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SATA-PITAKA SERIES

INDO-ASIAN LITERATURES
Volume 392
Reproduced in original scripts and languages
Translated, annotated and critically evaluated by
specialists of the East and the West
t.... /,
Prof. RAGHUVIRA + t/t tt . t//
c... /,
LOKESH CHANDRA
3trf}rsjcftr
( d M h- '*TtZ-7# T- hT1i) d
<j crl*jq -^TRT- &1HM <i<{] *i1)
VMpMdch^
Sans-rGyas rGya-mTSHo
Life of the Fifth Dalai Lama
Volume IV, Part I
The Fourth Volume, continuing the Third Volume, of the ordinary,
outer Life, entitled The Fine Silken Dress, of my own gracious
Lama, Nag-dBan Blo-bZan rGya-mTSHo Page la - Page 203a
TRANSLATED FROM THE ORIGINAL TIBETAN
BY
ZAHIRUDDIN AHMAD
INTERNATIONAL ACADEMY OF INDIAN CULTURE
and ADITYA PRAKASHAN, NEW DELHI
ZAHIRUDDIN AHMAD
First Published: 1999
ISBN 81-86471-47-2
t , +
Rs.1350
PRINTED IN INDIA
Published by P.K. Goel for Aditya Prakashan, F-14/65, Model Town II, Delhi - 110 009 and
printed at Replika Press Pvt. Ltd., A-229, DSIDC, Narela Industrial Park, Narela, Delhi - 110 040.
Til min kone Bittepigen
for hendes trofaste st0tte
gennem arene.
Z. A.
CONTENTS
Translators preface
Translation
TEXT
Introductory Verses
la
Introduction
13b
:/. :c . /+.//.. t. 30a
(1) Lokesvararaja
30a
(2) The boy sNan Ba
33b
(3) The boy gSal-Ba
33b
(4) Prince Asanga
35b
(5) Prince Ananda
37b
(6) KingDevajata
38a
(7) Ratnadasa .
39a
(8) Dad-PabrTan-Pa
43a
(9) King Sribhadra
46b
(10) Dad-Pa Rab-brTan
47a
(11) Prince Blo-Gros PHel
48b
(12). The boy dGa-DZin
50b
(13) dGe-bsNen bTSun-pa
52b
(14) Sudhana
53a
(15) The boy Candra
54a
(16) The boy Ratnagarbha
55a
(17) TheboyPadma
56a
(18) TheboyRasmi
57a
(19) Maitreya
58b
(20) Siiiihanada
60a
xi
1
TRANSLATION
1
15
43
43
47
48
51
55
56
57
65
71
72
74
78
81
82
84
86
88
91
93
96
TEXT TRANSLATION
(21) Prince Samvara or Gopala 61a 98
(22) Devaraja 63a 100
(23) The boy Sanghavardhana 64a 102
(24) Raja the single man 65a 104
(25) Ge-Sar 66a 106
(26) Sasa the hare 68a 109
(27) The eight-year old boy 69a 111
(28) Palaka the herdsman 70a 114
(29) Rin-CHen mCHog the Brahman 70b 115
(30) bSam-gTanbZan-Po 71a 115
(31) The ,, of the burning ground 71b 116
(32) The king of a small country 72a 117
(33) Kun-Tu rGyu the Sro-Lon bird 72b 118
(34) King Saranadatta 74a 121
(35) King gTSug-Lag DZin 75b 123
(36) King dGa-Ba dPal or dGe-Ba dPal 77a 125
:/. .. / /. c-, / /.
u/, +.//.. :/. /. t. / s. 77b 127
Sron-bTSan sGam-Po (569-650) 83a 136
KHri-Sron IDe-bTSan (742-800) 86a 142
KHri Ral-Pa-Can (806-?) 87b 146
Brom-sTon (1004-1064) 89a 148
:/. .... . / /. /., ,../ -. ./.
. / /. ,. ./. t.--//.
. r/s tt../:s 91b 154
(1) Nan-Ral (1136-1203), the reincarnation of the body
of Padmasambhava and KHri-Sron IDe-bTSan 91b 154
TEXT TRANSLATION
(2) CHos-dBan (1212-1270), the reincarnation of the speech
of Padmasambhava and KHri-Sron IDe-bTSan 94a 159
(3) mNa-Ris Pan-CHen (1487-1542) the reincarnation of the
mind of Padmasambhava and KHri-Sron IDe-bTSan 97a 164
(4) DharmarajabKra-Sis sTobs-rGyal, (1551-1602),
the reincarnation of the qualities of Padmasambhava
and KHri-Sron IDe-bTSan 100a 170
(5) PHags-Pa (1235-1280), the reincarnation of the actions
of Padmasambhava and KHri-Srori IDe-bTSan 105a 178
Pandita Padmavajra of Nepal 107a 182
t,/ /./. . /+.//.. 108a 184
(1) KHa-CHe dGon-Pa-Ba 108a 184
(2) dPal-lDan Sa-sKya-Pa CHen-Po Kun-dGa
sNin-Po (1092-1158) 108a 184
(3) Tlje Lord of the World, gYu Brag-Pa, the Precious
One of Zan (1123-1193) 109a 185
(4) gYam-bZan-Pa (1169-1233) 110b 188
(5) Sum-sTon Ye-Ses gZuns 112a 190
(6) lHa-rJe dGe-Ba Bum 112b 190
(7) The Great Soul, Bearer of the Vajra, Blo-Gros
rGyal-mTSHan dPal-bZan-Po (1384-1435) 113b 192
(8) dPal-lDan Lama Rin-CHen mKHyen-Rab CHos-rJe
(1448-1498) 114b 194
:/. t/ t- / :/. 116a 197
(1) dGe-Dun Grub, Dalai Lama I (1391-1475) 116a 197
(2) dGe-Dun rGya-mTSHo, Dalai Lama II (1475-1542) 119b 202
(3) bSod-Nams rGya-mTSHo, Dalai Lama III (1543-1588) 124b 211
(4) Yon-Tan rGya-mTSHo, Dalai Lama IV (1589-1617) 130b 221
TEXT TRANSLATION
(5) Nag-dBan Blo-bZan rGya-mTSHo, Dalai Lama V
(1617-82) 133a 225
(i) His migration from paradise 149a 254
(ii) His entry into the womb 149a 254
(iii) His birth 149a 254
(iv) His youthful sports 149b 255
(v) His performance of austerities 149b 255
(vi) The arousal of his mind towards Enlightenment 149b 255
(vii) His abandonment of home and entry into the
priesthood 150a 256
(viii) His mastery of learning 150b 257
(ix) His overcoming of other sects 152b 260
(x) His attainment of Enlightenment 153a 261
(xi) His turning of the wheel of religion 153b 262
(xii) His Nirvana 160a 274
3. The year Iron-Bird (19 February 1681-7 February 1682) 162b 279
(1) The 9th month (12 October-lO November 1681) 162b 279
(2) The 10th month (11 November-9 December 1681) 166a 284
(3) The 11th month (10 December 1681-8 January 1682) 172b 295
(4) The 12th month (9 January-7 February 1682) 174a 298
4. Sahs-rGyas rGya-m TSHos account of his ministry
(14 July 1679-7 February 1682) 177a 304
Abbreviations 355
Notes 361
Tibetan Index 421
Sanskrit Index 465
TRANSLATORS PREFACE
The Tibetan title of the work, a little more than half of which is translated here, is
t c :s o o/ , .o/ o /z/ c, -:su :u. tu,
- :u t. r. t c /z/ c/., o- ,s.- t tu /z t
which is to say, in English,
:/. t./ /.-. ., /. :/. /.-. / /. ., .. t/.
./.. :/. t. s//. t. / -, . ,. t- ,.o o//z c,
-:su
This Fourth Volume is the first of three volumes, continuing the three-volume
+./,,/, of the fifth Dalai Lama (1617-82), written by Sans-rGyas rGya-mTSHo
(1653-1705), the .. / ruler of Tibet from 1679 to 1705. In order to keep up the
continuity with the +./,,/, of the fifth Dalai Lama, the three supplementary
volumes have been numbered IV, V and VI, instead of I, II and III. The Fourth Volume
deals with the years 1681-83. It has been noticed in the c/,.. / /. ://.
t.., c//. / :/. r/ o.../- (Sendai, 1953) under No. 5589 (D).
The entire volume runs from page la to page 360a. The translation here is of pp. la-
203a, where, after a very long Introduction (pp. la-162b), Sans-rGyas rGya-mTSHo deals
with the last four months (12 October 1681-7 February 1682) of the year Iron-Bird
(19 February 1681-7 February 1682) (pp. 162b-177a). Finally, he appends an account of
all that he had done to prolong the life of the fifth Dalai Lama, from the time of his
appointment to the office of Administrator (14 July 1679) to the end of the year Iron-Bird
(pp. 177a-203a).
Of course, the main event of the Fourth Volume is the death of the fifth Dalai Lama
on 7 April 1682 (Water-Dog, 2nd month, 30th day). This will appear in the translation of
the remainder of the volume (pp. 203a-360a), covering the whole of the year Water-Dog
(8 February 1682-27 January 1683), which will follow in due course.
For my texts, I have used firstly, a xerox-copy of the xylograph in the India Office
Library (IOL), London; and , secondly, a microfilm of the xylograph in the British Library
(BL), London.
A first version of the translation of the Introductory Verses was published in s...
t.+ + . c./.. Vol. 6 (International Academy of Indian Culture, New Delhi,
1980), pp. 1-32. A second version of the same translation was published in the :/.
:./ Vol. VIII, No. 1 (Spring, 1983), pp. 30-49. The translation of the Introductory
Verses given here replaces the earlier versions. The rest of the translation is new.
I have derived help from the following translations:
(1) Silke Hermann, t. /./. . .. t,,.././. (St. Augustin, 1983)
pp. 91-126, for the translation of stories 24-33 - in pp. 65a-74a of this book - of the
stories of The 36 reincarnations of Avalokitesvara in India;
(2) Eva Dargyay, :/. t. / t. o.../- :/. (Delhi, 1977), pp. 97-119 and
pp. 156-160, for the translation of the life-stories of Nan-Ral, CHos-dBan and mNa-
Ris Pan-CHen (pp. 91b-100a);
(3) Dudjom Rinpoche, :/. ,,- s// / :/. o.../- 2 vols. (Boston,
1991), Vol. I, pp. ::: and pp. 805-808, for the same translations as those by
Eva Dargyay.
I would like to draw the attention of readers of my translation of the fifth Dalai Lamas
u, / :/. (Indiana University, Research Institute for Inner Asian Studies,
Bloomington, Indiana, 1995) to the following notes in the present translation: 506, 508,
513, 515, 519, 523, 524, 527, 529, 562a and 569.
Needless to say, my apologies go with these notes.
Giving one-third of my study-time to this translation, I completed the first draft at the
end of 47 months of intermittent leave (including ::/: months of leave without pay)
granted to me by La Trobe University, Bundoora, Victoria 3083, Australia, between 1973
and 1987. During this time, I received help from the following:
(1) Mr. Samten Karmay, with whom I began the translation in Paris in 1973,
(2) Geshe Thubten Loden, formerly of Sera monastery, now of the Tibetan Buddhist
Society in Melbourne,
(3) Mr. Norbu Samphel of Melbourne,
(4) The Library of Tibetan Works and Archives, Dharamsala, Himachal Pradesh, India,
(5) Lhakdor, Research Assistant at Tibet House, New Delhi.
From 1 November 1988 to 28 February 1989, when I was Visiting Professor at the
s.- /. s,/.. r./...// z./. in Bonn University, I had
occasion to discuss certain passages with Prof. Dr. Dieter Schuh and Geshe Pema Tsering.
My debt to Prof. Schuh, in particular, will be seen in notes 918, 940, 950, 952, and other
notes of the present translation.
Since retiring from La Trobe University on 30 June 1995, I have used most of my
study-time in revising the first draft from beginning to end to produce the present version.
For all the help which I have received and for which I am extremely grateful, the
responsibility for errors of understanding is mine and mine alone.
I cannot deny that I have found Sans-rGyas rGya-mTSHos text very difficult to
translate. He seems to have been an extraordinarily learned man, learned in many branches
of Tibetan learning. Moreover, he was a pedant, who loved to show off his learning,
which, in the present work, extends to the following fields:
(1) Mythology and History, though he drew no distinction between the two,
(2) Mahayana Buddhist philosophy and various branches of Tibetan Buddhist
philosophy (rNin-Ma-Pa, Sa-sKya-Pa, dGe-Lugs-Pa, etc.) including the full lore of
the
(3) Iconography,
(4) Religious rites and rituals,
(5) Geography, both actual and mythical,
(6) Astronomy, Astrology and Chronology,
(7) Architecture and the Fine Arts relating to painting, metal-work, work with precious
stones and textiles,
(8) Land grants, land tenures, taxation and law.
Whether or not I have done justice to Sahs-rGyas rGya-mTSHos learning is for
specialists in one or more of the above fields to decide.
I am deeply grateful to Professor Dr. Lokesh Chandra for accepting this translation for
publication in the Satapitaka series.
ZAHIRUDDIN AHMAD
1 October 1998.
1
The fourth (volume), continuing the third volume of the ordinary outer life,1(entitled) The
Fine Silken Dress, of my own gracious lama, Nag-dBan Blo-bZan r Gya-mTSHo.
1. INTRODUCTORY VERSES
[p. la:] u. ./ . /. -,/ /. / /. .. ./, ./ /. ,. /.
.., /- / /. /., .// ,... /, /. t. / s,../ /-.// ./ .. /.
/./. -. / ,./, /. . / / .,/. /. ,. /.. / / -.
.,// .., . .///, /. ./
[p. 2a:] r/. /. / /. /.. //. / /.,:. /.////.:/... / /.
.. -/,/, ,/. /, /. /.//,,. ..,/. / o/- ,./, / /.
,.//./5 .. / /., . //, ,./-.. /, /. o.../ ,../ .
/:s/rut ,./c
[p. 2b:] r/. ..-. -.t.. /., .... s- /, /.
.. . /. ,... // /., /. ,/ / /. ,., / .
//. /../-
r/ ,... /. /.// ,.//./. .,.//, //. .// . ,//. /
..,, ... /. , ,.. / /. /.. ,.:
[p. 3a:] , / //, ,. /- ./ /... / / /./..,. .//./
-... . .... .,// //, ./ ... ,. .,.///.. ./
.,.-. /,,. /. ... / /. /.. ./. /. /.. ,. . //
// . /.. 1.
[p. 3b:] :/. ... ,.. / / -, .// -, . //. /.
// .// /. .... /. .....,, , / . /. ..,/ / /.
. / /. , / / -.. / //
[p. 4a:] u .. .// . ,... // /., ,,., /./..,.
.// /. ../.. .. /.... ,.. // /.. -.
[p. 4b:] t.. /. / ,. .//,.. /. /.... ...., t /. +,. /
c.. /. . /. c. c// t/., 10,., ,. ,./ -.
. /. /.. ...n
[p. 5a:] , /. ./ . o.../ /... /. /. ,./... // /. ...
/ s- . .::/ ..//. s-13/.,, 14/., /. ./. /.
/ /. /. .. :
[p. 5b:] /u., .. ,. ./ ... /. . / /. ,.. / /. .,/..
,.. ,./ ./-. 16 ... /. .. / o/-:: .// ,... ,/.
...., ../. /.. /./ /-.. . ,. ., /. /, :
[p. 6a:] u., /.//, ... /. ./, / /. +///., o//z c,t
./ ... .. ,. .. t.. /. . / // /. ... .--/./.
.. /..,, /. ,/ :/ ,. ... ....
[p. 6b:] o t. / /. o. / c. t.. /, /. ... ,,.. -
tc,. / ,. ...., . /./..,. ,. ./,, .. ... //. t.
.. /. -.. .-.-/. / .// ../ -:uo... /. ./. / ...:.
/. .-/ / /. ..-
(Homage to the Body of the Dalai Lama:)20
[p. 7a:] o /.. ,...:: / /. . c,-:su / /. .-//. / -/
,. ,. ...., o//z . ///.. ., . / .. ,.
/... ,../ .// . .//./ ..,/., ... /, /. ,. /. t. / s,../ ,
.o) /-.// :/.. .-/... /., ./ . /. .../ ./ .// .
,. o., . /. .//. .,. ./ .// . // /. c
(Homage to the Speech of the Dalai Lama:)
t-.. /. -... .// .., /. ... / s- /. -.,/./
.. / /. /.../, ./, .-, /- /. ..,//. ,/. / ,. /
... /. ./, .. .// ..//.. /. .., /- / /. ./.:: :
(Homage to the Mind of the Dalai Lama:)
:. -. .// . /. --./ o../ c..::/- / /. tu
t / -. :. ./ . ///.. -ru .,/, // /. ./, /
/.,// . //. o/- /. . / .-,//. , ./ /.-. /.
/.. ,... / // /., t.. /. /, ,,... -// /, -, ./ ,.
-. s
(I. His migration from the Pure Region:)24
:/. ... -tz. / /. ././ .. :/t. .// ... . /.
/. o.t / /. /. / /. . . / /./..,. . -..
,... /.//, /.,/ /. -, / /. ,.. / /. ./ / ./,. . .//
,,... /. ,../ / /. . /. / ./ . ./.. / /. ,.,
/ .. .. [p. 7b:] t- /. t/ ,/. / +//t-,,
c-, : .
:/. ., / .// . .// /.., .. ... /. /-/, / sut t
. /,,, /-/,.. /.. / . c/.. /, /. -, .// ./... /. c./
//.. / .., // .. . -. / , // /., /. /.. ./. :
:/. -./ / ,. /., .// .-.. /. /.... /,/ / .. //.,
.// .. ./... ,. . .. /.. //. /. ., / /. .... .//
./... /. ./. //. .. /, . /.... ... .// -. /- /.
//, ., ::
(II. His entry into the womb:)26
t .,. ./. . ,,. / ,. /.. /. .-. / /.
t/:: ./ . ..././ /. /., / /. /, / /. /, :s -. .. ,./,
/- /...:.. /... /. -,.. / /. /., /., / t.:/, -. / /.
/,. ... / /../ . /,,. ::
:/. -/ ,... /, c/, / /., /., .// . , ./ /. //
.// ./ ., /. . / /.. / .. ..//.., //.//
.// . /. ,/ . .. ,. /. ./. . .-/ .// . ,//.
/ ..,, /. ... / s- ,/,... /, /. /.. ,,31/.// /,.
-... /. -/. / /. /// t/ t- /..// ::
:/. ..././ .,. . ,...32 /, /. .//. / :/ //..,33..
/. //.. / .... / /. ,.: /., ,/./, /...65 / /. .-.
... /, ../ . .., --.../, .... /. .-/ .// /. /..
..... /, /. .. / -, :
(III. His birth:)36
o, -. / /. ./. /,/ / /. - /. . / /. /-/, /zu ,...
. /. .-/ / /-. u., ,. /. ./ /. -/ ./ /. ... /
-/. ... /, /. .,-. / .,...... ,./. /. -. ,,.. /.
/ :
u. ..././ . /. ,./. / /. -. / ./,,, /. //.
/./,/./, ,./-.. /, // .. /., . ..- [p. 8a:] t.. /. //.,
//... /, /. ./... o.../ ... //. /. //... /, /. .. /.,
u., /.. /. ,.... /, -, -/ / ,. /.. /. . /- :c
+//.,/ t.-/:: /. . / /. -,. / s.././ . /. ,
... //. // /. ,. , / ... o/- . t. .. -. ,./. .
..... /- r.. /., /.., ... /., ...?38 ::
(IV. His youthful sports:)39
u .. /., . /. .., -,. / ... /s.- t /. -/
-:su . , .t.)40 ... //. /. .., ... / /,,. u., ...
/. /.//. / ..// / .-//. ./. :: .// ... ./, ... /.
..- / o/- . -.. ./...'41/, -, :s
t/. /. ..//..42 ... /, /. . ,/. / .. . /. /,.
/ / ././, .. :/. , .// ... // -. .. .// ,./-..
/, /. . / /. .... ,.: / /. . ./ /. .... // .
..././ :.
t.. .//. ./, //. -// /. /, ,/. ..//.. /, //. .... /
., ,.,/. . r/ ./ ///... /. .... ,. / //, .///
... . /. ./ / /. ..,/..c./- /. / :
(V. His austere practices:)46
o, -. / /. ./.. . /-/. ,. / /. t./. / r.- .//
// ., /. /.. -. ./. /-. .. /. /. ,/.:/ /.
-- .//,.. / ., ,. /. /./.. /. ... / ././, ..
.// /.// / /. ::
.. :: /. :: t .. ./ /. / / /. . /-, ./,
., /. . / ..,.... .// ..... . . ./ : ,t.
//., ./ /. /. / /. /.//. .... ,. ... :: /. / ./,/,
.c/t t.c.. ... /. //.. z/ / /. -.: ... :: /. :
./. /., . /.//,,... //. /. .., .. / ./,,. .// ./,,.
. ... :: /. : /. , , ... /, /. ./.. -52... ::
/. : / /. ..- ./ ,.. /. /. /. ,. / ../ [p. 8b:] ... ::
/. ./ ... / . / //.. .... /, --./ .
... /. -. -... / / ... ::::
(VI. The arising of his thought of enlightenment:)53
+ /. -. .// /. //.. / /. /... ,/ / ... .
/./..,. .// ../. .,./ /. ,.. / /././ /. /.. /. ,/ ..
/, /. ,./ ,/, . ///... /, /. /.,/ / /. -./... o, -. / /.
.,/.. ./. . /. ./, .// ./... /. /-. /././ :
:/. , / / /.,/ / ./,.-. ///.. /. /. .. . // /.
. ./ /. /,/ / /. / / /. . / ./, . ../ ,..-.
t .. ./ / . .. ./ /. / / / -.56 .// /.
. /. ,/. /, /. /- /. . .. , / ., /,.::
:/. /. / ,. .... .-./.. / ,. /, .-/... /., . ///. /.
. / -, . .,.. z ./. /.. / ../ .-.
u., /.. /.... ../, ,./.. ,.. ,/../.. /,/ ...... /.
./. tu.,. :c
(VII. His renunciation of the world:)58
u /. -. .// //.. /. ... / ..../...- /- s-
. / ., / /., /. . .// .//, .,.//.. /. /... /. -.,
,.. / .//., /- /. ., / /., /./. . ./. .// ..,.... /
..-. /. / s- ::
:/.,/ /. ,. . / /. ./. / -, /,.- c.// /. / /
/. ../, ,.. /. / /. ,-// .. ///., /. // / ., /. ..
/ /. . / /- /./..,. . /// /. /. / -. . ./, /
/. ,... ,.- / ./, /. ../, /... /. ./. :s
:/. . / s-c///.. ./ /. ,.././ ... / .//., . ,/,... /, :
,. .-. . ,./.. / // /, /- :/. .-.. ./. ...//,
./.. / /. / ./,c: /. / /. /.. -. :.
(VIII. His mastery of knowledge:)62
[p. 9a:] + ,. /. ./ ./ ,. ///./ /,. [p. 8b:] /. -/.
/..c:/ /./..,. s.o. ./ , / /., t,t [p. 9a:] /. ..
.// .../.. /. .. .. t-:su / // /- / /././ ... / ...
/. .. / /. +//r., o. :
t- /. .. . .,. / /. ./, /s//,z .// /... /.
.//. /. / /. ./ / /. .. / .. . .//. -. /. ., /. /,
-. .// ... ../ / /. ./, ./. -,/... . / /.
./.. /., .// . ./, / //, . ::
+. / .c- /. . / ./. ... /./..,. ./ ... . ..., /-
./.. /, /, /. ,.. ... / // ./, . ...... ... /, /. .
./.. ,. /.,/ ./, /// t ,. /, -, /.. ::
(IX. His conquest of other sects:)65
+//.,/ /. .. /.. /. .., /./. /, /.. . //. ./ ..,
/, .. . , -.cc ..././. /, -. / /. / -,/
,.. . /./..,. /. .... /. /.. / ..- ./ ,,. ../c: ..
. -. + , / / ., ::
:/. ..- ,/-.. /. /-. / /. -. / ., .// .... /.
o.../ tu.t/ ./ ... //. .-.//.68/.. /.,, ./. /.
./, / /. .// /.. ... //... /. -./// / /.
.. .-.. . /. / ./,,. .// . /.. /.-
,./. ./ /. /. :
+//.,/ /. /.. ./. .. .// /. ..- . // . .. - //. /.
..- / c/. /, ./ . .. /. /.. ./. /, -. / / ./../
./. ./69 - /.-. /. .... / ...: ..././. /.,
/./. ./.. /, / /. /r/:.:: .// ... ./. / /-. /. ./.
. ./... . :
(X. His attainment of enlightenment:)72
o, -. / / /, /./, ...73 ./ / /. ...//..: ...
. /, -. / / /- .. .// ,,.. // /. -..-. / /.: .//
,... /. ,.. / /. /., / /.//, ,... /., . ,/.. /. ..,/. /
/., .. ./ /. /.. ., //:c:c
[p. 9b-II:] :/ /., .// . /. /--. / /. ,.. s- -. /.,
/, -. / /. .,/ / ..../, ,..::,. -, /./. / ...
./ s,., 7 8 [p. 9b-I:] . /., /.. /. . ,.. /, .. / /.
,. / /. /.. ..:... /.// ./,/.-. ::
r/... ,. /. ,. .// . /.... ,. /. /. ..
./. / /. :./, o.../- /, /. . / :/. ,. / /. /..
.. ,/.//, ... /. .. / /. ,,/.. / /. .,//. . /. ..//.
. / //.. :s
(XI. His turning of the wheel of religion:)80
r//. /. ,/.. /..,/.. ./../81 / /. , / /. s82 t/-
/./;:,.../, ., /.,/ / /.././ / /, /. ./, ../...
.. /. /.. ./. :.
u ///., . .-//.. /, /. ,.. / / /,/ // / . ,..84.
/ . ,.,85 .., /. ,.. / /. ,.;c :/ //. / / ./,
-/, /. ,.. / .-.//. . / -. ///.. ./ /,. . /. , / /.
., / /. ./../ / ./,
t//, // .. ./ ..., .. .-, /- /. ,/. . / ./ .
/. .. / /. +//r., o. + /. -, /-,.,87,. /..
/. .. .// ./ /. /., . -. ..././-.. /.- . /., /.. /.
/. / . :
(XII. His attainment of a Vajra-body:)88
+//.,/;./. ,/ .,/ /, /. /-, / /. s.. / /. ... -.
/s.- / /.. .. /., .... /. /, - .// . /
//. tu./t)90 , /. /.. /... ,... o.../.: .//
//. // /. /... / /. s , . :: -/.:/. /.. ,./... :
[p. 10a-II:] u., .. /. .... / ..,, /, /. -, / ..:/
/., .// /. /.. /. .,/. .. / /. /. ,,. / s-.. -,....
/,.. / /., ... /. -../. / . / -. .....c /. /., /
/. ./. . :
..././. /. .. / .,./, /, -. / /. //. / /. . /
//, ./, - /. /. / s-.: /./.. /, . [p. 10a-I:] / ,/..
.. . . s- .... /. ,/.. / ./, . ../
,..-. .. .. /. /. .. / -,.... /, /
/..../ ,,.. ., ,.,98... /. /,. . /.., ..,/
/. .. /, ./.,/
o -. -// -.. / / /. /.. /../, /... ,./. ./ -,
. /. ./ ., . ./ .. , /. ,. . /,....
/. /. t.. t., / , .. / /.. .... .// / /.. .. -../,
/. /. /. .. .
+ /. /.,-. / /. //, .... / /. t/ t- / -. ... /.
/.. / /. ///.. /r.:. /z/t //.,/ .//. ./ /. /,..:
-,.. t./ /. /.... .. /, / ....., .,. / ,.
,.. =/. / /. //. 101c. 102
(Homage to the Buddha:)
u. ./. o./... . .//. /. ./ ...., .. /. .
/ ,.. /. , ... / // . /.. / ,.. .///, /. , ./.. /
-.. .// // / /.,/ ... ,/.. . .../..
+//.,/ /. ,. / /.. . / ///.. /., ..,/, ,./. ./ /.
/.//. . .., /.. -. , /- ..././. /. /, .. /.//
.. /. ,.. /,-. / ... . / //..
r/. ... /s.-). .., / ..., ..., .// /.,./. /- ./
/. /.,./.-. / ... .-,, / ../ /, /./ / //.. /. /, .
/ /.//,,./... /./..,.
u. ./ /. /.//, ... /. /.. /.. .// ... /. ../ / / , ..
/. ./. / .-,/ /./..,. ,.... /, .., 103.// . ... /, .
/. ./ . /. .... / t//./. /. ..../ / ,. . -. /. /. /
,. /, // s- . . /- : /. :
o/- s. /.- . /. /. /., ,./, ... .. , /.,.
/. . . / s- ./ -, ../ . / .. ,. .. .. / /.
,. . ,.
+//.,/ t.r,,- . /. ... .... ./. [p. 10b:]
..././. /... /., ... .... / /. /,. ,.... /, /. , / .,.-.
./,/.-. /. ... / -. ,.-. . -. ,106/... ...::
. -. .. /- /.. .... ./.
:/. ,... /. /. /.,/ / /. .//.////, .. .// /. . /..,
./ /. ..,/ / /. /.. .//./.108..-. /, /. . . / /./..,. .
-.. .,.. /. .. :/. o.../ . /. //., / / ...
-.//, /. / .. /.. .. // /., /., -,//,:.o /. o.../ /. /
/. /.//. ... .// /. -,/ ,.. .., /. /.. c.../) / /.
c./. . /. / / ,, /. /.. / /. -. / : /
... /. o.../ // -. t /. s
(Homage to the Dharma:)
/, /. .. / /. /../.. ,. s. ./ /. ,./... /. /.. ///
. ,... .,.-. ..-. .-, ../, /- / /../, .//
/. / /. /../,,/-.. ,../ -:uc,t r. / /. - ...
.., ,/-/.. ,, ,s. .// ... /. s t/-/./ ...
/. ,/.. / .. /., . /. /./. -.. /. ./.,/ / /. . /.
.-//. . /.,/ . /. ... / /. ./ /- /./
:/. //.// .., /. ,/ . /. //., .// ..,.. /. ,. /.
.// //. ... ,/,... /. /.. ./. ./ /. ,. -. / , ... /.
./ /. ,.112/.. /. ./ . /. -, ... /. ./. / /. ./
:/. ,.. ./. -/- / /. ,/.. . .., .... //, ./, /.-.
.. ///. : / t /. ./ // -, /., .
(Homage to the Sarigha:)
:/. ..//. ... ,.... /, /. /., .../ /.// /.,/ / -.
/. / / ./, . /., /.-. .//. /.. /. ,.. ,. . /. ...//.
// / /. :/. // ./, :: / ,., /. //. .//
/. /./..,. .// .. /. ./-. ./ ,/.. //. /. - /. -../. / .
-// .,,.. t-,. /. . / ./ .// .. ., ,.
/. :/. ... /s.- / / . ,... /. .,/ .t ) - / /.
/.. / ../ , ., ,. /. . /,, /,,. /.- .//
-. /. ..,, ../, /. /, , ... /, /. .... .. . /
,//.:: / /., /., .... /. /-/. /, :/ ... / /..
/-.. /. .,.-. /. / ./, .// /. //. .-//, /. s/,/
o t. / /. ,/::/ /. s/,/ [p. 11a:] -,/.. ./ ,. .. ,.. ./.
,/., 116..../ / /. /.. ./. ,. t /.
(Prayer to the Limitless god:)117
:/. /. / -/ . , .// . / /.-. /., ./ /.... ...
/., //-.. ..//. ... /,. . /- r/... ..././ /,
-:uo 7 . -, /.. /.. .. . ./ ... /, /. -.. .//. /
/., / .. . //, /. /.- /. ,.. ..,118 /. ...t. . /
s- .// ///.. ./ /-/. /. /... /. ../ ,/,,.. /
/. ....- / -, /.//, /..
o /. /, . ,. /. -././ /. ./ / ... --..//. //. .
/./..,. /. ,. . / .., / -, /. ./.. .,.-. ,. ./ /
../, -,/... /. . ... / -, .
, ,. ./ . ./,,.. /. .,.-. ./. / / //, ., .// /.
-. / .// /. /t.oc s.//.)120- ./.. /../, / , .
/,,. . /.// /.. /. /.///-. / //. / . :
(Prayer to Avalokitesvara:)
u. ./ . /. ,,/ /- / /. -, / // /. .// /- .
/,. /. .-/... / /. /. / /. -.../. /, . /. ,. .o/
tu.., . .//. /. ... ./. r/ / /., /. . /. /, /. /
/. ./. / /. /.. /. / /., /.,, 121 ./ . ./. -.-/. . /, /
-,/../, /.,. ,.. / /. .-/. / /. /-/. . --..//. ,/.
/ . /. .. c,. u. . /. o.../ ./ /. //. .., / /. /,/
/ /./..,. .// .... // / //.. ... /. -. / -./ .
,./ ./. u. ./ /. . /,/. ./ ,,... .//. /-:::
..././. -, /. ./ /. /. ,./ o./. .. ,. /. : ,. /
/. : ,/.. . . . s- .... / /. o/... o. /.
,. s/,-. /. /. / /. /./. / /. t/ /. . ./ /,
./,,.. /.. / //., . /.. :
(Prayer to Kurukulla:)
s/. ./ . /. /.././ .., , /. /.... / ./... /,
././. --//. -,/../, -//. .// . /.. / ./. //, .-...
/, -. / /. .., /. . ... //. / .. .// /. .,/ /-/ / /. ,/
/. , .//., / .//... /, // .-/... /., [p. lib:] +/. / /.
. .. /. ,.. / /. ,. / /,,.::: s/. .../, /. /. o/...
r.././/
:/ /../, -/. ./ ,.. // /. . ./ ... -.
/,/ / /. /,/. / /., / ../... / . /. ///. / /..
. //.. .
u., ,... /. /. / ...:: .// //. /. .. .. /. /
... . ..,.. /./.,.125 - .. /. /. /. /. ,./ /
... 126, /. ./ /. ./,,.. , /. /.//.-. / // ./. :
(Praise of Padmasambhava:)
u. ./ . .//,.. /- /. ../ .// / /. /. . . -..
/.-. /, /. .-. / -/ . , /., ./, ... /. /. .
/ . . r.- /. /. ,/. /., ,.
r/. -,/ -/ /. / //., ,,..::://.,/ /-..
.,/ .-/. /. -, ,,.. / // /. -, ,/.. / ...
/.. . .//.. ,,. /. ,/.. / /., /.,
r/. ,/. . ,.././ -. //.,/ /.. /- /.,/.
... /. ,/ / /. ...//.. // .// /. ... .-. / /. ,. .. ./
/. ,.....- / /. t/-,/.. /. -/. :suc,/
r/. -... . .,-...::. ... / -,//-. . //.
.. / /.// ./,/.-., 130-,//. //. . /.,, 131-, / t.-.
/. ../ ./.,. /. ,..
(Praise of the Royal Patrons of Buddhism:)
r, :ut ,/:s /. ,. . / -., . /. .-/.-. /
-, ./ / /. /. / /. /. :./, / /. . / /. /- / /, /
-/ -. / /. / ., -. . /. // / /. //, ./,
t /. /// ,.. /. /-::: , / /. /./..,. / /. ./
.. ./ ,,/., s//:s c-t . //. /. . :/. ./. .-/.// /
..///., . /,,. /., /.. ././.. /. /, /,/
+. /. //.. / /. ,. o/- /., //-.. /. .- / /.. .//
.- ... /. -, ///.. / . ,. .,.. ./ ,. .// /.
/., / /. . . o... / /. .,// / /. /., .
//, /. o.../ . /.. /, /.-
:/. ./ -.. /. /. ,.. ./, / o.../- ./ /. ...,
/. ru/t. ,:s.,/: . /. t,/ t / o.../- cur. c./t
/. // / /. ... . /, /. [p. 12a:] ./ ... .. .
./, / ,.
(Praise of bTSori-KHa-Pa:)
:/ ./, .// /... /.. . ., / ./. / ..
/.. /:s/rut ./ /. /. .,.-. ,.. / ./, / /. /. /
/. .// ,.. . /.,. ,.. / /. ,./ ./, / /. /.././
... / /. ,.. .//.////, .../ ./. ... .//./,.. /// // /.
.. ./ /. ,/. ,.. o.o. .//.)133 / /.., ..// tu.
TSHoqs. -,.)134 . / /. .., /-. //, .. / ,.. ./. ... -.//
/. /. , ,/... / /. ,. . .,/ /, /:s/rut ../
./.. / /-.// /. /. ,.. /, // /. ... / /. /.. ./. c
(Praise of the teachers of the Dalai Lama:)
:/. /. tcu. cur, c,/-:su, 135 ./ . /. ../ / t,,.,
/. ,.. / /. . .// /./. ,... /. /.. /,/. ./, / /.
..-// /. .// . /. / / /. ./,
:/. /.//. ./. ./ /./,.. /. ru /-/, -./, .t/o,
tu.c./, 136./ ,... ..//. -. / ./ /. . / ,. /.. ...,
/. /- / /. . / ...., . ./ .// . . /. ../ / /.
,/.,,./. / // /. .. / /. ./, / // ..
u. ./ /. /. -. / o, tcu. /s.- -cu,c-:u.t :/
c./ ./ . -,//. /. ./. - .// . /-. o.: cu:.
./ o.: /. ... // /. .. / +//r., o.
, /.. /. . /.. / ./ / ./- . // /. //... -/ / /.,
/. -. / /. ,/. /.././ ./../ /. ,.. /. /. .-. /
/. /.. ./. :
:/. /../ / /. ., .// ,.. // .-/... ... /, /. .-
/. /. ... /, /. -::.
:/. /./, / ... . /. //., / . /.,/ /. /, -. / /. ,/.
-... ,.. /, /. /. /. /,, / // ... /, /. .//.////, ..
+. /. ., / ,. /. /, /. ,. .: . // .-,/. /
./.::, /. +//t-,, [p. 12b:] cu.o,/ t/c/ .
u. / ./.. / ./ / ,. /. .,.-. ,. /. .... / /.
/./.::-./, ,:./t, c//t143- // / ./- /.. ./ ./.
/. ..../, ,.. s
, /.. ,. ./ . /. / / /.//../.., /. . ./
.- / /,/ .// /,/ ., /. ./.
+. /./.-. /. ,./ ,... ./ /.,/ .. /. . / /. ,/..
.. / /. . . // /. . ..
:/. ,. . ./ ... /. -145 ./. , . ., ..,.. /.
..-, .// . /. ./. / ..,...., 146
+. /. /., . 147./ /... / /. -,, 148.
/,. /., .:./. ,.. .
, .r-cu, cutu./ :-.o,/ . ./. / ..
... //. t/, ./ /. ,., / . . /. .. / // ./.
/ /., . .,.//, /, . ///.. /., .. /,/ ,.. / .
+. /. c. t. / c ./ /. .//../ .-
/ . ,./ ,... ./ /... ,. , /. . .,/, ./
./., ./, t.,/s. ,/,, -./ .-. c :
,/- -t/:. . /,,/, . -, t./o.).151 . //.
u,,//s: ./.. / /. ..
+. tc./ .o/c,/ / tt.-t ./ ./... /. . ,./.. /,
/. tu.,t153 // ./ /. tu.,t , /. -./.. /.// / /. ./,
.. /. .//./ ... / /. r// .. .... /, o.../
+. /. .. . ,.././ ,. ./ //. /. . /. /. / /,/ .. -.
