xtracting. 14t

411-so. 489. 450 poisonous view of the time of the cause, 444• 448-49

poisons, three. 32.4> w. 341 and accumulated karma, 461 and intermediate stare, 514 and rebirth, 362. and uncontrived wish to abandon, 573 and virtuous and nonvirtuous aaion, 374 posture

and calm abiding. 386 and engaging something as objea: of mental focusing, 48r and indivisibility of nirvana and samsara,46S

and listening to the Dharma, 313 ofVairocana, 386, 481, 547 Potala, 156, 2.2.5, 2.32., 643J1I69 power and wealth, eight qualities of. 10,

u6,498

powers, ten, 473, 6780771 praise and blame, 544 Prajiiigupta, 161, 644ru89 Prajfiakara, 171 Prajiiikirti, 2.47 Prajiiapiramiti, 81, 454. 471 Prajiiendraruci, 171 p~yima, 516, 547---tB pratyekabuddhas, 109, 376, S7S prayer and cultivating love and compassion, 379-80, 381 ~cious Retllity (VigiSva.ra), 136 l'r«ision ofEpistvM!Dgy (Dharmakirti),

us

prediction of practice and teaching, 315 preparations, three, 475 pride, meditation with, 483-85, 491, 531

primordial awareness and action mudri, 445 advance and retreat of. rs. 71 all appearances arise as, 417 and all things sccn as nondual, 470 awakened in Vlriipa by Nairitmyi. 140

five types of. 109-10, 457 four types of narurally arisen, 34 great, 13, 51·-53 illustrative and symbolic, 448, 467 of joy, 109, s6J-61 and lucidity and emptiness and unity, 415·416 and mundane and uansccndent paths, 2.90 and pressing of thtoat, 445-46 recognizing in the master, 191 reflexive. and experience, 443 as result. 12.4 Pmfountl Sum11111Tizing Notes on tiN Path ~smtul liS tiN Thrrt Continlllf ijamyang Khyenue Wangchuk), 39s-476

promise, and cultivating love and compassion, 379-Bo, 381 protection calera, so6. 516, s-46 protection from obstacles on the path, l4t 54-6o, 2.91

for all yogins in common, s8--6o four modes of and medium aspirant, 191

from loss of seminal drops, S!]-6o for those over-inclined toward method, 54> 55-56 for those over-inclined toWard wisdom, s6-s8 protection of sacred cominitmenll. 43-#400

pujl4 451 Pukkasi, 457· 501-1 pulsations, four, 11, 16, 47• 61, 62., 05, II7o 118, 119, 110, 111, 112., 114> 302., 545· ss9. s6s. 688 Pw].yahara, ISI

lntkx 737 Purang Louawa, 163, 16s. 168 pure appearance, s. 13, 7.6-·q, 391--92. applying seal of, 454 5« also experiential appearance; impure appearance; three appearances pure awareness four rypes of individual and perfect, 105, 636n84 momentary, 484 resting in inexpressible, 417 purification, 484 and exhaustion of karma, 343-44 purifying the places, 81, 270, 63sn63 purities, three, 489 purity, tlm:cfold, uo, 6.._902.58 Ra Nyipa Gyalwa Rinchen, 140 Rahu, 235, 2.75 rainbow, 438-}9 Rakha Drak. 52.7 .Ralqasa. S01 ~asa demons, 53, 56, 139, ISS ~asa rock-demoncss, 156-57 &di ranrras, 174 Ram Dingmawa Jungn~ Dorje, 2.37 Ramatara, 517 random events, twenty-one types of. 65-66 Rasa TrulnangTemple, 159 rasana, 33· 41. 445-46, 554-55. 633n14 body as, 91 creation of, 420 and death, 518, 558 and drnwing oflight of 6ve colors, s68 and four samsara channels. 51 and rransference with syllables. 570 and vase initiation, 97 and vital winds, 557 Ramasambhava. 394> 397. 398, 482. 531, 536 Ramavajra, 171 Rawa Me monastery, 172., 173 Rc! Konchok Gyalpo ofTrangok, 181-87., 183-84 reading transmission, 393-94 reality, sign of, 20, uS

Rtalimtion ofth~ Goddm's Lifofore~. 189

&alizing Coemngma (l;>ombi Heruka), 134 rebirth and blocking bodily orifices, 52.1 no weariness regarding in samsara, 364 vast numbers of past, 364 recitation, 440 as intense, lucid, and short, 482-83 retreat, 48o-81 red color, 464 red constituent, 397• 410, 524 and death process, 510 as ground of purification, 463 and mental waves of meditative concentration, 567, 569 and seeing of suns, 15, n Red Mendicant, 162, 165, 182, 644-n189, 645nl95· 64602.25 5« also Gayadhara; Prajfiagupta refuge, taking. S· 332. 333-37 and awakening the enlightenment mind,J37

at beginning of meditation, 344, 34S and establishing that appearances are mind, 429

fourfold nature of, 335, 667n558 and indivisibility of samsara and nirvana, 474 reining in a horse, 489, 490

Rt}taion ofConfosionAbout tht Root lnftactions, (Drakpa Gyaluen), 302, 303, 4(10, 6710641 Remati, 16o remembrances. three, sSo-81 Remo Kiinc!, 202-4 renunciations, four perfect. 89-93, 291 Repli~ m the Kmlam