,. // /,/ . /. /., /. ,.. ./ /./. / //..//., c
(Invocation of Manjughosha, the god of speech:)154
u. ./. /. -,. / /. . ./. / /. /. / , ,/.. //.
,/.. -.155 . / //
r/. //, . .. .../, .../.. ::: -. ,..
/. / :: -/ . s , .////.
r/. ,.//./ /- .. ./ /. ,.. ... /, /. ,.//./.
.// ..,/. .// /. -/ . , ,/. / ... .
../, ,./...
, /. ./ / /- /. / ./. .,// ,. /. .
/. /,/ / /. /./..,. ,... /, . ,./ ,. c:
(Invocation of Sarasvatl, the goddess of speech:)
[p. 13a:] u., ../.. /. ..././ /.., / /. t- o.,156 [p. 12b:] /
s./, 157 ./ ///.. /.., /. .,.-. ,/ / /. /./..,. / // /,
.// /./..,. /./// /. /.// .-/. / ,,. -.. .., /. , / /.
/.,/ / ./,/.-. - [p. 13a:] /. ... ,s./ / /. -.. .).
.// . //... // /. .. c / , ,,. / t.,./, /
./, ....
:/. -. / s./ .// / ,/..159 /. ..../,-. / ....
/.,/:c //. /. /.// ..- -:c: .// / ,. /.,. ...... /.
o/-..162 . /. . , /. ,... ./ . /. ../163 ../,
/.///:c/. ... / ,../ , c:
(Invocation of the tutelary deities:)165
+ .. / /. /, / /. ,. t. /, +.:cc .. /, /. /..
/, -. / ,/. / /.., /.. /. /,
+ .. / /. ./ /, /. /, /, .., / /.//,,. /..
.. /, / /.. // .-/... /.,
s -, /. .//.////, . / /. ,, / ... / /. ,.. /.///-. /
. ./. -./, /. ,. / ../:c: ,./. ./ / /.-/. ,.168 - ./
// s- . .169. ./- /. / ./.... ./ / ///. ..//
/. /././ . /. ../, ... ./ :,o,.. o/. , ., /.
//. , /. c:
(Invocation of the protectors of Buddhism:)170
.,z tu ., /. ..::: / ... /, /. /.
-/.172./ /. ./ .. //,.- /. .,. /. ./ ...
/., / / . /. ./ .. .//. /.:::.
:/. /. .-.,, /- . ./ / -,/../, ..... /. -.174
./ .,// / .:: . /. /. .// ./ ., /// -/. .// /. //
.. /, ../.,.., -
t /. /. / ... ./ ./.. /. ./, / /. o.../ . /..
,. / o.../- -, .,z tu ./ / /. -,/ ,.. /
.//, /. .// .//./ .// . ./ .,. /. .,//. /- /.
..//.
+. /. ,. ,. . ,.. / o.../- ./ o.,:s. tc-
s/ . /. ./. ./t ./ . // /- z/ . /. ./ / -,//, /
-. / ,., o.../- c
o ,. ./ /. /. /. ,. /. ,. /., . /. ..., /
.., ,/. - /. / /.. .. // ... u. -,
.//,.. .// //. / / //. /.. /. ,,., / ,, /. , .//
.. /. ....::c/ +//t-,, t- //. ,..// c
o. /. . . / /. .... / ,. . . /... /.. .... ./
/. ,/.. / ...,. .... t.. . ,./, / /. -// , .// /. .... /
,. ., .. //. .// ../ . / cc
+.,/, [p. 13b:] / // / /.. .. . / /. /..
./.-. / :/. t. s// -/ / // -. . ,.,. /. /.,
/./, ./. /. /. / /-. .. [p. 13a:] /. -, /- / -,
,.//./. --., // ,. . /. c:
[p. 13b:] t / . .. ./ -,. /. / /. .. . / /.
.. .. . /. /. //, .. / /-.:::.// //. ...178 / /.
,/ . / +., 179.// ,./ / .../ /. .. .. / ,, //,
/ .// .//, /.. cs
15
2. INTRODUCTION
[p. 13b:] Having thus opened the way with words of blessing, (we come to) the
Introduction.
Even when our Teacher (the Buddha) - (in) the manner (related in) the White Lotus
of Compassion r. ,../ s. /:. t..r) - was bom as the Brahmana
Sagararenu,180the way in which he, first (of all), roused his mind (to seek enlightenment)
(is compatible with) the o/.//,/ /r//z/- (Sutra), (which says):
t.. / ./, ,. / -, .. t - / /./, .
t /. :/, s/,-.
t / -./, /.././ ..... ../...
t .// // .. /- / / // /. /.,/ / ./,/.-.
(It is also compatible with) the Giving of Thanks Sutra tt /s/t-
which says that when he was a strong man conducting a chariot in hell and a guardian of
hell struck at a fellow-charioteer, with the compassion which (this striking) roused (in him)
as a condition, he produced the thought of enlightenment. (All) this is compatible183with
the fact that this (compassion) comes first.
In the Enlightenment of Vairocana (-/ - o,/ (it is said):
:/. /./..,. .// . / / /. +//r., c./,,
t. /- /. .. .// . /. /.,/ / ./,/.-.
t /. -,
t . /. /. / -.
And in the +//-,/-/- it is said:
t /. ... / -,
Thus, this (compassion) alone should be desired as the first arousal of the thought
(of enlightenment).
With that (compassion) as a condition, when he was the potters (or Ghatlkaras)185
boy, sNan-Byed (=Jyoti(-pala)?), he offered an umbrella, a hook, a pair of shoes,
an earthen pot, etc., to the great Sakyamuni, spread out a five-petalled flower186 and
uttered a prayer (asking),
o :/, ./ ,. -/. /., //.
Because of the fact that the dominant condition187(in this prayer) is that one must rely
on a spiritual guide, this arousal of thought towards the Buddha (as a spiritual guide) -
(rather than compassion) - seems to be first.188
(However), as a Triskandhaka,189when he was bom as the traders son, mNon-dGa
(Abhirati),190he explained how to rouse ones mind towards the Buddha mJes-CHen191and
[p. 14a:] many other ways.
Accordingly, it would seem192that this holy god, Avalokitesvara, (who is known) to
all the living beings of the three worlds as the one whose love is greater than that of all the
Victors with (all) their (spiritual) sons, had various ways of arousing his mind - such as the
arousing of the mind known as ///,./ /r/t cu. t tzt for
more than innumerable aeons.
Nevertheless, as has been said in the Hundred Thousand Sayings of King
(Sron-bTSan sGam-Po) and other sources, when the Buddha Prabhakarajnanaketu
(od mDZad Ye-Ses Tog) had come to the world nine hundred and ninety-one aeons
ago, he had offered .,/ flowers and gold coins and, having previously aroused his
mind to the highest enlightenment and accumulated (merits), had meditated on the
meaning of reality and had obtained the goal of his prayer which was Buddhahood as
Rasmisamudgatasrlkuta-raja (od-Zer Kun-Nas PHags-Pa dPal-brTSegs rGyal-Po). This
does not contradict the teaching (relating to acquiring) the mind of enlightenment
in ten stages. For example, the Victor Maitreyanatha, in the Lamp (illuminating) the
o/.//,/ /r//z c c . in 5 parts, has also explained, in a general
way, the ways of attaining Buddhahood and other necessary (states of) a Buddha-to-be
(such as the Buddha-to-be) known as the Bodhisattva obstructed by one life (only)
(before reaching Nirvana). Nevertheless, in reality, as it says in the prophecy (found) in the
White Lotus t.- .rt
+//.,/ /.. //../, -... / /. ./,/.-.
t..//. ... /, /. /.,/ .// , . /.. . -// .
t /.. /.. / - ..//. t/,/.-.
+. /// ,./ /. t/- /.,
And, as it says in the t c,.. o/
r/. -., /- /. t/-/.,
o, -. / -, /. /
:/. o.../ / .//. /-
+. -,. /- /. :./ .c/t /...
In order, merely, to show the many ways of (performing) the twelve deeds (of the
Buddha), a fully-enlightened Buddha wishes to take on an incarnate form once again.
In the Jnana-kha-sama-tantra,m (it says):
+/. -,/., / ... /. /., / // s-//.
- o... . ./ . /. .,/ . .-.//.
t,.//, / ./. .// /. .....194-
+,,... . /.. . . .... /..
[p. 14b:] Thus (the tantra) speaks of the self-arising of the great compassionate nature
(of the Buddha) from the t/- body to the s-//, body and from there to some
incarnate - body in order to teach.
Nevertheless, the Teacher, the best of sages, once again showed the way of
(attaining) Buddhahood through the body of Prince Siddhartha. The commentary on the
c./,- called the Clear Meaning t ,s/ and the Great Stages of the
Mantra Path ,t- cu. by the Manjunatha bTSori-KHa-Pa, also speak of
the way in which the Maitreya Buddha manifested himself as a Bodhisattva. Accordingly,
even in the Subtle Rites of the Bodhisattva, the holy Avalokitesvara, the god who
possessed a thousand arms and a thousand eyes (it is said):
:/. /. /,/... +. ,,.. /. o/... o. ,,
t/.. o. o/... o. ./ .// /. /. -. / / o./. /..
./ .// ./ / .. ...
:/. o/... o. /.... /.. ..
:/ o./. .// /. /. /. ,. +.//.. :/. .// /. /. -.. u.
.// /.. // / , /.. .,. . /.. - :/. .,.-/
,.. ../ tz. tu./ . -/ ,.. -:u. / /. ,. o./.
/.. /. ,. +.//.. /., --..//. .// /. ..//.
:/ . /., -,/... / t/,/.-. --..//. , . , .
/., /.-. o.../ .// /. /. /. o/... o. /. o.../ ./ /.
/,/ / t/- :/.,/ /. ,.. / ,. -, . ,,. / /. /. /
/., /../ . /,,. /., /., /. .// ,,. /. /- /
o./. o o./. o/- s/-,, 195 t. r, / /. ,. .
, ,. -. // ./, /- t . /- ./ ..,. t. ,. .
// -. /, ./, /- . .. / -. /... /. / /,,.
.// /. /- . -, ../ .// / /. /...
[p. 15a:] As it says in the Sutra of the White Lotus -t t. t.- .rt
o s / ,. /-/, , ,/. /. ././, ,/.. .// /. o./.
/.. /. ,. +.//.. /, -. / o...//., ,./. /.
t/- /., /.,
Also in the r..,./ z :, /r. t which is similar to this, it is said:
:/. :/, /. /- / :/, ,./. /. t/- /., /., ./
. /. .,/
In the One Hundred Names of Tara (it is said):
:/. o/... o. +.//..
u. ... . /../. /....
:/. /. / /. /. /. . / /. s,.
o .// /. ,. / ,. ...
u. ./ /. /.. . -,
s ,./, /. t/-
: ,. .-//, / ,.
:/. ./ ... /.. .,.. -,/../,-
o... +.//.. , / ,. .,/
+. /. /,/. -,
:/../. /., /.,,.. +.//.. ,./ /. t/- /.-
And (furthermore):
r/ /.,/ / /.. .. // /., /.,
t/- /.. .. :/. ,. s,.
u., ,. /.. / ,../ /. o/...
c. +.//.. /.,/.. /../,
(In) these statements, (the term) the Blessed One is applied to the Buddhas only, not
to the Bodhisattvas. Not only that, (but there is also) the statement that
s. /. /.. o.../ / /. +,. / u,,. ... /
+.//.. u. / /. :/.. t,. . /. /.. o.../ / /. +,. /
u,,.
And in the statement in the r..,./ s. about the bestowal of the Perfection
of Wisdom (t,- to the Buddha, viz.,
:/ - / s s,////.
:/. o./. /.. /. ,. +.//.. ,.. / - / s
s,////. /. :/, /. +/ /. /.//, ./,/... o.../ /. /. / /.
/./.
because a Bodhisattva [p. 15b:] cannot truly be the guru of a Buddha, one should exclude
the slightest attribution of true Bodhisattvahood (to Avalokitesvara). Also, (the possessor
of full) Bodhisattvahood from before beginningless aeons is said to do good to living
beings through the deeds of a Bodhisattva (inspired by) the special virtues of compassion
and prayer.
With regard to the way in which Bodhisattvas accepted rebirth for the good of the
world, in general:
In the Mahayana , the +//-,/-/ by the exalted master
Maitreyanatha, the eight purifications (brought about) by the ninth stage of
Bodhisattvahood have been explained (as follows):
:/. /./..,. / /. -. / // /., /.,
:/. /.. .// ,.. /, .. /./..,.
:/. -. / ,. o...//./.
t./. /. o.../ .. , / /./..,.
r./..,. ,.. /.,/ /. ..,
t., /. //., ,.. /./. /
c./, -. ...
+. /.. .,/ /.. /.. .,/..
The meaning of the last (of the eight purifications) (has been explained in) the chapter
of Brief Teachings in the Perfection of Wisdom in One Hundred Thousand Lines:
+ /. / ... / /., /., . ... , ,. /. //
.,./, /. /.//, ., /., . -, ... o s.//. /.
o./. /.. /., /. .,// ,. .// ,./. /. /. /.
In the detailed explanation, (it is said):
r/ ./... / ,,. / /.. u. .. o./. /..
.. /., , ,. ./ /. . / /. / ... / /.,
/.,
u.. /. .. + /., /., ,. /.//, /. -. ., /. o./.
/.. //, .,./, /. .. /.,
r/ ./... / ,,. / /.. u. .. /. o./. /..
//, .,./, /. -. ... t /. .. //. / / /.
,.,. / /,, /. /. /.// ,., / /., /.,
Also in the Perfection of Wisdom in Twenty Thousand Lines, which is similar to
the above, (it is said):
r/ ./... / ,,. /. .. [p. 16a:] /. o./. /..
//, .,./, /. -. ... t /. .. //. / t /.
,.,. / /,, /. /. /.// ,., / /., /.,
In agreement with what has been said above, that the Bodhisattva Mahasattva comes
into existence while thinking expressly about it, it is also said in the t/.:.:
o ,. ./ . .-./ / .... -.
r/ .. /. /,/ / .-.-/. .//,.. . ..., ..-
r/ /.. -,//. ,.. . .... ///
t.-.-/. /. ,,/., /t,-/ :
:. ./ /.. /. . /. -.
r// /... / /. /.. . .// ,.. . /. /./ /.. /..
/-..
:. ./ /.. -. .// ../, ,.. . ,/./, ...
t.-.-/. /. /-./, ,. ,.. /. ... / /, :
:. ./ /.. ,.. . .,/. .... ,.
s./// ,..... -.. ..- . /. . ,..
t ./. .
:. ./ /.. /.. /- ,.. . ./.. /-/, .-.-/. // / :
o., -,. // /., /.,
t.-.-/. .-.-/. o ,. / ..., /-.
:/. ./. o.../ ./,,.. /, ,.
t /. .//.. ./ / / -.
:. ./ . /. ..,. / /. ..//.-. / /. ,. . ../ . . /.. / /.
.. / ./ ..//.-.
o... /. ,. , ,// ,./.
+. -, /.. . ...
:. ./ /. /. ., / ../ . .// ./ /.- /. ., /
-,
t.. / . ., ..// / /.. .
o. /.. . /. . ... /.. ./ ..
o. ,. ./ . /.. ,. //, -. ,/./
, ,. /, /, /., / /, -. c
:. ./ /.. .//.-/.. /-.
:. ../,/ ./, . ,. /. ../,/ ../ ,/...
..././. ,. ./ /.. /. .
u.. ,, /. ./. . /. ,. :
:. -// ,. /., /.. /. ./, /- ,.
, :c/; +. .. ..././.
r. /., ,. // /. ./ /..
t -/.. /., /.. /- ... /..//. .-. s. 198
o ,. ./ /.. /. ,/
r// /. ,/ / // /. o.../ / // /. ./. /. . ..
t- /.- ,. /. /. ./,, /. /. / ./,
, ,. ,.. // /. ./. .
c/. o. /... / /. /.., / ,. -.
:/. :./ ,/. .... .., /.././
..././. . ,. /.. -. ///.. ./ -,
t .. /. / ,. -, /. /. / :-/..., :
:. ./ /.////.. ,. .... ,. . ./.. /. ./ , / ,.
t/,/.-.
r/... ,. /.. ... /. ./. / /- .,./. ,z., r, ru-
+/. /., /.//, ,. /.,. /. ../ ./. /-./. t. t ru-
, . // / /.- ... ..,.. ::
o t. ,. ./ /.. .... // /. ., /
:. ./ /.. ./.... // /. /. o.../
:. ./ /.. ,/.. /. t/,/.-. ... /. ///. / ,. /.
t /. .//.. ./ / / -. ::
o / ./. .// /., ./ /. /. / ..
, ,. o /. /., .... //. /..
s.. .. ,./, /. / ,. .
+. /- /. .. / ,. . -. ::
s. ,. . ,/, ///.. -../ ,...
:/. /. /., /., ./ /.. /, /.. // . /.. /.. /... /, /.
,/,199
+. /, ,,/,, /. /.. ./..,200
.//, . /.- /. // / . :
o... /., /.. /.. /. /
:/. /. . ,, /././,
:/../. o o.../ ,/- /. /
+. /. . -, /. /.. . /. /. :
o ,. ./ /. /. / /. ./ . ,.././ ./ /. . ,.. . ./
,.....
+. //. /. /-, / ..- ,. /.
t/, /. //, ,/- / ,. /. /. ./
, ,. -,/../, .. /.. /.. . /. /. :c
:/. ./ ,.. ,. /- ,. /-/./
:/. /. ,.. / /. ./. . // /..
, ::; :/. ./ .// ., ,. /. ,. . ./
:/. .-.//. t. . o/- . // /.. ::
o ,. / ,. .//,.. / /,/ /-/, / ,. /-/,
r/.. .// /-/, .// ,. /. ,. o./.
o ,. /- //, /-/,
t/ / ./.. /-/, -, /-/. :s
+ ,.. .../ ,/.. , .,
t /.././
:. ./ /.. -. ,/. ,.. .../
t .. /. /. / :-/..., :.
Similarly, in the s./-/ by the exalted master Maitreya and its commentary
written by Vasubandhu, (it is said):
u., ,..... // .. //.
+. // .//, .-,/, ,..
t ,. -. ..// /. -. ...
u. ./. /. / .. . .//.,
:,/./ / . ./. . ., ,. /.
c./, /. .// ,,. -./. .//
o-. /../ ./.. , . /,/ ,/...
t /./, . ./ .. /.. /. ... / -,
Thus the Bodhissatva, because he views all existents as illusions, is not afraid of
vices in times of prosperity. Because he views birth like walking in a garden, he is not
afraid of suffering in times of suffering. Therefore, by what fear will his enlightened mind
be turned back? In other words, (the enlightened mind) belongs exclusively to Bodhisattvas
who have (1) the ornaments of their own qualities, (2) the festival of joy (produced) by
the good they do to others and (3) the high pleasure of (a) a conscious rebirth which is
(like a walk through) a garden and (b) an (actual) appearance through magical powers.
(The enlightened mind) does not belong to those who are not Bodhisattvas. Therefore, how
can the mind of these (Bodhisattvas) be turned back? (This is) a verse on the removal of the
fear of suffering.
[p. 17b:] This compassionate soul whose aim is to strive for the good of others,
t/ , -. /. /. +. /.// ... /. /. /,,,
:/. ./ . //. /- / ./. . /. ./- /. ./,
r/ /. /.. / /. ... / .//.,
In other words, because one who strives for the good of others is a compassionate soul
and is happy even in the +. hell, how can he who, in (this) world, has the characteristic
of (working) for the good of others, be afraid of the occurrences of suffering? Why, then, is
there fear of this suffering? (This is) a verse on (how) to prevent living beings, whose
minds are being turned back (from seeking enlightenment), from being lost.201
o ./. ,./, /., /., .///. -.
:/. o.../ . .//.. /. -. /, .//.,
:/., ...// /. ,./-. / /. o.../ ...
t .., /-././ / /., . ..,.. . /, /.
The Teacher has a soul whose compassion can always be relied on. If all those non-
Buddhists whose minds are troubled by sufferings, take delight in doing other (non-
Buddhist) duties, being encouraged to do so by other (non-Buddhist) spiritual advisers,
(it is a matter of) great shame. (This is) a verse which criticises laziness.
:/. ,./. .// / /. /. / /., /., ,/.
t / /. . / /.. /. /.., /... / /. /., /.,
u. ./ -,/../, /.. /, /. /.. / //, / .// . /.
t.. / /. -/. /.... .// /. .// /. ., -../, .-//. / ./::
(If) the Bodhisattva, having taken up the heavy burden of living beings on his head, is
slow in suppressing (the concept of) the other side (tut/ non Buddhists), it will not
be pleasant. With the perseverance of Hearers s./ he will have made a hundred
efforts but (only) a semblance of work. In this way, he will be completely bound by vices
(such as) the bondage of (thinking in terms of) self and others and the nature of action and
re-birth.
Also, in the third book of the holy t/. (entitled) The Teaching of
Inconceivable Secret, (it is said):
o/... o. ./ /. /./. / ., / /. o./.
[p. 18a:] t .,/, /. /.... /. ///., ..
s / ,. /-/, /. /./. / ., / /. o./. //. /
u., .-/.. / --..//. -,, ./. /. ./. /.
u. / /. -. .// ../ /- o./.., u. ./.
... / /. ,. / u.. . t..../ o.../ r., .////,203
/. .. /. / / . . /. /.. ./. u. /. /. .-..
.. .-./. ... . .. /. / ... u. / ///
., /./..,. / /. ., / , .,/. /-.//: /// //
., / ,./ u. /. .., /. /. /. / / / -. /.
././/. u., /.//, .... /. ... / // /. ///..
/., ./, ./
/ o s- zo o/c /. o./. ./ / t/-/., /
../ -, /.-, ..././. .. -/. /., /.,
,. /.//, /. -/. // ../ -, . /.-, t.. / /. /.
-,. /.. ../ -, / /. .. . /. /. /.//,
/ /.. .... -,.. / .. t.. / /. /.-. /. /. /.//,
/ /.. -, / /. .. t.. / /. / /. /. /.//, /
/.. // / /. ..
And in the s-/ which is the forty-eighth book of the t/. (it is said):206
o/... o. /. :/, +/ . /.//, ./,/... o.../ . /.. ./
/. /- / -. o/... o. /. :/, +/ . /.//, ./,/... o.../
-/. /.-./.. .. /.. /. /./. /- / /. .. /- / -.
o/... o. .. /. /. ,./ ,/, / /. ./. /. :/, .
c-,. o. /-.. /, -. ./. . /., /. ./ /.. ,.. -.
/ /-.. ,.. / -. [p. 18b:] o c-,. o. ./ /. /- /
-. / ., ,. /. ./. o t., o. ./ /.. /. .. .// /..
/- / -. /. o o/... o. ,/. /. ,. / ../ /. :/, /-.//
,./, .//.//,::
These passages speak extensively of (the fact that) Buddhas and Bodhisattvas
who dwell in the path of the (ten Bodhisattva) stages consciously take rebirth for the good
of living beings.
(Now) with regard to rebirth as an apparitional body in accordance (with these
sayings):
In accordance with the Hundred Thousand Sayings of the King and the
r..,./ s. the field of paradise s.//. /t.oc in the west is
well-known. In that holy field where even the names of misfortunes such as dissension
and getting old are unknown, the best of teachers, the Buddha Amitabha meditated
on Avalokitesvara as (the one) to be brought under control by the (meditational) father
and on Tara as (the one) to be brought under control by the (meditational) mother.
He then entered into the equipoise -, of the -./ called Working for the
good of the world through great compassion. He meditated on a white ray (which issued)
from his right eye as Avalokitesvara and on a blue ray (which issued) from his left eye
as the appearance of the goddess Tara.
Now in that field (there was) a c/. king (called) bZan-Po mCHog who had
a thousand wives but no son. In that country, there was a lake called Padmavatl where
lotus-flowers grew. Once upon a time, when the king was worshipping the Three Jewels,
a courier (r/-c,, went there to gather flowers. At that time, (he saw that) on
the stalk of a lotus (there was) just a leaf of a weak (=broken) branch (and) just a covering
of a leaf, in the middle of which there was just a (reincarnation) of Damodara.208
His wonder being roused, (the courier) reported (this to the king). The king said,
It is certain that a miraculously-appeared incarnation is sitting inside that (covering).
I shall invite him (to my palace) and make him an object of worship. Just then, an
innumerable entourage of royal ministers, queens, etc. arrived with music, pennants, etc.
Inside the fully-bloomed heart of the lotus, there was a sixteen-year boy adorned with
the marks and signs (of a Bodhisattva). The colour of his body was white, he radiated rays
(of light), he wore a crown of locks (of hair), he was adorned with various precious
(adornments) and he was dressed in a silken cloth round his waist. He had a deer-skin
thrown over his shoulder and [p. 19a:] from his mouth proceeded a cry (saying),
All living beings of the three spheres (of existence) are to be pitied. The king and his
entourage saluted him devoutly and brought him in a chariot, together with an innumerable
crowd of worshippers, to the palace. He (became) known by the names of either
Padmagarbha (t.- /t or Padmaja t.-r,. The king asked the teacher
Amitabha, Who is this appearance? What is his name? He replied, This appearance is
the (incarnation of the) actions of all the Buddhas, the one who does good to all living
beings, the one who has appeared from the mind of all the Sugatas (=Tathagatas) of the
three times. He is the holy god Avalokitesvara. Son of (good) family, he will work for the
good of all living beings (whose extent is) comparable to the limits of the sky.
At the time of the full moon, the king performed immeasurable worship and honour
(to the appearance). The boy who had appeared remembered the actions of the Buddha
and decided that he would do good to living beings. He looked at the three spheres
(of existence) and saw that living beings had been corrupted by the five poisons (=evils)
(and that) the suffering of the world was blazing like fire. (Seeing this), he wept with pity.
Then Tara and Bhrikuti rose from his right eye and left eye (respectively). From the mouth
of Tara it was said, Purify your mind-of-enlightenment in order to (work) for the good of
living beings. Bhrikuti said, Do not take your mind away from doing good to living
beings. Both of them said, Son of (good) family, you will be famous. After that, they
disappeared again into (Avalokitesvaras) two eyes. All this has been said in the second
chapter of the Hundred Thousand Sayings of the King.
Similar things have been said in many holy scriptures. Among them, in general,
in the introductory section of the Description of the Land of Bliss,209 which is the fifth
book of the t/. (it is said):
, ./. . , -, ./. --..//. ., /./. /. -,
./. . ..//. ..//, ./, -. , :./; /..
. /. o.../ t,-/ . -tz. . -, ., /./. /. -.
/./. /- /. o.../ t,. ./t s-//, /./. /- /.. ...
t/// .-tz. c.,./ :t c, t s.-..//,
V v
tt/ t:o. c. z/o z/ -/ t ..t z/
+.,/, ct -/,// . t ..t .
s-/- s.c. o/c // .,/, o.../
o./. / -. ./. /. . //.. o///. t/-/ cu r, o,./ ,
.... o...//. /.,/ /. ./, / /. ,. //.. /. o.../
t/.. :,:. .o/tu,., c,/t ./. //. ..... .. ,..
/ /.// . -// . /.... /.. -// /, /.... /.. .
/ o.../ t/.. ,/. / . -// ,. / /. ./. / /.
o...//./. / -, o.../ :/. o///. ,,.. / ./, . /.
o///. t/-/ /-.// ,. /.. -, ../, ./../ ,,.
,,, / .., / /. /./. / s.//. /t.oc .// /. /./.
./.. -,/.. o...//. .// /. /.... +/. ,./-, /. .... /
o./. /. ///, .. -,/.. o...//. ./ /. -. / +-//
..t,..
: /. o/... o. /. /,/... +. ,/. /.. ..::
r/ /. o/... o. u /. o./. /.. t/-/ /.-.
o.../ ./ / -,/../, .. /. /,/. -,/.. t/,/.-.
. .. /.// . /. . /. // -,/..
o.../ /. ./, /. t/- /. ,.. -. -,/.. o.../
/., ,..
:/. o/... o. /.... /.. ..:::
+. /. :/, ./. , /... :/. :/, /., o.../
./ / -,/../, .. /. /,/. -,/.. t/,/.-. /., ,..
./, /. t/- ,.. , :; t /. .. .. /- /.. /.
. -// . /.... /.. -// . /.... /.. o...//./.
/. .//, ./- //.. s.//. /.. :/, +/ /.//,
./,/... o.../ //.. +-//
So (saying), he spoke extensively of the qualities of the field (of Sukhavati).
In the section on the Prophecy of King Aranemi-(made) by the Buddha Ratnagarbha
(Rin-CHen sNin-Po), which is at the beginning of White Lotus of Compassion (/:.
t..r:x:it is said:
t /. ... .. /.,. . /.. -// o...//./. /.
.//, ./- //.. ., o.././, //. t. /.. .// /. /. o.../
t.,//... .o/t .o,/ r, .o/tu,., c,/t +/. /-
/. //, ./, .// ../. s, . /. / /. /./. .// /. /.
..,// tu.t . . /.. .// /. /. o.../ +,-,.
o/c /s-: :: c,/t +/. / .. / -. /. o.../
/./. .// /. /. :,. -t .co . /. o.../ .// /.
t- .z. +/. / /. o...//./. .// /. /. + :s/ .
/.. .// /. /. o.../ t..,// tcu. .o/tu,., .o,/ .
/. -.../. . --..//. o.../ -. /. -, o.../ .
/ .//, o...//./. .// ./. -. /., /. ..,..
With regard to the way in which the Buddha Ratnagarbha (Sans-Gyas Rin-CHen
sNin-Po) prophesied that in that (Buddha-)field, after numberless future aeons,
as numberless as the (grains of) sand in the river Ganges, have gone by; and a second aeon,
as numberless as the (grains of) sand of the river Ganges, has arrived; at that time, when
that earthly realm will be known as Sukhavati, there will be the CakravartI king Aranemi
:s/ r, .ru,.. Sahasra-putra (o.:/ Pancaparicaraka (tt-ct t
the Brahmana Sagararenu o-z. c,-:su t./ and others:
:/. :/, /. +/ /. /.//, ./,/... o.../ t,// . r,
+.-
+ /... -. /. . .-/./. /. . / /. .. c,. /
,. /, ./. /. .. .-/./. . / ... /. .//, ./- /.
s.//. ,. .// /. /. :/, /. +/ /. /.//, ./,/... o.../
[p. 20b:] +-,. :su..t,.. :. .// //.-. /. .//, ./-
.-.. /. . / /. .. c,. . .. ., /. /.
With regaid to Avalokitesvara, (it is said):
/ ,. /-/, /. /. o/- s,.. o-z. c,-:su.
t./ //.. +-./ , tz.- /. ./.. / r, +.- :s/ r,
.ru,.. . +-./ /. /., /- /./. . o/... o. ./.
: // /. ../ /- / .// t .. / ./... /., /., . /
/. /- .// .//. .. . /.//. .//., r/. t // /. /...
t .. / ./... /., /., . / /.. /.. /. -. ../, //...
/, .. . /// , ../ /- / .// r/. t // // /., /.,
, t .. /.- /., ,./. ./ /.. ./ . ... t /. ./.
/ /. /-. / ./, /. / ... /., ../, /::: /., . ....
/, /. ./. . //, / //. ... . /.. ../ ., o/... o.
t /// ./,/. /.- ,./, ./ .. t /// / ..../,214 // /. /
... .,.-. . -,/.. t/,/.-. +/. t /.. ,./-.. /. .... /
o./. -, t /. .-.-/... /, // /., /., ./ /.. .//., ./ .
/,/... /, /. ./ /.. /. ./. / /. /-. / ./, /. -.
/. ../ /. .,... /. ./. ,,., . /. /./,/. , t /.
,/. / /, -, , t /. ./ /. ... . , t .. ./ /. ... .,.
t / t . -,/../, ./.. /. /., /., /- /. .//., [p. 21a:] -,
t /. .,.-. -,/.. t/,/.-. /. /.//, ./,/... o...//.
t/.. o/... o. /. -. ./. t /.,/ /. ,./ ,.. / ,,.
/.. ,./-.. /. .... / o./. / /, -. / /. ,. / /.,
/., / -. -, -, /,. /. /.////.. t/.. o/... o. /. .
. .-/./. /. . / /. .. c,. , . .. .-/./.
. /. / / ... ./. / ,. /, +.- .// /. .,.-.
-,/.. t/,/.-. . /.//, ./,/... o...//. /. .//, ./-
//.. s.//. /. .// /. /. :/, /. +/ /. /.//, ./,/... o.../
+-,. :su..t,.. u. .// ,./- /. .... / o.../ / /. ,..
/., /., / ,.. o...//./. t./-, /. .... / o.../ / /,
-.../. . /. :/, +-,. /. /., ... /. /- /
/. ,./-. / /. .... / o.../ .// .. /. ./- / . .//
/ .-.. / ,,.,. /./ /./. t., ... /.. t /// ,./-
/. o./..... / /, /. //, ./, . u., /.-.
o./. t /// ,./- /. .... / o.../ r/. /. ..., / ,..
/ .. /. //, ./, / /. /.//, ./,/... o.../ +-,. ../.
/ /. .. / / .., -. t - .,.-. -,/.. t/,/.-.
t ,, /. o/... o. -/. ,,/., /. -, , /. .,.-.
-,/.. t/,/.-. s-//, ./... o.../ . o/... o. /..
. /. .//, ./- .-.. /. . / /. .. c,. /. .
.. [p. 21b:] . // /. o.../ . o/... o. ./ . /.,
/,,/,:: t ,, / ,,/., /, /. o.../ /. -, , .,.-.
-,/.. t/,/.-. t /// -/. ,,. ... / .//.
Through the prophecy relating to Prince Animesha, the Tathagata Ratnagarbha
bestowed (these) words:216
o / ,. /-/, /... ,. /. /., //.. /. .
/ .// /. /., //.. /. /... /. /., //.. /.
.//., / // /., /., /.. ,.... /. /.,/ / -, ..
./.. // /., /., /- /. .//., . ../, /./- // ..
/../. o / ,. /-/, ,. .// /. /. ,. +.//.. + /. ,.
+.//.. ,. .// ./.. -, . / -// /.... / /.. /
-// /.... / /.. / /., /., /- .//., s / ,. /-/,
//.,/ ,. .// /.-. /, o./. ,. .// ,./- /. .... /
o.../ s / ,. /-/, /. /. :/, +-// ..t,.. /
.. . /. .. . .-/./. /. . / /. ..
c,. /. / . /. ..., / ,.. / .. /. //,
./, .// ../. t /. .. / /. / .., ..., ,. .// /.
/ . . ... o./ .. . ,. .// /. .,.-. -,/..
t/,/.-. /. /.//, ./,/... o...//. :. .// /. /. :/,
/. +/ /. /.//, ./,/... o.../ //.. t--..,/.
.z. r. tu,t .t//:s., c,/t
In these words, the Bhikshu Dharmakara and the CakravartI King Aranemi are
spoken of as the same as Amitabha and Amitayus. In the :su. -t it is said:
o /. /. ../ /.. ./, ./- //.. t--..//. ..
:: .t,:...t :/.. /.. :/, +/ /p. 22a:] /.//,
./,/... o.../ ./. //. . /./..,. . --..//. ./ /-/,
./...:::. ./ //.. :. ,z/:. r, c,/t +.-, //. .
./, , /. .. / / //. /. .,/ ./, /., /.,
With regard to this saying, the Amitabha or Amitayus who lives to the west of this
(world) might seem to be not the same as (Tejoraja) as far as situation (,,r/
./ is concerned. Since the :su.-t was preached in Sravasti, it may seem that
the Buddha who lives in the zenith of this field (of Sravasti), in the Buddha-field called
Immeasurable Virtue, should be recognised as different t,s. from the one called
Amitayus (who lives in the west). But the word Amitabha is mentioned in the
establishment of the lineage of the c. c-,. o. in the Northern Treasure218
of the former (rNin-Ma-Pa) translations (as follows):
t /. /./. / t.-/. /. ../
:/.. /. o.../ +-//
And in the tantra called The Saviouress of the Whole World co r. c/ (it is said):
o / ,. /-/, /.,. . -// . /.... ./..../..
-// , /- /.. /. .. / /. ., . /.. /./. //..
s.//. :/ /. /./. / -, . , -. .// /. /. o.../
+-// + -, .,/. t /// /.. /. o./. /. ,. +.//.. /
,. -,/ ,..
And furthermore:
t /. ../ / / /./. ./ .,/, /.. , /.. /./. //..
t.-/. , -. .// /. /. /. +-// , -/. .// /. /. ,... /
//. c./
(These sayings) are at variance (with each other) but lead back to the same thing.
In the Sutra on the Spell of the Sound of the Kettle-drum of the Gods
+-....//../ . cu.. c ,z./ -t or the spell
./ ,z./ called the Essence of Boundless Life and Knowledge,
(+,-,.//., :su. t :.s. .t,:...t /t (it is said):
t ... .. /- /..
:/.. /. .//, ./- / s.//.
:/.. /. ,./. o.../ /..
r/ //. /. :/, +-,. o../. t/.
r/... .. / -.
r// /. /- /..
And furthermore:
:/. s,.// / /. s.. / /. r./...- / /. c. -./, s [p. 22b:] o t.
+ o t.::. .
At present even the Sa-sKya-Pa have a long-life spell220in the rites of Amitayus-as-
nine gods,221together with their (the rites) essence and further essence, (but) these are
ordinary rites. The Spell of the sound of the Kettle-drum of the Gods, with the SAB ALE
added (to it), is an extraordinary rite.
Be that as it may, the explanations drawn from the Hundred Thousand Sayings of the
King,222 the White Lotus of Compassion /:. t..r),223 the Sutra on the
Inconceivable Secret224 in the t/. and the Description of the Land of
Bliss225 in the t/. not counting peculiarities (of expression), have the same
meaning. From beginning to end, there is no difference (of meaning). The explanations
drawn from the +.// s. on the Bodhisattva Mahasattva Avalokitesvara are
similar. But how much holier (Avalokitesvara is) than other Bodhisattvas is stated in the
t../ s. -tt. t.- .r when it says that the merit earned by saluting as
many Buddhas as the sands of sixty-two Ganges rivers and uttering their names is the same
as saluting Avalokitesvara once and uttering his name (once).
As indicated by this, the explanation drawn from the c..,./ . -t t/
t /r.t (says):
:/. ///.. /./, / +.//.. ,/. /.. ...
t - /. ,./ / /. o.../ r. -. /. . / /. . . /,
./.. /- s-
:/. .-/ / /./..,. . -,.,.. ./ /. -, / // /.
t -. /., .. .. .. -,.// // /., /., .. /. ,/.
/ .//
t..,./.. /.,/, /., -.. .. -.
t ,. // ... /- // .//.,
r/... /.. /-/, -. /. /. / /. ..-.
+. . ,. , ./ / /. /..
o /., -, -. /. /./. /.. .// /. ./...
t / /. ./ /., .. .... /. /, . . /. .....
t.-.-/. -, -.
t.. / . . / /.- /., /. . .// / /. /..
t.. / ./ ./ /, .. .// .. /. /.. . /., .// /.
...
[p. 23a:] :/. ./ /.. /. ./. / /. .. . /,/ ./ ./ /.
, /. .. .. // /. ..-. . /... /-.
:/. /-. /.. /-/, . ..// -, ..
o. /. -.. .-.-/. / -, -. /, /. ..-. /., .// /.
,../.
:/. ./ .-.-/. -, -.
r/. /., -. /. ./.. /., . /. / //. . /././ / ..-.
-. ./ / /. /.,. ,. ,/ ../.. . .,. /.. -,
/. /..