Mastrr DoltoTUNI's Questions (Sakya Par:tc#ita), 238 &ply m Drawn's &quest (Drakpa Gyalrsen),14s Reply mthe ~ns ofGomchm Truma (Sakya Pa!)c#ita), 414 resting evenly withoui clinging. 428, 433.469.484 resting, meditative, 418, 486-87, 531 result according to ~jra Lines, 21, 12.1-24 actualiz.ing througb mind, 454

738

Taking the Result llS the Path

application of the seal of to the cause, 467 and essence ofbuddhahood, 188 experiences of. 471-72 and four culminations of attainment, 6s indivisibility of ground, path. and,

.p6 perfection of. soB present at all times, 1 present in the cause, 187 ripened, 64 three types of. 13 as threefold greamcss, 193 and vase initiation, 544-45 m;ultant coemergence, 417-18 .raultant continuum of mahamudri. I), 17, 46-47 .raultant indivisibility of samsara and nirvana, 471-75 mention by means of esoteric instruction, 36, 562. Revival (first hot hell), 346-47 Rikzin Perna Trinle, 171 Rinchcn Dorje, 7.41 Rinchen Gyaltscn, 140 Rinchen Losang Khyenrap, 181 Rinchen Sangpo, 162. ripening initiation, 455-60 Rirropa Lodro Tenpa, 140, 141 ritual of the vase, sB-59 Rokpo from Phenyul, 191 Rongron (Rongton Sheja Kiinrik), 170, 171 roor continuum of universal ground, I), 17, 451, 633n19 root downfalls, 301,303, 394 Root Tantra, (Hevjarrl), 483, 487, 543, 547 Root Tm anti Commentary on 11M

Indivisibility ofSilmSIITil and Nirvan11 (Drakpa Gyaltscn), 138 Ros4ry ofjnuels (Tsarchcn Losd GyatsO), 158 Rudn Svara, soo, 501 Rupa Gauri, 459 Riipavajra, roo, 457• 459 Rupi!]i, King. 157

labda. 310, 66sns18 Sachen Kiinga Nyingpo and AtiSa, 113 and Avalokitdvara, 113, 114 compositions of, 116-17 cremation of. ns and dcmonstJation of how to pass into bliss. us disciples of. 116, 117-31 and Drakpa Gyaltscn, 136, 137 and first teaching of Path with the Rcsult,U5 and intermediate state, 513 and Khon DJalhabar or Gyichuwa. 116,117 life of. 11}-7.6 and maintenance ofKhon establishment, 117 and Mal Lotsawa, 118-19 and manifes1ation of simultaneous physical forms, 111-13 and Maiijugho~a. 113, 114. 418 and meeting with Se Kharchungwa. 2.16-17, 121 and Phakmodrupa. '1.47 and reincarnation as Dakchen Lodro Gyaltsen, 154-55 and restriction on giving teachings for eighteen years, 113-7.4. 7.41, 301 and Shangron, 12o-14 and Shuche Ngodrup, 129 and six forms simultaneously, 13o-3r and smallpox, 115 studies of. 214-16 supplication ro, 413 and ~jra Lines, 2., 114 vision of and instruction from Viriipa, 2.14-2.5

sacred commitments, I), 43--44> 45• -+68 and inferior faculties, 193 and medium and superior faculties, 192 mending of. 195, .So preserving as 1he ground, 399-400 and time of death, 517, 578-79, sSo sadness, and listening to the Dharma. )26-27 sages. 376

Sakra,J6•.soo.soi,S05

Itukx 139 Sakya Dakchen, 2.77 Sakya PaQ4ita Kiinga Gyaltsen, 7• 2.311-39. 394· 413 and arising of realization, 42.3-2.4 as emanation ofMaiijughop, 2.13 and meeting with Remo 1 301 supplication to, 413 Shangron Sijibar, 106-7 shape of the path, 19 Shapmo Ownchik, 2.04-s Shatchen Yeshc! Gyaltsen, 141 Sbarpa Dorjc! Ozer, 141 Shengom Rokpo, 168, 199, 645n10s shidd, 431 Shonu Sherap, 163 short recitation, 482.-83 Shuchc! NgOdrup. 2.2.6, 1:z.8-3o, 2.71 Shut6n Rokpo, 2.2.8-19 signless gate to liberation, 41 signs, 2.3, 189, 2.90, 631ru6 signs of the signs, .oj.16, 490

liri/11 tm:, sos Siropa,ISI six doctrines ofNaropa, 147 six oral instructions. See oral instructions sixty articles of Dharma, 3~03 site, and fitting world into mustard seed, 64·99 skulls, 495· 496, 534 sky, milking of. 516 slander, 371· 373 sleep, and appearances as mind, 4)Q-)I, 447

sleep channd 33· 633n14 St' ttlso Ialani smells and viral winds, 15, 76 See also olfactory ligha smoke, 73· 8o, sn. 631119 Smrti's (Smftij.iiana) mother, 3SS solar and lunat signs, 514 Somanitba, ~o Stinam Chokden, 6 Sonam Dorjc!, 126, 2.31 Stinam Tsemo, 118, 2.31--33. 6son2.79 and Drakpa Gyaltsen, 2.36, 2.37 and Galtfor Entering tiN Dhamul. 317-18 supplication to, 413 Songstc:n Gampo, King. IS9• 108, 175 sour wn:, 441