:/., .// .. // /. ..-. . /. ./. /.
t /. ./ .-.-/. -, -.
t.. / ../ -. /. ., -. /,
o /. ...,/. / /. .-/. / .. //.. ., . ..226
..././. /. /. .// /.-. /.///.. ,.
t / . .-.-/. -, -. /.. .. / . --.
u. .// /. .. /. .. / .
u. .// /. .. ., /, /. .. ./. .// /. /. /-
u. .// ... /. -/. /. .// ./. // / -
:/. ./ /// .. /., /.... ./ ... /.. .. , /....
./ /..
:/. ./ /.. /.. ...... ..././/, ./ .-,.. ./227
+. /. ./ . ,.. . .,.,/, /... . /.-/..
t / /., .-.-/. . -, -. /., .// /. ./...
:/. ./ // / ..., ,,., /- /. //../228
+. /. ./ /., ,./ ,, . .,/. ..
t.-.-/., /. /., / -, -. /., .// , ,/. ..
+. /. .., --. /., .. -. /., -. .// /. ,.... /.-
t / -. .-.-/. . -, -.
:/., .// ./... /... /. ..-.
r/ . -.. ,. ,.. - . .. o,.::...- / /.
,.,. / ., ../
+// /. , / /. ./. .// /. //. .. /. /..
t / -. .-.-/. . -, -.
t.. / // /. ,/, // ,.. .. ..-
+. /., ./ /.-//. c./o.- ..- ,. s./t ..- ///
-/. . ,:.-t .
, ::/; +. /././ ,/-. .// -/. /.- /. /. /. -. /.-
/., .// /. ,..
t / . .-.-/. -, -. / --. . / --.
u //. -/. ./ . /..
r// /. .,.. /- /- . .// /.. -/. .
:/. ..// .// /. ./... . /., .// /. ..... ,..,
Having explained it (his compassionate nature?) in this way, Avalokitesvara did
indeed have the same during the continuity230(of his rebirths).
In the r..,./ . z:, /r.t -t there are many teachings,
much holier than others, on the way in which Avalokitesvara will work for the good
of the world for six generations. Even the fact of his bearing the name of the holy
god Avalokitesvara (is mentioned) in the White Lotus of the True Religion
s../-,../ t-t cu t.- .rt::;
:/. o./. +//,- . /.. .. /. o/... o.
o/... o. / ./ ,.,. .// /. o./. /.. +.//.. /.
+.//..
:/.. .. /. ,/. . /. o/... o. /.... /.. .. /. o./.
/.. +//,-
s / ,. /-/, / / ./. -, . -// . /.... /..
-// . /.... /.. /., /., .,.., ./... .//., /..
-, /. /. /. -. / /. o./. /.. /. ,. +.//..
/., .// // /. -,/../, ./... /- / //. / .//., s / ,.
/-/, / /. /., /., ./ .. /. -. / /. o./. /.. /.
,. +.//.. /// ,. /. /., .// /. -,/../, ... /- / ,.
/. /, /. ,/... / /. o./. /.. /. ,. +.//.. s /
,. /-/, ./. .. ., /, .. / /., ./ . .. ., // /.
o./. /.. /. ,. +.//.. // / .. .// ,... /.
,.. / // /. /., /., t :; s / ,. /-/, / . -// .
/.... -// . /.... /.. /., /., / /. . /
/., ,. . .. / /.// ,/. .../ ,./ /, /../
//.// ,/::: .-./., 233 / /. / / //.. t.,
-.,/. . .. ,./ / ... /, /// .. /. / /.-/.
..- . .../ /., /., //// +.//.. /., .// // /.
... /- / /. / /.-/. ..- :/../. o / ,. /-/, .// /.
o./. /.. /. //.. +.//..
In this way, his qualities have been much praised. Again, in that same s. ::
: c./. +//,-
r/ /. /.. /. . ./,
:/. ,./ /./. / .,
o. /. /.. / ./. /. ,. +.//..
:/. //, .. // ..
u. +//,- /. -.. . / ,,.
:/. o/... o. . /.. .. c./.
t. /. .... / +.//..
+ /. ,,. . .....
: -, /.. / .-// / o.../
t -, /.... / .-// / ..//. .
s /. /. -. / +.//.. ,.. /.. o.../ /.. ,,.
With regard to completed Buddhahood and its transformation235 (into a form body),
some panditas maintain that Buddhahood is completed in the Mahayana, and that
the HTnayana speaks (only) of its transformation. But the White Lotus of Compassion
r.,../ /. t..r is a Mahayana . so this is not absolutely true.
This (Avalokitesvara) has an essence (/t,. which gathers together, in one (point),
the knowledge of the compassion of all the Sugatas (=Bodhisattvas). He took the form
(;-t) of the eldest (spiritual) son of the Victor (=the Buddha) and realised the
intentions of all the Bodhisattvas. Even in the [p. 24b:] the realisation of the
Bodhisattva in the form of a teacher, in conformity with such an appearance (/:su./)
(as Avalokitesvara); and, in so far as his real nature (,:su./)236 is concerned,
in accordance with his being the principal form of all the Buddhas, the realisation
(of Avalokitesvara) as the god of the -./, the head of the family (of the deities of
the -./ (and) the great Vajradhara, (are) for the purpose of multiplying (the forms
of his real nature), led by (the form of) one like Lokesvara of the c./,-
Even here, it is certain that what is said about complete Buddha(hood) from earlier times
is (said about) his real nature (,:su./); and, again, what is spoken of as the
transformation (into a form body) is (about) his appearance /:su./
It is also difficult to accept as absolutely true the (whole of the account), from
beginning to end, of the two times mentioned in (a) the Hundred Thousand Sayings of the
King that the time of (the attainment of) Buddhahood was as early as 991 aeons ago; and
(b) the (time) mentioned in the White Lotus t../ t..r) for the (future)
attainment of Buddhahood in Sukhavati, under the regency of Amitayus. Nevertheless,
as far as the original real nature (t ,:su./) is concerned, in the extra-ordinary
he (Avalokitesvara) has been spoken of as the all-encompassing great Vajradhara
of the -./, sitting (there) from the very beginning (of time). Therefore, the (two
statements about having attained) Buddhahood 991 aeons ago and the (future) attainment
of Buddhahood in Sukhavati seem to indicate an ordinary237 wish to teach the two ways
(of Buddhahood). They should not be condemned as contradictions. Rather, this
explanation (given) by the Buddha 991 aeons ago that he would, once again, show how to
attain Buddhahood in Sukhavati, is for the good of the teaching.
Similar to what is said in the Hundred Thousand Sayings of the King and the
r..,./ . is the period of time given in the permission to (realise) Mahakala
(granted) by Pan-CHen dGe-Dun rGya-mTSHo of the Sans school, (in connection with)
the Rites for the arousing of the mind towards the six-armed Mahakala as a knowledge-
being,238 preached by Maitripa to the assembled ,, in the cremation-ground of the
monks of Kosala. According (to this), the holy god Avalokitesvara, after living on the
peak of Mount Potala, swore on his head, saying, Until I have made the six types of living
beings cross the vast ocean of transmigratory suffering and placed them in the land of
Nirvana, I shall not attain Buddhahood. If I deviate from this vow, may my head split into
a thousand pieces. [P. 25a:] After that, he worked only for the good of living beings for
six ages. During that time,239 he placed innumerable living beings on the path of release
from the ripening (of the fruits of their actions). Looking at living beings with eyes of
compassion, (he thought), The transmigratory world still has much barrenness, living
beings are still very decadent. He saw that the living beings of the transmigratory world
were not only not few in number, but, because of the increasing power of the five
impurities, had become unruly, difficult to discipline and very cruel. (He thought),
Previous (to now), I have worked for the good of only those living beings. Not only have
the living beings of the transmigratory world not become less in number, they have also
become like this, unruly and difficult to discipline. Therefore, at present, I am unable to do
good to even one living being. I shall break my previous vow. As soon as he had thought
this, through the force of his breaking his previous vow, his head broke into a thousand
pieces. Then Amitabha and the other Buddhas of the ten directions arrived. They bestowed
the following words: Son of (good) family, it is not good that you have abandoned your
thought (=vow) and the arousing of the thought (of enlightenment) in this way. Now rouse
that thought extensively from the (very) beginning. (Avalokitesvaras) mind was
overcome by the thought, Since I was unable to fulfil (my) previous vow, how can I fulfil
one extensively (now)? With eleven blessings, Amitabha made the one thousand pieces
into which the head of the Holy One had broken into eleven heads. (Avalokitesvaras) love
(of working) for the good of living beings was much greater than that of other Buddhas and
Bodhisattvas.
In the twenty-fourth chapter of the White Lotus of the True Religion (s../-
,../ t-t cu t.- .rt)240 (it is said):
:/. o/... o. /.... /.. .. /. o./. /..
+//,-
s / ,. /-/, ...,./.. /.. . ./. ./.. /. o./.
/.. /. ,. +.//.. /. /- / o.../ ./. ./,
/., /., t :/; t..,./.. /.. . ./. ./.. /. o./.
/.. /. ,. +.//.. /. /- / o./. ./.
./, /., /., : -. /., /., /. o./. /..
/. ,. +.//.. ./. ./, /. /- / t..../ o.../
t,.//.../ -. /. /- / u.. s./ -. /. /-
/ o/- -. /. /- / t. -. /. /- / ,./.
-. /. /- / ,// : -. /. /- / /.. s. /. ./.
./, : /., /., ./ . ./. / c/. /, /. ./. ./,
/. /- / c/. r,
Although the residence and the promise of a series of reincarnations as given in the
explanation as to where and by what ., he would work for the good of living beings
are difficult (to ascertain?), (nevertheless), with regard to the identity and fame of the
residence, (that is to say), with regard to the great castle which was built by the blessings of
all the Buddhas of the three times and is known in the Sanskrit language of the south as
Potala, in Tibetan as Gru-DZin - , (meaning) c. and / (meaning) tz
In /. +-,/,/., ./- t:.z,t t ,z./ it is said:
o/... o. /. ,./ / . t/ /. .... / /. //, ,.
+.//.. t ... ./ -, -/ -/ -,/ / .
-.// ..:: . .. /. /. / ,.. ..
Also, in the Basket containing the relics of all the Victors (c,/o :u-c.
r, t//s./ c, z:,:: which is a section (of the scriptures) containing two
different translations of the one hundred and eight names of the holy Avalokitesvara,
(it is said):
:/. .... / /. //... ,. /. //, +.//.. /. ,./ / t/
.. ./ .. /, //.. t :c; u. ...// / , / /. ./.
.-, .. /,/ /... //. /. ,. ,/.. /. / /. :-/. ..
, . / -// / /.... /.. -// / /.... / /.. / ,.
, ,// ,./. . ,.. / ,..,. /.- .
/.- /.. ,. /. .,. /. o/... o. -.. ,.. / /- ..
,.. / /- ./,,.. /- .... / -. . .--/./.. ..
/- o., //.. /- /. / /. ,./.. ./, /.-
In the Spell of the Lions Roar of Avalokitesvara +.//.. -/.
./),243 (it is said):
:/. ,/. / /. o/... o. /. //, +.//.. t/.. /. ,./ /
. t/ t /. ,.. ,/. / , / /. ./. ... ./
,.. /, ,./ .-.//. .../ /.. .,,. // .... ./ /,/
/.//, ... ./ .. /, //..
In the ./ called The extensive and complete realisation of the mind of the holy
Bodhisattva, the god Avalokitesvara, thousand-armed and thousand-eyed, the unrivalled
Great Compassionate One,244(it is said):
t /. -./ .. ., /. ,.. ,/. / /. //, ,. +.//..
/. , / . t/ /. o/... s/,-. . .// /. /.//,
... ./ .. ,.. .../ /., .. ./ ,.. /. . //,
And in the Subtle rites of the Bodhisattva, the holy Avalokitesvara, thousand-armed
and thousand-eyed, (it is said):
o . t/ /. .... / /. o./. /. //, ,. +.//..
/. o/... s/,-. /. ./ ,. ... ./ ,.. /, :/.
o/... . ,.. //. :/. . . ... ./ -, .
... ..//. ,.. /, [P. 26b:] t.. ., // .. /, /. /.,
/. ... ,.. .-//.- / ,/, /. ,/ .. /., .. /- +
/ -. /. o/... o. ... / //.
In the One hundred and eight names of the holy Tara, (it is said):
:/. /.././ . /../, . t/
t ... ./ -, /,
+. /../.. /, -, ..
, ../ /.. /.. / /..
+-. /. ,. . / -, ..
, -/ - /..
t ///.. // ..
r/ /. /,. / -, /. / //..
t / -, ../. /.
:/. .. / /. /.--, / /..
+. /. , ., /, /. / . /.. /..
:/. ./.,/ . ../ . .//. ./ ,..
c., / ..,./ ../
+. ,./. . ,,
s,. /.. / // ...
o/. ,., / o./.
:/. ,. / /. . ,. /. //./
:/. //, : . /. ,....
+. /.. ... / /.,:
r/, /.. ,.-./, :c
In the tenth chapter of the Hundred Thousand Sayings of the King (it is said):
:/. ,/. ... /. ,./ / . t/ ///.. ./ ,.. /,
/- // , / /. ./. ./ ,/. /.. ,./ /, /../ //.//
,/ / .-./. . /./.-. ./ .. ,,. / //.. ./
,.- /.-.. ,../ -,/ / ,.// -/.//:: /.:
.,./:. /.: -t,-tz. . -t,-tz. cu.t :/. ./
/.////, .. /.. ///.. ./ -, /. , /// / /. , .../,
/.. . -, -/ . /., /., /.. /.. + -. //. / /..
,. /.. /.. ,. ,.. ./... /. . ,.. ,/...
/. -. o /. ,./ / / -. /. ,/. / /. //, ,. +.//..
, ::; /.. / -, ,.. /, / /.. /./ t / /. . /.
,// ./ /. ,.. /. /. . . /. ,.. . /.
/. .. t /.././ /. /.// -::,/., /. -. -,/...
/- . /.././ // t / /. . /.. , /.,/ t / /..
, / .// /. / .. -.. / ,.. ,/ /. .. .. -.. /
/.. /. /. .. -.. / ./. ,.-, . /. /./ .. -.. /
,,/. .-/ :/. /. . . -.. / ,.. .-./. -/
:/. // -.. / ,.. /./.. .. :/. ./, / -.. /
,.. ,,/. :u-:u/ = .-/ :/. / ,,. -t:/ -..
/ ,/. /. .. ,,. cu.tz:: -.. / /.. . /. /. ,,.
-.. / ... :/., . ... ./ . . ./ ttu,..:: / ,./
. ..... /, -// /.// -.. / ,.. -./ s-. / /. /.// ,/..
/ ., /,/ ., . ../, .... ./ -, /../. / .. .
..... /, -, /./. / //.. t.. / /.. //,.. /
,.. /, /../ /. ,////. .. o- - ,.-. /.- -.. / -./..
/.. ,,. ././ :/ .// . ,. -, ... -. -. t /.
-../. / / /.. / . /. /../, . /.././ . ...
./ /. , / /. . /. - . /. /. - / /.. ,.,.. , ,.
, ,// ,./. . ,.. / ,. .,. /.-
. /.- .// ,.,. /.. , .// /. /.. ,/.//, /., ,.
o / ,. /-/, +.//..
According to The Meaning of the Hundred (Teachings of?) KHro-PHu ru
tu. /c, :s .c/t):254
:/.. .// /. /, //.. s/,/,/ ./ .// ./. .. -, .. :/..
.// /. / ., / ../.. ,. . /.. .// /. ,. /-.
:/.,/ ../ ///, /. ,.,/. , ::/; .// /. ... t ..- /. /,
.// .. / /. t./ .. ,.. ./. /. /.. ,./ ,...
//.. s.- ./ .// /.. ./. ./, / //. //-. / ./. /..
., . .. o.... / .,./. /.. .// /. ./ / ./. / //.
//.// ., /. ,/ u., /... /- /. s/,/,/ .// ,,
/- s.- u., -. /. t/ /. s.- .// .. /. c.
c-,. o. :/.,/ /. ,.. / ,. -, /. /. c.
c-,. o. .// .. + /. / ... /. .// /, /,,.
// , / /. ./. :/.. .// /. ,. ,. /. ./.., / ... . /.
-. / /,,.
t .. ./ / ,,/., /. ,./ ,... ./ .../ /. /. /.,
..... /. /. /. c. c-,. o. .,..: / /. .
../, , /. ,... / / . ,. c,, ./ /- /. ..-.
/, // /. ... / /. ,./. ./ /. //.... / /. / /
/ /. / / //:c. -. -. / ... /. .. /. .
/. -,, / ./, -./ +/. /, -. ./. ,, /. .,.
., /. -./ /... s.- . ..../, //... /. /. ./
-// ,.. ... ,,,. :/. /., .. . , :/. ,./
,... .. /, /. .. ./ -, /,/ ,. t.., .. /. ..
./ .. . . ..., /. . /. . /.../, ,,..
+.//.. o., ./,,, / /. . .,.. /- / /.. /. /.// /..,
t / ..- /. . -, /,,, , ./ /. - //., ,. ./
/. ...., /- ,/. /. /.. /. ,/. / /. /, r/. /.
./. ., /- / ..- /. . .., /,,, r/ ,. -, .. //
/., /., /. ,-.. / / -. ../. /. ./. ,, /, /. /.
+.//.. /. /,.- / r, s/,/,/ , ., /. .. ,
.. .// -. ., / /.. ., / . ., / ./ t :s; c-,
.. ,..//, /- ,.,. .// ./.. /.,/ / ,.,. /,/ .
-. . -. .., -. /, -. /. .. /-/,
-. . ,.,. u. . .//. /. /.. ... /,
/,. . u. //.. ., / ,...// t-:, . /.. /. . t,
/. ./.. : u. ,,.. .,/, + /. .- .. /. .. /,
/ :/ /. .- . t / ,. ./ -.. /. /. +.//.. ./
... . . /- , /., /., r/, / /. /.. :/. /.
.- .,/.. o... /. /. / /. // /., /., :/../.
./.... .,.. . ,. /. . /. -/ ,,. /. /.-
/. /. c. c-,. o. t ./. /, ., /- /.- :/.
,./ ,... /.. + ./ .. /- /.. .. /. c. c-,.
o. /.. :/. /. .- .,/.. t, //. ./, . ,. / /. /.
.. + . /, /. . / -,, ... .
/. /- /..
t.,, /- /.. /. -. .. -/ . .-.. ... /. /.
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u. /. .-.-/... /. .. / /. /... /- /..
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u. /./ ,/. /.. . -.... ,. -, .. // /.,
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,/. :/., . o/. -. /.. r. .// /. ,. /. /. / /. /. /.
c. c-,. o. :/. .. ,. ,... :/. ,./ . .
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/.. . // / /. -.. / -, ,.. /, . .,261 .//
. ..//. o /. // /. -../. / / ., /. c.
c-,. t. /-.// o /. // /. o.../ . o./.
:/., // ... . -.. /.- ... t/, /. ,./ ,... /- /.
,/- / . / / /. /., ,.. /- ,, / :-/..., ,.
/.. ,. .,. :/., . :/ ,. /.. -. /.,/ ./ /./,
..././ s, ./ ,. ./ + ..//. ..... . ,....
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.,... / /././ / .... ,/. / tc //.. . /..
-,. :/. -./ /. / . ,.. . /.. u. /. .. /.//,
/. // / /. -. /. . /. /, / ., /. c. c-,.
o. :/. c. c-,. o. .,.. // /. /, . ./... /.
//., /. o.../ . o./. ....//, . ,-.. -.
:-/..., t ./ / /. -. /. ,.. / t../ /. . . /.-.
/-. /. .-,/. / +.//.. r/,:c:
According to the History of the arrival of Buddhasanta and the two secrets s/
c, zo t ,s/o , r, o,t tc,.:c:
+ /. / / /. -. : ,./. ./, , o /. . / /.
-. o//. ,./. ./, /. . . ,// o /. ,./ /.
u/, o. + -,.. /. . / /.- . /. ///., + /. / / /.
-. /. .- : .. /.. / /. + /. . o//.
,., .- .. /// / /.., :/. ....//, / /. u/, o.
/. ,./ /. .. /- /. ,../.../
The gum of Man-Lun and mKHyen-brTSe Lo-TSa-Ba also say (things) similar to the
above and, [p. 30a:] if one gathers their (different) ways of explaining into one thought,
(it appears that) to the south of Magadha, there are the lands of Bo-Da,264etc. To the south
of this, near the sea-coast, there are three large countries, Panimandra265and (two) others.
Near to them is the shrine of Sri Dhanyakataka (dPal-lDan Bras-sPuns). Further to the
south of this, there is the mountain of Potala, where only individual holy ones or ../
(can progress), ordinary persons cannot progress. The borders (of the country) are enclosed
by the sea. In the middle (of the country), there is a mountain whose height is as steep
(and smooth) as a mirror and three , in height. In width, it is five ,). At the
base (of the mountain), the holy Tara (preaches religion) to the ,; and, on the waist,
Bhrikuti preaches religion to the . On the peak, there is a palace, laid out like
a precious city, perfect in all its parts. In the middle of one thousand gates, (there is)
the palace with four comers and four gates on four sides. The colours of the sides are:
in the east, (the colour of) crystal; in the south, (the colour of) blue lapis lazuli; in the west,
(the colour of) ruby;266 bordering on the north, (the colour) green. The floor is yellow,
the ceiling (or roof) blue. Of the three parapets - on which the six syllables, written in
melted silver, stand in relief on a background of lapis lazuli - the first is made of gold, the
second of silver, the third of turquoise. They (the parapets) are decorated with nets and
tassels 267of pearls and many (other) precious things. Inside (the palace), inside (a hall with)
four pillars, there is a lotus-stalk and other holy objects. (That hall is) adorned with many
winged creatures such as birds and bees. Gandharva women and many gods and goddesses
frolic (there) with song and dance. The precious throne is raised on a lotus-stalk. On this
(throne), under many white umbrellas, raised (on top), (sits) the holy Avalokitesvara.
Raised on each (of their respective) smaller lotus-stalks are the Buddhas and Bodhisattvas
of the entourage. Furthermore, the Hearers, Individual Buddhas, kings, gods, ,,
,./. ,// /, great serpents and others sit there in the form of an
immeasurable religious assembly.
* * *
THE 36 REINCARNATIONS OF AVALOKITESVARA IN INDIA268
With regard to the very famous reincarnations (of Avalokitesvara), bom in order to do
good to living beings:
(1) LOKESVARARAJA
Because King Lokesvararaja appeared nine hundred and ninety-one aeons ago
[p. 30b:] there might be an evil doubt269that Lokesvara was, perhaps, bom270(too) early.
(However), with the aim (of acquiring) the original Arya-Avalokitesvara nature,271which is
immeasurable even by (the measure of) being prior to immeasurable aeons, the king
(Lokesvara) had completed the path for the purpose of (acquiring) Buddhahood, but does
not seem to have (actually) found the position of Avalokitesvara. Therefore, Avalokitesvara
the basis of the incarnation272 and the (actual) incarnation (as Lokesvara) are connected
with each other in this king.
In the country called sGra-Can, there was a king called sGra-dByans rNa-sGra, who
was very wealthy. He had five hundred wives but no son. He had a divination interpreted
by a Brahman woman who said that if he were to worship the god of Ri-rGyal, he would
have a son. He did accordingly and the youngest of the queens, called Amala, had a son,
born with the marks (of a Bodhisattva). When shown to a Brahman diviner, he was
pronounced to be very auspicious, (so) he was named Lokesvara. A great celebration of the
birth was held. Different women were appointed to look after him, to play with him,
to suckle him and to carry him on her lap. When the prince reached (the age of) sixteen
years, he became skilled in (the various branches of) learning and the arts. His father built
a palace (for him) and began to elevate him to the throne, but asked him to complete the
offerings (to the gods) before (coming to the throne). (The son) came to offer his worship in
the presence of the Buddha Jnanaprabhakaraketu (Sans-rGyas Ye-Ses od-mDZad Tog).
On the way, he met two women. He offered them flowers and asked them to be his queens.
(They) promised not to obstruct the kings offerings. In the company of the prince, the three
went to the presence of the Buddha. They produced an excellent thought of enlightenment.
After that, on the way back to his own country, the prince asked the two women the names
of their parents and the country (they came from). One of the women said, My country
is Grags-Pa (Fame). My father is King Grags-Pai-Byun-gNas (r-//., bom of
fame). I am Ni-Zla sGron-Ma. The other said, My country is Padma. My father is King
Amala. My name is Nam-mKHai sGron-Ma. After that, the prince sent [p. 31a:] a minister
and one hundred riders, together with precious things, to the father of each of the two
women and welcomed both as his queens. The king the father gave up the kingdom to
the prince. The prince was unhappy and wept. (The king asked), What is (the matter)?
(The prince) said, If I make a request to my father, will he grant it? (The father) said
Whatever you want will be (granted). Therefore do not cry. (The prince) said,
The living beings (of the world) are poor. Through pity for these exhausted ones, bestow
your treasures on me. To give heart to those who are without heart (=courage), give gifts.
The father ordered, Enjoy what you have wished for.
At the four gates of the city, (the prince) built (four) houses of offerings. For three
years, without restraint, he gave to living beings, (living) within (a distance of) one
thousand , to whoever wanted, whatever they wanted. To those who wanted
clothes, (he gave) clothes; to those who wanted food, (he gave) food; to those who wanted
precious things or means of transport, (he gave) accordingly. His fame spread over all
the surface of the earth. A son was born to Queen Ni-Zlai sGron-Ma and was named
od-Zer Tog.
At that time, on the border (of this country), (there was a country called) Bye-Ma Sin-
Druii, whose king, Sin-KHri-Can, had a vicious mind. (He thought that) if he were to seize
the precious jewel, more valuable than all others, which King sGra-dByans rNa-sGra had,
he himself would become very rich and the fame of Prince Lokesvara would be
diminished. Knowing this, he skilfully sent (someone) to beg (for the precious jewel).
In order to accomplish the perfection of giving, the prince gave without limit and sent the
beggar away. After that, the ministers came to know that the wish-fulfilling jewel had been
given away and were overcome with astonishment. Later, after discussing everything, they
decided that the punishment should be that the messengers tongue, the recipients hand
and the givers head should be cut off. The father (considered) this (punishment) to be
wrong but agreed to banish (the wrong-doer) for twenty-five years to a forest, devoid of
human beings, the land of evil spirits, (where) the black hill of the devils (was situated)
and (where) crows and headless demons (lived). He called his son and said, [p. 31b:]
Your gift of the wish-fulfilling jewel was very extravagant. He read out the punishment
to him, saying, Go (away) like this (i.e., as it says here). Then, he said, Now, go away.
The son said, The fathers command will not be broken, but yesterday a daughter was
bom to Nam-mKHai sGron-Ma. I beg you to (allow me to) make offerings for seven
days. His wish was granted. Although the prince explained to the two queens with many
reasons, that they should not come to the fearful land (of exile, with him), he was unable to
dissuade them. They decided that the (hope of) gifts which might fall to our lot (in future,
if we stay at home) is not a hindrance. We cannot bear separation (from the prince). We
shall go wherever the prince goes. They saluted the (queen-)mother for the last time (and
left for exile).
After twenty-five years had gone by, they requested to meet (the queen-mother)
again. (The queen-mother) then sent a horse (for) the prince himself, a horse each for the
two queens and one load of food on the back of an elephant. The father (=the prince) and
the two mothers (=the two queens), these three, rode on horseback. The two children were
seated on the lap of the two queens. The five hundred queens gave garlands of pearls to
each of them. The sixty vassal kings gave gold coins to each of them. The people of the
country gave various types of precious things to each of them.
At the time when the prince took leave of his gracious parents, he uttered the words of
a prayer (saying), May all living beings be (my) father and mother. For seven days, the
people bewailed their lamentations and showed many signs of (their desire to ) meet him.
Going on from there, three poor Brahmans saluted him and the three riders (=the prince and
his two queens) cheerfully bestowed (the three horses to them). After that, the father and
the (two) mothers (=the prince and the two queens), the three, arrived (at a certain place) on
an elephant. When they met a poor man, he asked them for the elephant and they gave
(it to him). Going along (the road), they met five men who said, You, give clothes for five
(men). They gave (accordingly). With the prince leading (the way), the two queens went
along carrying the children. On the way, seven women gave them good-tasting food and
drink. The gods of the heaven of thirty-three (gods)273appeared in a (magical) good city and
did worship (to them). There was a large river, near the Hill of the Devils. [P. 32a:] Saying,
I see some misfortunes (ahead), he went upstream and downstream and left (the area).
After that, they came to the forest where there were no human beings and which was
the land of evil spirits. The upper part of the valley was white, the lower part black and the
bare, rocky mountain in the middle was scarlet red. There were tigers in the forest and
various kinds of birds sang (there). It was pleasant (there), with waterfalls and many pools.
Many deer and carnivorous animals roamed (there). The carnivorous animals came to meet
them. The gods and , sent down a rain of precious things.
After that, they meditated on that mountain and met two monks who were one
hundred years old. They spoke. They (the old monks) gave them an idea of where to live
and where to get together their necessities. They prayed that in future they might be reborn
in their entourage. The king himself meditated there on the religion of the Mahayana.
The two queens gathered fruit and fed the father and the two children.
Once when the two (children), brother and sister, were happily playing with the birds
and beasts, a Brahman who had come from the Land of Golden Sands,274asked for the
son and his (the sons) sister as his children. The prince gave them (to him) without any
hesitation. Fearing that (the children) would run away, the Brahman tied them to a tree.
All the living beings of the area threw themselves down on the ground. The two mothers,
(who were not at home at the time), felt (some misgivings) in their minds, but a demoness
blocked the way and they could not get through. Thereafter, when the two queens came
near their house, (they found that) the two (children), brother and sister, were not there and
swooned (with grief). The prince revived them by sprinkling sandal-water on them. He
wept as he told them, fully, the story of the gifts to the Brahman; of the arousing of his
mind, previously, in the presence of the Buddha; and of his promise not to stop his gifts.
The rainfall of the tears of the father and the (two) mothers, the three, became a great lake.
The two queens recovered their consciousness and rejoiced. After seven days, in that lake,
a lotus with one thousand petals was born. On that flower, a thousand Buddhas were
seated. [P. 32b:] Praising them with the Praise of the thousand-armed Cakravarti king,
they (the prince and the queens) prayed to them immeasurably.
After that, the king of the gods and the ,// Srijvala (dPal-Bar), the two, in order
to test the kings mind, appeared as (two) Brahmans and asked for the two queens.
He (the prince) generously gave them up. Taking seven strides at a time, (the Brahmans)
returned them to the king (the princes father). Through the magical power of Indra, the
brother and sister, who had been given to the Brahman (from the Land of the Golden
Sands), had been sold to the king, their grand-father, and had (thus) returned to their
fathers kingdom. The king recognised them as his grandson and grand-daughter, washed
them, took them on his lap and asked them about their affairs in detail.
After that, the father (the prince), being very sad, sent a letter (to the king, his father),
not long after which, Prince Lokesvara, the father and his queen, the mother (of the two
children) returned from the Hill of the Devils. On the way, the king of Bye-Ma-Sin saluted
him, expressed regrets and returned the wish-fulfilling jewel.
After that, the king, the ministers and the people, the three, arranged a special and
unimaginable welcome for him in his own country. He met both his father and his mother.
Taking (each other) by the hand, they rivalled each other in expressions of joy and sorrow.
They gave the treasuries to Lokesvara. They gave much more than the previous gifts.
He received Mandhara, the daughter of King dGa-Bai-Tog, as the queen of Prince
od-Zer-Tog. He (the prince) ascended the throne (as king). As for the daughter, Utpala,
he gave her with immeasurable riches to the son of a Brahman called bDe-Byed, who was
the best of Brahmans. The king meditated on the true nature of reality and achieved
manifest Buddhahood. All living beings who lived in that earthly realm were established
in the fruits (of his Buddhahood).
According to the Meaning of the Hundred Thousand Sayings of the King,
the Buddha od-mDZes Ye-Ses Tog prophesied (as follows):
During the (prevalence of the) teaching (to be taught) by (1) the Buddha Amoghasiddha,275
in the city of Kantakavatl (:su.c), (I shall) act as the woman Ses-Rab-rGyan,
who will appear from heaven. Through the power"of prayer, in the earthly realm called
Candana, [p. 33a:] during the (prevalence of the) teaching (to be taught) by (2) the Buddha
CandanasrT (:st.t/), (I shall be) born as Prince Candravajra and become
a novice-priest. In accordance with the instructions of that Buddha in the earthly realm
called Adorned with Precious Things (ttcu. /c,t), during the (prevalence
of the) teaching (to be taught) by (3) the Buddha Rin-Chen Dam-Pa, in the city of
Padmavatl, (I shall be) born as Prince Las-Nus. In accordance with the instructions of that
Buddha, in the earthly realm called Light Everywhere (r. .), during the
(prevalence of the) teaching (to be taught) by (4) the Buddha od-sTon-Bar-Bai-dBan-Po
Zi-Bar gNas-Pa, in the city of KrTdavatl (:s..c), (I shall be) born as Prince
Byams-Pai sTobs-lDan. At that time, I shall arouse my mind towards that Buddha.
In accordance with the instructions of that Buddha, in the earthly realm called Vaidurya
sNan-Ba, in the city of PHags-rGyal, (I shall be) bom as Prince Rin-Chen. (I shall) rouse
my mind towards the Buddha Bhaishajyaguru Vaidurya od-Kyi-rGyal-Po and receive
the empowerment to heal (others). In the land called Samata (mNam-Pa-Nid) in
the north, in the city called Adorned with Joy (.c o/c,), (I shall be) born as
King Dharmaguru (cur, o/) and seek refuge in all the Buddhas. During the
(prevalence of the) teaching (to be taught) by (5) the Buddha Vipasyin (-t,z,),
in the city of PHags-rGyal, (I shall be) born as Prince rTSed-Jo-Can and become
a novice-monk. In accordance with the instructions of that Buddha, during the (prevalence
of the) teaching (to be taught) by (6) the Buddha Ratnasikhin (.tc/. ,:s.,:c
(I shall be) born as a / and, in order to (learn) the indirect teachings and the direct
teachings,276 in the earthly realm (called) Sahaloka,277 during the (prevalence of the)
teaching (to be taught) by (7) the Buddha Krakucchanda ( ruo:,), in the city
called Mi-Gyur Sra-brTan, (I shall be) bom as Prince Vajrasena (t:.t.) and hear
the t,- and the secret from the Bodhisattva Nor-Bui sGron-Ma.
During the (prevalence of the) teaching (to be taught) by (8) Kanakamuni (,s.:u./),
in the city (called) Srin-TSHo, (situated in) the country (called) Pug-Ron-Can, (I shall be)
born as Prince Dharmasimha (cur, s./c. At that time, the Buddha Kanakamuni
will prophesy the appearance of Avalokitesvara and, by means of the ten syllables278will
work for the good of the world. During the (prevalence of the) teaching (to be taught) by
(9) the Buddha Kasyapa ;.s./ in the city (called) Padmavatl, (I shall be) born as
Prince Byan-Chub THugs-lDan. After that teaching, during the (prevalence of the)
teaching (to be taught) by (10) Sakyamuni [p. 33b:] (I shall be) born as King Sron-bTSan
sGam-Po and the (coming of the) vessels of the Three Jewels and the holy religion will be
like the rising of the sun in Tibet.
After making this prayer, (the Buddha od-mDzes Ye-Ses Tog) disappeared into light.
From this, the additional meaning (can be derived) that there would be no leader more
famous than just Sron-bTSan.
(2) THE BOY SNAN-BA
In the life story of gSal-Ba (its is said):
t., /. ,.. . ,... -. /. , / r,/.. .., /. -.
/ /. ./, .,/ /, /- ./ . / /. / s.../. . .
//.. t. s..//, t . o/- /, //.. o + /. -. ./. t
. /. ,,. /. ,. ..... /, --..//. ..,. -.
/. ,,. t . /, t- /. -./ / /. ,. . .
o/- /, // .//. . /. -. /. .. :/.. -/. /.
/ t /.. ././, /. ,,. :/.,/ /. ,.. / /..,, /.
--.-. ,... // ,. /.. . /.. / /.. - .
,. -. /.., /. --.-. t /... ./. ,. .// /. / /.
o/- /, ,s/o ./ /// . /. ../ o, /. /.
./ / . /. ../ ./. , ../ /. ./ . ../
t./- / /. ,. / /., /., .//,/,
t .. ./ / ,,/., /. -,//.. / ./ . .
/. ,. /. /, /. /.-. /. /, ,s/o
(3) THE BOY GSAL-BA
Once upon a time, in the city of Kapilavastu, there was a Brahman called Sujata
(t.,r,. who was learned in all Brahmanical learning. He has a wife called Manohara
(or Manorama, :. / She had a son who, from an early age, had a clear mind and
could do the deeds of a grown-up person. So the mother said, Right from (the time of his)
birth, this (boy) has done the deeds of a grown-up person and is clear-minded. It is certain
that he will be a virtuous person. Even his name is matched by his character. All learning
should be taught to him.
Having said (this), the father and mother (both) taught him and he learned without
difficulty. When he reached the age of seven, (he became) learned in (various branches of)
learning [p. 34a:] and was a source of wonder to all people. At that time, all persons
learned in Brahmanical learning assembled in Kapilavastu and were unable to argue
(with him) in (Brahmanical) learning. Once, in the morning, he came to a lake in the south
side of Kapilavastu, which was called mTSHo-Mo Nan-Pa lDin (the lake where ducks
swim), where all people joyfully sang and played. There were also many hundreds of
children who had come there. Seeing him, they came towards gSal-Ba and joyfully spoke
many words of love. In reply, gSal-Ba exchanged many additional stories (with them) and,
in particular, said,
o /.... / //.. t - ///..
t - ,, /... // / /. //, .
t ,. /. ,. -, /.... / //..
, ../ /.. /.. .-...
The children said, This city of Kapilavastu is a land of precious things. Whatever you
need, you will find in this very place. We shall look for the holy (one) together with you
and shall do as you do. gSal-Ba said, Well then, go to wherever you parents live and ask
them where is there a solitary place (=hermitage) and friends and a good ,... Looking at
gSal-Ba, they were not able to go against his word279 and, although (asked to) disperse,
they did not do so.280From a southerly direction, nine ducks led by one duck appeared in
rows and alighted on the lake. The chief duck, who had come first and was a reincarnation
of the Brahman Jigs-Med (Fearless), was in the middle and his eight attendants were in
eight places on four sides. Seeing the Brahman boy, gSal-Ba, they made many pleasant
cries. They said,
:/ , / r,/.. .., /../,
:/ /, / r,/.. /. ,/... /.- ,
c//. / ,. , /, / ,/.
+. / ,. . ,,... /, /. /, /. , .// /. ,/
The Brahman boy, gSal-Ba said,
:/. , / r,/.. /., /../, /
[p. 34b:] :/ /, /. ,. ,/... /.- ,
t / t - ,,... /-. .// /. ,/
t /., ,. .// -. / ,./ ,... . /. /. /.-,. / /..
The duck said,
o ... //. / /.-. ,,..
t / ,. ,/ ..../, ///.. ./ //..
o/ /. //. /. /. //. ./.. ../ .-
:. ..... /, -, /.... / //..
u.. ./.. .. / ,/. .// /. /. ,. -.
r. /.. -. /.. /- /. ./- / c..
r. . /. -./ / ... / ,. /,. /.././ //
t ,/... ..//.. /, -,.. .
r. . ../ /... /- -./ ../.
u.. ./.. /.. ..// . . ./, ,.
. /. / t .// .// ,. /. ./ ,
c /.. /.... / /. ./ /- /..
:/.. /.. /, -./
r/.. /. ./.. o/- o/c :,.. /..
t / ,. / / . /- /- ,. .// /. /.. /- ../
s / ,. /-/, ,/.-.../, ,./- /. ./
u. ./ . ,. ,./ ,... ,... ...
t / /... - t.. /. /.. /.... /..
u. ,. ./. :/. /. ... .// /. ,..
c//. /.. ../ c / ,/.
He (gSal-Ba) told his parents what he had heard. The mother, Manohara, believed
him (and said),
, ,. .-/ / ,.. // :,. o./.
u. /. /. o/- o/,s/
o ,. /.. ../ / ,. . .
:. .. ..,/ . .//,.. ./
:. ,./ /. //, . ,/. ..
:/. . / /. o.../ ./, . .,.//, /.,/ ,. ..
c.., /. /.. / ./.. /..
:/. . / /. .. ./, /.
r/.. /. ,/ /. ./. ..
o /. -. / /.. /.... / .,
:/.. /. - /... / /... o/- :,..
r/- /.. / /... o/-
r/, //. ..../
. /. , / r,/..
c., / /... o/-
s..... ,. // .. . ,... ./ ,.
o. ... .//. ,.. ./ ,.
o ,s/o , :; ,.
t / ,. ... , /. ... ../. /. ,.
r/... -, /,,. -. .
t /. /.. /. , /. /. /.///-. / ,. -
So, having (obtained) the permission of his father as well, he came, in the company of
his parents, to the dense forests of the hermitage in the south. He saw the exalted Brahman
Blo-Gros Jigs-Med in front of eight exalted Brahmans of clear intelligence, examining and
teaching the unadulterated and unpolluted religion (to them). There, sitting between his
father and mother, he (gSal-Ba) joined the ten fingers of his palms on his head and recited
holy words in a sweet voice. Taking the ,.. foot on his head, he saluted him and, in
accordance with religious practice, went round him three times, sat down in front of him
and spoke many words such as these, in verses:
t,/ / /. ./. /, ./.,.
t , . /... // -.
:. /.. /.. . .// /. -, /. /. /.. t /..
,.. /.,/ ,. -,
: ,, / ,. .-.. -, ..
From the mouth of the ,.. (came) many words such as (the following), charged with
hidden meaning:
:. ,s/o //. / o/-
t ,. / ,. /.. -. -, ,...
t /. -/. /. .. . .//.
u.. ../ .//,. .
r/.... /. /.. / /. -, /.
+/., // ../ ,. .// ,. /..
r/... /. .. .. / ... -, /.
:. .// .. /. ..-. / // /. . ../ :s:
To the parents, (the ,.. said,
+//.,/ ,. . /..//.. ,. . ..//. /.,
s. . / ,. /.. /. ,.,././ /., ,.
t. ... // ,. //.
t /. /.. ,. /,
o. . ,. // /. /. , / r,/..
:/ -, ... ,.
In reply, the parents had much to say. The boy^gSal-Ba, built a meditational house,
not a big one, and [p. 35b:] destroyed his worldly doubts. He became a no vice-monk in the
presence of the ,.. Blo-Gros Jigs-Med. Once when he was performing the ./
single-mindedly, a devil changed himself into the ,.. and (caused) many hindrances, but
he (gSal-Ba) was not afraid282and for fifty-five years persisted in his ./
(4) PRINCE ASANGA
Once upon a time, in the land of Kausambi, there was a king called RasmisrI
(.z..t/ who had a queen called Bhagavatl (.t.,/t). They had two sons
called Rajyapala (c,/s.r,/) and Asanga cu,t.. Now, this Rajyapala
was a man of overbearing mind, who delighted in wealth and pleasure. Towards
(the people of) his kingdom, he was selfish and very haughty. Ma-CHags-Pa (=Asanga,
cu,t.. was peaceful, disciplined, contented and soft-spoken. He himself taught
religion to children in the manner of a teacher. He worshipped the Three Jewels and his
parents. Countless people in Kausambi honoured him.
Once King RasmisrI went out to hunt animals. In a dense forest, there was a monk,
dressed in three pieces of religious cloth,283praying. The king and his entourage got down
from their horses and saluted him. (The king) requested him to come and have his midday
meal in his palace, the next day. From the mouth of the monk, it was said, You have
obtained a human body which is difficult to obtain. Among them, you have been bom in a
royal family such as this. Therefore, by hunting birds and animals, you are doing something
useless. In particular, the living beings who live on this mountain-rock are under my
protection. Since you have killed them, I am deprived (of them). I shall not have the good
fortune of coming to have a midday-meal (with you). (The king) understood that this
(man) knew my name (and yet), without regard to respect,284 he gave advice (to me).
Therefore, he must be a Holy One. He confessed his sins and (promised) to restrain his
mind from then on. He (the king) begged (the monk) to come tomorrow, no matter how.
From the mouth of the Holy Asanga, who had taken on the form of a monk, it was
said, Well now, you have to give me your son Asanga. The king [p. 36a:] begged
that, since the son might (one day) possess the kingdom, he (the monk) should not say
so (i.e., he should not ask for the son). Whatever else he might say, would be done. (The
monk) spoke fully about how (the son would be) the son who will preserve my kingdom
for many generations. The king also promised to do so and returned to the palace.
Rajyapala said, Lord of men, what flesh (have you brought)? The king said,
t... . t /.. ///.. -, -/
:/., . . -, //. . -/.
:., t /. ... /. -./
t.,. / /. , . , ./ ,. . .,
Rajyapala smiled and said,
r/. /. /. / -. ... /. ,.. / /.
r/ .. ., ,.,/.
He begged that he (Rajyapala) should take up the exalted position (of king).
After that, the king explained that since it was not possible for Asanga to possess
the kingdom, he (Asanga) should become a no vice-monk and be the resident Bodhisattva
(attached to) Rajyapala.285 Rajyapala was very happy and went to where his younger
brother was.
Then (he saw) Asanga surrounded by two thousand children, preaching religion in the
guise of playing (with them). This is what he heard:
t .--. //.. / -, /.
s.- / /.. . . /.- /,,/,
t . ./ ,/ /., /. //.. /. /. /. . /..
:/. /,. / . . .. .... ..././
o //.. ,. . //. /.. //..
+ ,.. ,. . ,., .. . ..././ //
r/. ,. . /. ... / . // ,.
r/. ,. .. . -. /.. /,.. ,. /... /. ,.
:/. ,.,/. //. /.. .// /.. ,.
(Rajyapala) heard such sweet-sounding words as these, composed (on the theme) of
impermanence, and saluted the feet of his younger brother. He (Rajyapala) said,
:/. ,.,. //. //. //.. ,. /.
t //. -:.t.- , /-.
After that, the two brothers came (back) to the house of their parents.
King RasmisrI thought that if he were to tell (Prince) Asanga the story of the
(anticipated) coming of the Holy One, after this evening itself had gone by, [p. 36b:]
it might be possible that he (the Holy One) would not come. He (the king) placed the skin
of an animal in front of him (Prince Asanga) and sat down. His son, Asanga, said,
t.,,, /. /.. ..... /-. /.. /.,,/. ...
r./. ,. /// ,. ,. //. -/
t /. ,.. ./. / /.- /.,
The father said many words such as If I did not know whether they were or were not
my parents, there would be no shame in killing them. Asanga removed (his fathers)
(spiritual) torpor and drowsiness286and continued to pray to the Three Jewels.
After that, the next morning, the Holy One came into the palace. Prince Asanga
touched his feet with his head. With full honours, he prepared a seat for him and begged
him to sit down. (The Holy One) accepted with pleasure. From the mouth of the monk,
it was said,
t.. / . / -./ ..// /. ,./. .../ // .
t.. / . .. -, /.- /.. /. ./ // . /..
I shall remove your fetters. Go to the forest. The king the father and (the queen) the
mother, together with their children, faithfully went round him with ritual purity. The Holy
One, since they had prayed for the fulfilment of the accumulation (of their merit), blessed
them (that they should obtain) enlightenment.
Then Prince Asanga placed his palms together in front of his parents and, giving many
reasons, begged to be allowed to go to the dense forest, because, even if he were separated
for a short while, it would not be a permanent separation. The parents said, Son, if you
follow the Holy One, is it certain that in future we two will be your parents and you our
son? From the mouth of the son, it was said (to the Holy One),
u/, o. -, ,. /. ,.././
+ /. .. / /.. /.... /.. /. /...
o /. ./ / /. /. / .
t. /- ./ / /.. -.. /, /. /,.... / oc,
, //. t-t
s V
o. r.,s. o- / ://z
t. -, -/. o/,. /. ///./ .
o. /. ./z t,c, / ru.
t. -. /. /- /. ./ / /. ., -.
+ / -. -, /. /- /. /, +,
/. //., . o u/, o.
[P. 37a:] The Holy One, too, spoke verses saying that it would be as (he had asked
for). The parents said, Son, if, together with one of matchless higher knowledge, you look
on this world288as misery,289you may (acquire) a mind to work for the good of the world.
Therefore, go to wherever the Holy One may be.
After that, the king the father saluted the Holy One with joined palms and said,
In order to complete the accumulation (of the merit) of all living beings ,and ourselves,
the father and mother, we offer Asanga, who is like our heart, to the Holy One. May he
lovingly accept (our offering). I pray that he forgive my previous sin of killing many
animals. Now, even if they attack me, I shall regard them as my father and mother and will
not kill them.
Very joyfully he (the king) made his entreaty. Instantly Prince Asanga, too, was
drawn by the force of the magic of Asanga, the Holy One, and disappeared from the royal
palace.
Then, (Prince) Asanga, his father and he, the son, arrived at a large, dense forest.
Giving a hut made of leaves to Prince Asanga, he (Asanga, the Holy One) blessed him,
saying,
/ /// /. ,. // . ./.
+. ,. .// /. +, ..-/
He then taught him innumerable teachings on profound emptiness.
In this way, the prince abandoned torpor-and-drowsiness and sloth for thirty-nine
years and, without any break, made great efforts for the good of the world. On the (last)
day of the thirty-ninth year, the ,.. Asanga arrived and prophesied what would happen in
future. He comforted290and praised him.
Then the prince [p. 37b:] departed (for Sukhavati) after fixing his migration to
Sukhavati (in the following manner):
[P. 37a:] :/.,/ /. ,.. / /. ./ / /. :/.. :.../
+. /. //, .. / /. t/-./.
c-. ,./. ./ /
t /// , s.//.
:/. ,.. .// /., /. .,//. /- -.
+ -./ ,//. t /// ./ --..//,
t ,. ,. . / / /. ./.
[P. 37b:] (5) PRINCE ANANDA291
In the country of Vaisall, there was a king (called) dGa-Rab CHen-Po,292who had
a queen called dGa-Byed-Ma.293 They had two sons called NandasrT (or NandanasrI)
(i.co.t/)294 and Ananda (r.:. .c King dGa-Rab was a patron of both
Buddhist and non-Buddhist teachers. On the east and west (side) of the kings palace,
the Buddhists sat on the east and the non-Buddhists on the west. Prince NandasrT
(or NandanasrI) was placed on the east side of the palace and was appointed to honour the
Buddhists. The younger one, Ananda was placed on the west side of the palace and was
appointed to honour the non-Buddhists. Prince295 Ananda, in order not to go against the
word of his parents, did honour to the non-Buddhists in a perfect way. (Once), he did not
salute them and stopped speaking (to them). The non-Buddhists, coming to know of this,
wanted to find out (the true state of affairs).296Knowing him to be a reincarnation of a
Buddhist god (and) being unable to do harm to the son (of the king), they came to the
presence of the king. They said to the king, Lord, this son (of yours), Ananda, has not
been reverential towards us. Let him go to another country. (The king) sent (men) to look
for Ananda but they could not find him. The king himself came to the palace where the
Buddhists were and saw Prince Ananda saluting the Buddhist novice-monks. Ananda
spoke many verses on the need to understand the means of training ones mind.
The king saluted the non-Buddhist teachers and praised them. He (the king) saluted
(even) a butchers son. The elder son, NandasrT (or NandanasrI), who saw this, thought
of changing over to the service of the non-Buddhists. (The king) spoke to NandasrT
(or NandanasrI) about continuing297 (as before). Therefore, (said the king), I shall not
bow to the monk, the Bodhisattva Rasmigarbha ( .z. /t whose body is adorned
with many hundreds of qualities and who is seated surrounded by an entourage of
hundreds of groups of Arhats. (I shall) observe the avowed practices of the heretics,
untouchables, dogs, pigs [p. 38a:] and cattle. (I shall) kill my very kind parents and enjoy
their flesh and blood. (I shall) be attached only to the attachments of this life. Not for a
moment (shall I) enter the path of salvation. (I shall) go there where there is a pit of fire and
swamps of impurities.
Thus he spoke praising Rasmigarbha.298The ,.. Rasmigarbha arrived in a moment
and preached many hidden truths and prophesied the wisdom that the future would be
good.
When Prince Ananda was seven years of age, the teachings practised by the non-
Buddhist heretics declined and they were expelled from the kings palace. The high rank of
the Buddhist Sangha was praised. The entourage of the kings palace prospered. One
called Brahmavidya o-z. t,o,..), who was matchless in her knowledge of
outer and inner (learning) and was an incarnation of Bhrikuti, was invited to the palace.
(The king) looked after the kingdom in accordance with religion.
(6) KING DEVAJATA
In the country of Varanasi, to one called King Punyavardhana (/s.- tu./),
who had taken Queen Devadatta tu o, ) to wife, two sons, Devajata (tur,.)
and Devadatta (tuo,) were bom. The country prospered.
One called King Vishnu ru,/ :., the Black One was, generally speaking, very
envious and, in particular, had a deep hatred towards King Punyavardhana. (Once) he was
at the gate of his palace. A beggar-woman from Varanasi went up to him to ask for food.
The king asked, Where do you come from? The beggar-woman replied, I come from
Varanasi. The king said, Am I not known as Vishnu the Black One? Since you say that
the King of Varanasi, Punyavardhana, makes large offerings to all, why do you not want
(to go) there? Why do you come here? The beggar-woman replied, King Punyavardhana
makes large gifts. While giving (some) to me, King Punyavardhana, his princes, ministers
and subjects, did not say those words (the Black One) about you. [P. 38b:] The king
asked, But what did they say? (The beggar-woman replied), I have not heard (anything)
directly from the king (but), once, when I was in the middle of the city, his son, Devajata,
came with well-tasting food and gave it to me and to many other beggars. As a lesson,
he said (to us), O you (beggars), Varanasi has many leading men, but few merits.
In comparison with king Vishnu, even the king, the princes and the ministers are not
heroes. They will remain with a lowly attachment to their kingdom alone. King Vishnu
is a hero in the great enjoyment of his wealth, and is able to give (alms). If he is not
great (in giving alms), who can ask (for alms)? If you go (to him), he will indeed act
unstintingly (towards you).
Vishnu the Black One had not smiled even once in all his life. Now he smiled
(and asked), Is it true that the prince said these words? The beggar-woman said,
O king, if the prince had not said this, my stomach would not have been empty there
(and I would not have come here). The old woman then described the difficulties she
had undergone to come here. The king said, What he has said is right. What I meant to say
has been said by him. The two of them, father and son, are ./- They proclaim
their own faults even if they have none. Without being asked (to do so), they speak of
the great faults of others as virtues. Although their previous words and thoughts may have
been somewhat incorrect, it is less so now. I shall go to their palace and speak joyfully.
Beggar-woman, it is good that where others have spoken in a devious way, you have
spoken in a straightforward way. So saying, he gave her food and clothes.
After that, Vishnu came to the presence of Devapala (tur,/ = Devajata, tu
r,. He thought it would be inappropriate to show his arrogance openly, so he came
down from his escort of five thousand horses and arrived at the kings door. He said many
pleasant things and offered many thousands of ounces of gold. He did much (by way of)
asking questions and giving answers, destroying his arrogance and honouring (his hosts).
To the younger brother (Devadatta), [p. 39a:] Vishnu promised to give his daughter.
Devajata came to the presence of his father (and said), O lord of men, one called Vishnu
the Black One, who is governed by faith and kindness which are difficult to master, says
that he will give his daughter to my younger brother. We should agree (to the proposal).
Because of this, he personally requested that one thousand horses with white trappings and,
similarly, (one thousand) horses of each of four other colours and an escort of five thousand
horsemen be sent to this king (Vishnu), to meet his daughter (and to bring her to her
husband). The father granted (the request). The queen (Devadatta) came and gave much
advice to the younger brother. He (Prince Devajata?) thought of coming to the presence of
the Arhat Karunamegha (:u.,:. t) (who lived) in the dense deer-forest of
Rishipattana. He asked his father and permission was granted. He (Prince Devajata?) came
to the place where the holy Arhat Karunamegha was. The holy Karunamegha saw him
and uttered words of joy:
c., /. . / . ..
:/. /, ,s/o ,/. //, ./
r,/, /. .. / -, /..
:/ ./. /-. /. /. / /-.
:. /.. -. / ... /. ,.
. ,./- ./ ,/.-.../,
Having bestowed (these words on Devadatta), he (Karunamegha) initiated him (into
the priesthood).
The son (then) returned to the palace. The father and others were amazed. He (the
son) made prophecies about the future.
(7) RATNADASA trococo+s
In the country of Vidarbha in the south, King dPal-lDan (s- and his queen dPal-
lDan-Ma (s- (had) a daughter (called) Samantabhadra ;r.:. /z/ Disguised
as a servant-woman and (looking) like one who had been banished to the frontier, in the
company of two servant-women, she went to the town of bDe-lDan. She met the king of
that (town) called bDe-sPyod.299 He asked about her virtues. She explained that she had
such virtues as (making) a handful of rice enough to feed one hundred men and one branch
of leaves enough (to make) clothes with. She said,
:/. :/.. :.../ . /. /. ./- t ../ ./.,.
:/.,/ /. //., / /. :/.. :.../
, ./. . /.////..
:/. :/.. :.../ /.. /. . //. -.
+ ,./ ./ .// ../ ./.,. /. o.../
+. ./. .,,. /., .// /. -.. / ,/.
[p. 39b:] r// /. /- -.
s. t /. ./.,. /. t/-
+ ,./ ./. . .// /. -.. / /.//
r// /. / -.
s. t /. ./.,. /. s/,/
+ ,./ ./. /.. /., .// /. -.. / ...
r// /. /- -.
s. t /. ./.,. /. :/.. :.../
+ ,.//, ,./ ./ /.// ,. / /, /.////. ../300
r// /. /- -.
Having said this, she was accepted as the kings wife. After nine months, when she
was about to give birth to a son, with all (auspicious) signs, the two servant-women sent to
look for the father and a midwife. (They) gave a narcotic drink to the queen and, when the
son was born, they hid him under the threshold (of the house). In his place, (they) placed
the dead body of a puppy on the queens lap. When the king arrived and the queen was
unable to give an explanation, the king was deceived301and made the two servant-women
his queens.
Then, for the sake of the Jewel of the doctrine in the future, Ratnadasa (brought about
the following): When the king had gone (to bed) for the night, he (the king) pulled out a
piece of clothing from under the threshold and said that it (the threshold) should be
examined. The servant-women who had been raised to (the position o f ) queens, took (the
child) out of the lower threshold and hid him in the upper threshold (=attic?). In this way,
they hid him under the table or in the stable but each place was examined in turn. (Finally),
they hid him in the garden. There, the green shoots, the golden top and the other signs
mentioned above, developed fully. A herdsman saw him and reported (the matter) to the
king but, in the meantime, an ewe ate the green shoots. (On hearing the herdsmans report),
the king became suspicious and questioned Samantabhadra again. She said,
r. .// ... . ,.///, .// /. ,... /. /.
t .. , / /././, . ,.,,, /. /.. /
:/.,/ /. //., / /. :/.. :.../ ./ t /. . /./. ../. /. /
/ /.. /
The king said, But where has he gone? She said, There where I did not look for
him. Are you telling lies? I am not telling (lies), she said.
Not long after that, the ewe gave birth to a lamb with a golden top and the other marks
mentioned above. The herdsman was speechless. The lamb said to the herdsman, You
go to sleep and until the sequel arises (in your dream), do not get up. As a sequel, (the
herdsman dreamt) that a palace had been built and woke up. [P. 40a:] (He saw that) a
palace, with all its distinguishing marks, had been built in a moment. When the herdsman
asked (how this had been done), (the lamb) taught him how all phenomena were untrue
and that he should love even sheep, since there were no living beings who were not the
parents of the herdsman.
Arriving, in his beggars clothes, in the kings domain, he (the herdsman) knocked on
the palace door. He met the king and told him the story in an exaggerated way. The king
asked, Is that (really) Samantabhadras son or are the green shoots of the garden your
reincarnation? and asked him to come inside. (The herdsman said),
t. r, / /- /. . / ,. ,/.
t , //. / ./ t /.. /..
:/. ... .// /. //. /.
t / t , .. /. .// /.-. -.
So saying, he disappeared.
Again, the little herdsman, from his magical palace, sent (men) to invite the king and
the queen, together with the ministers and subjects. He did honour to them (and said) to the
king the father,
o ,. /,
t / /., /., //... /, .. .
:/ /. .. /. ... /. .
u. .// /. /. /. /... /,,.
t .-,/. /., /., //. s-//.
:/. .. /. / .../ ,/. -, -,..-. /. ,/
:/. //, ./, .//./ /.
o. ,-,/. /.. //. /, .,
- t .-,/. . //. s-//.
r/... ./. ././ ..
t. .// . /. .... / /
t / . .. .... /. ./ -., / ...
o. .// ///. t. ., ..
s./ ,. /, ,
t .-,/. . //. s-//.
O king, this Samantabhadra is the princess (=daughter) of the great king dPal-lDan.
s/. /. ,. / /.... .,/.. -/
s/. /. /./,. / /.... /.. ./.
Will you, O king, also follow this one who has been cheated by false friends?
The king said, It has been said that Samantabhadras son will be born with a golden
;upper body, a waist of (the colour of) shell and a lower body of turquoise. He will have
shell-teeth, teeth evenly arranged.302He will be one who has the best royal marks and will
be born through the power of the (Three) Jewels. Are you that one?
Then the prince showed (the king) his upper body like refined gold, his waist like pure
white shell, [p. 40b:] his lower body with the colour of turquoise. He smiled and showed
his full (set of) forty teeth, white as shell, like the marks and signs of a Buddha. In verse,
he said,
o ,. /,
:/. ,/. ./.. s-//. ../ ./.,.303 /. o.../
r/ /. /. / /. o...//., t //. -.
t.. /. .,,. , / -, /., //. ,/.
:/. ,/. ./.. s-//. ../ ./.,. /. //, t/-
r/ /. /. / /. ./. t/-/.,
t.. /. /. / -, . //. /
:/. ,/. ./.. s-//. ../ ./.,. /. s/,/
o... /. /.. .,304..//.. /, . ,..
:/. /.. , / -, /., / /. /. / ...
/, //... /, /. :/.. :.../
:/. ///./ s-//. /.././ .-
: - t. /. .., ... /
o /. / -. t - .... ,.
o / ,. ... .-. /. -. ,. ../. /.. ../
t / ,. . ./ ., -. ,. /. .. -. :
The king, as an act of repentance, narrated the history of the previous events. He
expelled the two demons who were his former servant-women.
At the time when he was preaching religion to Queen Samantabhadra and the king
and teaching them - the father, the mother and the son - that they should seek refuge
in the Three Jewels, the holy Suryaprabha ( . (told them) how the three worlds
were all empty, how all existents were without self and how all life was suffering.
He prophesied, saying, Since a bad partner is the devils daughter and there is no (good)
partner in this region, send (your) son to take the sky-wanderer Secret Knowledge
c./, ,s/o :.s. (as a partner) in the country called O-rGyan. The son, too,
could not see any woman free of faults in this country. Although the parents wanted
a good family, nevertheless, since there was a possibility of being cheated by a good
family, when he (the son) definitely asked his parents for permission to go to O-rGyan,
he was allowed to do so. Nevertheless, as a prior condition,306 his mother expressed a
desire that he should go to the country of Vidarbha. Accordingly, he came to Vidarbha
with news from his mother and had many talks with his grandfather. He was invited to
his grandfathers magical palace.
After that, they came back together to bDe-lDan. The mother, Samantabhadra and
[p. 41a:] the grandfather told (each other) about their separate lives in many verses
composed by themselves. The king of Vidarbha (then) went back to his own country.
On an excellent magical horse of twelve years, riding continuously for twelve days,
Ratnadasa arrived in the country of O-rGyan. Systematically, he made enquiries and
performed austerities. On a black hill (there was) a temple. Ten million, one hundred
thousand sky-wanderers (used to assemble) in that temple - ten million, one hundred
thousand (of them) in ones and twos. On top of that big -./ (in the temple), he got
together many things to be offered, such as the five kinds of flesh and the five kinds of
elixir. When he was making the circle of offerings,307a female teacher of rites said, This
evening, child, what things have you got to offer? Now that this (offering) is here, there is
nothing (more) to be done. But what do you want? He said, I want the sky-wanderer
Secret Knowledge. It has been prophesied that the sky-wanderer will come here from
beyond (the distance o f ) five hundred ,
t /.. ,./-.. ,. ... /././.
o. t /.. ./ . / /. ,. / /. ./.
:/../. t ../ /. .,/ /, ,.
Thus he begged. The female teacher of the offerings said, Great hero, come here!
Not knowing that you are the eldest son of the Tathagata, in obscure words you say that
you want the sky-wanderer Secret Knowledge.
s/. ,. -/.
r// ,. /. /. /./. / ,. -/.
s/. ,. ,...
r// ,. /. /. /./. / ,. ,...
Futhermore, this sphere (of existence) is your sphere. In this place, the great
Vajradhara, chief of all the knowledge-bearers is, especially, your incarnate, unfathomable
,.. He is known as the monk Vimala, (spotless) like a lotus in a pool. All this place is
blessed like a palace (for Vimala). In his (present) seven hundred and seventieth birth, he
has purified his monks vows. Unsullied by (any) spot of sin, he is known among the fifty
../ of India. He knows the Discipline, he knows the s. he knows the
+//./- [p. 41b:] he knows the learning (of the ), but he teaches only in the
garb of a Hearer. As the son is your ,.. and lives in this place, his mother is this sky-
wanderer. Now, whatever (else) you may need, you are one who has (already) acquired the
power of your own nature. Nevertheless, (you need the ...)308 of the empowerment of
wisdom and knowledge. So saying, she empowered him (with wisdom and knowledge).
(Then she said), Now, for the realisation of the great aims of a holy reincarnation, great
powers of patience are necessary. Therefore, go to Lankapuri.309In the hands of the demon
(of Lankapuri), there is a rosary of (sixteen) red human hearts, which are sixteen (signs of)
hope. Go and take them. (Ratnadasa said), (These are) certainly necessary things in order
to get the sky-wanderer Secret Knowledge.
So saying, in accordance with prophecy, he went to the country of Lanka and met
the king called mTSHo-sKyon.310 He (Ratnadasa) prophesied the future and established
(mTSHO-sKyori) in the (Buddhist) religion.
He then came to Lankapuri. With the power of the extraordinary compassion which
he produced, he pacified the minds of the demons in (their) lakes filled with human blood
and (their) fortresses built of human flesh. In (the form of) a mother who was not placing an
obstacle (in his path),311one adorned with the marks and signs of a woman, wearing on her
head the ornament (depicting) the five families (of Tathagathas) and bearing in her hand a
//./,, 312 appeared. (Expressing) her meaning in verse, she asked him what he wanted.
In reply, the king said,
t /.. /.. . /, /.. / /,....
:/., /. -. /. ., .. /.- /.
Finally, he said,
c.. -. /. .. /.- /.
The sky-wanderer said,
r/ ,. /.. .,/, ../.. .. /.- /.
+. .. .. /,....
t,/ ./ ,. .
:/. t /// .// ,.
The king (then) told her how he had performed great austerities prior to his wanting
Secret Knowledge. She said, Sit down in front of the fountain with nine heads
(=openings)313 (and) the broad leafy branch of the tree on the south side of King mTSHo-
sKyons palace. I shall come there bearing the sixteen human hearts.
The king came to the south side of the palace, as asked to do. There was an old
beggar-woman (there) and (he realised) that this was the meeting-place of the sky-
wanderers. (She said to him), You, sit down (here). So, he sat down. Gradually, fifteen
sky-wanderers [p. 42a:] appeared and saluted the old beggar-woman. One of the sky-
wanderers said, Yesterday, in the temple of the black hill, he said that he wanted Secret
Knowledge. So we appeared and, undecidedly, sent (him) to invite you. Now say
Welcome to this hero.
The former female teacher of the offerings said,
t/ -. /. ,. . s.. r./..,.
:/. /. / /. .. / /. ///
o /. // / //. .. ./ ,/. . ...
:/.. ,/. //... /, //, .
r/.. /. /,.... -..
:/.. /. ./ .// /. /. ,.
:/. ./ -/
t ..... /, -, . -/
t/, /- /, . /. / //.,
c /.. / / .-,..-. .... / ./, S
s.. r./..,. .// /. /.. /./,
When the king asked about the distance, etc., a departed ,.. incarnate son, who
had attained the age of only sixteen years, appeared, bearing a yak-tail fan in his right hand
and holding a water-pot in his left hand. He had the name of Prasantavinlta zz/ t./o
and he had come from a far country. Looking at these outward forms (of phenomena), his
(Ratnadasas) body was not fatigued, neither was his mind perplexed. He said,
t /. /.././ //, ,/.
s /. -/ ,/...
t-... /- ., ,. /. ./.
u. ..... /, . /. / //.,
r/ ./// ,.. ..../ ..
s,/.-.... . /. // / ,.. /, ,. -,
t /.. .... /. ,/ / ,. /,,.
t /., /. //... , /. ,... / /.
(Prasantavinlta) invited (Ratnadasa) to where the beautiful palace was. Then,
Ratnadasa entered the great palace and saw the lamp of the world, Vimala, sitting in the
middle of a seat surrounded by one hundred and one incarnate monks. There, the prince
saluted him by placing the ten fingers of his hands against each other on his head, [p. 42b:]
by reciting verses and by placing the (monks) feet on his head. From the mouth of the
,.. there proceeded not only the prophecy (made) there, that
s/. ./ ... ,. /. ./-. /.. / /. /,....
+. /.... /. ., ./ / ,. ...
t -, -/. . ,. -/. :.-
+ ,.. /. /. .. ///
but also many prophecies about the signs and (as yet) formless words of the future.
Then, following the ,.. words, the prince arrived on the north side of the
./// where there was a secret cave, magically constructed by the sky-wanderers,
full one fathom (deep or wide) and with four corners. (There), there was one
(who looked) like a ,,- of about one hundred years with a head of completely white
hair. (Three of her) teeth with three (separate) crowns had one root. She saw the prince and
asked him, Child, what are you doing? (He replied), I want you. (She said), You are
mistaken about who I am. (He said), You are the sky-wanderer Secret Knowledge, the
mother of the ,.. Vimala. (She said), You are still mistaken. The sky-wanderer Secret
Knowledge is never old. She also has ten million, one hundred thousand attendants. I am
nothing but a stiff, old woman, decaying like this. You, prince, are young. One is never
satisfied by looking (at you). We are not suited to each other. Your distant country is of no
importance to me. Even (as far as) a -./ (is concerned), (you will) not be able to make
one (for me) other than one like (=as small as) this. So saying, she showed him one full
cubit. We cannot go there together, (she) said.
The prince said, Even if you are one thousand years old, rather than one hundred,
come (to my country). If you are inactive and cannot walk, I shall carry you and go. But if
you are not inactive, because of the strength of supernatural powers (which you have) and
because I have performed many austerities beforehand, even if we look for it, we cannot
find a (better) time (to go) than the present. I beg you not to try to push out with the tongue
what is (already) in the mouth. From her mouth (it was said), If you are satisfied with me,
then this evening stay here and assemble one small circle of offerings. Since I am poor, the
materials for the offerings [p. 43a:] are not very much. Here is a small skull filled with a
lepers brain. I give it to you. I too shall perform (the rites). So saying, she blessed the
-./ of one cubit which was there.
The prince said,
t... .
t /.. .,.. /. /.. ../.,314./ /. /.... / ..//. .
r// . /. .. / /. ,.. / ../
t /. ,.. ., . . /- .
r/ ... .. .... /, ,. ,.. . ,/.::
:. /.. ,.. -. /. ,. ,/ / /. . / /. /.,. /
r// .// ,/, /. , / /-.
o / ,. /.. .,.. /
r/, /./. /. ,/ / -, .,-.
So he said. She smiled and from between the crown of her three teeth a ray of
light emanated. After circling the -./ three times, she went to where the beautiful
palace was. The ten millions, one hundred thousand sky-wanderers assembled (there).
The Vajradhara Vimalaguru also came (there). The sky-wanderers sang . songs.
In reply, the ,.. and Secret Knowledge made many prophecies about the future. They
made a further reply about Ratnadasa himself. The other sky-wanderers made many
prophecies about their future, concerning the places where and the persons as whom they
would individually be reborn. They performed worship, in an unattached way, to the reality
of the five (types of) meat, the five (types of) nectar, the five great sense-objects, the five
aggregates, the five Tathagatas; (and) to those who lived in the guise of (various) types
of sky-wanderers and (tantric) heroes. (While performing this worship), they rejoiced.
Relying on their own magical powers and the blessings of the Vajradhara ,.. Prince
Ratnadasa and the sky-wanderer Secret Knowledge arrived in a moment in the magical
palace of (king) dDe-sPyod. He (the prince) met his father and mother as well as the
goatherd (and told them) the story. (He also told them that) the ,.. had prophesied the
future about the place called Rva-sGren and Brom and his impending rebirth as Sron
bTSan sGam-Po and others.
(8) DAD-PA BRTAN-PA
Once upon a time, in the east, in Bengal, there was a king called Bhanga (=Vanga),
whose dominion was as extensive as the sky. His subjects were as many as the dots of
stars. [P. 43b:] The royal family was as splendid as the sun and the moon. The lotus of
faith and devotion was born in a sea of happiness. In his palace, which was like the palace
of the gods, he was taught (the teachings of) (a) the lord of the world, the Buddha and
(b) his mother, the twelve categories of scriptures,316 until he kept each one of the
commandments, did worship to the Three Jewels, gave alms to the poor and needy and
performed holy deeds.
He had a queen called Nor-Byin.317 She had a son. As soon as he had been born he
was tireless (in his devotion) and became a novice-monk. When he saw the shrines of the
Three Jewels, even if his parents (tried to) hold him back, he went in their (the Three
Jewels) direction, without listening to them (his parents). He became one who showed
many signs of devotion (to the Three Jewels).
The mother said, This son (of mine), from such a young age, shows great signs of
faith, such as these, to the (Three) Jewels. Now, he will have firm faith here. They named
the son Dad-Pa brTan-Pa (firm faith). So, as he grew older, Dad-Pa brTan-Pa became
one who was capable of giving away his (own) flesh and blood for the sake of the Three
Jewels, if asked to do so. His body was like the colour of gold. One did not know how to
stop looking at him and he ravished the hearts of all.
Thinking that the Evil One might put obstacles there (in Bengal), the monk
Vigatasoka,318 who was in Sukhavati and was matchlessly (endowed) with higher
knowledge, came to know that Mara, the Evil One, had (indeed) placed an obstacle
(in the path of) Queen Nor-Byin-Ma (so that she was about) to die. Through his magical
powers, he came to the palace of (the king of) Bengal. He said,
+ ,. /.. /.,/ /. -.
t /.. -. /.. .-,..../,
o/ .-.//. /.,
t/.., ,..// t - ,./ ,...
In accordance with the prophecy that the Evil Doer would do harm to the (queens)
tree of life, (the king) looked (and found that) there was a sign of injury at the root. With an
iron arrow and an iron bow, the king drove away the black boar, the Evil Doer who was
lying in wait (there), but because of his (the kings) compassionate mind, the many-
coloured one escaped. Through the power of the obstacle (which had been placed in her
path), the mother went to Sukhavati (i.e., died). [P. 44a:] The father was overwhelmed
with grief. The son said, I shall find a queen for (you), the protector of the world. If I do
not find such a one, even if you see another beautiful woman, do not marry her. He went
to the dense forest to look for the many-coloured sow but could not find her. (Instead), he
found a beautiful woman. Although he knew that she was the many-coloured sow, because
of his kindness, he was unable to drive her out. She remained and became the queen of his
father. Pretending to be ill, she said to (the king) the father, The /. flower is the
medicine to heal (me) from this (illness). Let the prince bring it (to me).
Accordingly, the king spoke to his son and, because he was a kind father, he (the son)
went without disobeying his order. In the land of the demons, he met the guardian of the
road. He (the guardian) asked the reason (for the princes coming) and he (the prince) told
him the story. (The guardian said), The /. flower is not a good medicine for women.
It is the daughter of the king of demons, Dasakantha319of Lanka. (The name) medicine is
applied to something wonderful. Flower is applied to something beautiful. (r. is
neither a medicine nor a flower). r. is the proper name (of the daughter of
Dasakantha). Do not take her. He (the guardian) told (the prince), in details, the reasons
why he should not take the flower and what she looked like. He also taught him what to
do. (He said), I have a horse called Elephant,320 which arrives wherever one thinks of.
You should set out riding on it, but even if you (set out) at the (right) time,321if you arrive at
the wrong (time),322it would not be right. The fifteenth day of the month being the demons
day of repentance, if you arrive on that day, they will not look on you with evil (eyes).
Following the account given by the demons gatekeeper, the replies to his (the
princes) questions, the instructions and (the advice) that he should go after saluting
whoever was his god, (the prince) arrived (at his destination) and came to Lankapuri.
He saw the wall (of Lankapuri). Because it was very big, (he scaled) the height323 on his
horse - going fast or slow as was appropriate - in eighteen days, stopping each day at
dawn on the slope. He knocked at the door of the first wall, made of bronze. A demon with
one head appeared. He said If today were not (a day) for fasting, both man and horse
would be delicious under (my) teeth. [P. 44b:] Since today is a day of abstinence, have the
man and horse, seeing this sign (=opportunity), come as those who must get inside
(the city)? But to ask you your story and to understand what I hear, where have you come
from and what have you come for? Whom have you come to find? He (the prince) told
him what the guardian of the road had previously instructed him (to tell). At the ceremony
of opening the gate, he put a turquoise round the neck (of the gatekeeper). After that,
at each of the seven gates, he gave a turquoise. His questions and answers with the
gatekeepers were the same as before.
Having arrived in the interior after passing through seven doors, he saw a demon, a
demoness, their child and many others. Not only did he not have a mind to wound or kill
them but, on the contrary, he felt great love for them. The prince asked, Where is the door
(to the palace) of the king of the demons, Dasakantha of Lanka? Those whose replies
were not (normally) forthcoming,324 even when approached325 with (presents of) gold,
rushed326 to weigh out their replies to the prince. He heard that there was a small house,
built of lac and resin, at (each of) the four doors, but that he should enter from the east side
and leave by the east side.
He came to the interior of the palace. On a soft seat made of tanned human skin,
spread out on a big golden throne, (sat) the king of the demons, Dasakantha of Lanka.
His eleventh head, on top, was the head of a horse. Whoever came to the foot (of the
throne) had to walk fearfully. (The king) rose from his throne, held him (the prince) on his
first neck and asked him questions beginning with (questions about) the journey. The king
(=the prince) spoke many (words) in reply and showed him the instructions and the magical
powers (he had acquired). The king heard the words and saw the (princes) body adorned,
from previous (lives), with marks and signs.