742

Taking tht Rmdt as tht Path

space and ii/;1. 81 and becoming invisible, 109 and increased viral wind, 15, 75 space and secret, 35-36, S61 speech without limit, 391 spinning. rapid, 434 spinning wheel (rranscendent path), 23, 289. 290, 291 spirit town, 438 spiri[Ual families, 106, m., 397--98, 457 buddha of sixth, 473-74 generation of deities of. 531, 536 herukas of. 458 spiritual levels, 684"88:z. first, IJ, 52-53, 98-101 second through sixth, 101-3, 544-45 seventh through tenth, 103-7 tenth is path of medirarion, 107 eleventh and twelfih, 13, 52-53. 107-14o s6s-66

half of thirteenth, :z.o, 21, 114-21, s69

spontaneity, 472. spreading appearance, s:z.o, s6s spurge, 432 Sr.ivaka, lJ:Z., 575 Sravakayana,13I,J07,376 Sri Dharmapiila. Set Viriipa (Sri Dharmapiila) Snmad, 353-54 Sriparam J;>ombipa, 134 Sriparvata mountains, 172., 179, 199, 202,227,646 Stagts ofQwz/itin in tht Initiation (Indrabhiiri), 134 stains, purification of. :z.S-29, 287, 288. 455 IS, 77

starS,

sriff wheel (mundane path), 2.3, 61, 289, 291 ·straightening the Crooked," 136 Strtam ofInitiation, 258 subject and object. &tdualisric appearances subli7m! amongphtnomtna, 17, 62., 91, 93

sublime attainmenc, 2.2.7-28 Sudhana, 415

suffering and animals, 359-6 and anri-gods. 362~3 of change. 3~3 and gods of higher realms, 361~2. and heUs, 339-53 and human beings, 363 and hungry spirits, .356-59 necessity to recognize, 573 of others ripening to oneself, 384 pervades conditional existence, 363-64 prayer for all beings to be parted from, 384 of suffering, 338-39 and raking refuge, 334 Sn also animals; hells; hungry spirits sugata or buddha master as, 20, 119 and pure appearance, s. 13, 2.6-27, 391 Sukhavati, 22.5, 527 Summarizing Nom on How to Explain aru/ Practict tht Dharma (jamyang Khyenue Wangchuk), :z.Ss-317 Summarizing Notts on tht Path Pmmttd m tht Thret Apptarancn (jam yang Khyenue Wangchuk), 319-94

Summary: An Explitation ofthe Trtatist (Sachen KUnga Nyingpo), :z.:z.s, :z.:z.6, 2.2.7

Summary for Asmg (Sachen Kunga Nyingpo), 301 See also Summary: An Explic11tion of thtT"a/ig sun, and red consriruent, 77 sun and moon, as object of meditation,

481 Srmbtams Explication (l'sarchen Losel Gyatso), :z.s8. 269 superior faculties, petson of. 292, 307-8. 330, 512. and circle of mandala of nirmaJ)kaya emanated bodies, 473 and culmination of attainment for secret initiation, S57 and initiations and body mandala, 309

Index 743 and pncric:ing transferences at death,

su

and primordial awareness. 310, 424 and result of vase initiation, 544 and time rcquiml to achieve cnlightenmem,)90 supplement to the Stmzm oflnititltisn (Tsarchen Lose! Gyaltsen), :r.69 supplications and cultivating love and compassion, 379-80,381 made to master, 409-10 Supreme Torture (hoc hell), 349 Sur Shakjung. Stt Surpochl! Shakya Jungne Surchung Sherap Drakpa, rn Surchen (Sur Choying Rangdrol), :r.6g Surpoche ShikyajungnC. 166, 176-77, 183, 645n199, 6,.6n117 Sulrll of11 Botufwt ofFbJWtrS, 368 Star4 ofMauJgalytiyamls &sew ofHis Mothtr from tiN HtO Rabns, 349-50

Sulrll ofDM Hundm/ l'ttr~~bln on

D«Js. 349 Sulrll oftht King ofMtditllliw Concmlrtltions, 385 Sutr~~ ofthe Ptrftction

ofWistiom in One Hundred ThoUSiltlti Litus, 106, 207,

110

Sutrll ofthe Salty River, 408 Sutr~~ ofthe Whiu Lonu oftht Excellent Doctrine, 145

Sutrll Rtqutmti by 11 Son oftht Gods. 131 SUirtiS oftht Puftaion. ofW'utlom. g8, n6 svibhivikakiya essence body, 10, 43• 95, 11Q-1I, 123, 6380103 Swamp of Roaen Corpses (periphem hell),jSI, 3S3 syllables and blocking openings at time of death, sn and completion stage, 467 consonant and vowel, so8 dissolution of pulsations of; 17,7. eight bases of. IOS explanation of. 410 familiarity in relation to, 43

fOurteen individual, 79-h guidance on path by, ~79 inconceivable, .84 and rilqasa demons, 16, 83 seed, of the six realms, 4S3 See also 11; channd syllables symbolic primordial awareness, 448,