Suddenly, (the prince) took a big lightning from the sky and hurled it at the big
hill of rock, reaching up to the sky, (situated) in front of the kings palace. The hill of
rock threw out tongues of fire shaped like lightning and melted down the little house
of lac. The seven walls also shook the ground in flames. [P. 45a:] The nine hundred
and ninety-one fortresses, built in (the form of) a -./ rose up swaying like
a swaying ornament and fell down in ruins. All the families of demons were afraid
and terrified. Seeing that great sign, the king of the demons placed his palms together
in front of the prince and promised not to kill life and to seek refuge in the divine
Three Jewels.
Step by step, the king (=the prince) went inside the palace. There were, one after
another, women of (=adorned with?) turquoise, gold, silver, etc. He met them,
asked them questions and gave them answers. He (gave) rich presents to the female
doorkeeper and spoke to her in verse. The door opened from inside. The smoke of incense
from eight different roots was rising and Kusana Flower, with her white and blue colour,
adorned with various adornments such as the (symbols of the) precious five lineages (of the
Tathagatas), sent out rays of five different colours in ten directions. She carried a precious
incense-bumer in her hand and a marvellous fragrance rose from it in ten directions. As her
attendants, she had a green-gold woman, a blue-green woman and five other women of
five different colours. Each of these seven women were surrounded by seven women of
seven different colours. Each of the seven groups of seven women offered worship with
seven types of offerings.327
Following the words (spoken) by Kusana Flower, they all (said) with one voice,
:. o t/- / o.,/ /.. -. /..
t /. /. / +.//..
r/ /., /. ./. ... /, /. ./.
t/. /. ... /, -..
t . -, .. /.. .-//.. /..
+. /., .... ...,/, ./ ,. ,
u.. .-//.. /.. ,.. ./ /.
r. //. /.- ,. o ./.. / /. t/-.
In reply to such (words), (the prince) replied,
o ... / /. ./. . ..
r/- . .. . / .., . ./ . ,.,
t .. -/. /., .-,,::/. -. //. //.
r/. /. .../.. .
t ...., /.. . , .////..
t/. /. .. / //..
:/. .. / .. . . . /. // / .
+. .-,, ..::.
o. t /// .,/ /.- ../, .,::t.
[P. 45b:] Then Kusana Flower also composed many verses in reply. The prince sat
down in the middle of the precious golden throne, ornamented with turquoise and other
ornaments. Then the magical woman, Kusana Flower, in order to honour the prince,
clapped her hands and appointed the women to serve him. They prepared excellent food,
(suitable) for both gods and men, and offered it to the prince. With whatever bad advice -
which could not have arisen in the minds of (any of) the demons, other than Dasakantha -
such as Go to the SItavana cemetery and Start eating the copper(-coloured) dog, which
opens a hundred doors, as (your) meat,331they (tried to) do harm to the king (=the prince),
Kusana Flower taught the king (=the prince) the means of reversing that (harm). He acted
accordingly and committed no sin.
The prince and Kusana decided to go to Bengal. Kusana asked him what he
wanted as a farewell present (before the journey). (He replied that) he needed nothing
but the woman. (Kusana) gave advice, (saying), Surely, if you are going to give away
wealth you need the precious vase. She sent the prince with seven women of her
entourage to the presence of Dasakantha of Lanka. The seven women asked (the king)
about the time when Kusana would go to Bengal. Dasakantha asked the prince who
replied as advised by Kusana. (The king) agreed to give Kusana (to him) and also to
send her away (with him). (The prince) prayed, saying, Although (all) the happiness
of the demons who live in this city of Lanka is caused by this vase, nevertheless, I do not
want any other wealth. Let me take this away. (The king) gave him the precious vase
which he desired.
The prince came back and cast his glance on the queen. The queen said, O man,
you spurned gain and honour. Without making any friends, you relied (only) on the
Three Jewels. You will realise all your desired aims. No one will put an impediment
(on your path). When you-have gone to your country, the taking of the precious vase
will be well-received as the best of finds. Now, (since) you are setting out on the journey
to Bengal tomorrow morning, [p. 46a:] here is something to save you from being
harassed by demons (on the way). So saying, she gave him, together with whatever
he needed, two women to honour the two Naga kings on the way. She also taught
him instructions for the lord PHyin-dKar-Ba,332 (who was) the guardian of the road,
previously (encountered).
When they came near to Bengal, Kusana instructed the prince to go to the presence
of his father and to (tell the king that) Kusana, who was beneficial for the queen, was here.
And not only her, but also Yan-Sa-Na and gSum-Sa-Na were here. The prince said so to
the king his father. The father told this to the queen. The queen twice said that she needed
all unobtainable things such as (the wealth of?) all countries coming in through (the gate of)
a wall. The king (=the prince) told this to Kusana Flower and prayed (to the king)
for his portion of the inheritance. He obtained everything effortlessly, including the
two Naga women.
The demoness alleged that (the king) had done honour to the improper behaviour
of the Prince-Bodhisattva, saying, Thanking the prince, who was the (cause of my)
serious illness, for his kindness is doing honour to improper behaviour. Through the
force of that (allegation), the harm (done) to the prince was complete. And not only that,
but she also alleged that because of the power of my beautiful body, the prince has
also frequently behaved improperly (towards me). Thinking that the mere making of
such an (allegation) would do general harm to the well-being (of the prince), the king
reported the matter to the prince. Without replying (to the king), the prince reported
it to Kusana. (Kusana) said, Since I am the medicine (which will cure) the demoness,
it was wrong of me not to cure her illness previously. You and the two women come
(with me) to her.
They came to the queen. The demoness was unable to withstand Kusanas brilliant
light and lustre. Not being able to lift up her eyes, she became timid. Kusana said,
O queen, since you said that the cause of your illness was serious, this young prince
has risked (his life) among the flesh-eating demons to fetch me. Now, what do you
need? The demoness said, Since you are not an incarnation, do a beneficial act.
(Kusana) said, Let us go to the king. (So saying), she led (the queen to the king).
To the king, Kusana [p. 46b:] said, O lord of men, after your queen said (so) here,
your son risked fear in order to fetch me. (Now) I have come. Of what lineage is
your queen? He (the king) asked her but she gave no reply. So they knew that she was
neither god nor , nor human. From the mouth of Kusana, it was said, No matter
how, all the gods of the white lineage are unhappy. Therefore, since it is necessary to wash
(the queen) in water prepared by me, let us go (to do so). She led (the queen) to
the shore of the kings spirit-mountain filled with (=drowned in?) water. Placing the
queen (in the water) to wash herself in the water, (Kusana said) to that daughter of
a black , Have you no brother? Call him. She (the queen) called her brother
Lag-Mans. A red bull with one eye and one horn rose from the water. The one-horned
(bull) pierced the woman from her feet to the top of her head and carried her to the
bottom of the water.
(The prince) offered a queen who was an incarnation of Kusana to the king his father,
but he (the father) did not accept (her). Desiring release from Samsara .o,.-
he became a novice-monk in the presence of the ,.- Vigatasoka. He took the name of
Nes-Byun dPal.
Dad-Pa brTan-Pa had three (sons): by Kusana, the incarnation of Tara, the son Sans-
rGyas DZin; by the daughter of Sankhapala t./r, who (the daughter) was an
incarnation of Bhrikuti, Dharma-DZin; by the daughter of Lag-Mans, who (the daughter)
was an incarnation of Vasudhara (c,.), dGe-Dun DZin. Their names were as
above. At the age of one hundred and twenty-seven years, he completed his bodily life and
went to Sukhavati.
(9) KING SRlBHADRA tt+toz+
Once upon a time, many aeons ago, in the country of KHam-rDa, there was one who
accepted rebirth as King SrTbhadra. With regard to the cause of this (rebirth), in an addition
to the life-story of Dad-Pa Rab-Tu brTan-Pa, (it is said),
t/-. -. /./. -, .
:. ... r, s://. / .,
+. ,. -.
r.. .t/ . .t/c./
.t/ . /. -. / /. ..
.t/c./ . /. -. / /. .
:. ... . u. ., / tu.//t
o... /. /. /. . -.
r.. ... //. . /. /,.- //.. /.-
:/. -. / /. .. .t/ /.,/
/ - /. ../ , :; -. /. t - /,,,
.t/c./ ... /. .
., . /../ /- . ,.. /-
+//.,/ -., ,.. -. ..//
t, /. ,/. / / /,
t /// /. . / /. ..
:/. t /// ... . .t/c./
+. // .. . . /// /. -.
+ / -. /. /, /.,/
c//.. /.. , ..,.-.
t.. / t /.. //.. /. /.- //. -,
t ,//. / /., .// /. /. / ,., .. .. .
/., /. /. / /.- .,//.
:/../. ./.... /. ,,.. /. :/.. :.../
u. ,,.. / ,. /.,/ /.,
/, /... /. -. / /. .. ...
:/. /, .../, ,.. -./ ..//
: /. -. / /. . .t/c./
/, /... /. /, ..,.. /...
+. .t/c./ ,./-.. /. ... / /. /,
t /. /. / /. /, /. ./,,.. /. :/.. :.../
r /., .. / ./. . //.. /. // -/.
u. . ,.. . /... /, ...,.
(10) DAD-PA RAB-BRTAN
Being encouraged to come to Bengal from Sukhavati by the ,.. Vigatasoka, and in
accordance with prophecies about the impediments that would arise, Dad-Pa brTan-Pas
son Sans-rGyas DZins son, King Sans-rGyas dPal, the father, and the Brahmans
daughter, Me-od-gSal, the mother - learned in all the words of the Vedas and pure - did
worship to the ,.. doing special honour only to Buddhist monks. When her son was
entering her womb, she had wonderful dreams. Nine months after that, he (Dad-Pa Rab-
brTan) was born. The prince was handsome, attractive, lovely to look at. His faith,
compassion and all other virtues were great and firm as soon as he had been born.
His mother said, As I saw him in my dream, this (son) will be very firm in his faith.
So he was named Dad-Pa Rab-Tu brTan-Pa (very firm in faith). On that (very) night,
a magician had a son, who was lovely to look at (and had) (something) resembling
a sparrows first feathers growing from his right ear. [P. 47b:] He was named KHyeu
sGyu-Ma mCHil (the boy, Magical Sparrow).
At that time, the ,.. Vigatasoka was bom as the monk bDe-sTer.334 He lived in
a hermitage near Bengal. Coming to know that the king had had a son, he came to the
(kings) palace. The king said, That you, bDe-sTer, have come (here), at the birth of my
son, Dad-Pa Rab-Tu brTan-Pa, (shows that) the signs are right. Remove all impediments
(from the path) of this son. From the mouth of the monk, it was said, I shall remove the
impediments of this son in all (his) lives. (So saying), he bestowed the gift of religion on
the king.
When he (the son) was fifteen years old, his mother died. Because of former actions,
a demoness became his fathers queen. Because (it was thought that) it would be beneficial
for her supposed illness,335 (Dad-Pa Rab-Tu brTan-Pa) came to the land of KHam-rDa.
King (=Minister) dPal had died and it had been agreed that the government should be run
by the Brahman dPal-Grub. He (dPal-Grub) asked many questions. In reply, (Dad-Pa Rab-
Tu brTan-Pa) said,
t - /. / sc, .t/
:/. /, / o.,/ /. ./
t - /. t.t t/:. /:t
, -/. ... ./. t . //.. ,. / ,.
o., ..../, /. . /, -, .,-/. t /.. -. /..
:/. .. / -, -, /. , ,.. / -, /-.
The Brahman (dPal-Grub) said in reply,
r/ // /././ ,.. ./-./, / /. ,.
s..../, ,. .,-/. / .. ,. ,.
. t - ,/. //. ,.
o. /.... /. . /.... ./.,/
o. /.. /.///. ,., / -.
+. ./... ,/ ... ,. ...
t /., ,. ., .. ./. /. /,.-
, ..,/. /-
In reply, (the prince said),
o ,. ./ /.. ... /. .. / ,. //. /. -.
t -, ,... //. t . s://.
, ../ -. . .t/
:. .t/c./ ... -, . -.
:. . /- / -, /.,
:. . .,.. /. ... t /. /...
. ,. /. /.././ ...
+. ,., ,. ... -.
:/. ,... /- .//, / ,... .
+. /, / /. /. /... .,. ..//
t .. ./ ./ / /.. . t /., ,. ..
: .//, .. /
The prince accepted MalinI, [p. 48a:] the kingdom, the ministers and subjects.
Queen MalinI did immediate high honour (to Dad-Pa Rab-Tu brTan-Pa), (but) she did
not live with the prince and did not open the innnermost gate of the palace (to him).
The door was shut from inside (but), in the morning, as soon as the sun had risen, she
came from there and did further honour (to him). At the south gate of the palace,
she played chess with the prince. The king (=the prince) was certain in his mind that
she had another lover. The minister, sGyu-Ma mCHil, using the arts of conjuration,336
conjured336 up a minister. The (conjured) minister took the form of a sparrow and,
after examining (the matter), told King Dad-Pa Rab-brTan the story that MalinI had
the god Pancasikha as a lover, who was immediately attractive to her. In the morning,
when (Dad-Pa Rab-brTan and MalinI) were playing chess, he (the minister) carved a small
stone (=a chess piece) in the shape (of Pancasikha) for the king. When (MalinI) requested
an explanation, the king told her and MalinI was ashamed. The minister appeared
there as if he were grappling with a magical army. (He then divined whether or not)
there would be an outbreak of sores on (the body of) the god (Pancasikha) and whether
or not the god would be a constant lover, by examining whether flowers grew or did not
grow on the spot where he spat. Although flowers did grow, the minister plucked
them up without the god seeing (them). MalinI was separated from (=cured of) the god
of love337 and did much honour to the king. MalinI prayed and, from the top of the
palace, cast her glance on all the perfection inside (the palace). She repented her
(previous) improprieties.
After that, when she was living with the king in the palace, they gave much wealth to
the minister-magician and looked after him like a son. The magician came to the land of
Bengal in the south. He said to King Sans-rGyas dPal, The son of the lord of men is
ruling over all the great land of KHam-rDa and has subdued all the unruly people. He has
set all those who were incapable (of doing so) on (the path of) virtue. They are practising
only the religion of the Great Vehicle. From the mouth of the father (it was said), My son
is compassionate. For such a one as him, [p. 48b:] I can send (someone). You go back and
invite the prince (to come) to me. Being thus invited back, (the prince came back and)
father and son had much to say (to each other). They made many prophecies such as
(the prophecy) that, in future, the Dharmaraja, dGe-Ba dPal would be Legs-Pai Ses-Rab
of Brom in Tibet. Giving the kingdom of Bengal definitely to his son Dad-Pa Rab-brTan,
the king prayed in these words:
7 /.. /t.:.
:/. .,.-. /. / ./. .
:. ./ /.. -//. /,/ /./..,.,
t /., ,. -. /.. .,
The monk bDe-sTer came to his palace and said these words to King Sans-rGyas
dPal: Give the kingdom to your son and be initiated into my religion.338The king gladly
requested to be initiated as the very god of faith t./u Knowing that the time had
come, he took the initiation-name of Ye-Ses dPal. Dad-Pa Rab-brTan governed the
kingdom. King dPal was bom as a son of MalinI and was named Dad-Pai od. dPal-Grub
was reborn and was named Dad-Pai lHa. (Dad-Pa Rab-brTan) appointed Dad-Pai od to
rule Bengal. He appointed (Dad-Pai) lHa to rule KHam-rDa. At the age of seventy-five
years, Dad-Pa Rab-brTan decided to move to Potala and went there.
(11) PRINCE BLO-GROS PHEL (M ATI V ARDH AN A)
Once upon a time, in China, in the land where //,- lived, there was a king
called ICags-Bar and a queen called ICags-Mo. They held to the views of both Buddhists
and non-Buddhists. At that time, in Potala, the boy Blo-Gros PHel was (about to) send
forth various reincarnations. Thinking that the land, where the Chinese (king)340ICags-Bar
sought refuge, held to two (beliefs) but had to be united in one (belief), he entered the
womb of Queen ICags-Mo. As soon as he was born, he took the form of (one) like the god
Mahesvara and knew now to speak loudly. He was named Blo-Gros Phel.
Since the country was happy with non-Buddhist and Bon beliefs, he spoke of the
need to endow the Buddhist faith. The father [p. 49a:] released many prisoners who had
been imprisoned in deep darkness. In consequence of this, the karmic cause-and-effect
was profound and the subtle factors were also forcefully produced. The non-Buddhist
teachers did not believe (in him) and asked, Which god do you belong to? Of the
three types of religion - non-Buddhist, Buddhist and those in between - which is true?
The prince said,
t., /., /.. ./ /. . ,,. / .//,..
+. -. . ,.. /.- .,/,
:/. ,. . .//.. /. /,.,. -,
:/. .//,.. / /. o.../ / t. /.-
t - /. /. +.//..
t - ,.. //.. o/c tu./
:/. ,. / /. ot ,s./u ..r
t . //.. /. / tc,o
:/. o.../ ,. /..
t ,. /. ,./ /. -. ., /., .
t /. ./ /.. /. t. t--..//. . ,. 342
In other words, if one has the compassion which looks on all living beings as
ones parents, then whatever ones religion may be, it is good. Otherwise, one does not
deserve anything other than a bad rebirth. Making use of stories, (the prince) explained
(this matter) well. The king the father, (the queen) the mother and all the teachers entered
the Buddhist faith.
The father and mother had two more sons called Yan-Bar and Yari-lCags. Having
had three sons, the father and mother gave away the whole kingdom impartially (to them) -
with the exception of the palace - and went to the desireless region. The three princes were
young and did not even enjoy the kingdom but recited the verses selected by twelve
teachers. The prince declared the kingdom to be like a poisonous tree and his faith became
exceedingly more certain towards the Buddhist faith.
Now, Yan-lCags said, When parents, out of love, leave (their wealth) to their sons,
the share of the wealth is equal (,c,/z,) (between the sons). (So saying), he took out
a full pot of gold from the estate of his mother, ICags-Mo. Then the two younger
sons consulted with each other and made the eldest son give up ('t/z,) (the kingdom)
and (his share of the) wealth. Each of the two had learnt evil - and told
(the eldest brother) to go; and although the eldest brother refuted them, he (had to) go
without delay. The prince, Blo-Gros PHel, [p. 49b:] invited the twelve teachers to the
palace and made them reside (there).343
Yan-Bar and Yan-lCags ruled (jointly) for three years. (After that), Yah-Bar seized
the kingship (for himself). (Blo-Gros PHel) asked Yan-lCags to study religion and went to
the wild cave of the .
That (place), called the secret narrow cave of the ., was (on) a tall peak,
covered with clouds and mists. On the sides (of the peak) there were wide forests of
fruit-bearing trees, (filled with) venomous snakes and wild carnivorous animals. At the
bottom, inside whirling lakes of blood, it was full of shells and water-demons. Inside the
shapeless, sound-emitting (=echoing) rock-cave, sat the ,.. Avadhutipa, concentrating
single-mindedly on the three types of great, (middle) and small concentrations, (taking each
type) separately.
Dividing (the contents of) a full pot of gold into three parts, he (Blo-Gros PHel)
offered one part to Avadhutipa (of) the great (concentration). He said,
, ., /. /. / .
: / .,/ ., .. .. ./ ,. /..
c-. o /.. . :/. // ,. , ,
t../ . . ./ . /.. ./. .,/ . /,. /..
r// // /. ./.... /, ,. o /.. .
:. . ,/... /. ,/ -. .// /. ,. ..
o ,. //.,/ ,. . ./. /-.
t /. /. / /. ./. /. :/o :/c, . /.
c-,./, . ,/, /.-
o/. - / // /. / ... ./ /. //, ./-./.-.
From the mouth of the ,.. came the (following) unique speech:344
r/. ,. ,. .. /. ,/ / ,.. ,.
r/ t . / /. ,. / /. /.//, /,,.
Offering a third part of the gold to Avadhutipa (of) the middle (concentration), (the
prince) said,
c/ / .... /. ,/ / , ,..
and so on, as previously.
(The ,.. replied),
:/. .,.-. ./, / /. o.../ ./, ...,../, . .,.-./,
,.
+ / /., ., ... /, -. ./ /- .// .-. 345
Offering a third part of the gold to Avadhutipa (of) the small (concentration)
(and placing it) in his hand, he said,
t ..., , / t. ,. o ,..
:/.,/ -, ,./ /. ./, .// /-, ./ ...,/,
t .// .. /. ./. . ../, .
The ,.. looked at the sky [p. 50a:] fixedly and said,
+ .// . -,//. /.,. -, /./. /. ..
c. ,. ... ./ / :/. /. ., . ru,... ,:c / ,.
.//./. ./ .,..
So saying, he (the ,.. gave him (the prince) a sword. The prince took the sword
which the lama had given him and returned.
(On the way back), the carnivorous animals tried to eat him but, through the power
of his meditation on love and compassion, they became his friends and carried him
for many ,
In a town called bSil-THan, many people were showing many signs of joy and
sorrow. A hero (.to), decorated with many swords on his body, was going on
horse-back. He (the prince) saw many people tugging at him and crying. He asked them
what was (the matter)? They said, The king of this city is called Jigs-Byed. He has a
wonderful wife. A , demon has possessed her. The king has killed many headmen
.o.-tz. ministers and subjects (for her). Now, the choice of one man from this city,
for each meal (for the demon) each day, has fallen on this man and (so) he is going.
The prince agreed to go instead of him. The man was very pleased and gave him all his
ornaments and clothes.
Then the prince went to the palace. It was full of much wealth such as horses,
elephants and buffaloes. In the innermost part, when he was sitting on a precious
throne near a leper-woman (-tz. the leper-woman stared at him and said,
Man, you are pure and good (but) you are conceited. She told him, with pride,
of all whom she had eaten earlier. An immeasurable compassion was born in him.
He put the sword which the ,.. had given him, on one side, against the wall and
sat down with the sword, which the people (of the city) had given him, in his hand.
(When) the sun (was sinking and) was decidedly red,347the leper-woman filled,348 a large
butter-lamp. In a short while, a black snake rose straight349 from the ear-hole of the
leper-woman. The prince wondered which of the two swords would save him. The ,..
sword leapt up one-fourth (of its length) from its scabbard. Likewise, as the snake came
out (from the ear-hole), so the sword came out (from its scabbard). (Then) the snake sank
into the butter. [P. 50b:] The prince said,
o ..-. /// /. . / /. /..
: /., -./, . /. , // /..
: /,/ . .... /. / ..//
+ ..././ .... ///
The venomous snake jumped just seven fathoms. The sword which the ,.. had
given (the prince), also went up and cut its waist into thirty-three bits.
After that the leper-woman regained her beautiful form. She washed herself, put on
new clothes and ornaments, saluted the prince and confessed her faults. She told the story
of her previous existence truthfully. She did pure honour to him and was accepted as his
wife. He became the king of that country. He was accepted as king and ordinary ,.. by
all the people. He practised religion.
After some time, he came to where his own palace was (in) the land of the //, of
China. Yan-Bar was king. Yan-lCags had become skilled in non-Buddhist and Buddhist
teachings and attained ordinary attainments. The two princes and all others honoured
(Blo-Gros PHel). King Blo-Gros PHel taught religion and everyone attained fulfilment.
(12) THE BOY DGA-DZIN
Once upon a time, in Varanasi, to dGa-od, the wife of the householder dGa-Ba,
a son called Ner-dGa was bom. He was handsome, lovely to look at, in harmony with all.
He had great faith. The king of that country, (called) Devapala (lHa-sKyon), took him on
his lap and said, Would that (his) light would shine soon! Every month (after that), the
boy showed joyful signs such as (growth) in measures of spans and fingers.
When he was five years of age, a younger brother called dGa-DZin was born,
whom one could not be satisfied with seeing. When (dGa-DZin) was only five months
old, Ner-dGa carried him to the kings presence and he (the king) showed many signs of
pleasure. He brought up the two brothers in an excellent way, so that they were always
smiling (at the treatment they received). He said, May living beings never have any
occasion to be angry with these two.
Once when King Devapala was in a park, a venomous snake came before him.
The king said, Ner-dGa, [p. 51a:] kill this (snake) which will do harm to us. The boy
said, To kill life is (the occupation of) a low caste son of a butcher. My parents being only
on the side of virtue, is it right to lose ones station? O great king, I have read the words of
the Tathagata in my house. It is explained (there) that :s ghee350is recommended
when living beings such as this appear.
(The king) wondered greatly and asked, Are you an incarnation? Ner-dGa said,
All living beings are the incarnations of their respective actions. The king thought,
This (boy) must be (the incarnation of) a specially holy one. He should, of course,
be initiated (into the priesthood) but it would not be right if he goes away to do worship
to a ,.. other than mine. He asked him, My boy, do you want to stay in the house or
be initiated (into the priesthood)? (Ner-dGa) replied, If I stay at home, my acquisition
of a human body will have been meaningless. (The king asked), But where do you want
to be initiated? (Ner-dGa replied), In (the presence of) any good religious teacher
-rus//. The king said, At the .seat, there is a good individual called
Sakyamitra. Be initiated there. (Ner-dGa replied), Whatever you say, I shall fulfil.
When Ner-dGa had reached the age of nine years, he asked permission from his
parents to be initiated. The parents put forward many reasons for not wanting (him) to be
initiated. (Ner-dGa) said, If I were to keep house, (I) the son would have no luck351 in
fulfilling the wishes of my parents. In any case, if you need to have your house kept by
your two sons, dGa-DZin will use whatever physical endowments he has.
dGa-DZin, who was then four years of age, said (to Ner-dGa),
:. ... .. /, //
r/. /. ,.. /, . ,.
u. . ,. //. / . . .. ,. / /.-
:/. -. .. /. /, ..
..c .//./ .. t. -. . /- ., ,,
:/. ,.. .-//, / /, . -. .. /. ,.
:/. ./.. //. /.. / .,
o. / ./, /. .// , /.. /. //. -.
t.., /, , :/; ./ / /. /- / - .// /. //. . ,/,::
t / /. ./.. //. ,. /. ..
t ,, / /. /./, /. -. / ..,
The parents both looked at the countenance of Ner-dGa, and dGa-DZin held him
round his thighs and shed tears. Ner-dGa spoke many verses such as these:
+//.,/ /. ,.. /, . / -. /.. /... -.
..././. /. /. / -, /,,. / ./.. /.
t /. /.. .// t /. .. -, ,.,. //. . ,.
t /// , /. .. . ,./- ... / -, /.
The parents thought, Both these (sons) are incarnations. Even if both are initiated
(into the priesthood) and the house is empty, there is nothing to be done. So they gave in
(to their sons request) and gave him permission (to leave).
Then, Ner-dGa, taking his father and younger brother with him, came to the kings
palace. dGa-DZin said many wonderful things to the king in verses compiled from the
holy religion. (The king) was frightened by the teaching and became afraid. Ner-dGa
joined the company of King Devapala and his entourage and came to the presence of the
,.. Sakyamitra, (seated) on the . seat.
The king said to the ,.. This (Ner-dGa) asks to be initiated. (The ,.. asked),
O King Devapala, that you have come (here) bringing with you this appearance of a
boy, is good. But where is his younger brother? (The king replied), In front of the tree
in Varanasi. What does he say? (asked the ,.. (The king replied), He says, Either
I stay with my father and elder brother or I die.
From the mouth of the ,.. (there proceeded) many prophecies, (drawn) from
many . such as the Ratnakuta, (saying), That the boy dGa-DZin has become
a youth like this and is careful of his activities in this way is very good, (very) good!
Let Ner-dGa bring his younger brother (here) immediately! Ner-dGa brought his
younger brother dGa-DZin (there) at that very moment. The two brothers saluted
(the ,.. dGa-DZin said,
+ /., //. / -../, /. ..
t /.., ///. ,/. //. -.
t -,.. . //. - / .-
t / / ../ /.. / .//.,
t -/. / /,,. . /. -. / ../.
[P. 52a:] (Further), he asked,
:. ./. .,. . //. /. .
t / /.. .. /.,/,
s/./. /.. ,... /. /..
t / /. . /. /,/ . ,
c // ,... /. .,
From the mouth of the ,.., (it was said),
t /. /., .// //. /. ..
:/. /.. / -, . //. -.
-. .// /., /., ,. -,
:/. -. / -, .// ... /. . ..
Further, he made many prophecies such as,
o .c tz -,. .
r/. /., /. /. / /. ,.
:. .// /. :.s. c,/-:su /. / ,.
t / /. / t. ,. .// /.
+. , ./,. .. ..//./,
t /... /. / /.- /., ./ ./ / ..... /, .,
-.
..c .// /. / :.s. /t
+. ,. .c tz .// /. c,// o,./,.353
Ner-dGa was initiated (into the priesthood).
After that, while dGa-DZin was on the way back, together with the king, the king
said, in order to test him, In order to do good to living beings, it would not be right if you
were under the influence of evil associates. Therefore, being installed as king,3541shall do
as you (have done). (dGa-DZin) said,
:/. /, ,. / /,/, ...
+ ., ,. ... / ., /,
The king gave many excellent (items of) food and clothing (to dGa-DZin). dGa-
DZin gave them unstintingly to the poor. To his parents and the king he preached, without
limit, the doctrines of action, cause and effect. Moreover, (for) just thirty years, as dGa-
DZin asked him to do, the king gave his undivided faith to the holy Three Jewels, without
defiling the three doors with non-virtues.355 All the ministers and subjects set themselves
on the path of the ten virtues.
Furthermore, a heretic ,, threw (a stone from) a small catapult (at dGa-DZin)
but the kings ministers caught him. Through compassion, (dGa-DZin) let him go.
He (dGa-DZin) was caught by many heretics (and told that) if he would reject seeking
refuge in the (Three) Jewels, they would let him go. If not, we will kill you. So saying,
they drew their swords. [P. 52b:] Nevertheless, because of the sweet-sounding words
(of dGa-DZin), which expressed only his compassionate mind, the heretics did not know
what to do.
In this way, up to the age of seventy-eight years, he (dGa-DZin) abandoned the ten ,
non-virtues and eagerly accepted the ten virtues.356 Making his faith permanently firm,
he went to Potala.
(13) DGE-BSNEN BTSUN-PA
Once upon a time, in Varanasi, there was a householder called bSod-Nams Dzin
and his wife dPal-Mo, who lived in the full enjoyment of their wealth and were full
of faith. They had no son, so one night they prayed fervently to the Three Jewels for
the good fortune of a son. In the morning, a monk who was on his way to offering
worship at the .seat said (to them), Since you want a son, an exalted spiritual guide
.c./. /:s.t) who is at present in the west of the east (side) of India and whose
virtues are like the sea, will be sent to you as your son. They asked him, What is your
name? He admitted that is was CHos-mCHog.
Within a year, they had a son. The parents said, This son is the gift of the monk
CHos-mCHog. Let his name be as he has given it. (So they named him) dGe-bsNen
bTSun-Pa (The exalted spiritual guide). From then onwards, monks came into the house
without being invited.
One night, a ,, dressed in a fox-skin, came to the house. Se-Ka, go to the border
country, he said, Why stay here? The boy said, It is still not the right time for a human
life and asked many further questions.357 The ,, was the Jinaputra (=Bodhisattva)
Santideva (zo /u Having told them the histories of many ../ each of whom
had arrived adventitiously, he disappeared completely. All the inhabitants of the town
longingly and devotedly came together as if to see a dancer.
When he was seven years old, he asked his parents for permission to go to the
.seat. They did not give it. While they were talking, the Acarya CHos-mCHog
arrived in a flash of lightning. (dGe-bsNen bTSun-Pa) asked him for the vows of a
spiritual guide and learnt many well-explained doctrines. Furthermore, he did honour
to all the ,. and learned men, studied all the learning of both Buddhists and
non-Buddhists [p. 53a:] and became a very famous (man) for his learning. He released
living beings, who had matured by means of any Vinaya, anywhere. He never showed
any sign of anger, even momentarily. Humbly,358 through the actions of a mendicant
,,:.he set all living beings on (the path of) happiness.
(14) SUDHANA otot oz+to
Once upon a time, in a country called sGrar-bCas, he (Avalokitesvara) was born
as the son of the householder sGra-DZin and his wife, sGrai PHren-Ba. He was
named Sudhana (Nor-Bu bZan-Po). At that time, the householder thought, If this son
is initiated (into the priesthood), he will be taken away immediately from us, his parents.
If he is not initiated, it is possible that he will be taken away from the whole lineage.
An immediate separation will be good for the future. But thinking he would ask
the boy himself, he came to find out. On the way, he met a ,, When asked, she
(the ,,) said, Sudhana is talking to a //./:c bird in the bamboo forest.
sGra-DZin was overjoyed and came to the bamboo forest. The //./ bird was
sitting in the middle of the flower of a tree. An entourage of one thousand had gathered
on the surface of the thousand petals and the branches. Sudhana himself was on top
of the tree. sGra-DZin examined the words which the //./ (bird) said to Sudhana
from the middle (of the flower):
:/. . / - ..., . ,/..
o..-. /, /. ,.. / /-
t.-.//. /., /., , /..
r/.... /., , /., /. /. ..
:/., . .//. -. /. ., /. / /,,.
t /. .. /. ,. .. .// ,... ...
t// /.. ../, /.. //, .-
+. , ,... /.. .. ...
o, .-.//. // ... /., /., /., . ,/,...
,. /. ,. ,/,
r/ ,. .// ,. . /. ./ . .//., //. /
While (sGra-DZin) was examining these many words, which exhorted (Sudhana) to
do good to living beings, and (the words which) Sudhana spoke in reply, sGrai PHren-Ba
also arrived and they both examined (these words):
+ /. ,. ... /. /- / /. /,
t ///.. /, -.-/. / /.,. ./... /., -, /.
, :/; :. .... -, /./.c:
o ..., /., ./ /.,. /. ,. ..
t/ .- / .. , /.. /../, //, .-
t// ../, / / . /.,. /...
o, //.. //-, ./../..
s-. ../.... ,. . /.,./..
t // /.. /-/. /.,
t.. /. /..,.. .
c .,./ /. / ./.
Further, (Sudhana said),
:/. . -, /. ../ ., /, /..
:/. -. -, /. //. ., /, /. ..
o. -, ., ,. /. .// /. ./.
+. -, .. .// /. //.
Having understood this, sGrai PHren-Ba said to sGra-DZin,
t / /. ./. ,./ /,.,. /. / /
t.. /. .. -, /.-. //
t.-.. .// .. /-././ /-.
t-.. .// /. ./., ,, ... ./ ./., ..
(After sGrai PHren-Ba) had said this, sGra-DZin said,
:/. /// . ....., , / /. /..
t /. -,/... cu.,s/ //..
: . /. ./ . //. -. .// ....
:/. /.. / /. .// /, .. /. . / /. ,
Such things he said many different times. Sudhana said to his parents,
:. . /,,, ./. t . ,. ,
: /// /. /,,, ./. t , /..
r/. ,. /.. ,. /.. /-,
r/. t /.. -, .. .// /. -, /-,
So he said and the //./ birds flew to other places. Together with his parents,
he (Sudhana) came joyfully to his own home. (The parents) brought the best food to
their son. They asked him, saying, Please tell us who todays //./ leader and
followers, were. Sudhana said, The leader was the ,.. DIpamkara the great. The others
were the incarnations of a thousand Buddhas, gathered like that round the leader of the
doctrine. Since they would come the next morning, in priestly garb, to initiate (Sudhana),
the preparations for the acts of worship, in accordance with many rites and incantations,
were completed. At that time, the next morning, Sri DTpamkara-bhadra, surrounded by
an assembly of one thousand monks, [p. 54a:] was in the bamboo-forest. They (Sudhanas
parents) offered the ritual objects, which they had got together, (to him). Sudhana was
initiated (into the priesthood) and took the name of the Bodhisattva Rin-CHen dPal
(Ratnasri). Then the assembly disappeared.
Thus, as a homeless one, he left his home and renounced all evil ways of living.
With a great wave of Bodhisattva deeds, such as living constantly in accordance with
the twelve pure virtues, he worked well for the good of living beings.
(15) THE BOY CANDRA
Once upon a time, in the country of Magadha, he (Avalokitesvara) was bom as the
son of his father, the Brahman, Surya and his mother, Jyotishmatl r/t
He was named Candra z/o His hair was reddish yellow, like refined gold. No sooner
had his parents uttered the Vedas (to him) than he had learnt them. He excelled in
all spheres of activity. The astrologers said, If this boy were to be initiated (into the
priesthood), the banner of the heretics would be lowered and destroyed and the banner
of the Buddhists would extend to the ten directions.
After some time, a learned man who had been personally blessed by the heretic
teacher Vishnu (ru,/:.,), came to the .. to debate. The many distinguished
(Buddhist) ,. who were there, thinking of replying to him, assembled (there).
The boy Candra appeared and saluted them. Then he said, Holy ones, go to some lonely
place. Today, I shall do service (to you). To the heretics he said,
r/ /.. /. . ../ /.,/
:. , ,/ , / / .//,. .
s. /. ./. / ../. ,-- c
t. . // /. .- ,:c:. .., z.tu,
t /., ,. .,/ /. //. .//.:c:. /. ..:c
:/. t /// .-. ./ ,. ,
With much knowledge of grammar and logic, he defeated the heretics.
After that, the heretics pronounced a spell on the flesh of a leper, wrapped it in silk
and sent it to the boy Candra. The boy [p. 54b:] (Candra) made an image of a hare in clay.
Inside it, he placed the thing which the heretics had given (him) and recited a -
containing the Six Syllables. The noses of the heretics were flattened,365 they shed tears,
their noses watered and their bodies swelled up. The Buddhist ,. and other
Buddhists felt great compassion (for them) and many holy lights appeared on Candra.
The heretics asked, Who are you who have such ability?
(Candra replied),
t.. o.../ /.. //, ..
o, ,., ,. - .// /. .,..//. .,.//..
t.. /, -. / /.. ./.. ., ,.
With hundreds of (types of) learning, he replied (to them) in verse and prose and they
turned back from their evil views. Taking many riches from their respective houses, they
performed meritorious acts, such as doing worship to the (Three) Jewels, in the same way
as the Buddhists did. They repented of their former works and confessed (their sins).
Through the doctrine connected with the Six Syllables and the Four Immeasurables, their
bodies became as they were previously. After this, they performed austerities and, after
completing (those austerities), finally, they achieved all their aims and went to heaven.
After that, being encouraged to do so by the monks of the .seat, he entered the
priesthood in the presence of one called the ,.. Buddha-jnana (s/c, :.s.),
who had perfected all the vows of the Mahayana and the Hlnayana in his mind and
was untainted by the slightest taint of sin or transgression. Because the measure of his
lineage was high,366he took just (all) the three vows.367He took the name of Jnana-garbha
:.s. /t He wrote books on the two truths. Through many reincarnations, he
worked immeasurably for the good of living beings.
Once when Jnana-garbha was living in a temple built at Nalanda by Buddha-jnana,
a white boy offered (him) a white flower, which had not yet bloomed. He (the boy) said,
If a being like this were to live, in such a hidden way, in a place like this, it would be
good, [p. 55a:] and disappeared. Innumerable persons saw (the speaker) and heard his
words. They asked for a teaching examining (these) actions. (Jnana-garbha said),
:/ /., //. //.. .--.
t .., /../, /. .. /
:/ //. //. /. /,/ / /. .
t .., /. /. --.,
o/ . ../ . //. /. , . ., / /. .
t / ./ /, ./. .,./, .//.
t /. ., / ,. .//.,
u. ./ .. /,,. .., ///
t / -. ./. / .// /.. / ..// ... /....
t ./. .. ,..//
After he had spoken thus, everyone, with one mind, became strong in faith.
Thereafter, living in the abode of the perfect enlightenment of all the Buddhas of the three
times, like a lotus, unsullied by mud, he abandoned the distractions of the bustling world.
With the mind of a Hearer or an Individual Buddha, he lived in a hermitage but did not
deflect from only doing good to others.
(16) THE BOY RATNAGARBHA ttcut stto
Once upon a time, in the city of sGra-lDan, he (Avalokitesvara) was bom as the son
of his father, the noble man, Rin-CHen, and his mother, gSer-PHren. (When he was born),
the house was filled with light and many strange omens appeared. The mother thought,
It is possible that one who has been born with such signs will, immediately after
(his birth), know how to speak. She asked him, Are you a god or a ,/ Who are you?
This light is so bright. The boy stared at his mother and said, Since all existents have the
(impermanent) aspect of light and rainbow(-colours), what is there to wonder at a small
house full of light? The mother was delighted. Since the boy seemed to be one who would
be the bearer of the essence (/t) of all precious things tcu. she named him
Ratnagarbha tcu. /t (The boy) enjoyed himself greatly.
The father said,
t- ./.. ,. /.. -. ./ ,. . /- /..
r/ ./ . ,. /.. /.. /- -,
r/./. ,. .// .. / ./, -./ ,.
, /; t ... ,. ,. /. . / ,../ .// -.
The boy said,
+//.,/ /. ..//. ,/ / ,.. ,. ...,./..
+. ..., ,,. / /- . /..
t -./, /. .,.. ./.368
..././. /... / -, t /.. /.. /- /..
o //. . -/. /... ,. /- -, ./,
r// /., //...
t ... / t /. //.. /. /, ... /..
+//.,/ t - ./ .// // /. -.
..././. /... ,. . . ... ./ ,.
t /// ..-. . //. /, - . /, -.
The father said,
. . //. /.
+ ,,.. / /, / /.. /-
:/ ., //. ,.. /.
u /.-. /. /.. / /, ./ .// /. ./
+ /, t - //. .
t.. / . / /. -. /.. /.. ..,..
:/ /, .// /. /...
From the mouth of the boy (it was said),
t // /. ./. //. . -/.
s,./ .. / .,.-. /..
t ,//. . /. ,... . ..
o. ,. - . ./. . ..
:/. . . ./ , / /
:/. /-, / /. ./. /. o.../ .
s. / ,. .
+// /. ./. . -, /..
t .. /. ,/ /. .,,, ,. /..
t /// .. /. ,. . ..//. ,/
t/. . -/. ./... / //. -, /.
+. ./... -, -. .... /, /./,:c.
:/. ../ //. //. /
t. /. //. . ./. /., /. ,. .
t ./... /. . /. ,/ -.
In this way, he taught many verses on the meaning of the doctrines of impermanence
and non-self. A great faith was bom in the parents. With tears flowing from their eyes,
they said,
:/. //, ./, /// //.
t.. / .. . ... /, /. /,
o /. /::/ /. /. / t / ,. . ,.. ., /. //, ./,
:. .// . /. ///..
t.. .. /// ....
r. /// ,. ,. ./,
+. .... ../.. .//./.../, /. :/.. :.../
t c; r. /// .... ../..371 // /. ...
+. .// /. ... . //, ,,.
s / .. -, , /,,/, . ,./, /.
Having said this in unison, they took the boy to the middle of the gatherings of
many people everywhere in the country of sGra-lDan and practised the path of the
practice372 of going and staying.373 The people were struck with wonder. They scattered
flowers (before them), offered good clothes and asked to be taught (religion). From the
mouth of Ratnagarbha (it was said),
t.,/. / /. ,..
:. ,/. ,./. / / .//.
t , /. .. . /... .//,
s-//, /., . //.
+. .. ,./. / / .//.
:/., . /- /. . /. .,. .//,
o ./. //, /. -/ -,
o ./ . /. /...
o. /. / /. . / /.- /., ,. ,. /..
Thus, by means of verses, he placed (the doctrines of) impermanence, the difficulty of
acquiring a human body, the sufferings of the six types of beings and the benefits of the
holy religion inside the ear-holes (of the people). The eyes of the people filled with tears.
The hair on their bodies trembled. They said, Alas, are we not going to die tonight?
Are we not going to experience insufferable suffering? O Incarnate Body, have pity on us.
Your grace in bestowing a religion such as this, which is easy to understand and joyful to
practise, is great.
All the people of sGra-lDan were set on the path of holiness. The door of evil
was closed.
(17) THE BOY PADMA
Once upon a time, in the city of sGra-lDan, he (Avalokitesvara) was born as the
son of his father, the householder Zla-Ba bZari-Po, and his mother, Me-Tog Dzin. He had
a beautiful face, was handsome, charming and a person whom one was never satisfied
to look at.
Once, the ,. Vasubandhu came to the house. The father, Zla-Ba, and the
mother, Me-Tog, named (their child), saying, The moon z/o has sent out a boy
through the calyx of a flower .:, [P. 56b:] This good (child) who has bloomed
from the inside of the flower, has now become the boy Padma (lotus) of the world.
(The ,. Vasubandhu) taught (the boy) religion, in verses (to the following effect):
u., ... . / /. .,/ /..//. .-. / //t/ . /.
. , / ,. /.. o, .// /., ....,/, .//./ /. .
.., ././/. //. /. ,.. .../ /. . / , / ,. ... /.
/.- ., ./../. ../. /. .//.. /- ., /.- /.,
t / ,. ... -/. .- . / /. / /. .,. .//.
/- ,. ../. /. /. -. //. .,./. ,. :/../. .. /.
// /. . -... //, ./, t /.. /.. ./. / -, /.. :.
/./. ./, -. ,. ,./ ,...
Like tinder catching fire, the boy understood everything and reached the heart
(of the teaching). The gods rained down flowers and the , sent down rain in time.
There were many such signs of happiness.
After that, in order to remove any (false) allegation against Vasubandhu as
long as he (Vasubandhu) had not become the lord of another, (Padma) requested
him (Vasubandhu) to stay in his (Padmas) own house and went to the forest
at night. (Throughout) the day, he (Vasubandhu) lived and ate mainly in that house
and preached much religion.
When the boy Padma reached the age of eight years, he undertook the vows of a
novice-monk.374He honoured the precious teacher (Vasubandhu) by (bowing) the top of
his head to him and praised him, (saying),
t.. ,. ./.,/
c , /... / .,/, /.. ,
o. ,. /... .
u.. .,.. ./ /. /. / ,. /.
+// /. -. . -. /., .... /, /. /-
o/ /. /,
:. ,./, . ./... /.-
When he had thus praised him in verses of excellent words and meaning, from the
mouth of the ,.. (it was said),
t/ . ,/ ..- ./. ./.
:. ./ ,. ..- . ./. /- /. /. /:: / /-
+. ,..// ./ . ./. ./ .// /
o, /. .,/.. -,.. ::c .// . .//, .-,....
r/. ./ ... / .// / ...//,:::.// /. ..,..
:. .// /. /. /... . .// /. ,. /...
t :; :. .// /.. /. / /. .// /.
t./... ,. .// /. ./. /. /
o /. A ./. /. t-
:/ .// / .... cu.. .. /. . / /. ./-.
./, cu
:/ .// ./ .., . .. /... / ///.. .//
c. /., .-.. . .. /. /.,
o. , t.- /. /
t /..,/. ..- .// t ..-
+ . ./ ., /. .
+. / ./ /, /. // /. / . ..
:/. ... / /. .. /.-. .,
t . //, -/, / -..
o., ./. .. t /. /.-. .,
+ /. ,., ., /.
t / ,//. t-. / ././/,
:/. / .// ,. .// ,. ./.. ... ,.
t / ,. ./ ,. // / -../.. ./ -..
(Padma) heard these special songs which taught the profound (Nirvanic) view through
illustrations. In reply to the speech, Padma (said) many such things as,
t., /. -., / ./,
:/. ./, /. ./-. ./,
:/. /. /,/ .// /. .. .. / -, -.
u .,,... /. ,.. ./.-. / /. ....
//, ,.. /. -.
t /. .-./ //, /.. /,/.-./
, /., / /,/ -.. -/. /- . //. /.
+. ,., /. . ... ..
u .-.. /. /. ,.. . ....., - ,////.
+. .,,... /. ./-./.-.
(Further, Padma said),
s. . ,.. //. ,..//
t -, /. /..
: ... ,. /. -. ,. ,/.
In many such ways (Padma) made his request. Since he was an ocean of blessings
from previous lives, the water of the ,.. compassion flowed from (all) four sides.
He (Padma) became the refuge of living beings gathered together in four (types) of rebirth.
He gathered together many fortunate disciples. Many came who were either skilled in the
learning of the Personalist view or were beginners or well-advanced along the path. They
all did unimaginable deeds for the benefit of the world.
(18) THE BOY RASMI otztt
Once upon a time, in the land of [p. 57b:] Vaisall, he (Avalokitesvara) was born
as the son of his father, the Kshatriya, PrabhasrI ( ..t/), and his mother, Prabhavatl
c./t). He had round eyes and yellow hair. As far as his voice was concerned, he was
one who could produce (a sound) like the neighing of a horse. As soon as he had been
born, a small, poisonous lake, which was in that country, dried up. Because of that, many
who had chronic diseases were cured.
Once, on the occasion of a great festival, the monk Amitabha, the continuum of
whose mind was rich with many qualities, came to his house. While they were honouring
him, he (Amitabha) said, Bring the son of PrabhasrI and Prabhavatl to me. The boy, who
was seven months old, rose up from his mothers lap, came to the presence of the monk
and saluted him. Everyone was amazed. He was named Rasmi ( .z.). Placing his palms
against each other on top of his head, he said,
t-, / /. ./. +-//
r/ /,/ ., /. .. ., / /. /,
t.../, t /.. ,. ./ .// /.
o /. /. / -, .//,.. . -/. //-
The monk Amitabha placed his hands on the head of the boy Rasmi (and said),
:/. //../.. +.//..::.,. // / .,/.38
c/., / . /. /. /.:s:/.
: /. /.. / , ../ /..:s:
u. /././ . //., ..
In this way, he spoke in verses about the good way of being bom here (in this world);
how to avoid , and demons; how to cure the disease of phlegm-accumulation in ones
own country; how to avoid evil friends; and the need to remove the darkness of the world.
Holding one of the ,.. fingers, the boy (prayed),
t /. ,... / /. +-//
:/. -.. ,/. / , t- .z.
o.-. /,. /. . / /. .
:. ,. . ..//. .,/.
r/... /., -, /. . ./.... /., -, /. .. /
, t- ,
, s; r// /. /. :./ /... / /.-
o /. /. / ,. =.,/.
r// o /. ,. ,..
t / ,... o ,/. .
:. .// ./ /. /./ ///..
+ / -. t /// /. ,. .,/.
:/. ,. /./ ///..
Further, he prayed,
t /. -,.. /. / ., -.
o +-// /. -. ./. t,-/ +/
r.. / /. /.. ,.:s:. .., / .
c.. ,., / // /. ./ /.. ..-
, c,/o o,./,:t/ /./ ///..
+ o/- . /.//. .....
o. /.. /. /. / /. ./...
The monk Amitabha (said), May all good fortune come here. May all the prayers of
this (boy) be fulfilled. Good, good. (Further, he said), Shut firmly the door of your evils,
the door of ignorance, the door of selfishness, the door of indifference (to others) and all
other such doors of non-virtue. Completing the teachings (suitable for) lesser, middle and
higher beings, subdue all that is to be abandoned. Understand (such) abandonment and
dwell in highest happiness. He (Amitabha) administered all the vows to him (Rasmi).
(Rasmi) served the whole s/,/ as his spiritual guides, with the monk Amitabha as the
head (of the s/,/ and was satisfied with their teachings.
Some time after that, from the mouth of the ,.. it was said, (I) came here at the
right time. Today we shall go into the forest. So, until the future, give refuge to evil-doers.
So (saying), he left for the forest.
When the boy was seven years old, he said to his parents,
:/. - ./ , ..//
:/.,/ /. ,.. / .. /. .// /. ..-
u. ./ ./. /-.
t /, ./ ./. .,-.385 /. -. / ,/...
[P. 58b:] The two (parents) came to the crossroads of the city and said, Let the
faithful (and) pleasure-loving come to our poor house. We will give religion to those
who want religion, wealth to those who want wealth. The faithful ones gathered there.
Even the god of pleasure and all the , worshipped the Teaching. In brief, the two
accumulations of meritorious acts and knowledge were full. To those who were assembled
there, the long-lived Rasmi preached, with illustrations, the doctrine of the cause and
effect of actions in a way which was easy to understand and which they were happy
to bear (in mind). Everyone in the gathering was happy. Each of them took vows suited
to his or her lot. Some of those who believed in the views of the heretics of that country
went to other countries, (but) the majority accepted the teachings of Rasmi and began
to practise virtue. In this way, rejecting all evil friends and relying on the best of all spiritual
guides, he became the object of religious alms-giving for all the world.
(19) MAITREYA o:+st+
Once upon a time, in the land of Vaisall, he (Avalokitesvara) was bom as the son of
his father, the householder Ananda (.r..c and his mother Sudatta t.,o,
When he saw that his parents acted in accordance with religion, he showed many joyful
signs, (e.g.) a white light shone from his tongue (and) wherever that light fell, there would
be one who possessed a loving mind. He was named Maitreya (Love). The parents took
the boy to the crossroads of the town. With the light of his tongue, all those who were there
became loving (by disposition).
However, once when they had gone to the city, they met the great receiver-of-alms,
Samantabhadra. He said, That a boy like this has been bom to one who has the body of a
householder is an accumulation of merit (for the householder). The (boy) is an incarnation
t./t The boy said,
s. // ../ . ./ ..
, .; t.
+- t /. /,
t ,./ ,.. .. ,.//
o. / ..., t /. ./ /.. /. /..386./
c-. // -. -, .. .// -. ./ ...
r/... .., / /. ,. / /. ./.
t -, /.. .. / /./,
o. ./, -. // -. / /. /. / /. ./.
t/.., -, ,.
From the mouth of the receiver-of-alms, (it was said),
t.. / // .. . ...
+ //. ,..// / /. s., /. o.../
o ... / /.. .//...
:/. /. / ,.. .../
Then the house was cleaned and innumerable ritual objects were prepared.
In the morning, as soon as the sun had risen, the receiver-of-alms arrived with twelve
no vice-monks and the highest honour was shown (to them). At that time, the boy Maitreya
saluted them by joining his palms together, (and said),
u. ./ ./ /././ -.
t. /- /.
r// ,. / ./ /. -.
:/. ./,,, -. ,,. ,.. /. ,..
t / . .. /- /. // . .
t / ... .// ..,
:/../. /. -. ... /. /././ -.
+. /. /,,, ./.. /.. /,,.
Further (he said),
t /-, /. -. / .,
r// ./.. /-.
o/. -. ./ ,. . ...
The words (of the receiver-of-alms) (were as follows):
o /../, . ./ /. -. / .,
r/ ,. /.. . .., /.././
u. ./. .. . /. .. .
Expanding on this, (he said), Renounce evil and desire. With compassion, love
(all) living beings. If you hold the banner of renunciation, you will be a guide to the
world. Even if hatred does arise, (follow) the way of non-attachment. Although the
wealth of gods and men is inexhaustible, do not renounce the life of a disciplined (monk).
[P. 59b:] Since, in former times, the Tathagata (himself) renounced his kingdom to
become a monk, what is there to be said about one like me, (an inhabitant of) the land
of ghosts?
The householder, Ananda, said,
+//.,/ ,.../, / , / /.
r. /... -,.. /..
: . +. . s..
+ /..
:/ /, ., / . /.. /
s-//. / -. / ,/.
o/... /. .../. ,/... / /. ./.
+. /-.. /.- //, ...
Sudatta said,
o /. / . / ,../
t-./, ./ . ,/ /. . ./
r. ... .//. //. /.//, ,. . ..//. //.,
. .. ./ //. ..//,
: // ,. .-,.. /, /. /,
:/. ,.. ,. /.. / /. /. / . /,,.
The boy Maitreya said,
u. ./ . /. /./ / // ./.,. - .... /-,
t.... / , /.. ...
u /,.- /.-. //. ./... //..
u. ,./-.. ... /. // / /. /
t.,.//.. /. ..- . /.-. ,./. o.../
u. /. .. /-.//
+. /. / ./. /. /. . - /. ./../ / ./,
:/., /. -, /.-. /.. /. .,.-. t/,/.-.
o /. . ./. ./
u. /... /.//, /. ., .
r// ./ // //. -. /. /- -, //
r/, /./. t ... ,/... ./ /..
r/ / /., / /./. /. /...
:/../. .//, . -. /. ,./.
o/. .,
r/ .// . ,. // /., /.,
From the mouth of the ,.. (it was said), Bring all living beings within the
range of your vision. Do not be captivated by the power of the pleasures of the kingdom.
So that you may hold on to secure ground forever, I shall initiate you (into the priesthood).
He administered the ,-/ vows (to Maitreya). The father, mother and son
accepted all the vows fully. [P. 60a:] They gave endless treasures to the (Three) Refuges
and gave alms to the abode of compassion (Samantabhadra). Wherever there was
hatred towards themselves or hatred by themselves towards others - they renounced all
such unhappy states of mind. They went from happiness to happiness. Abandoning
attachment to no matter what, with non-attachment, they exerted themselves for the good of
the world.
(20) SIMHANADA stct sct+
Once upon a time, in the city of Kuslnagara, there was a king called VIra (.to
His sword and armour were strong. His attendants and horses were large (in number)
and his wealth was great. He had a well-fortified palace and a queen called Gola,
whose disposition was extremely good. To these two, he (Avalokitesvara) had been
given as a son by the monk Simhasvara (s.c. t He was named Siiiihanada
;s./c. c
One day, the ,.. Simhasvara arrived. He said, Where the religion of happiness
is seen as it is here, strive to go there for the renunciation of unhappiness. Prince
Siiiihanada said,
t ,, / /. //, ,.. /. -.
s. /. , / ,/,/ /., / /.. -/...
r// /. ../ / ./,,. /. .,,...
././. ,/- ,. -.,. ./ /.. ..
+. /. -. .. / /. . / /,,.
From the mouth of the ,.. (it was said),
t / /. .,/ / /. ,/,/ /., /. / //. .//.
:/. /-. . .// /.. /. .,/, /. ....387
r/. /. .,/ / /. /.. .. /. /,/.
:/. /-. ,.. .//,
The king tlie father said,
:. ./. -..- . / ./.
t. / ,,. ..//.. /, ,.
t ,, / -, ,,. -.. ./ .., ,. .,/
o. / ,. .,/ /./// /. ,.,.
From the mouth of the ,.. (it was said),
r/. /., ../.... /, // . ../
o, -. / /. ,,. ..,... , / /. //, ./,
+. /. ./ / /. :/.. :.../
c-. .-,//. -,/ ,..
So saying, he disappeared.
[P. 60b:] Even before he was one year old, Prince Siiiihanada was as tall as a
seven-year old. His blue hair came down to his waist.388 From his youth, he had the
appearance of a king. One day, his father went further from the north of the city of
Kuslnagara. He was surrounded by one hundred horsemen. All the horses and the clothes
(of the horsemen) were of five different colours. The prince himself was situated in front of
the central group (of horsemen). The earth shook and trembled.
There was a king called sPyod-Med, who was very fierce and proud and a rival
of Siriihas father, VTra. With over two hundred horsemen, he had come to the forest
to hunt game. He heard (some noise) and, being afraid, looked (to see .who was there).
He saw Prince Siriiha, father (VTra) and son (Siriiha), together with ministers, subjects and
one hundred horsemen. Showing his face with pride, he came (towards VTra and Sirhha).
He saw them coming (and also saw that) all the stones on the surface of the road,
the boulders and the bits of stumps did not remain in front of Prince Siriiha and his soldiers
but leapt to right and left. sPyod-Med and his attendants became very afraid and began
to retreat to the interior of the forest. Since it was night in the forest,389there was no way
(through it). So they began to go to another place. Prince Siriiha brought down a large
thunderbolt (from the sky), held it on the tip of his index-finger and threw it. It fell in the
middle of a plain. Since there was no road for sPyod-Med to go on from the top of the
ravines and gorges, he thought, Through the meritorious acts of VTra, a lion (Siriiha) has
been bom. I seem to be powerless. Today, I should bow to him. He gave his horse and
trappings to Siriiha. He gave another horse and other trappings to King VTra. Since he did
not want to give the horses and men of his 200-strong entourage, King (VTra) thought,
If this sinful man were subdued, all men and animals would be happy. Even in his own
life, through the benefit (his subjugation would confer on him), he will lose heart
completely.390 [P. 61a:] He struck at the pass with a spear which he had in his hand
and a hollow appeared in the bit of land which sPyod-Med and his entourage had
(to themselves), so that they were unable to escape upwards. sPyod-Med said, O you of
great magical power, I shall never transgress your orders. I shall shortly present you with
two hundred horses and their ornaments - and my kingdom, on top of that. Let us get out
of here. Prince Siriiha said, But do you reject or do you not reject feelings of hatred and
desire towards all living beings? If you reject (such feelings), it will be easy (to release
you), even without a kingdom. If you do not reject (such feelings), you will be destroyed
here. He (sPyod-Med) said, O you of great magical power, I shall do as you say.
The prince took a handful of earth and pulled all of them up to the top. They all returned to
their country without their horses and things. The people of the country said, Today our
sinful king has been beaten by the son called Siriiha bom to King VTra. His (Siriihas)
fame filled the country.
Then the father said to the son, In order to subdue sinful demons, it is necessary
to be like a pitiless (person). sPyod-Meds mind-stream was evil. His mouth and
inner mind were not in agreement with each other. In a time of danger, he talked
about bowing (to us). Nevertheless, when he was overwhelmed (pitilessly), it really
(conferred) benefit on many living beings. For generations, he himself will be benefitted.
Now there is no danger to your doctrine. Abandon391 your youthful vices. The son said,
My father is right but, even if this (person) (sPyod-Med) is killed now, because of
the retribution392 (which the killing) would produce, the present action will bring great
harm to my doctrine. In this way, the father and son looked after the kingdom in
accordance with religion and, through skilful means, caused living beings (to attain) the
ripening (of their actions).
(21) PRINCE SAMVARA ottcuoc OR GOPALA o+t+sr:o
Once upon a time, in the city of Takshasila (t:, he (Avalokitesvara) [p. 61b:]
was bom as the son of his father, King bDe-Ba, and his mother, Queen bSam-DZin-Ma.
In that country, there was a ,demon, who, being hostile towards religion, changed
himself into either a serpent or a tiger or a lion (in order) to place impediments (in the path
of) either ordinary people or the king or ../ and (other) holy men, (respectively).
He was a great magician. Because of their devotion to the (Three) Jewels, he was unable to
harm the king the father and (the queen) the mother. Prince Samvara, (impelled) by
thoughts of compassion towards all living beings, led (them) to a circle of six hundred boys
taken from everywhere. At the base of all swampy grasslands393 and dangerous lands
(where) banana-trees (grew), they placed contraptions to draw out the ,demon).
Many vicious , were expelled from those places.
At that time, his (the kings) own venerable ,.. the monk Akshobhya /r,.
t arrived. He prophesied, Your son is very strong. The king of the ,demons will
do harm to every couple among the great ones of the city. In order to subdue (him) by
skilful means, let this son be born as the son of a low-caste couple. You two go to
the realm of Akshobhya. As my friends, (you) will obtain unforgettable fulfilment
(.../ .c./). Father, mother and son will be united with me. (So prophesying),
he disappeared.
After that, in accordance with the prophecy, the father, mother and son died. The son,
Samvara, was reborn in that city as the son of a low-caste (couple), od-De and od-lDan.
Because he dragged out the , who had been driven out of their dwelling-places,
on a bullock,c ot/ and saved (-,/ r, (the people), he was known as
Gopala ot/r,/
Now, since there was no king in Takshasila, a petty king (called) De-Ba-dPal
seized the kingdom. Nevertheless, after three years he was killed by the ,demon.
(With regard to) the appointment of a king in succession to him, when the transitional
period (:su, of three months and three days was nearly over, the people of the country
said, Since this Gopala has great power and strength, let him be appointed king. Then the
exalted lady Tara, taking on the form of the goddess Gariga, said,
:. /. t/- / // /. ./.
, c:; +,,.. -//. /, / /, -.
t / -. ./. . /... ,. ..../,
+,, -. ./. . /... ,. ,/ //.,394
u. .. ., /, /., ...... .. / .., //.
t. /, /. /, o /.
r/. ,. . ,. /.
t /. ..., ,/ /. -,
r/./. /., -. ..-. /. ,. /
:. .. ../. /. ..- . /. ....
o... / /. /./. . ./,,.
t... /. .., .,/ . /. // /.
t,/ ..// /. /-, / /./..,.
+. /. / .. / ..- /. /.
t- /. ,. .// /. /, / ...
So saying, she drew out a sword from her heart and gave it to Gopala. Again, Gopala said,
o t. ,... / /.././ /-
r/ .. .. / /. /../ . /,,. / /.
t /. /../ / // /. ./.
t ,. / ,. /.. ,.. -. .
The goddess transformed herself into a white light and disappeared into his head.
All the people unanimously appointed Gopala to the kingship.
That night the king was on his throne and was equipoised in the s./,
s-./ In the evening, a venomous snake, just five fathoms (long) appeared and
began to put impediments (in the path of his attaining -./ The snake itself was
frightened and retreated. At midnight, a very fearsome tiger appeared but retreated like
(the snake) in the evening. At dawn, (the demon) changed into a big lion and appeared
(before the king) but he struck it with the sword given to him by the goddess, so that
his (the lions) body was cut into two pieces. Thus, he could not be harmed by the three
fears in the three times. Nevertheless, he abjured arrogance and remembered the
instructions of his ,.. In the morning, the people saw that although the king had, indeed,
killed (the demon) as previously (narrated), since he was already engaged in the activity
of collecting the (five) aggregates together, the kings body remained illuminated
(in -./ Seeing this, they were filled with wonder. [P. 62b:] They installed him
as a great king for ever.
After some time, the ,.. Akshobhya arrived. In accordance with (his) prophecy,
a woman with perfect form and young flesh brought gold dust and a full flower
of white silver and offered them into his (Gopalas) hands. She said, I shall be the
queen to look after your kingdom. Accordingly, he took her as his queen. In addition,
he took many high-caste women as his wives. Not long afterwards, he invited the ,..
Akshobhya and many ,. to his palace. He showed them much honour. They
compiled many
From among the queens, one of Kshatriya caste showed great honour to the monk
Akshobhya. He asked, What do you want? She said, The king has many queens but
I want him for myself (alone). Inside a skull, the ,.. had a brain with worms wriggling395
dn it. He pronounced a three-syllable -396on it and said, Take it to the king. Since
the food was very lowly, the queen could not take it to the king and threw it into the water.
The , who was there helplessly submitted (to her). A short while after that, (Gopalas)
father in his previous existence, namely, bDe-Ba, changed himself into a boy with blue hair
coming down (from his head) and entered into the womb of the Kshatriya queen. When a
son was born, with the agreement of many ,. who had gathered there, he was named
Sri Dharmapala (.t//t cur,/ Then bSam-DZin-Ma, his (bDe-Bas) queen
from O-rGyan in his previous existence, became his consort (again) and was famous as an
incarnate goddess.
Then the ,.. Akshobhya said, Prince Sri Dharmapala should build a temple to
house novice-monks. If it were built on top of a lake, it would be famous. If it were built
on top of the palace of the ,, it would be rich. The prince said, I do not have the
strength to fill up the lake. (The ,.. said), That is no excuse. In about seven generations
from now, among the snowy mountains, your father [p. 63a:] will build a temple like
a solid Akanishtha (heaven), on top of the dwelling of the two , gSer-lDan and
gYu-lDan. If you bring innumerable living beings (to fill up the lake), how can a lake like
this not be filled up? So saying, he disappeared.
Being a bit doubtful, (Sri Dharmapala) asked his father (Gopala). (The father) said,
That is true. After that, they began to fill up the lake and the , while helping to do
so, were dried out. On top of this, he built a (well-)measured and (well) laid-out temple of
brick. It became known as the temple which hides a lake. Because the people who lived
there had a disease brought about by cold397and relied (for cure) on the medicine produced
by three pungent herbs,398it was also known as the temple of the three pungent herbs. In
that temple, the unimaginable rites of the teachings of just fifty ,. were performed.
(22) DEVARAJA tu+:tc:+tto
Before the present aeon, on an island in the river Yamuna, there was a king called
Devaraja, whose kingdom was not like other kingdoms and who looked after all (his)
people in accordance with religion. Since he had no son, he thought, If I find a teacher
who has fully renounced this world399 and become a novice-monk (at his feet), I shall
possess the kingdom of the holy religion. He concentrated single-mindedly (on this
thought). In time, a boy with golden hair coming down (from his head) appeared, carrying
a precious, shining, brass (instrument). (He said), O great king, since you alone have an
exalted position, wherever they may be, let there be none among the many living beings
(of this world) whom you do not regard as your parents. After you have fully renounced
the world,400 if you adopt the ways of the Hearers, the well-being of the world will be
lessened. Therefore, take possession of the kingdom and do good to living beings.
You have no burden other than the ten thousand towns of this (kingdom). At a future
time, when you will be one hundred years old, at that time when the Teaching of the
Buddha Sakyamuni will be declining, the Bodhisattva Sarva-nivarana-vishkambhin
c/t -t s./o) will exhort you ..., etc. In this way, he made many
prophecies about (future) incarnations in Tibet.
[P. 63b:] Thereupon, from the heart of Devaraja, a white boy rose up and, as if
clarifying the prophecy, said Om Mani Padme Hum as a sort of reply (to the prophecy).
In accordance (with this appearance), the former boy, Samantabhadra, and the latter boy,
Avalokitesvara, these two, together with Devaraja, came to the bank of the river Yamuna.
In front of a tree, on a seat of grass and antelope401 skins, sat DIpamkara Srljnana, gracing
the path of action and wearing three pieces of religious robes. The king (and the other two)
saluted him thrice. (DIpamkara) said, Why does the lord Avalokitesvara salute me?
Devaraja said, Since I have no son, I wished to become a novice-monk. But this boy has
bestowed many (prophecies) about future incarnations and initiations. Therefore, I have
come to your presence. How right is he?
(DIpamkara said), What mistake has Samantabhadra made? O Dharmaraja, you will
have no suffering.402Your son will accomplish something. In this way, he prophesied the
erection of ten milllion ., by the Dharmaraja Asoka and the consecration (of those
., by the Arhat, KIrti. Further, (he said), If, for as long as the sky is not destroyed,
you take the Bodhisattva-vows like rDZi-Bo the herdsman403and, working with desire but
untainted by evils, do good to the world, there will certainly be benefit to living beings.
Therefore, in this island, there are ten thousand (towns). As Samantabhadra has said ...,
etc., as above. He prophesied the Dharmarajas and the times404of their rebirths.
At that supplementary (remark), one wearing a blue lower garment appeared from
underneath the tree, carrying an iron arrow and an iron bow (in his hand). He struck the
king with his arrow and said, Finally, let it come down on you. In this way, he enacted
the events that would take place in the time of Gian Dar(-Ma) and dPal-Gyi rDo-rJe of lHa-
lHuri and (made) a prayer.
After that, the king prayed to the incarnate monk (DIpamkara), who granted him
a knowledge-bearing ,, as his queen. To her, the princes [p. 64a:] bKra-Sis-lDe, dPal-
Gi-lDe and IDe-bTSug-lDe, these three, were born. The father and sons, these four,
divided the island (into four parts). Each obtained a fourth part and each administered the
laws prescribed by religion. All followed religion and many generations were happy.
(23) THE BOY SANGHAVARDHANA ;tcttt tutt
In the land of Padmavatl (t.c in Magadha, there was a householder called
Srlgupta .t/o who was wealthy and possessed much land. He had a wife called
Suprabha ( .-tz. She had a son who was named Sarighavardhana .c.t.
tu./ While still a child, he looked around at everything (and said), Bring me the three
pieces of religious robes. He talked about this and other things and, after he had
grown up,405 he further perfected the teaching of religion, as the fruit of the patience
(of his hearers). He said,
t/ //. /. ,. / -/ . ./. /-. . /,,,
t / . /.. ..// / . .. . ,.
t/. . -/. .. -. ,/. / ./..c /,,.
The parents were unhappy. Taking their son with them, they came to the centre of the
town. The townspeople asked, What is wrong with the two worthy householders? They
replied, We have heard that we will be separated from our son. The townspeople said to
the son, With kind parents such as these, where should the son go? The son said, Since
you are afraid that I might be separated from my kind parents for a long time, I shall go in
such a way that I will not be separated from them. Again, the townspeople examined this
way and pronounced it to be right, The boy said,
t/ , ./ -, ,.
r. .,... .//.,
r. /// // /. . /.. . /.. /,
r/.. . //. /.. . /.
t /// , / /. / /,,.
t /// -/. -, ,. //. / ./. .// //. /.,
+. /.. -, ,. /. /. / /,,.
o /..//.. / .// /. ,.
An incarnate monk appeared. [P. 64b:] He gave the following advice: There is a
way of relying on (living in) seclusion (practised by) Hearers and Individual Buddhas in a
monastery on the outskirts (of this town), where the doing of good to others is allowed to
decline and one thinks of making only oneself calm and happy. Do not go there. Cut off
the habit of caring for the aim of your own calmness and happiness. Work in the best
(possible) way to fulfil the aims of (all) living beings.
The parents said (to the boy), Listen to this excellent advice. In the end, your virtue
will be supremely good. For the present, until (the boy) grew up, they feared that he
would be eaten by carnivorous and venomous animals. So, for some time, they did not let
him go. Once, however, Sarighavardhana went beyond the limit of the town. Through love
(of him), the townspeople followed and came beyond (the limit of the town). At that time,
(Sanghavardhana), (standing) in front of a jackal, was cutting off bits of the flesh of his
(own) body and giving them to (the jackal). (He said to the jackal), One who has taken
a body like yours, will take care of this my body many (times). This time, since (I) do not
trust it, eat this destructible body (of mine). Seeing him thus giving away his body (and
realising that) the signs were many, the parents were unhappy in their minds. Coming back
(home) and thinking of what had happened, they were overwhelmed (with grief). At that
time, the boy said,
, /. ,. . ,..,
:/. //. /./..,. / /.. /
, ../ /., .. / .//.,
t /. .//., / //, /. . /.,
t//, ..,... //. /
r/ /. .. / / ../ /.,
, /.,/ . ,./.
:/.,/ /. ./ / /. :/.. :.../
t .. .-.. /. .//., / -, ,.
t. / /., / -. /.-. /.. / .. ,.../,
His body was healed and became as it was previously. Then he placed his hands on
the head of his parents, asked them not to be grieved and preached much religion to them.
The parents said,
o ,. ./ . ,.. ,/. .,.
t.. / .. // /. ../ .. /.. .. /. ,
c .. . ., /.
o/ .. .. . /. / /, / /.,
+ ,.. .. . // /. ,. /.. / /- .
:. . , ./ . / /, -.
:/ ./.. , c; ,. /.. ./ .
+. ./.. /. ,. ./, ...,../,
The son said,
:/. ,. .. /.. /.. ..///....
t .. .,, ,. /..
t /// , /.. /. ./ / /. .
+. /// /. /. ./. / /. :/.. :.../
Immediately (after this), he was initiated (into the priesthood) and straightaway
became one whom one could not be satisfied with seeing. Five hundred boys appeared
there magically. They said, If you are going to rely on living in the outskirts, why
should we not rely (on that)? So saying, they begged to be initiated. They asked that
(the initiation) be granted by the incarnate ,.. Sanghavardhana and they were initiated
(accordingly). Sanghavardhana allotted a safe place and food to each in the place on the
outskirts and made many prophecies about what would happen in Tibet in the future. Many
ordinary boys were also placed in (the path of) religion.
(24) RAJA THE SINGLE MAN407
Once upon a time, in the land of Varanasi, there was a person who sought refuge in
action, was devoted to wealth and, for food, relied on alms. He came to the land of mDo-
KHams in Tibet for a short while. He asked for food from a householder, (who) gave him
a (portion of) food and butter.408Taking it with him, he came (to a spot), (where) he saw an
old, weak dog, sleeping at the crossroads. Because of the compassionate thought that
this (dog), who needs to rely on food, has nothing to eat, he gave the food which he had
in his hand (to the dog), breathing (a - on it to make it fit (to be eaten by the dog).409
After that, he came to the middle of the country and saw a few men who had died of acute
pain. Further on, coming inside a good house, he saw the servant of the KHams-Pa lying
dead among many hybrid yaks -tz and horses. He saw a beautiful woman who had
died on the side of the cooking-stove, while she had been cooking. He saw a young man
who had died after having fallen into an intermediate state (between death and rebirth). He
saw the master (of the house), sitting in his chair, dead while eating. At that time, Raja said,
r/. /. ./. /. / ../ ,,...
:/. /.././ .- . /. ,./
t.. / -. ,.././, t .. .
:/. -. ./. .,, / ,..
r ,.. /- / /. . /.-. -./, ./.
:/. .. . ..... ,../..
t/. . ./ . /- ... /..//. .-.,410, c/; /. ...
t. /. :/.. :.../ /. -. /.
:/. -. ./. /.. /. ,. ... . -. //. /
t /. /. / /. .-./ / -. /, / /..//..
t -. // / //, /. / ./,
+. -. // / /.. t /.. /..
So saying, he came outside (the house) and, as he was coming down a highway, met
three teachers, to whom he said,
:. /.. ./ /.. /. ,,.. / .,./
t / ,. /.. ,.. . ..././ //,
c-. . .. /. /..//.. ..,... / //.
t ../. /. ,/ /.. / /.. / ../
The three teachers said,
+ /. .. .. /.. ... / ,,.. / .,./
t /,//, ,.. /. /. .-,..-.
r/. .,./, .. ., ,. . . ,. /..
t.. . /. /.. r/.... -, /. .. /// ,
Raja led them to the house. Cutting one corpse into three pieces, the three teachers
made a great ,: (offering) to a fierce deity. When a big lamp was fully lit,
in the evening, a non-human being with a big form, full of eyes, appeared. He blew
through the top of the chimney and blew out the big lamp in the house. Coming down,
he began to kill the three teachers. One of them threw a ,: (offering) (at him), (but)
as soon as he (the non-human) had fallen down, he got up and killed the three teachers.
To Raja, he said,
t / ,. . ./.... /, /. ./,/... -.
t , ./... /. /.-. ./ /.-..
:. -. .. / /. :/.. :.../
:,/ ,. . /. - ../, / /
o, /., ./../.. ./ . .
t /. /. .// / /.. /...
t - ,, .,
So saying, he went away.
Once again, (Raja) went along the highway. He met an old monk who had the
appearance of one who had become a receiver-of-alms. He (Raja) said to him,
:. ./ // ,.././ . .,/.. u..
t / ,. . //, -
u. ../. /. / t ... /. ,. /..
r/.. -, /.. ... /.,/ /- .. /.-
+. ./.. ,..., /. ./ /. /. ,,.. / .,./
... ..././-..
+. ,. ,.. . //, ,. ..,/
The monk said,
t - /. t cc; r/.. -, //, . ,..
t - .... / ,.. , ,.. / .,,... /. ,/ ./.-.
o. / /. /. / /. t /// , / /..
t / /. - ///.. .. -.