467 Tai Situ Jangyal, 248 Tak Lotsiwa. SttTak Yeshe Shonu Tak Yeshc! Shonu, 169, 173 Takde center, 173 Takde Sengt! Lung, 118 taking life, 371, 373 taking refuge. Stt refuge, taking taking what has not been given, 371,

:m Tambrapratima, 147 Tanak Thupten, 1S9 tantra gradu~ approach in conteXt of. 305-6

praaices of under guidance of master, 7 and sequena: of fOur authentic qualities, 196. 319 Jitn.trtt Trilogy ufG/orious Htfllljr~~, 133, 134-o 139, 141, 265 explanatory teachings on by Mangtho Ludrup Gyatso, 161, :r.6s and sixty articles of Dharma, 301 studied by disciples of Drokmi, 174o 181, l&J Tara, 136,147,155• 171, 1o8, 456 Tashi Chodc! monastery, 163, 173 Tashi Sengt!. 199-101 Tashi Tsekpa Pal, I6g rasres six, 19, ros-6 and vital winds of four elements, IS, 76

tathigatas, enlightened bodies of. IS, 16, 76, 8s

teaching ofDharma, 18, 101 teeth, grinding of. 343 ten fathers and mothers, 67, 81, 635n64

Tcngyur, 18o, 181 Tcnzin Gyatso (Fourteenth Dalai Lama), 8

744

Taking tht &suit as tht Path

Tenzin Sangpo. 170 terrifying places, 559· s8o [eS[S, four, 87, 191 teuahedron, 486. 53}

Ttxt on the Fivt Dtpmtkntly Arisen Conn«tions (Sakya P:u].qita), 238 Thanse palace at Ngor Ewal!l Cboden, 175.277,278 Thaaawa Senge Gyall5en, 2.47 Thckchen Choje, 242., :z.7o, 331 third initiation, 198, :z.os, 401, 424• 445• 467,689 Stt also initiation of primordial awareness dependem on an embodimem of wisdom dllrty-seven faaors conducive to enlightenment, 62-63, 66 thiny-seven-heap mandala offering. 320,403 Thokla Bonpo, rsS Thonmi ~hopa, 159, 208 thom,475 mree appearances, IJ, 2.5-27, 254. 270 and calm abiding and penetrating insight, 425 cc:periencial appearance, s. 25-2.6, 377-90 and forming of gtound of the path, 330 guidance of. 306 impure appearance, 5· 25, 338-76 pure appearance, 2.6-27, 391-92 and sequence of reading transmissions, 393-94 and Summarizing Notts on tht Path

Prtsmttd as tht Thru Apptarancts Qamyang Khyenrse Wanchuk), 31!)-9.4.

&t also calm abiding; experiential appearance; hdls; impure appearance; penetrating insight; pure appearance; suffering three bodies of enlightenment initiation of, 19, 109-10 Ste also four bodies of enlightenment three continua, s-6. 2.7-47· 245· 291 all practice understood through, 330 and initiation, 331

Stt lllso causal continuum; method continuum; resultant continuum;

three continua, path presemed as, 395-476 and casual coemergencc:, three aspects of, 417-25 condensation of entire path, 474-75 and establishing that appearances arc the mind. 428-35, 447 and establishing that the illusory mind has no sdf-naturc, 439-47• 448 and establishing that the illusory mind is dependendy arisen, 439-42, 447 and establishing that mental appearance is illusory, 435-39 and Explication for the Assembly, 454-55 and gtound, 396-98 and guruyoga, 403-9 main wisdom pracricc:, 416-18 and mandala ro accumulate assemblies, 402-3 and meditative recitation of hundred syllables, 403 and method continuum and indivisibility of sarnsara and nirvana, 455-72 and offerings and supplicadons made to master, 409-16

Profound Summarizing Notes on tht Path Prtstnted as tht Thrtt Continull Oamyang Khyenrse Wangchuk), 395-476 and resultant coemergence, 427-28 and ripening initiation, 455-6o three essences, so. 490,491, 509-12, 577, 679-8on8os See also, essence of the apparent aspect; essence of the empty aspect; essence of unity Thru Heaps (Surra of), 336 Three Jewels, 335. 336, 667n5s8 and cold hells, 340-41 master as essence of. 405 three seats, 28, 320, 455· 456, 457• 66sns:z.7 complete as ground, path, and result, 465

lmiex 745 complete in the initiation substances. 459"-6 and indivisibility of samsara and nirvana, 459 and inner creation stage medication, 530 complete in vajra master and disciple, 458 of the time of the ground as samsara. 459 threefold eocmergencc. 5« cocmergencc, t:luec aspects of threefold purity, 210, 649n258 throat, pressing of, 445-46, 447 Thupten Jigme Chokyi Wangchuk, :zB:.t Tibet decline of Dharma resulting from Langdarma,x6o-61 monkey origin of peoples of. 155-57 spread of Dharma to, 155-61 tickling, 444 Ttlopa, 132,404 time of rhc cause, 477· 4llo and initiations, JO ~.428,446,sro,s75-76

and appearances as mind, 431 and illnesses, 42.3 and meditation methods, 446 as the path and primordial awareness, 425 as sambhogakiya enjoyment body, 42.7·473