Then Raja was respectful (towards him), invited him inside, honoured him with water
and food and requested him to look at those (dead). He (the monk) did not prepare the lamp
and food offerings. Without saying HUM PHAT PHAT, etc., he made an ordinary prayer
and sat down. Raja (told him) what had happened yesterday and that the fierce non-human
being would come again tonight. (He asked), With this prayer, will he come or will he not
come? I shall remain hidden (to find out).
The monk said, Even yesterday you were not able (to escape) by hiding. You were
protected by the (Three) Jewels. Sir, pray to the Three Jewels. Formerly, too, this
ordinary (prayer) controlled wild (demons, etc.) By this path of performance, you will
also protect many. Now, at last, when you go from this country to your country in
order to sell the type of plant which is like this tea-plant, control living beings through
this path of performance.
Once again, holding himself erect,411 he sat down in the virtuous ,, (posture).
When that many-eyed one blew through the top of the chimney, he could not blow out the
lamp as he had done yesterday. When he came down to blow (it out), the monk snapped
his fingers once and the many-eyed one fell flat on his back. Then the monk said, Having
killed my parents, the givers-of-alms, you (also) deprived me of my pupils, the three
teachers. Now, since the three of them have performed the rites of a fierce deity, you will
be finished. Furthermore, if you do not end the epidemic (which is plaguing) the people of
this town, I shall destroy you right here. He (the non-human) took a solemn oath (to end
the epidemic). After that, in accordance (with the oath), the epidemic (which was plaguing)
the people of the town was removed.
(25) GE-SAR412
Once upon a time, in Varanasi, there were two kings called Padma and Utpala.
Between them, Padma had a son called Ge-Sar and [p. 66b:] Utpala had a daughter
called Suparna t/-tz. Ge-Sars mother was called bZan-Mo (KalyanI or Bhadra).
King Padma was very powerful so the whole country (of Varanasi) was under his control.
At that time, Suparna cast her eyes on Ge-Sar. King Padmas servant-girl, Pre-Te,
and Utpalas (servant-girl), sGyid-Ma, carried the gossip of their respective houses to each
other. Dissension arose (between the two houses) and the two masters were in
disagreement with each other.
After some time, King Padma died. At that time, Ge-Sars ministers, subjects
and wealth passed to Utpala. Pre-Te, too, had no means of livelihood. Ge-Sars mother
blamed Pre-Te, saying, Other than calling me bZan-Mo (the good woman), people
have never called me Nan-Mo (the bad woman). It is you who have carried evil gossip
outside (this house) so that it has come to this. In this way, she blamed (Pre-Te). Pre-Te
went to her rival servant-woman (sGyid-Ma). Then, since Ge-Sar and his mother were
without wealth, bZan-Mo repaired broom-sticks and (tried to) sell them in the town, but
mother and child, the two, had a hard time. The broom-sticks were not enough (to make
a living on) and their food-stocks came to an end.413
Then, since she had a little time (to herself), bZari-Mo went out. While she
was out, a beggar appeared before the gate (of the house). Ge-Sar heard the sound
of the (beggars) stick and came to him. The beggar said, Ge-Sar, if ones wealth
is great, then, the benefitting (of others) by that (wealth) is the fruit of holy giving.
But if I have come at a time of want, tell me so in time. Ge-Sar said, If there is
to be a fruit, there has to be a root. Go in another direction (from here). The beggar said,
Even if you have only one grain of rice, give it (to me). Ge-Sar searched inside
(the house). Whatever little handful of rice he found, he joyfully invited him (the beggar)
inside. The beggar said, Put it in a large copper pot and cook it. So he cooked
it in a copper pot with a capacity of twenty Varanasi /// and it was more than full.
He filled up the begging-bowl of the field (of merit), (i.e., the beggar)414 and invited
him (to eat).
Suparna was (standing) on top of the inner part of the palace of Utpala. Seeing
(the beggar), she shot a far-reaching arrow of spittle (towards him). [P. 67a:] It fell
on the beggars bowl and condemned it to be turned upside down. Without considering
this, the field (of merit) (i.e., the beggar) went on eating. Ge-Sar was unhappy,
(thinking), By such an unvirtuous repayment (of the beggars blessings), the honour
which I have done him has been made impure. If I change (his food), it may seem
as if (I offered him) abstinential food.415 If I do not change it, I may be destroyed while
steeped in evil.
The holy one knew (Ge-Sars thoughts) and said,
t., /. //.. ./, ... ./ ,. -.:c
o... /. /./. / -. . /. t/-./.-. . ,..
c-. c.s /. ,./.
o/ /. /.// /,,. / /. // stage.
t.,,, /. /.. / . ,. .//./ ..,/
t. /z ./, ..// .. /. /..
:. , /. /- / /. /. .. ../ ./ ,. .// /.
t /// ,.. ,. /. ,/ /, /. . /..,
So saying, he disappeared. When his (Ge-Sars) mother returned, (Ge-Sar) showed
her the twenty /// of rice-gruel and the mothers health was restored.
At that time, (Ge-Sar) said to his mother,
t / //., ,.. /, /. //, .
t.- /. /.. ./ ..... -.
t ,. t /// /. /. /. / ,., - ./ / ..,..
/- / /-.)417
+. /// ,. -, /. .,././/,
The mother said, Do not say such words. You are very young. The son said,
+ -// . . .. ... ..
+ -// ./.. ..././- ./.,/
r/ . //- .. . /./. ., /. /,
r/. /-. t /// , . 418
He went to a big forest in the east and found (a pair o f ) shoes (which would take him)
wherever he thought (of going). When he came to the forest in the west, a high-class
physician 419 gave him an auspicions bag (full of) medicines. Not long afterwards, he
returned home. Throwing away his mothers stick, he took out the best (medicines) from
the auspicious bag and gave them to his mother.
After that, Utpala saw that, without their wealth being apparent, (Ge-Sars) mother
and (her) child were happy.420In order to find out,421 he dressed up Suparna in ornaments
and riches and gave her to Ge-Sar. Suparna showed that she was unhappy in (Ge-Sars)
house. Ge-Sar put (one of?) Suparnas feet in one of his (magical) shoes. He put (one of?)
his (feet) in the other. He thought of a small island [p. 67b:] and, in a moment, they arrived
there. Ge-Sar said, Since you are a person under my power,422 stay here for as long as
you do not feel the (pain of) separation from me. Suparna was alarmed and offered
intense apologies.
After that, (on one occasion), when Ge-Sar had placed his head on Suparnas lap and
fallen asleep, Suparna left Ge-Sar and putting on (Ge-Sars) shoes, thought of her fathers
house and arrived there. As soon as he woke up, Ge-Sar (found that Suparna) and the
shoes were not there. A voice from heaven said,
c.s . /. /. / /. .
t.. /. /. / ,/.-....
u,,/, , /. ., /. / /,,.
s ,. .// -.. ,. -/.
Ge-Sar looked (and saw) a red creature, with one horn, in front of him. He mounted
(on him) and, in one moment, departed from the sea-side. When the creature was
no (longer) there he found a magic wand.423 Taking it along, he came to the centre of
a town and met many people eating at a local festival. He asked for alms but they did not
give him any. (Ge-Sar made himself invisible and) ate the food of a person sitting at the
head of the assembly. (That man) said, Even if I eat uninterruptedly, I am not satisfied,424
and went into a garden. (Ge-Sar followed) in his footsteps and came (there). There were
red and yellow flowers (in the garden). He ate the red flowers and became a monkey.
He climbed a fruit tree and ate the fruit. Coming down, he ate the yellow flowers and
became a man again.
Having (once) changed (his form), he saw the opportunities of changing (his
form again). He took red and yellow flowers with him and arrived at Utpalas door
and called out to him, saying, There is a strange monkey at the door. He is looking
for a safe place for some days in your (house). Later, he begs (to stay) with me.
Then, because (he ate) a red flower, he changed into a monkey and (stood) in front
of the door. A minister took him inside and he (Ge-Sar, the monkey) saluted
the king (Utpala) and showed him many signs of honour. The king was pleased
and said, Do not show this (monkey) to Suparna. If, on seeing this, she takes
it to herself, the confidence of others (who seek help from me) will, perhaps, be lost.
Then, when Suparna was walking about,425 the monkey placed his knees (on the
ground) and [p. 68a:] made many signs of doing honour (to her). Suparna gladly took
him to herself.
Once, (Ge-Sar) put a flower inside Suparnas food, which she enjoyed. Suparna
became a monkey. (Ge-Sar) took his shoes and returned home.
After experiencing the sufferings of a monkey for seven years, she (Suparna)
became a human again. (Seeing that) Ge-Sars powers to change (himself and others)
were very powerful, Utpala was afraid and restored (Ge-Sars) former wealth (to him),
with an addition. His ministers, too, were alarmed and begging (Ge-Sar) to forgive
them their faults, fell down at Ge-Sars feet. Then Utpala and the others of Utpalas
entourage - each with all his entourage - were established in the (true) religion.
(26) SASA ttoo THE HARE426
On the west side of Varanasi, there was a single man who was poor and had
no friends. He had a field which could be sown with one ru/ of rice(-seeds). He sowed
the (seeds) and, (for the outcome), sought some refuge (in the Three Jewels). Before
the harvest had arrived, a hare, who was well-disposed towards others, came and ate
the green rice-stalks of his field. Once, (the man) came to the field but could not see the
result of what he had sown. He became angry and, taking his bow and arrows with him,
waited for the eater (of his grain). Seeing the hare, the single man said, My stomach
is nourished by this (grain) which you have destroyed, and prepared to shoot an arrow
at him. The hare said,
: /., /., ./ /.. /.. ..... ,..,
t / ,. . ,. ,. .// /. /,,, ..
t /. ,, / ../. /. /. .. / .//.,
:/../. / ,. /. ./ t , ,. .// /. /,,,
The man thought, You preach religion but you have deprived me of my wealth.
I shall ask how (you can claim) to do good. He asked (the hare), What sort of good will
you do to me in return? The hare said,
:/. /, / -/ /. /.
u /,. / ,
t . ., /. ,.., /... . ...
:/, /,. -.//./::: /.. /. -, /,
So saying, the hare did not run away but remained where he was, laughing. Looking
at him, (the single man) saw that his lips were tom. He thought, [p. 68b:] Is this (simply)
his nonchalance or is he an incarnation who is in trouble? He said (to the hare), I shall
find (something) useful for you. The hare said, Now, cook some parched rice in beer.
(The single man) did just as he was told.
Guided by the incarnate hare, (they came to) the bank of a river where there was a
barbarian king. It was full of many things such as green (plants) and a great deal of mud.
(The single man) filled (the place) with many428 arrows and many bows, scattering them
everywhere excitedly. He filled the sand-bank with the foot-prints of his horse and came to
the kings door. (The hare) said (to the king),
o /, ,. . /. . . . , .
The king decided in his mind that (the hare) was a divine incarnation. Futhermore, he
had never known a hare to preach religion like this. He (the king) replied,
:. /. ,. ,.
r/ ./ /. /., / /. /.
t..// /./, ,/. -./
s, /.. .. /. /././,
c// / - ./ ../. ,, -.:. .
So saying, he made his ministers find the man, called him indoors and showed him
honour. With apprehension, that man said to the incarnation, You are skilled in means but
now, at last, you have made a mistake. The king became doubtful (and asked the hare),
Lord, what is he saying? The hare replied, He says, One who is a barbarian king
(swells up into) a ball430with pride, after having done only trifling honour. An insignificant
person like this (king) has no friends. When he has gone, quickly, to the fields of
happiness, may (you), the god, free the king (from the cycle of rebirths). Then the king,
being unable to bear these words, sent (the hare) away with five hundred horsemen,
unimaginable riches and (his daughter) lHai-lHa-Mo. (The horsemen, etc.) were led by the
incarnate hare.
Coming to the land of the demons of the south, called Lon-Ka (=Lanka) the crooked,
the Incarnation spoke verses such as,
u. ./ ,., /.- ..// . /.- /.,
:/ /./ . ./ /. //. .
Then the demons, seeing the army, fled, in an angry mood, into a hole with many
levels (of depth). The Incarnation pursued them at each level and spoke the verses between
s../ ./.,. o.../ /. ./.,.
[p. 69a:] and
. ./. /. :/.. :.../ .,.../,
After they had been carried deep into the interior (of the hole), (the hare said),
O king, this war (has come about) because of karmic sins committed in previous (lives).
Remembering the sorrow connected with it, repent (of your sins). If you seek refuge in
the Three Divine (objects of worship), the war will quickly come to an end and they
(your army) will be saved. I lead a pure life, (eat only) blades of grass, (drink only) pure
water. I sleep under trees (and), because my (fore-)arms are short, am quick to move to the
top. So saying, he rubbed himself and went there.
(27) THE EIGHT-YEAR OLD BOY431
Once upon a time, in a forest in the west, there was an eight-year old boy, who ate
only the fruit of trees. At that time, one who was the child of a soldier, another who was the
child of a rich man (and the eight-year old boy), these three, came together in that forest
through the force of /- and stayed there playing various games. Three beautiful
goddesses, delightful to the heart, appeared. They went to a large monastery in the west.
The soldiers child said, Listen to me, my two friends. If the (three goddesses), beautiful to
. look at, who have appeared here, were taken as friends of (us) three, it would be good.
Of course, we will get them through strength. The rich mans son said, Who is there who
does not delight in wealth? Of course, we will get them through wealth. The eight-year
old boy said, Everything is connected to previous (lives). It is not certain that I will be able
to get (them) at all.
So he said but the two others would not listen to him. The eight-year old boy had five
buffaloes, five female yaks and five sheep. They all wagered432 the same amount and
agreed (to wait) for seven days to see who would get (the three goddesses). Firstly, the
soldiers child did not get (them) even after waiting for seven days. Similarly, the rich
mans son came back without getting the goddesses. The eight-year old boy sat down in
front of the door of the assembly-hall of the monastery. A beggar-woman, dripping with
lice, appeared and asked him, What do you want? When he had told her (all) the
circumstances, the beggar-woman said,
t.. .. /. ./
s .. . ,/, /. ./ ,..//
+ / -. ,... .// -. /..
s, /. o ,... / ..- -. /..
t. -. /. /.
[P. 69b:] Accordingly, when he was sitting and playing chess under a tree, a young
and attractive woman, with the outward appearance of a ,,, appeared and withdrew,
smiling. Just after that, the beggar-woman appeared and asked, Has your wish been
fulfilled? When he had told her how (the goddess) had appeared, she said, If you sleep
under this tree tonight, two (of the goddesses) will come. Listen to what they say. When
he was sleeping (there), at (the time of) sunset, there was a great noise on top of a tree
which was nine tu t- in circumference and another which was eighteen tu t-
(in circumference). A little bird alighted on top of the nine 't- (tree). It bowed (its head)
three times to the right and left and entered (into the tree) straight from there. After a little
while, a bird which was twice as large as the previous one, alighted on top of the eighteen
t- tree. The former bird said to him,
u us t.o -. /..
o /.. ,. ..// /. .
o /.. /. ..//.:: /.-. ,.
The latter replied,
t /. ., / /. ..//. .// t /.. -.
:/.. . .-.//. /.- ,. . . / /.
t / t . /.- /. . / -, -/ .// /. ///..
u /. .,./ -. /.. ./.
t /.. /... / /. /. /,,, /./. / /. ..
s.. ./ /.. /. / / /. ..
The small bird said, There is a man at the foot of the tree. By just how many
portions of food would your stomach be filled? The big bird said, By one thousand
(portions of?) elephant-flesh my stomach will be filled. In the morning the two birds
flew away.
After that, (on the next day), the old woman appeared and asked, What did they
say yesterday? When he had told her, as (narrated) above, the old woman went away.
Not long afterwards, a beautiful woman appeared with one thousand (portions of?)
elephant-flesh. That evening, Ha-San De-Ba arrived and ate all the elephant-flesh, with
the exception of one (portion?).434 After a little while, the small bird appeared. The big
bird said, Take that (single portion of?) elephant-flesh as a token. Ask this man what
he wants and do as he wants (you to do).435 The eight-year old boy said, I want the
sky-wanderer Knowledge. The bird came down to the ground and said, You [p. 70a:]
get on top of me and do not be afraid. I shall take you to where the sky-wanderer lives.
Accordingly, he climbed (on the birds back) and they came to the western sky. They
alighted on top of a monastery with an immeasurable blue roof. Then they entered
into the interior (of the monastery). There was nobody else there. There was only a drum
.-. Carrying it with him and riding on the bird, he came (back) to the eastern sky.
He met a ,, She ran away with the drum. Once again, riding on the bird, he came to
the western sky. They landed on the top and when they were going inside, the young
woman (whom he had met) before, appeared and joyfully called him inside. Then a
hundred thousand sky-wanderers gathered together and prayed to the great hero. Then,
magically, they came back to the forest (they were in) before. The soldiers son and the
rich mans son said,
u /.. /.. ./ .//.
o... .. . /. -. ./ ,.
To this, the boy said,
o... t .... ./. -.
t /.. /. /,.... -, .
, .... ,. /:./z., /. ., / ,. /.
t / ,. ,.. -. /. ,-.. .,. . .// /. ,.
t.. / ,. . ,.. t /// /., /. -/, /. /,,,
In a little while, the goddess appeared there and said,
:/.. ... / ../ .,.
. , /. /. / /,,.
+ / /. /.///. . /. //.. -/
t.. /.- . ,.. /.- /. ./ . ,/,... /, ...
(The eight-year old boy) had a mind which was compassionate towards others.
He had thrown to a distance all confused and undisciplined actions.436 By giving
to each the training which was appropriate to him, he accomplished the good of the
world.
(28) PALAKA ttztoo THE HERDSMAN437
Once upon a time in Ma-Lai-Dab, in the entourage of Prince Sarva, there was
a woman who had neither money nor son. Through the compassion of the holy Lokesvara,
she had a son. He was very well-built438and did honour to his mother and was brought up
as only a herdsman.
One day, the herdsman found a turquoise and happily gave it to his mother. The
mother joyfully carried the boy inside (the house). [P. 70b:] She gave him rice-wine
and while he was drinking it, a bee appeared from somewhere, fell into the wine and died.
In a moment, another bee appeared and said,
:. ./ ... //.. /, /. -. / t,. r u..
u//./. . ////// ./.. /.. ,. ,.
:. . /.. , /,. , ,. ... ..
Seeing that he had caused sorrow, (the herdsman) felt great compassion, but the
wicked mother laughed at his words and, meaninglessly, became suspicious (of him).
Although he had spoken the truth, she said it was a lie. So they went to the kings palace.
She said, O great king, Sarva, listen to me! Our wicked son, the herdsman, is not afraid
of your laws, O king. In return for the wine which I gave him, he has tried to deceive
me by telling lies. It would be right for the king to decide (the case) by punishing him.
(The king) took (the mothers words) to be true and threw the herdsman into the dungeon
of a dark prison.
Then a little magical sparrow of (the colour of) blue turquoise threw crystals on top
of the herdsman, (so that the dungeon) was filled with light and became cool. The king
was happy and drew him up from the dark prison.
At that time, there was a great drought in the country. By various means, the
herdsman provided many useful (things) for the , so that it rained and there was
a wonderful harvest.
After that, he was called to the land of the , and was put in the horses
stables for three nights. They said (to him), Whatever appears here, take (for yourself).
He did439 accordingly. (A , woman) appeared three times as a frog, a serpent and
a scorpion. Finally, he took the scorpion, who became a very beautiful woman. The ,
sent her (with the herdsman) and with much wealth to the land of human beings.
The woman built a magical palace and sent back all evils to her own country. After
that, through many reincarnations, he (the herdsman) set (many) countries on (the path of)
the holy religion.
(29) RIN-CHEN MCHOG THE BRAHMANA440
Once upon a time, in a certain town, there was a person called Rin-CHen mCHog,
who was a Brahmana by caste, pure and versed in the Vedas. In the centre of that town,
there was a leper woman, who was without food, racked by disease, unable even to get up.
Rin-CHen mCHog the Brahmana saw her and had pity on her. Although he himself was
very clean, [p. 71a:] he carried the leper woman to his hermitage, gave her food and
looked after her well. Everyone called her the friendless leper woman (thus drawing
attention to her) loneliness even by her name.
At that time, the Brahmana came again and again (to her) in the morning. Because of
his great compassion, the leprosy showed many signs441of abatement. He pronounced the
(Three) Refuges (for her). He covered her hairless skin with soft clothes. He washed the
pus from her sores and healed them with medicine.
At that time, some unruly persons slandered him,442saying that he had fallen from the
Brahmana caste. Nevertheless, whenever (Rin-CHen mCHog) looked at others, he was
free of either envy or greed. He was supremely happy in giving (to others). He was not
envious of the good things others had. With skilful means, he renounced evil. In order to
save others minds, he did not quarrel with them. Through patience and the acts of a
Bodhisattva, whose ascetic practices were (like) an ornament, he fulfilled the aims of many
living beings.
(30) BSAM-GTAN BZAN-PO443
In dPal-Gyi Yan-mGul, there was a person called bSam-gTan bZan-Po, who performed
the austerities of a monk in a hermitage. A herdsman from the village came there every day,
having produced a little devotion in his mind each day. Nevertheless, because one had
to quarrel (with him) with much meaningless noise, bSam-gTan bZan-Po (said to the
herdsman),
t /-. /.. ,. ... ./. .///
. ,. /.. /. /., / /..- ./. .///
:. .. -, /. . /. -/
o. ,. .. ., /, .,, -. ./..444
:. .// /.. ... . -/ /./
t /. /../, . ../ -, -..
t / ,. /.. // /. .- /..
t /.. ,. ./ ,.
+. t /.. ././/. /,,.
u. ./ ,.. ,. ..// / .// ,. .// /. //..
t.. ./../.. /.. c ., /- /..
Refuting him, the hersdsman said,
r/. t -. /.. ./ //
t /. ,/ ,./ ../, ..//
t -, / ,. /.. -/
t ::/; t / t /. -,.// /./, /., .// /. ,...
t / t - -,.. -, /
:/. / //. .// . / / -.
t /. / t /// /. ./. /. . //.
t /. ,. /... /// -. o ,. .
bSam-gTan bZari-Po had immeasurable pity (on him). In one moment, by magic, he
brought the cattle and other (animals) from (all) sides into his presence. To the herdsman,
he said,
r/. /.,, . -/, .
/s-,: /zt / .-//.. ,. -./ /..
+/., ../ -/ .,
However, (the herdsman) would not listen but went away elsewhere. A wooden
splinter entered his foot. While he was crying with pain,446 bSam-gTan bZan-Po arrived
there. Although he cured the pain in the foot in an instant, the herdsman felt no joy and
was not grateful. Nevertheless, through many (other) means, (bSam-gTan bZan-Po) set the
herdsman on the path to heaven.
(31) THE YOGI OF THE BURNING-GROUND447
Once upon a time, in the great burning-ground (called) SItavana (/s/o :su/),
he (Avalokitesvara) was born as one who was without understanding, was fond of
dancing448 and of lying on corpses. He laid out the bones of the corpses brought there
as his seat. He put on the shrouds as his clothes. He ate the food offered to the dead.
He lived (in this way), overcoming the continuity of the false view of self.
One day, a vicious red vixen disputed449 the possession of a corpse with the ,,
Suddenly, a single red man appeared and drove away the vixen. The ,, said,
o .. - / ,. .,/ -. /..
s. / .. //./., ..-.
t .. . /. ,.. ./. ,/,
t.. /. /. /. ./ /. .. / /..
c. /. / ././, //. ./ -,
s/ /. . / .-, ..-
o. / /.. -. ..,/ o ,. / ///./ -.
The red man did not listen but wounded the vixen by piercing her with an arrow
of compassion. The ,, felt immeasurable love and compassion and, cutting off his own
black flesh, gave it to the vixen. Shortly afterwards, (the wound) was healed.
[P. 72a:] After that, he (the ,, set (others) on the path of liberation through (skilful)
means. Once, when he had been seized by the vixen, he lay there like a senseless (person).
A woman, ornamented with bones and coloured like red molten bronze, appeared. Dancing
joyously, she came in front of him. She said, O great senseless one, whatever you delight
in, (I shall) grant. He said, Drive this flesh-eating demoness away. After taking out the
(vixens) heart, she disappeared invisibly into light.
(32) THE KING OF A SMALL COUNTRY450
Once upon a time, when he (Avalokitesvara) was the king of a small country, he had
a son called King od-sTag and a queen called od-lDan-Ma. He lived (surrounded) by the
ornament of beautiful attendants and servants.
(Once), od-sTag went to a forest for a short while, but did not come back after a long
while. (The king) sent a minister to look for him. (He found that) a barbarian king had
seized od-sTag deep in the forest, had tied up his limbs and was putting him up on
(a pile of) wood. The minister returned and said (to the king),
t.., /. /. :. .,
u /.. ,. ,/. / .. /, // /,
t . //. /,/ ./ /-
r/ /// .. .
Everyone was seized with grief and did not know what to do.
At that time, the king of the small country took an iron bow, iron arrows
ornamented451 with copper wings452 and went to the forest looking very awe-inspiring.
The barbarian king appeared, surrounded by his army. Coming to the middle (of that
army), (the king of the small country) put an arrow (on his bow), (shot it) and pierced a
large deodar tree. The deodar tree fell down and crushed many other trees. The (barbarian)
king became very afraid and said,
:. / ,. .,/ ./ . ,.
:.// -. ./ ,. . t /// . ,. .
The king of the small country said,
r/, . ,. -.,/./, . ///
:/ ,., - /- / -, /.,
+//.,/ t ../. -. / .,/
s/// t /, /. ,. t ::/; t / ,. /
The barbarian king said, O great hero, as you have strength, so think lovingly. How
can a fox (like me) quarrel in a lions den? Because of that, I shall give my daughter and
my wealth to this king (od-sTag) (after) freeing (him). od-sTag was freed. Giving his
daughter, (the barbarian king) established her in both wealth and religion.
After some time, od-sTag said, O king, you did not kill (the barbarian king) who
deserved to be killed. What is this (you have done) to take as a friend one who does not
deserve to be a friend? In reply, the king of the small country said, If I had killed him,
a great deal of anger would have arisen in the country. Later, there would have been
nothing but revenge for me for the life (I had taken). In this way, he explained fully the
law of cause and effect. Gradually, he made (od-sTag) follow the path of enlightenment
which is salvation.
(33) KUN-TU RGYU THE SRO-LON BIRD453
Once upon a time, in the country called Varanasi, there was a merchant called dGe-Ba
bZan-Po. He had two birds as his ministers, one of whom was called Kun-Tu rGyu the
Sro-Lori bird; the other, Blue Turquoise the parrot. He had a wife called Ma-Khol who was
beautiful in both looks and voice. She had a female servant called mCHu-sNuri, whose
(attention to) food and work may both have been conscientious454 but who could not be
trusted otherwise.
On the north side of Varanasi, there was a householder, (also) called dGe-Ba bZan-
Po, who was a very close friend of the merchant. When the merchant was about to go to
sea in order to find jewels, he (dGe-Ba bZan-Po the merchant) came to a banquet in the
house of the householder, dGe-Ba bZan-Po. At that time, (dGe-Ba bZan-Po the merchant)
said (to dGe-Ba bZan-Po the householder), confidentially, I am going to the outer ocean.
During that time, you keep an eye on my wife and look after the others. He then returned
to his own house and made the following arrangements. O Sro-Lon bird, (called) Kun-Tu
rGyu, (he said), since you are useful anywhere, be, properly, the guardian of the exterior
(of the house). O parrot, since you have cultivated learning and are skilled in speech, be,
properly, the guardian of the interior (of the house). Both of you (together) look after the
exterior and interior (of the house). Let Ma-KHol control her body and speech. As for the
servant, [p. 73a:] since she has nothing to do other than minding her job as a servant, let
her not have any plans455she is not authorized to have. (Having made these arrangements,
the merchant) set out on his business(-travel).
When he had gone, in that country (Varanasi), dGe-Ba bZan-Po (the householder)
held a great spectacle. (The merchants) wife and servant set out to go to the spectacle.
Kun-Tu rGyu the Sro-Lon bird said, There is an enemy inside a womans body. Through
many activities,456 it draws (her) to misfortune. Rather than, later, putting the blame
on someone else,457 a present postponement (of going out) would be joyful. Ma-KHol,
did not the master of the house tell you? You have not been appointed the guardian
of the exterior. I have been appointed (guardian of the exterior). Do as you have been
appointed to do. The servant-woman, mCHu-sNun, said, A wicked bird (like you) has
not got a large human understanding. Do not talk too much. Peck at (and untie) the knots in
the wool458 and stay at home. So saying, she led (her mistress) by the strap of her
mistresss horse and went out. (Before they left), Kun-Tu rGyu the Sro-Lon bird said
(to them), Give my share of food and work to the parrot. (Then), he said (to himself),
I shall go to see how those two bad women summon the enemy (without) because of the
enemy they carry (within themselves), and flew there.
Then Kun-Tu rGyu arrived and (saw that), at the cross-roads of the town, many
people were singing and dancing. Some were good, some were not good. (There was)
much talk about who was good and who was not very good. On the south side of the
bazaar, there was a shrine with thirteen steps. (Kun-Tu rGyu) sat down on the first step and
looked. The householder called dGe-Ba bZan-Po was in the bazaar, exceeding all others in
his ornaments and (fine) clothes and praised by all his people. Coming to Ma-KHol and her
servant and attendant, the householder said, At present, in all the crowd in this bazaar,
there is none better than the two of us. It is right that we should be united. Ma-KHol did
not promise anything but the servant-woman said, The merchant may not come back.
Even if he does come back, your body will not be exhausted (by then). (So saying, she)
put a turquoise from Ma-KHols neck on the householder(s neck). To the householder
[p. 73b:] she said, Come this evening.
Kun-Tu rGyu (went home and) said to Blue Turquoise the parrot,
+ ,. /.. .., .//./ /.
o. ./ /. ... /. /. / /..
:/. /. /., . // /. ,.
:/. ../ .- / .. ..-, /..//
BlueTurquoise the parrot took care of the key, shut the gate and stayed on the
topmost floor of the house. The enemy from outside did not appear but the mistress and
the servant - these two - appeared. As if he did not notice anything, (Blue Turquoise the
parrot) opened the door. When they had come inside, he shut the door and hid the key.
The servant said, O bird, Kun(-Tu rGyu), this evening, reduce the brightness (of the
lamps)459and sleep in peace. A great guest is coming.
In the evening, (dGe-Ba bZan-Po the householder) arrived. The guest came to the
gate but it was not open. The servant said, O wicked bird, Kun(-Tu rGyu), where are you?
Bring the key here. The guest has come. Blue Turquoise said,
o... t . /. / ,.. ../. -. t /.. /. /. .
+ ,.. ./ -. /. ..., -. //. ..-,
o. /. t , .,,. ,. .
+/.. // /. ,. ...
s /. . . /.. . /..
The guest waited until midnight and then left. The mistress (Ma-KHol) held up a lamp
and told Kun-Tu rGyu the clear and bitter truth. (Kun-Tu rGyu) said,
:/. .. / .,.. /. -.c
t .// /. .//./ / /. ,. ... /. . ./
Again, on the next day, (while Kun Tu rGyu was) looking from the second step of the
shrine, the householder and Ma-KHol and her servant laid the blame on someone else for
what had happened yesterday. (They) said, Come this evening. Kun-Tu rGyu hid the
key and the servant-woman knocked (him) down on a heap of bird-droppings. At that
time,461 (Kun-Tu rGyu) said,
r/. t //, /. /, t - /.
r/. t .// ./ t .// / ,..
t / .... ./ .. t .. // /. .. t ,
t / /. -./ /,,, ./. /. .. / .// /. // ,/
(Kun-Tu rGyu) sat down on the second of the thirteen steps leading to the top of
the house and, since the merchant had not come back, gave advice to Ma-KHol for
her body and mind. He explained the tradition of healing the sphere of sins [p. 74a:]
and turned her back (from the path of sin). Thus, up to the tenth step on the west side,
(he told her) the life-story of Raja the single man (on the second step) and, similarly,
following the outer series (of steps) on the west, from the top of each step: the story
of Ge-Sar (on the third step), the hare (on the fourth step), the eight-year-old boy
(on the fifth step), the herdsman (on the sixth step), Rin-CHen mCHog the Brahmana
(on the seventh step), bSam-gTan bZari-Po (on the eighth step), the ,, of the burning-
ground (on the ninth step) and the king of the small country (on the tenth step).
On the eleventh step, he made prophecies about the future and (said) prayers.
On the twelfth step, (he spoke of) dreams and the importance of the guardian,462
Blue Turquoise. On the thirteenth step, he completed his talk by (talking about) his birth
as the child-god, od-Zer mCHog. At dawn, he showed her how to get past (the night),
the time of sexual intercourse. Since the spectacle was different (each day) for thirteen
days, she (Ma-KHol) wore a (different) turquoise each day.
In the outer west (quarter of the house), the servant pulled up the householder from the
back of the house. The two birds sat on either side. Kun-Tu rGyu said (to the servant),
t.// ,.// ,.// .,
t.// /. ,.// ../ ., .. ,.
. .. .. /. /./ .. ,..//
:/. /..//.. ...-.. ,,. /. . / /.- ... 463
Blue Turquoise said (to the householder),
./ , ., /. /. ./c
c.. ., ,.. ., /., .,.c
o/. //. - -. /- ..,cc
Through amusement, anger & c., mCHu-sNun the servant let the rope slip out
(of her hand) and heard the sound of the householders head breaking. Kun-Tu rGyu
laughed and said,
t//. ///. ../ ., / ///.
o/. //. / /.// //.
t // .. ./ /- 467
t . /. .// ... -. ,
Blue Turquoise said,
+// ... ../ -.
: .... /. -. // . . ./
Blue Turquoise was mistaken only in so far as he had spoken before the return
of the great merchant in the morning. He was loyal to the appointment made by
the merchant.
(34) KING SARANADATTA sr:+osso:t
In the town of Sukhavati (/t./t there was a great king who patronised religion.
[P. 74b:] He had a queen called CHags-Med-sTer and a minister called Kun-Tu Gro. One
day, in that country, an elephant fell to the bottom of a very deep well. Because of the smell
of the rotting carcass, the clean , fled to another place. Because of this, all the water
dried up. The people of the town were distressed. The king, Saranadatta, felt pity (for them)
and came to the mouth of the well accompanied by his minister. He entrusted his body to
the safe-keeping of the minister. His consciousness went to enter into the carcass of the
elephant in the well. In the meantime, the minister entered the body of the king and injured
his own body by inflicting wounds on it. Then the king came to the top with the carcass
of the elephant. In a (certain) direction there was an uninjured dead body of a parrot.
He entered it and came to a park where there were many traders. He told them many happy
stories and, in addition, recited many verses on religious themes. They were filled with
wonder and took the parrot as their master.468
One day, the parrot came to the top of his own palace and considered his former
state. The minister had taken possession of his (the kings) body. The queen was heaving
deep sighs. Even the lustre of the palace had diminished. He said to the queen, Previously,
the king, the minister and the queen were in accord (with each other) and the palace,
too, was a delightful place. Now tell (me), frankly, about the degeneration, as it is (now).
The queen said, Some time ago, an elephant fell into a well. The king and the minister
went to pull it out and from then on, since what had happened through the merit
of the minister is not (happening), there is ruin. Or, may be, an obstruction has arisen
for the king. Whatever it may be, this is the decision (=result). The pleasures of the
kingdom have also degenerated. Then the parrot told the queen CHags-Med-Pa the
exact details about what had happened previously and instructed her extensively, saying,
Now, you buy me from the merchants and take me inside. [P. 75a:] When the king
is eating his food, I shall come out of the crevice of a mound of earth469 and shake
my wings. The king will kill me. Whereupon, you should cry, saying (That was) my
parrot. He will say, The parrot will revive. Do not cry and, leaving behind (my) body
(which he has wrongfully occupied), he will enter it (the parrots body). At that time,
I shall enter my own body.
The queen was overjoyed and, coming quickly to the traders, said (that she
wanted to) buy the parrot. They said that a large payment was necessary. Since the
business was not right, the parrot said (to the merchants), If (I), the bird, fly up into
the sky, what will you do? Sell me to the queen. (They said to the queen), Give us
one horse and two oxen as the price. She paid the price and bought (the parrot). Coming
to the kings palace, she told the story in verse and showed (other) signs of happiness.
The king stuck an iron (knife into the bird) and killed it. The queen did as previously
instructed (and the king replied), I shall revive (the bird). The king left the body
(of King Saranadatta) and entered the parrot. While he was flying about and telling
his tale, the soul of King Saranadatta entered his own body. The house was filled
with light and the palace became large. The minister remained in the body of the
parrot. The king said a few words on the shame of ingratitude. In particular, he
explained to Queen CHags-Med-Pa, in many words, the need to accumulate the two
stores (of knowledge and meritorious acts). The queen, too, uttered great prayers
for the fulfilment of the immeasurable aims of living beings.
Once, having found the uninjured corpse of a Brahmana boy, the king
washed it with sweet-smelling water and put the ministers consciousness into it.
He taught him grammar, logic, the arts, medicine and other (branches of) learning,
expertly. Finally, as was prophesied by an incarnate monk, he had the Brahmana
boy initiated (into the priesthood). In these ways, he returned evil with good.
Through the activities of a Bodhisattva, [p. 75b:] he was a holy lord and refuge of
living beings.
(35) KING GTSUG-LAG DZIN
According to the explanations drawn from the biographies :u/:, of the previous
births of Srori-bTsan sGam-Po, there are three countries in eastern India: (1) Bengal and
(2) Orissa, (both) below the sun - below the sun meaning the east; and (3) the north -
eastern countries, Kamarupa, Tripura and Ha-Pa-Ma470 which are (the countries) where
the Girivarha mountain-range (is situated), so that they are (collectively) called surrounded
by mountains (t/r). Coming to east of these (countries), there are the countries of
Nam-Gata,471 close to the mountains on the north side. Close to the sea are the countries
(called) Pu-KHam472and Bal-Ku,473which are parts of Ra-KHan.474Ha-Sa-Va-Ta and Ma-
rKa475are parts of Pa-Mu-Nan.476The other (countries) (like) Cak-Ma,477Kamboja,478etc.,
are known by the general name of Ka-Ki.479The country of Za-Hor is a part of Bengal.
In the beautiful palace called Ratnapuri, King gTsug-Lag DZin was born as the son
of Sakra, the scion of the royal dynasty of Za-Hor, (called) the Great Sala480(dynasty),
(which came to power) in course of time. He had three hundred and sixty queens. He had
seven hundred and twenty ministers inside and outside (the palace) and exercised power
over all the kingdom. Queen Hau-Ki had a strange dream that eight suns had arisen at one
and the same time. On the basis of this, it was decided that she would give birth to a prince.
Nevertheless, when her months (of gestation) were over, she gave birth to a daughter. She
(the daughter) was a marvel, complete with thirty-two auspicious signs. She was shown to
a Brahmana astrologer,481who prophesied,
s/. /.- /. ... ..,/.
:/. /,.... r./..,. :/./- :.s. -ru c / -.
./
r/ /. -. / /. /.. /..
r/ /./. . , c/. /,
t / /. ... /. /-./. ....
t . //.-. /. ../. ,... /. /,.- / zu
She was given the name of Princess Mandarava. When she was thirteen years old,
the beauty of her youth was at its height and everyone was hopelessly infatuated with her.
[P. 76a:] Suitors came, at one and the same time, from ten kingdoms such as India, China,
Vaidarbha, O-rGyan, Kashmir, etc., and the king was in difficulty. He told the princess
to choose whomever she pleased by giving him (a token of her choice). She begged him
(not to let her make a choice), giving many reasons, such as,
o/ /.. . ... /.// / .//., t . . /. ./.
t / t /.. ,.. . ,/, t . /, ... /. //, ./,
t / . / ,.. . ,/, /. /. /., / /., ./
c ,, / /., .// ,. ./,s:
(The King) did not grant (her request) and placed her within a circle of five hundred
servant-women.