and univCJSal ground, 4SI univetsal ground, 13, 14- 2.7, 2.8, 6., 2..of.4, 301, 4(>0, ~. 436. 449-53· 455· 477· 691 5« also ground; causal continuum; root continuum •unwritten Mahamudra," 136 Upendra Vi~!JU, 501 Urgarii.ja, 457 Ushang Do Temple, 159 utpala flower, H3 uvula, 488, 553 Vagi$vara, 136 Vagi5varakin:i, 171 Vairocana, 397, 398, 456, 531, 536, 577 Vairocana posture, 386, 481 VaiSra~515

vajra, I, .f65, 503, 506, 566 vajra 4akas and qakinis. Stt4iJcas and

cJ.akinis

Linrs oftht Ptuh with tht RmJt (Viriipa), 13-21 altered to make difficult to understand, 637-38n99 composition of by Viriipa, 133 as Dharma to be listened to and explained, 32.8 faith in, 472. and four ways of guidance, 330 and guidance of those with medium and dull faculties, 307 and initiations, 243, 244. J)C>-31 learning of by Shangton brothers, 2.07 only flawless experiences arise on rranscendentpath,490 oral ttanSmission and writing of. 1-:r.,

~jrt1

JOI

revisions made by Kiinpang Chenpo, 249

and sixty articles of Dharma, JD0-301 supported by Hnajrt1 Root Tantra, 153 three general parts of, 2.91 and warmths and signs, 547 Vajra Nairii.tmya. Ste Nairii.tmya, Vajra vajra position, 91 ~jra Rosary. 271, 2.73, 2.81 vajra song of kollairt, 458, 676n7.f6

Jntlex 747 vajra waves, s66-67 path of. 20, u-4- 467 three, 40, us S« also founh initiation Vajrab~va, 262 Vajradhara, 88, 122, 237, 413, 571 citadd of, 415 root master as, 333 Tsarchc:n Losc:l Gyatso as, 319 white-bodied causal, 464 Vajragarbha, 188, 647n2.29 Vajraghat:J.!a, 309, 409, 639n119 Vajrakarma, 502 Vajrapanjara, 322, 407· 485,487, 502 Vajrasana in Bodhgaya, 131, 170, 211-12, 2}2., 524 Vajrasana position, 313 Vajra.sanapada, 133· 505 Vajrasauva, 531, S35 approach of when passing away, 40, 564 taking fOrm of master, 405 Vajrayana, 21, 124 c:5[llblished for those: inclined toward the profound, 131, 307 ground nor discarded in, 398 only practice: of Dharma that addresses rc:al nature: of body. 478 only way that grants enlightenment in this lifetime:, 478 and time required to achieve: c:nlightc:nmenr, 138, 389 Vajrayogini initiation, 179, 157 Varahi, 133 Varahi Khecari, 2.05 V~asi,J44

vase: initiation, 6, 18, 95, 96-103, 122., s81

and drc:arn yoga. 540-+4 c:lc:ven aspc:as of. 633JUI five: topics of. 29-30 and indivisibility of samsara and nirvana, 45s-s9 mahamudrii of, 5n. 578 and master, 415 and practices of outer creation suge, 480 as purifierofbody, 17,97 and resultant cominuum of mahamudr.i, 47

and results aa:onling to qualities of person, 544-45 sacred commitments and, 43-+4 substances of and indivisibility of nirvana and samsara, 459 vase: retention, 516. 549-50, sss. s67, 582 vase:, ritual of. 5s-s9 Vasubandhu, 325 Vasudhara, 497-98 Vasuki, sos Vc:gadhara, 391 Vehicle of the Perfections, 84, 12.8-2.9, 439· 478 and common yogin, Jn and five: affiictions, 398 and necc:ssity of master, 408 and Three Appc:ar.mces, 319 Vc:macitra, 502 V.mt' on Drawing tiN Vttal Winds inlfl the Cmtrlli Chtumel. A (K!l!J3 Utsira), 136 Vmifi~ti Sum11IJITY ofEvnything (Sachen Kiinga Nyingpo), 2.44-45

vc:ssd with cracked or broken bottom, 324-25 with face: down or dirty, 313-24 Vc:tali, 501 Vibhiiricandra, 1.48 Vidara.Q.a, 563 view arising of during postmc:ditarion, 510 arising of during meditative equipoise, 509-10 producingwbc:nnor~,5Jo-II

wrong, 372., 468 Vijaya, 5•5 Vakrama.Si.la, 170,171 Vil]llpa. 224o 65In287 Vinayadc:va, 138 Viraprabh3svaxa, 154 Viravajra, 162, 173-74> 179 virtuous acrions, 365, 374-75 cultivating, 375-76 dedication of, 431-32. turning neutral actions into, 375-76 Viriipa (Sri Dharmapala), I, 3-4, 132, 2.86, 639DIJ9

Taking tht Rtsult fll tht Path

748

and bestowing of Vajm LintS on Kil].ha, 150 and confidence and doubt~ ucati&e,2.97

and conversion of Somanitba,

•411-so

cusmm m explain by means ofsea of

four, 479

and deliberate behavior, r41!, 150, 152 despair of and throwing rosary into latrine, 139, 308 as Dharrnapiila, 131!-42., 162., 316, S?I dissolution of into smne image,

rso-sr and I;>ombi Heruka, 144-45, 148 and experiences being allowed narural expression, 390 further reincarnations of. 151, 2.57 and Govindacaqqa, 14}-44 and holding sun hosrage, 145 and image: known as Tambrapratima, 147

and image: of goddess Ca!)4iki. 147 and instruction ro Sachen, 2.2.4-2.5 and king Niiapari, 145-46

life of, 137-38, 139-52., 640n144 and rhe masrer, 409 meeting with Kodrakpa, 2.48 and milking the sky, SI6 named Sri Dharmapiila, 138 and practice ofHevajra, 141 prophecy regarding. 152. supplication m, 413 and taking of name Vuiipa, 141-42. training at Nilanda. 138 and Vajra Nailitmyi, J4o-41, 2.96 visualiDtion of when taking refuge, 333

Vi§I}U. 12.4 visual appeuances, 73 visualizations of crearion srage mcdiration (rhirty-rwo), 486, 488, 492-5o6 and ashes and sactcd thread. 498 and celestial mansions, 50}-5 and charnel grounds, sos-6 and eight crearures, 496-97 and eight deities and qualities of power and wealth, 497-98

and environment becoming alternately small or large, 507 and fKalom from flaws of contraction, S07 and Gauri and Rudra 5vara, soo-so1 and Hevajra's additional faces. 493-95 and Hevajra's ears and complete face, 493

and Hevajra~ entire body, 496 and Hevajras eyes, eyebrows, and nose, 491--92. and Hevajras faces, 493-94 and Hevajra's hair, 494-95 and Hevajras headband and bone ornaments, 495--96 and Hevajra's hips and legs, 499 and Hevajra's lips and mouth, 492 and Hevajra's shoulders and arms and hands and rheir objects, 496 and imagining whatever is seen as supporting mandala, 507 and lotus of rhe seat, 502.-3 and Nairianyi in embrace with Hevajra, 499-500 and perfections resnlting from practice, 508 and six consorts who came from the

human race, sor-2. and string of human heads, 499 training m enhance, 506-7 and transforming all appearances inm the form of the deity, 577 and vajras, 503, 506 and whatever visualized as being vast, 507

visualizations of inner crearion stage. 532.-37

and body of Blessed One, m. 534-35 and lights from bean cakra and vajras, 532.-37 and principal deities of five mansions, 530 and spirirual families, 536 and supports, H:Z.-35 and ten wrathful beings, 537 visualizations of fierce fire, S5o-s6. s82. and blazing fire, m-56 blazing gready, intensely, and mtally, 5s6

Jntlex 749 and Brahmi's fire, SSI and channel yoga. SSI and feeding the lamp flame, 30, sso and fire cakra, ss6 and pale red fire, S5S quick, dependent on twO cakras, SS.M4 sharp. dependent on one cakra, SS3 stable, dependent on four cakras, SS4-sS and wheel of the fire drill, SSI and yoga of the drops, 551-53 Set also drops, yoga of and visualizations vital winds, •s. 69-71, S47• 639n119 and advancing age, Sl7 arising of and secret initiation, SS7 arising of from affiictions, 419-~0 arresting of five ground or root, 15, 69-71 blending mgether of and five forces, 19, I09 and breath and seven key points of practice, 68 and calm abiding, 386 ceasing of five branch, IS, 71-72 cessation of. 18, I9, 101,102., 107, n3 and channels of rerror, grief, ghosts, yawns, and tears, JS, 78 and circulation, '7• 69, 7o-71 and death, p6, SI7-19 and destiny at point of death and conception, 4SM4 entry of inm central channel, ~o. n7 and equilibrium of four dements, IS, 75-76 and fierce fire visualization, 5S4 of five clear essences. 18, 104 and five elemena, 74 and four bases for the miraculous, 66-67 and gathering and diffusion, 15, 7S gathering in channel of hells or of gods.470 gathering of and five spiritual families, 19, IU guidance on path by, 6I and indivisibility of samsara and nirvana in completion stage. 467

invigoration of and meditative concentration, s...S of life and exertion,u, 68, U7,121, 112.-2.3 as light rays of five coloa, 567 masculine, feminine, and neuter; 1-4-67 and mind at rest, 1-4- 66 and movement of thoughts, 445--46 opened without harshness, 89 and practice ofVlriipa, J4(),14J and rilqasa demons, 83 reversal of. 16, 8s run wild or bound by practice,

469

suppressed by dmps, I7, 9I and syllables, fourteen individual, 79-82. training of. 42 and transference with syllables, 570 union of. 68 and vajra wave practice, s66-67 vital wind&, yogas of. 34, SJ, 547--so exhalation, three branches of, s...S inhalation, 549 pril}iyima, 547-48 vase retention, p6, 549-50· 555· s67. S81 vocal inhalations, calm and intenSe, 51, us, s67 \1&/zmre. See Ye/Jow \1&/ume Vulture Peak. JS3, 354 Wangchuk Gyalpo. 2.42 Wangcbuk Palsang. ~6s Wangchuk Rapten, 2.6-4- 2.66-67, :z.68, 383 Wangchukma. twenty-eight, IS+ 646-4702.2.6 warmths, 6s, 68, 92., 189, 632.n9 allowing natural expression of. 86, ~90, 308 preceded by thought. 49· 6~ of stabilmng of drops. 37 three and arising of meditative consciousness, 73 visual appearances repiCSenting. 32. water

and increased vital wind, IS, 74

750

Taleing tht Rtsult liS tht Path

and indivisibility of samsara and nirvana. 459 waves of the body. 40, 44 of enjoyment, 445-46, 447 Western Tibet, tradition of. 162. wheel as description of pure appearance, 391 and qualities of pure appearance, 2.6 wheel of the fire drill, 30, 31, 551 white color and radiance, 464, 519 white constituent, 397, 4W, S'-4 and death process, 519 as ground of puri cation, 463 and meditative concentration, 567, s69 White: !ari, SIS wind, 14o 67,104

wistium II!!. 87 wishless gate: to liberation, 41 worldly concerns. eight, 64- S7S· 577-78, 6nns1

worms, unable to die, ns wrathful deities, 456, 4S7• 4s8-s9 wrong view, 371, 468

Yakdepa Namkba SOnam, 2.42.o 331 Yakp, 502. yalqini demonesses, 205 Yama,s01 Yamiri, us, 119, 130 Yangdak Heruka, t76 Yapjc Ki.inga l..odro {Yapjc Dorjc Chang), 2.64- 2.73, 174-75 Yapjc Sonam Rinchen, 2.74 Yar Bumawa, 5'·3 Yardrok Khoplewa, 2.15 Yarlung Chokuul, 7.77 Yarlungpa, 12.6 YJ/owli&lumt (Drakpa Gyaltsen), s. 131, 138, JOI

reading transmission of. 394 and sixty articles ofDharma, 30()--303 Yeshc 0, 161--62. Yeshe Pal, 2.41· 2.99 Yo Gewai Jungnc!, 161 yogas of the vital winds. See vital winds, yogas of Y6ntm Pal, 139, 240. 2.42.t 3n-n

About the Contributors

CYRus STEARNS first began to study Buddhism with Dezhung Rinpochc (19o6-87) in 1973. Since that time he has studied with and translated for many Tibetan teachers, especially Dezhung Rinpoche and ChogyeTrichen Rinpoche. Cyrus has a Ph.D. in Buddhist Studies from the University of Washington and lived for about eight years in Nepal, India, and Southeast Asia. Among his other publications are The Buddhafrom Dolpo, Hermit of Go Cliffi, and Luminous Lives. Cyrus has three daughters and lives on Whidbey Island, Washington. GESHE THUPTEN ]INPA was trained as a monk at the Shartse College of Ganden Monastic University, South India, where he received the Geshe Lharam degree. Jinpa also holds a B.A honors in philosophy and a Ph.D. in religious studies, both .&om Cambridge University, England. Jinpa has been the principal English-language translator for His Holiness the Dalai Lama for nearly two decades and has translated and edited numerous books by the Dalai Lama. His own works include Song,r ofSpiritual Experience (coauthoced) and Self. &ality anti &ason in Tibetan Philosophy. He is currendy the president of the Institute of Tibetan Classics and lives in Montreal with his wife and two daughters.

The Institute ofTibetan Classics

THE INSTITUTE. OP TIBETAN CLASSICS is a nonprofit, charitable educational organization based in Montreal, Canada. It is dedicated to two primary objectives: (I) to preserve and promote the study and deep appreciation of Tibet's rich intellectual, spiritual, and anistic heritage. especially among the Tibetan-speaking communities worldwide; and (2.) to make the classical Tibetan knowledge and literature a truly global heritage, its spiritual and intellectual resources open to all. To learn more about the Institute of Tibetan Classics and its various projects, please visit www.tibetanclassics.org or write to this address: Institute ofTibetan Oassics 304 Aberdare Road Montreal (Quebec) H3P 3K3 Canada

of the thirty-twO proposed volumes in The Library of1ibnan Clllssia. Some volumes are aanslations ofsingle textS, while others are compilations of multiple rexts, and each volume will be roughly the same length. Except for those volumes already published, the renderings of titles below are only tentative and are liable to change. The Insrirute of Tibetan Classics has contr.lCted numerous established uanslators in irs efforrs, and progress is proceeding on multiple volumes simulraneously, with several near completion as of this writing. FoLLOWING IS A UST

I.

Mind Training: Tht Great Colkction, compiled by Shonu Gyalchok and Konchok Gyalrsen (fifteenth century). NOW AVAilABLE

The Book ofKmlam: Tht Core Tats, amibuted to AtiSa and Dromtonpa (eleventh century) 3· The Great Chariot: A Treatise on the Grtllt Pnfoaion, Longchen Rapjampa (13o8-63) 4- Taking tiN Rmdt As tiN Path: Core Ttaching,r ofthe Sakya Lamtlrl Tradition, Jamyang Khyenae Wangchuk h524-68) et al. NOW 2..

AVAILABLE

S· MahiimuJra and Related lnstruaions: Core Teaching,r ofthe Kagyu

School 6. Stages ofthe Path and the Ear-Whispered Instructions: Core Teaching,J ofthe Gelult School 7. Ocean ofDefinitive Meaning: A Teaching for the Mountain Hermit, Dolpopa Sherap Gyalrsen (r:1.92.-I361) 8. Miscellaneous Tibnan Buddhist Lineages: The CtJw Teaching,r, }amgiin Kongtriil (1813--90)

9· Sutra, 1/zntra, anti tht Mine/ Cyck: Om Teaching,r ofthe Bon School 10. The Stages ofthe Doctrine: Sekaed Key Tats II. The Bodhisattva's Altruistic Itkal: Sekaed Key Texts 12.. The Ethics oftiN Three Codes 13. saahantlS: ~jrayana Buddhist Meditation Manuals 14- Ornament ofStainltss Light: An Exposition ofthe .Kiilacaltra Tantra. Khedrup Norsang Gyarso (142.3-1513). NOW AVAilABLE 15. Lamp Thoroughly JUuminating the Five Stages ofCompktion, Tsongkhapa (1357-1419) 16. Studies in the Perftction ofWisdom

17. Treatis~ on Buddha Nature 18. Differmtilltions ofthe Profound Vzew: 19. 20. 21. 22.

23.

2..425.

Interpretations ofEmptiTUSS in Tibet Elucidation ofth~ Intmt: A Thorough Exposition of·Entning the Middle uqz~ "Tsongkhapa (1357-1419) Tibetan Buddhist Epistemology I: Th~ Sakya School Tibetan Buddhist Epist~mology II: Th~ G~/uk School Tib~tan Buddhist Psychology and Phmommology: Select~d Tats Ornammt ofHigh" Knowled~: A Exposition ofVasubandhu's "Treasury ofHigh" Knowledge, "Chim Jampalyang (thirteenth century) A Beautifol Adornmmt ofMount Meru: Presmtation ofClassical Indian Philosophi~. Changkya Rolpai Dorje (1717-86) Th~ Crystal Mirror ofPhilosophical Systmu: A Tibetan Study of Asian Religions Thought, Thuken Losang Chokyi Nyima (1737-1802)

2.6. Gateway for &ing L~a~d and &aliud: Select~d Texts 27. Th~ ~11-Ueured Insights: Advi« on Euuyday Wisdom, Civility, and Basic Human Va/~s 28. A Mi"or of&ryl· A Historical Introduction to Tibetan M~dical Scimc~, Dcsi Sangye Gyarso (1653-1705) 29. Selected Texts on 1ibetan Astronomy and Astrology 30. Art and Lit~raturt: An Anthology 31. Tales from the Tibetan Operas 32. Selected Historical WOrks To stay informed about The Library of1ibetan Classics, please write: Wisdom Publications Library ofTibetan Classics Information 199 Elm Street Somerville, MA 02144 USA

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or send a request by email to [email protected]. A complete catalog containing descriptions of each volume can be found online at www.wisdompubs.org.

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WISDOM PUBLICATIONS is dedicated to making available authentic Buddhist works for the benefit of all. We publish translations of the sucras and canrras, commentaries and teachings of past and contemporary Buddhist masters, and original works by the world's leading Buddhist scholars. We publish our titles with the appreciation of Buddhism as a living philosophy and wirh the special commitment to preserve and tranSmit important works from all the major Buddhist traditions. Wisdom Publications 199 Elm Street

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MinJ Training The Great Collection Translated and edited by Thupten Jinpa 768 pages, cloth, ISBN o-86171-44D-7, $49:95

MIND TRAINING

"The practice of mind training (lojong) is based on the essential Mahayana teachings of impermanence, compassion, and the exchange of self and other that the eleventhcentury master Atisha brought to Tibet from India. The lojong teachings are a source of inspiration and guidance shared by masters of all Tibetan traditions. This makes Thupten Jinpa's translation of Mind Training: The Great Coll~ction a natural choice for publication as part of the Library of1ibaan Classics series. For the first time, this early collection of the instructions of the great Kadampa masters has been translated in irs entirety. The clarity and raw power of these thousand-year-old teachings are astonishingly fresh, whether studied as a complete anthology or opened at random for inspiring verses on the heart of Buddhist practice."-Buddhadharma: The Practitionn''s

I

..J

Quartn'ly "Thupten Jinpa has done us all a great service by editing and translating this marvelous volume. In an era when Buddhist meditation is largely equated with simply calming the mind and developing mindfulness, this compendium of methods for training the mind gives a glimpse of the tremendous richness and depth of the Buddhist tradition for enhancing mental health and balance and realizing the full potential of consciousness in terms of wisdom and compassion. With the current rise of positive psychology, in which researchers are seeking a fresh vision of genuine happiness and well-being, this volume can break new ground in bridging the ancient wisdom of Buddhism with cutting-edge psychology. Such collaborative inquiry between spirituality and science is especially timely in today's troubled and divisive world."-B. Alan Wallace, author of The Attention Revolution, and translator of Natural Liberation

r-· .....................

~

I

ORNAMENTm: STAINLESS LIGHT

Ornament ofStainless Light An Exposition ofthe JGilacakra Tantra Khedrup Norsang Gyatso

672 pages, cloth, ISBN o-86171-452-o, $49·95

"A radiant gem drawn from the vast ocean of 1ibetan literature on the I