(One) market-day, they set out to buy meat On the way, they found the flesh
of a Brahmana. As soon as this had been offered to the king and he had seen it, his joy
blazed up like fire and he flew up a full fathom from his seat. Knowing it to be the
flesh of (a Brahmana in his) seventh rebirth (as a Brahmana), he made innumerable
pills (with the flesh).483 He put (the pills) inside a box containing the seven emblems
(of sovereignty) and, finally, hid (the box), as a treasure, in the burning-ground (called)
the Park of Happiness. Then, Mandarava escaped through a secret door of the palace
and, being absorbed in (meditation on) religion in the Park of Lac,484attained -./
The king gave up hope (of persuading his daughter). The women of the area gave
the message to the suitors that the princess was serving religion and came back. He
(the king) permitted (the princess) and the five hundred female-servants to be initiated
by Pandita Santarakshita.
Not long after this, in the monkey year, in the pig month (of that year) on the
tenth day, she met (Padmasambhava), the second Buddha of O-rGyan. They spent
their time in turning the wheel of religion (by) such (means) as the three types of ,,
A cowherd (who was a doer) of unholy deeds saw them and made false allegations
about them. The king was angry and set fire to the great teacher (Padmasambhava) in
a fire (fuelled by) palm-oil and sesame-oil. He threw Mandarava into a hole used
for keeping grain485 in and announced that she would remain there for twenty-five years.
Since the smoke (from the fire in which Padmasambhava had been burnt) did not
clear even after seven days had gone by, (the king was) incredulous and came to have
a look. The tongues of fire had burned everything outside but inside, in the middle of
a pool of water, on top of a lotus-stalk, sat an eight-year old boy - whom one could
never be satisfied by looking at - surrounded by one hundred women, (each) like
a princess. [P. 76b:] Seeing this, he felt ashamed (of himself) and repented. He praised
(Padmasambhava) in verses. He offered all the ornaments of a royal person
(to Padmasambhava) and, dragging the rope of the chariot by the neck, took him
to the palace. The queen came to call the princess but, since twenty-five years had not
been completed, she would not listen (to the invitation) to come. Then the king himself
went and invited her (to come).
After that, King gTSug-Lag DZin, with an unstinting mind, offered the kingdom,
the princess Mandarava, the wish-fulfilling jewel and endless other things (to
Padmasambhava). The teacher (Padmasambhava) bestowed the Collection of Words
(known as) The Ocean of Religion486and other portions of the deep and vast
(=Nirvanic and Samsaric) holy religion. He found the flesh of the Brahmana in his
(the Brahmanas) seventh rebirth (as a Brahmana) and produced a vast wave of doing
good to living beings.
A king at the border was a rival of (gTSug-Lag DZin). So he (gTSug-Lag DZin)
prepared an army and sent the All-Encompassing Rahula with it. All (the enemy) were
frightened and fled.
After that, in the most secret meeting-place of the sky-wanderers, in the great burning-
ground (called) the Park of Happiness, he (Padmasambhava) gave the four powers
completely to the king and his subjects, twenty-one persons (in all). They prayed that until
the world was emptied (of all life), Guru Padma (should continue to) act. The princess
asked about her fathers lives. (He told her about) many past lives and prophesied that, in
the future, (King gTSug-Lag DZin) would be reborn many times as the Incarnate Lama
Akaramati, the Princess Mandhe bZan-Mo, Akaracandra, lHa rJe the son of Prince Mu-
Tig, etc., in order to lead the living beings of the world.
As sons, (King gTSug-Lag DZin) had the Dharmaraja Sarvapala and the great
pandita, Santarakshita, these two. Entrusting the kingdom to his son Sarvapala, he departed
(from this world) in order to show the last stage (of his worldly life).
With regard to the story of the king setting fire to the teacher (Padmasambhava) alive:
in general, since the teacher had come at the right time for the conversion (of the country to
Buddhism), he was encourged by the preparations487 for the introduction of compassion
into the country. He (Padmasambhava) had come close to testing the ability of the kings
own family and (the act of setting fire to him) appeared as a transition (from the persecution
to the acceptance of Padmasambhava?). Furthermore, as a relative truth, the Lord Lama
(=the fifth Dalai Lama), in his Records (entitled) :/. s, / /. ... / s,, in the
section on bSod-Nams Grags-Pa, the abs-Druri of PHyon-rGyas, says that a fire
broke out in the fortress (and explains it by saying that), since he (bSod-Nams Grags-Pa)
was a reincarnation of King gTSug-Lag DZin, [p. 77a:] (the fire was) a ripening of the
(action of) setting fire to the teacher alive.488The absolute truth, as has been bestowed in
the first volume of the t. r.t- is that the (story of) setting fire to the teacher alive is a
great (interpolation), to be expunged490(from the record), like, (for example), a saying that
the six (heretical) teachers and Devadatta, Legs-sKar and the others were incarnations of
the Buddha.491
(36) KING DGA-BA DPAL OR DGE-BA DPAL
When the All-Knowing bSod-Nams rGya-mTSHo492 met the Pan Chen dGe-Dun
rGya-mTSHo493 at night, in clear light, he (bSod-Nams rGya-mTSHo) admitted that
Previously, in the time of the king, the protector of religion, dGa-Bai dPal, I was able to
be the preacher, Dharmabhadra the spiritual guide, for sixteen calendar years.
And now, an explanation in accordance (with that admission):
In Za-Hor, which is a part of the great country of Bengal to the east of the .-seat
(at Bodh Gaya) in India, in the middle of a city containing two million, seven hundred
thousand houses, there were a royal palace, full of happiness and wealth (and) many people
and (decked) with golden banners. Inside, it was full of all the five objects of the senses.494
In front of the king, there was a golden wheel with a thousand spokes. On each spoke,
there was a different type of food. Whatever (food) he wanted, was turned round to his
presence. What he did not want was turned round to the back. (The surface measure of)
any one part of the kingdom consisted of seven pasture grounds.495 In this way, the
descendants of the king of Za-Hor, gTSug-Lag DZin and Santarakshita, exercised their
rule until it came to the Dharmaraja dGe-Ba dPal. He was brave and courageous.
In the matter of what was to be accepted and what rejected, he relied on himself496 and
honoured the Three Jewels. Without enjoying the (results of) the acts of his holy ancestors,
he looked after the people of Za-Hor well, by laws based on the ten virtues. He took as his
holy queen one called Sriprabha .t/c, .z. and, although he was known to have
nine sons (in all), the three main ones were the eldest called Padmagarbha; [p. 77b:] the
middle one (called) DIpamkara, the lord Sri Atlsa; and the youngest called Srigarbha, who
became a monk and was known as VTryacandra. He (dGe-Ba dPal) was the father of these
three.
Thus, the Indian (reincarnations of Avalokitesvara), namely, (a) Lokesvararaja, who
(appeared) ninety-one aeons ago and was one of a line of reincarnations (who appeared) at
a time when Avalokitesvara had yet to attain Buddhahood; (b) Devaraja, who (appeared)
before this aeon, and the others (like him); and (c) originally, even King dPal, together with
(those kings who appeared) earlier, many aeons ago, were all either before or after each
other and belonged to the same spiritual lineage. Other than this, it cannot be determined
intelligently whether their rebirths were or were not in the order given.
Even (in the case of) the kings of Tibet and their sequence, there are various
arrangements about gNa-KHri bTSan-Po and his many successors but, here (in this book),
the arrangement is based on the basic text of the t, / t.. s..:which draws
on ;/. t. statements from the Precious Scriptures. It is also (the arrangement) given in
the works of the Lord Lama (=the fifth Dalai Lama). I have added gTsug-Lag DZin,
the king of Za-Hor, and dGe-Ba dPal, the king of Bengal (to the list) because, (judging)
by their life stories, they were Indians. (Thus), there were thirty-six famous Indian
(reincarnations of Avalokitesvara).
THE INTRODUCTION OF THE COMPASSION OF THE
HOLY AVALOKITESVARA INTO TIBET, THE LAND OF SNOWS
In a variant translation of the t../ s. (it is said):
+ /. -. ./. /. ./. . , /. o-/ t. , / /.. /.
.-.. /- /. /. / / /.... / .,./. . .. /. /,.- /
. /. / s.., / /. o./. s...//-// c/
t -s./ -/.. . /.. /. . / / :/. o/... o. /.... /..
..
s / ,. /-/, /. /,.- / . .// // ., /.// /
-, ..- //. ., .// / ... /.. .... o.../- /, ,
/ /. o.../ / /. /.. -. / ., /... /. //, ./, .//
. //. /. . t .// ,.. . /.-. .... :/. /., /., /.. .// /.
. /. ,/ / t/,/.-. .// /.. /. t :s; :/. u/,
+.//.. .// /. /. ,./ ,... ./ .// .. / // .,
s...//-// /.. r/ /. :/. o.../ .,/.. + /.
-. ./. /. //, ,. +.//.. . ,./-, /. .... / o./.
/. .... ,,. /. ,... / /.. o.../ ,, , t . /.
/., /., .//./ .. ./ . /. // /,.- / .
.// / /.. ... /, /. /.. / , o.../ / /. /.. -. /. ,/
/ t/,/.-. .// /.. /. , / // ., /. /. /.
.... /, -. , t /. //. /. .. / /. ../. / /. , ..- .
/. ./ /., /., ./ . /.. , t /. //. ,... / /. /. / /.
./. , t /. //. /-, .-.. /. ./. , // /. ./, .,/ /,
/. o.../ / /. /.. -. . // /. :/, ,.. / //
., ... /.. . .- /.. / /, -. , /. /., /., /
/ ., /. /. -. / /. :/.. :.../ /. ./.,. /.- .. /..
/. ,.. / /.. /.,.s. ., /. //, ./,
In accordance with this prayer, as it says in the u.... :/.. s,, / /.
r, and in the r..,./ s. which are in agreement (on this point), when the
Teacher was considering his (imminent entry) into Nirvana, the Bodhisattva, the holy god
Avalokitesvara went to the town of Kuslnagara, bowed his head at the feet (of the
Buddha), bent his right knee on the ground and said, (Your) feet have not trodden the
kingdom of snows in the north. It is unprotected by your words. Remain (in this world) for
the sake of these. The Blessed One bestowed these words:
:/. /,.- / . /. / ,.. /,.- / -/ /, :/..
... /. -. / /.- /., /.. :/. ./. /// ./.
t..,/, ... o. . /// /. //. / /. ./. / ../ ... /..
.// /. /., ./. /.. + / -. /. /... o o./. .// /.
.... /, ,. t :s/; + / /., /.. ... o./.
,. /. /.- ./. / ,. .,/. :/. ,/. ,./. ,. ///.. /,
,., /.- ,. :/. ,/. /.- ,./. /, ./,
In agreement with this, in many a Hidden Treasure of the Vajrayana of the former
translations, (similar words are) said in the preachings (cur) of the Great Com
passionate One. In the Hidden Treasure of the c./,- : (it is said):
o. ., -. /. ., //.. oc, ... /. .. /.
+.//.. . /- /. o./. -:u: t,-c/, + / -.
/. ./. ./ ... /. -. / .-.//. .. ,
/ /. t/- t.//. . /. . o o./. -:u: t,
-cu, /. o ,. o./. ,. . /. ,. ./. / /. ./. / /.,
/., + /, /. ./. .-,, / /., /., ,. .// /. /. //, /.
./ ,... ./.,. /. ./. t ,./ /. /, // t- o.,
/. t. / s. ,. .// ,.. /. ./, / /. :/.. o/. . ,,,.
/.- / /. /../ / /. ./. o -:u: t,-cu, / t. / s.
/. /. .// /. .... /, /. o./. /.. +.//..
Further:
:/ t. / s. o o./. +.//.. -:u: t,-cu, .//
/. /. /. .// .// /. .... /, ,. t / ., /. ./, / /. :/..
o/. . /. /,/. , ./, .// /. /.//, //.. /, ,.
In line with this, it has also been explained many (times) in the of the t.
of Aryavarta that it would be an easy way to accomplish (the conversion of Tibet, China
and India) by Tibet (being the field of conversion) of Avalokitesvara, China (the field of
conversion) of Manjughosha and India the field of conversion of Tara. In the precious
book, the life-story of Ratnadasa, (it is said that) when he met the ,.. Vimala in O-rGyan,
a ray (of light) like a . appeared in the ,.. heart, circumambulated three times round
(the ,.. keeping him to the right, and dissolved into Ratnadasas heart. From the mouth
of Ratnadasa, (it was said):
o -,//. ,.. /. /. / ,..
/.. t /., /... , /
:/ , / /,/ //. .
c.--/./.. ,. . .... -.
t /. /. ,. -.
t /// /. ,. ./.. ,./ .,/.
:/. /.. .--/./ .. ,.
+. , / ,. ,... -. /-. //
+ ,.. t /. ,. .// //. -.
t :.; . //. -. /. /. / ., ./ ,. -,
o /. .--/./ /. ,/
t /. -. /. ,, /. ,/ / /. //, ./,
+ / /. ., / /. . -, /.
t ../ /. /../ / ,. ...
A bodyless voice from space proclaimed:
o ./.,. / /. ./. . / /. ,.
//. . ./ ./ /.
. ,. /.. -. ,./. /. /. / oc,
t /... ,. ,./. /. - / ., -.
t /-. -. ,. -. /. .
t /... / . -// ..//. .
//. . //. /. /,. / ./
:/.. .// /. /../ . /,,. /. ./. ...,../,
From the mouth of Ratnadasa, (it was said):
/ /. /. ... , / /. .. / t-,.
t /. ,,/., / /,,. / /. /.. -.
: /. /. /. .. / /. ..//. ./. ,.
. . // /. .,. , /.. -. ,./.
From the mouth of the master, it was said: Ratnadasa, have you heard a voice
(saying), In future, get together on the neck of snow mountains? (Ratnadasa) said,
I have heard and have composed verses to that effect. From the mouth of the ,..
(it was said), In the eastern direction from here, there is a place called the .
which is the place of all the Buddhas of the three times, the fully-enlightened Buddhas.
To the north of that, there is a large barbarian country called Tibet, the kingdom of snows.
(There), there are innumerable fierce non-humans who are devoid of love and compassion.
All the living beings who live there have been thrown into the three evil forms of rebirth.
(If), at present, (I) were to send a powerful reincarnation of myself to that land of Tibet,
the fierce non-humans would be subdued early and the doing of harm (to others) and
malice (towards others) would be stopped. All living beings would (enjoy) happiness and
good fortune. Send a reincarnation of yourself (in the form of) a king and lead the living
beings of the land of Tibet. Send forth500 many reincarnations. Since reincarnations of
the Tathagata will actually be present in countries like China and Nepal, invite them there
(to Tibet). Since there will be great fear in the land of Tibet, invite two goddesses,
a peaceful one and an angry one. [P. 79b:] Be a refuge from the eight fears for (all) living
beings and be in the middle of the country.
And in the ., of the sky-wanderers (in the life-story of Ratnadasa), (it is said):
/ / /. .. ..
:/.. /. //.. t.c,/ o. :/.
:/.. /.. . /,/ -. //. ,// / /. /,
:/.. . /. //. //. -./ / ...
:/.. ./. . //. /. / ,/
:/.. . ,.//. -/. //. -. / ,/.
:/.. /,. //. -../ ..
t /. -,/... ..- /.. . //.. / ,/.
t /. -,/... .--. /.. . //.. / ...
o t. / s., . +.//..
t / /. /. ,. /./. / .,
:. .. .// /. / /./.
o t. / s., . +.//..
:/. -. / /.. /.. ..///,..
t /. -. / /. /.. .. -/ / /. /. / ./. ,/
t /. -. / /. /.. .--. -/ / /. /. / //.. ,/
t /. -. / /. /.. ..- -/ / /. /. / ,.//. ,/.
t /. -. / /. /.. ,, -/ / /. /. / -,/... ///.
o / -. / /.././ /.
:/.. . , .// . .,.//, //,
o ./. //.// ... /. ,/
:/.. ./ ./ /. /. / .. //
o - ,. /-. .// .. . ..
o /. . / -. ... ./ . ,.-
:/.. .,. /. ./ ...,.., //. . /...
o - ,. .,/. .// .. . ..
t ... .../ . ,..//, -.:
t// /. ..... .,/ .-
o - ,. -, .// / /. ./.
+ //.. /, .. /. /. //. .-/.// / ... . /
t /./. /- /. /. / . ..
o - , / /. .-/. / ,. ,./ ,... .// ..
+ -... ./ /.. / . /. .. / /. /,
t.. //. /. /. / /,.... //. ../..
:/. /. / ,. ./, o - .// /. ././..
s.. ,. . /. ,./ / /. ./ ./ .,/ .//., ..
o /. .,/,/.. ./../ //. -.
t , o - / /. ... / ,. ....
+ -// /// /,, /. -../. / /,. ,/
t/. /.-/. // /,. //.
t , o - / /. .-/. / ,. .. .// ..
o t. / s., . , s; +.//..
o - ,. /./. / ., .// /. /..
:. .. .// /. / /./.
t /./. / .. /. / ,. ,
+. ,. , / /,. ,. / ,
t /. ./.. .. / .. /. ,.
+. ,. , / /. .. / ,. ./:
:/.. /.. . /,. ,, / .. . /,. //.
:/.. . -// ,, / .. ///, --..//. //.
r/ /. ,/ -. / .. /. ,.,/. / /. ., . /., /,,,
o t. / s., . +.//..
:/ ,/. .// /. ,. /./. / .,
:. .. .// /. / /./.
:/. . . /- -.,./ /. .
:/. ,.,/. / /. /. /.. .. /. /. . /, /. /. / .,:
:/. ,.,/. /. .. / /. , .. /. -.. ./,
+ /. -., / /. /,/ / /. . /. /. ,.,/. /. .. / /. ,
r/ /,,, /.. . /. ./ /,,/,
+ /. - -, ..../, ... / .,. ... / ./. //.
:/. /. - -, ././. -,// /, /. / .- / /.
//.
o t. / s., . +.//..
:/ /. / ,. /.. ,. /./. / .,
:. .. .// /. / /./.
Further, from the mouth of the ,.. Vimala, (it was said):
:/ /. / /. ., //.. o. t.c,/ :/.
o - -, ./.. .,/.
u -. ... . -,/../, /.
u. .// . ,. /. ./. ./ / -. ./..
:/. ., ,,/... /, /. -. .
t /. /. / . /. /
Further, in the life-story of Dad-Pa Rab-brTan, (it is said):
+, ./ .,. /. /.. s. c,/o o,./, / /./. /.-
// / , /.. ... / /. .. //. /.- ,.. /. --
o... /. /- .//, ,/.. /../. ,.. //
/. /.. /., .// /. //. . -. . ,.,/
In the life-story of Devaraja, (it is said):
:/. /. -/ tt,-/ s , / / .. . t/ / /,
/. /, ..,.. ,. /. /. o./. .. //. tzo /. /..-
. ./, ./ ... [p. s/; . ... /, ../ /../ .// ./,
.. /. ,,. / /., /., :/../. / /. /.. . .
/.. . +/ /.- ,. ... / /., ... /. -. ,. +
.. ./ /. t .. ./ ./ s-//. / .
./. ,. . /., t/ ,. .// / /. ./.. /, s..
.//-// . , /. // ., ,ru /:st t/.. /,
s-//. /-.// ,. .// , /. // ., tu:u :ut
t.,.. /, ,. . -, ,. .// , /. // ., s
/:s c-t t/.. /, /. ./.. /. /.,// ,. .// , /.
// ., / /. /./ -. rus/ tt./:s t /. -. / /.
/ /.. .., ,. /../ .// .. /.,/ /. .///-. / /. o.../
./, . /. .. / ,. s. rus/ tt./:s .// /.
./.. /, /.,// . , / /,/ .// .-. /- rus/ :/.
/-. .. /:st . /. /. .:, /:st .// ,.. /. /.
/ /. c. c-,. o. /. t t /. o.../ ./, o.
/. ,./, .// /. /.- . /., .// /. //. .///
/.-./.. /. /. o. . rus/ tt./:s .// /. . /
/. ./.. +.//.. /-.// , / /,/ .// .-. /- / /./..
u. ./ .// . ./,, / , / /,/ .// /. //. ,.. , /.
/,/. /. /. .// ..././. /. //.. .,/, /,
:/../. /. .// /. /. s.t.,,505 /. ,/ / /. ./ -:/:
(Again), in that (life-story of Devaraja) itself, (it is said):
:. .. /. /.// ,./. / /. /., / +.//.. t.. ./. ,.
-. -ru /:st /. :. ., /u ... ./. - /...
,. ./, /. , / // /., /., . /.. /./, ru:u
o..t /, //. . t s.-.. ,. . //.. tu:u :ut /.

:u means the desire that rises because of reliance on the (past) actions of living
beings. t as explained by Manjughosha, means wild and rugged, unable to be shaken
by (something) like the wings of a butterfly. As for Samantabhadra, his (saying) that the
coming of a Dharmaraja like that, in an appearance containing (all) the good works of
living beings, is a mountain, means that just as, in trading, (one says), if this thing is
[p. 81a:] gold, this mere tenth of an ounce (z) is a mountain; just so, by saying that
(this) man is a mountain, he drew a simile, wishing to (convey) the meaning that the
coming of a king like this, in an appearance containing (all) the good works of living
beings, is a mountain. Another (explanation) which is currently famous (and claims) that
if (IHa-THo THo-Ris name) were understood in any other way it would make no sense,
says that the kings ear-flaps were two -:u each (in length) and that his name says (just)
that. (This explanation) makes no sense whatever and is not true.
Furthermore:
o... ,. -. .// /. ..., c-t . /. o.../ ./, ,/
s/o . /... ,. .// /. /-.//. /:st . . .// /. //.
/. ,. -, ,. .// /. //.. s/:s c-t, /. ,./
/ c,/o o,./, t.. ./. //.. /, / -. /. t-./,
o...//./. ... .,/. ,,.. ,. ./,, /. //., /. ,..
/, /. s., o./. o... / / ,. -/. .////, ,/ s/
o /. /. ru .// ... /. . .// .. .,./. ../
/. -. . ..- .// . /. /. / /. t./. o...//. / //
/. o.../ / /. /.. -. :/. ..--, t. //.. /. ./. ,/.
, -,..-. ,. ,/ + /-.//. /:st ,. .,// //..
,. :/../. ,. .// /. /. rus/ tt./:s t.. ./. //..
/. u .// /. .. /:st . .:, /:st /.. . u
rus tt./:s / .// /. ru/t. s/:s tt. u. .// / /.
//.. s.t., /. ,/ / /. ./ -:/: . .// ... /. /,.-
Thus, the names of the ancestral rulers, who were reincarnations of the Great
Compassionate One, have been mentioned, together with the meanings of the words.
In the life-story of Ratnadasa, (it is said):
t ,../ /., .// /. /. /. / // /., /.,
t ,./ /., .// ./. /. -. ,. / :/.
Thus all the forty-six Dharmarajas of Tibet such as the seven KHri (kings) of heaven,
the two sTeri (kings) of the middle region, the six Legs (kings) of the earth and the
(thirty-one) others have been shown to be illusory appearances of the compassion of the
holy Lokesvara. When that holy one looked on the kingdom of Tibet, the land of mNa-Ris
in the upper (part of Tibet) was a land of mountains of flat green stones (,:t), snowy
mountains, elephants and wild animals; [p. 81b:] the part (known as) dBus-gTsan, in the
middle, was a land of rocks and marshes (inhabited by) wild animals and monkeys; and the
part (known as) mDo-KHams in the lower (part of Tibet) was a land covered with thick
branches of fruit-trees and forest(-trees) and was (inhabited by) monkeys and rock-dwelling
demons. Because everyone took unrestrained pleasure in taking life and other evil ways, he
(Lokesvara) knew that hell was situated below those countries (=the three parts of Tibet),
like a vessel of unbearable suffering, a basket of iron. The holy Lokesvara, in the form of
(Avalokitesvara with) a thousand hands and a thousand eyes, came to the side of the site of
Lhasa and blessed the site of hell as if it were the garden of the immortal gods. In the midst
of the creatures of Tibet, a monkey and a rock-demoness, his consort, were the
reincarnations of the holy (Avalokitesvara) and Tara. From them developed the realm of
human beings in Tibet.506
Their basic great lineage (t.) was (1) Ye-San, the white one, with a rope suspended
from heaven, (2) Ye-Mon, the black one, like a rock of molten bronze, (3) sPyan-KHrid
Ye-Ses, the lamp of the gods and (4) Mon-DZu, the black one, with a green dog-tail.507
They had many descendants. About their lord, the precious book says:
t /., ./.. /, s...//-// . /. .// , /.
// .,
(As far as) the meaning of this (is concerned), since it concerns the (very) first period
(of Tibetan history), there are two interpretations. (The one accepted here is that) he was
born as the son of Satanlka and, through the agency of the blessings of the Holy One, was
more than human. He had dark eyes and turquoise(-coloured) eyebrows, his teeth were like
a row of shell-teeth, his hands bore the mark of the ./-/ The father considered
him to be a reincarnation of either a god or a demon and drove him out. Changing his
appearance by means of the ray-of-light of the supreme knowledge of the Bearer of the
White Lotus, he came to the peak of lHa-Ri Gyad-mTHo and looked out. (He saw that) the
land of Yar-Kluris was good, as if it had brought the quality of heaven to earth. He learnt
that this snowy mountain (called) Yar-lHa Sam-Po [p. 82a:] was as if embraced by the full
moon, the crystal lord, who had fallen in love with the beauty of its mass. So he went to the
peak of lHa-Ri Rol-Po, got down by the ladder of the gods and moved the / of his two
feet in bTSun-THan sGo-bZi (the exalted plain with four doors). Twelve herdsmen, who
were good Bon-Pos, saw him and asked him where he had come from. He lifted up his
finger to the sky. They understood him (to mean that) he had come from the gods.
(Thinking that he was) fit to be the master (:.) of Tibet, they made a chair (rtt) of their
shoulders , and lifted him up on it. Having (thus) come (to Tibet), he was known as
either (1) gNa-KHri bTSan-Po or KHri-bTSan od-lDe. He built the palace of Yum-Bu
Gla-sGari.508 His and (his wife) gNam Mug-Mug-Pas son, who was a reincarnation of
the same spiritual lineage, was (2) Mu-KHri bTSan-Po. His (Mu-KHri bTSan-Pos) sons
were, in order: (3) Din-KHri bTSan-Po, (4) So-KHri bTSan-Po, (5) Mer-KHri bTSan-Po,
(6) gDags-KHri bTSan-Po and (7) Sribs-KHri bTSan-Po. They are known as the seven
KHri (kings) of heaven. These made a rope and disappeared into the sky, so that they had
no tombs.509
After the last of the seven KHri (kings), there were the two sTeri (kings) of the middle
region, namely, (1) Gri-Gum bTSan and (2) sPu-De Gun-rGyal or Bya-KHri bTSan-Po.
The son of sPu-De Gun-rGyal and (his wife) Bom-THari rMad-gNa was (1) I-So-
Legs. His minister was Prince mGo-dKar, the son of KHu-KHu-Ru-Las-sKyes. He (mGo-
dKar) was the second of the seven wise men who were incarnate ministers. As his wise
work, he ploughed the marshy fields, fixed the age of the pair (of oxen used for
ploughing)510the fields and (also) fixed the (size or number of the) herds (to be pastured)511
in the pastures. He drew water from the upper parts of the valleys into irrigation channels.
In the lower parts of the valleys, he trapped the water in wells.512He extracted three (types
of) ores - silver, copper and iron - for smelting. He built bridges over rivers.
/
His (I-So-Legs) sons, (who constituted) the order of reincarnations, were, in order:
(2) De-So-Legs, (3) THi-So-Legs, (4) Guru-Legs, (5) Bro-Zi-Legs and (6) So-Legs.
(These) six Legs (kings) placed their tombs between the green slabstone mountains and the
grass-lands.513
His (So-Legs) son was (1) Za-Nam Zin-lDe. After him came Zin-lDe and (his wife)
sMan KHri-dKars son, (2) IDe-PHrul gNam-gZun bTSan. [P. 82b:] His (IDe-PHrul
V
gNam-gZun bTSans) sons, in order of incarnation, were (3) Se sNol-gNam IDe,
(4) Se sNol-Po IDe, (5) IDe sNol-Nam and (6) IDe sNol-Po. He (IDe sNol-Po) took Se
gTsug-gNan rJe to wife and she gave birth to (7) IDe rGyal-Po. His (IDe rGyal-Pos) son,
in order of incarnation, was (8) IDe sPrin-bTSan. (These were) the eight IDe (kings). They
placed their tombs in the middle of water.
From him (IDe sPrin-bTSan) (came) To-Ri Lon-bTSan. He married sMan-bZa KHri-
dKar and had a son (called) KHri sGra dPun bTSan. His son was KHri THog rJe bTSan.
His and Ru-Yori bZa, (his wifes ), son was IHa-THo THo-Ri gNan-bTSan (who came to
Tibet) in accordance with the saying (recorded) in the precious book:
o., ..,.. /, s-//. /. .// , /. // .,
In the time of this king, a rain of books, such as the secret tantras, fell on the top of
the house of DZa,514the king of Aryavarta. At that tinje, a basket (of books) was carried
away by the wind to the top of the palace (called) Yom-Bu Gla-sGan. At the same time -
somehow, according to report - the t/ r/ tu,, /c, t :/. c/.. s/. :/.
s s,////. , /. t.. / /. r..,./ s. and an engraved cup
(used in the rites) of the r//.////, :.../ fell do.wn from the sky.515 A voice from
heaven prophesied that after five generations there would be one who would know the
meaning (of these books). Although (IHa-THo THo-Ri) was illiterate and did not know the
meaning (of the books), he took them to be a miracle. He named the books The Awesome
Secret (,t ,s/o did worship to them and humbly placed them in the palace
treasury. Through the power (of this act) at the age of eighty years, he looked again like
a youth in the fulness of his youth. He was a marvel and lived for forty years more. In all,
he lived for one hundred and twenty years. These five, who are known as bTSan (kings),
built their tombs in PHyin-Lun Da-Ra THan.
His (IHa-THo THo-Ris) son, in order of incarnation, was KHri gNan gZun bTSan.
His son was dMus-Lon (born blind) dKon-Pa bKra. His son was gNam-Ri Sron-bTSan.
During his time, (a method / counting and (the science of) medicine came from India
(or China).516 With mud mixed with the milk of red cows, he built a palace called Ten
thousand floors, hundred thousand awnings. On the banks of lDiri-Mai mTSHo (the
floating lake) in Brag-gSum, he found a horse (of the type called) t o c s.:: and
rode out on it. He killed a wild yak (of the type) called wilk yak with greyish-white colour
and long horns. [P. 83a:] He put the flesh on his saddle but it fell down on the ground and
(where it fell down) he found salt. His tomb was built in the lower valley of Don-mKHar.
SRON-BTSAN SGAM-PO (569-650)
In the basic (text) of the great of ManjusrI, (it is said):
t / ,.. / /. :/, ./,
u. .// . ..
o.. /. /. ..
u. .// . / -.
o/ /. t. / /. c.s
s... -, ., -.
u. .// /. /, ,. -, -.
u. .// ,,. /. /-/, / t/.
u. .// -,// /. - / /.. -
+. /. /,/... /. .,-. / /. ../
:/. t. / . .// / ..
:/. -. / . ./ ., /.,
u. .// ./. / .,/, ,.
And (furthermore),
r. /. t-, / /. r/.
:/. ,... .... ./.
t /. ,. ./. . ., / /. ,. / /.
And in the u... :. /.. s./o, :u/:, s./o, (it is said):
t :/. /. .... / ,-t
c//.. s/:s c-t .// /. / /,
In the precious book (called) the life-story of Ratnadasa, (it is said):
:/. /./ / /. /,.... s.. r./..,. //., .-. /. ,/
/. . -/, , / ,. /.. ./ /. /./ /. ,,.. ./ o/-
.. t. ./ /. -.. -/ / /./ ,,, // /. ,./
//. -/ . /. ,./ t. ,,
. -/ o.. / /. /. -.
:/ - t. /. ./.. / ,. ,./
u -. / /,/. /./..,. ./. ../
..././. .// -. / /.. , .//., . / /- t . /. /
Further, in the same (life-story), (it is said):
. -/ / t. .// , :/.
u. .// /. /. .... /, / :/. .//. /-, ./,
u. .// ./... /. // /. / :/.
t /// /. ... /../- c/
+//.,/ / - .// /.. ..
s. t - /. /. /-, / /. ./.
:.// -. / t /// /. /. ... / / -
t .. .. --..//, /. ., / ,. /. -.
, s:/; :.// . /.. -, //. /, ,.,/ / /.,
t. -. /, /. c/.. /././, :/.
:.// /- ./// /. -../. / :/.
:/. -../. / /. ., ./.. /. /. .,/,.//.. /.
t.. /. ,, / /, .// .,/,/.. ./../
+ /. ./.. /.. . .,/ .,. , /. .,/ ..
+ ., .// /.. / //, ..//..
o - t. / ,. //, /./. / .,
t.-.//. ... /., .// .-//. /..
s,, /. ,. , / /. /.. , / ./,
:/., .// /,,/, ,.. /. /.. -.
t /. /,.... s.. r./..,. /.. ., -, ,
r// ,. ,.. . o //. .
In this song, the places (of rebirth) and the individuals (whom they would be
reborn as), such as the rebirth of Ratnadasa as Sron-bTSan sGam-Po, the reincarnation
of Secret Knowledge as his Chinese wife and the bringing of the Buddha(-statue)
(to the Jo-KHari) have been fully mentioned. In the same chapter of that book, the ,..
Vimala Saroruhavajra (says):
o -/ / -, /., ...
t /. -/.. // /, ., /.,
:/. /. ./.-. //. . /. -. / ,,.. ..//.
r/.... ,. ./.... /, ///.
r/. /., . // /- / /., /, , /. .,519
c -,.//.. /, ,. -, /. /./. /. / :/.
:/. .// ., ..:/. ./, / /.
o. /. / -. /.. . ./. :/. ..//
In accordance with the prophecy that Ratnadasa would arrive in an uninterrupted
(series of) rebirths,521 he was reborn one thousand five hundred and eight years after
the All-Knowing Adityamitra (=the Buddha) had attained Nirvana in the peaceful
Dharma-element, in the year ./ c/o (of the sixty-year cycle of Jupiter), that is
to say, in the year Earth-Ox (569),522as the son of his father, King gNam-Ri Sron-bTSan,
and his mother, TSHe-sPon bZa Bri-Mo THod-dKar, in the palace (called) Byams-Pa
Mi-Gyur Gliii. Since his father and others saw (an image of) +-//... on the top
of his head, he was also known as the double-headed king. The Chinese and Nepali
consorts were bom at the same time.
When he was thirteen years of age (582), he was consecrated by his father as
the king who turns round the wheel of power on the throne of the fearless lion. [P. 84a:]
At that time the king thought, If only a consecrator would come (to consecrate me)
to work for the wordly aims of the Tibetans! At that time, Sri Samantabhadra washed
his body with a precious vase filled with the water of divine nectar. Amitabha(-deva) -
(whose name is) shortened to Amideva, the meaning being he of boundless light
( ..t,.. consecrated him by stretching out his right hand and touching the kings
head. Various incarnations, difficult to describe, emanated and looked on. There were
innumerable such wonderful signs.
He (Sron-bTSan sGam-Po) built his palace on the peak of this hill of Potala
and stayed there. All the proud kings of the four directions thought that he had
acquired miraculously all the qualities of the eight gods who were (now) bowing to
him humbly, having lost their own power. (So thinking), they set out on the road.
When they came to the defile of Ge-Ri, they saw the self-arisen Six Syllables.
They washed themselves and prayed. A ray of light, many-coloured like a rainbow,
sent out five colours from there (i.e., from the Six Syllables), which fell on the
self-arisen images of Avalokitesvara, Tara and Hayagriva - all three - on the rock
of PHa-Ri. From there again (i.e., from the self-arisen images of Avalokitesvara, etc.) -
so people say - the garland of rays which fell hitherward on the Six Syllables was
a wonderful sight, (wonderful) as an object of the eyes. People called it ':-t/
(rainbow colours). After that, the skill of the fingers of the image-makers of Nepal
carved out clearly (on the rock) the shrines of the Body and Speech (of the three deities
named above), just as they had appeared.523
In course of time, the king with his retinue came to the Potala. He built an awesome
palace, which was as beautiful as the palace of the gods come down to earth and as high
as the steps (leading up) to the sky-maidens.524He remained there with his magical army
and all the kings of the border-countries gathered together under his power and fell down
at his feet.
He gave money and other things to Sambhota, the son of THu-Mi A-Nu, and sent
him to Aryavarta to learn (Sanskrit) grammar and the script. When he returned, the king
and the minister both [p. 84b:] shut themselves up in the palace of Ma-Ru and learnt
the script and the grammar. Since the necessary grammar and script did not exist in the
Tibetan language, THu-Mi prayed to Manjughosha and the forms, the order, the vowels
and consonants of the Tibetan letters appeared in his mind. He added the six letters
which were necessary in the Tibetan language :s :su tz z z ), composed eight
large treatises such as the s.-:,: which were appropriate for Tibet, and presented
them to the king. He translated many religious texts such as the t,- o.
u.... :/.. .. :/. t/ / t/.. and twenty-one volumes of s.
and on Avalokitesvara.
He (Sron-bTSan sGam-Po) introduced the custom of writing and reading the (new)
letters. He established the law (entitled) the s.. t.. s../ t./. As had been
prophesied by the gods, the incarnate monk AkaramatisTla emanated from the space
between the two eyebrows (of the king). With snakes-heart sandal-wood,526 (he made)
a self-arisen (image of Avalokitesvara), with eleven heads. With sandal-wood (called)
the tree of Hari, (he made images of) Wa-Ti, dBu-KHan, Ja-Ma-Li and, of the
Lokesvaras who came (=manifested themselves?), both a Lokesvara with eleven heads and
a Lokesvara (with one head?). Further, he brought the soil of eight famous places
(of pilgrimage); the relics of the Tathagatas Krakucchanda, Kasyapa and Sakyamuni;
a handful of sand and grass from the River Nairanjana; and a piece of ,/
sandal-wood from Potala (and placed them as objects-of-worship in Tibet). He then
disappeared into the space between the two eyebrows.
As an extraordinary sight, a c/. king appeared from the kings right eye and
invited the Lady KHri-bTSun, who was a reincarnation of Bhrikuti, from the country of
Nepal to Tibet. As her dowry of religious objects and money, (she brought) with her to
Tibet an image of the Lord Akshobhya-vajra in the form of an eight-year old teacher;
(an image of) Maitreya preaching to a circle (of disciples); (a jewel called) Mani Ratnadeva;
(an image of) sTag-Sa Deva (=Takshaka Deva?); a begging bowl of lapis lazuli, etc.
In ordinary sight, he sent a minister, with five hundred horsemen, to present an armour
made of precious lapis lazuli to the king of Nepal527and to bring back the Nepali consort
with her religious objects. In the area of dMar-Po-Ri, within a circle of three rows of walls,
the Nepali consort built 999 forts - [p. 85a:] 1000, (including) the strong fortress on the top
of dMar-Po-Ri - which were high and glorious.
Once again, as an extraordinary sight, a c/. king appeared from the kings
left eye and invited the Princess Kon-jo,528 who was a reincarnation of Tara, from
A
the Empire of China, together with an image of the Lord Sakyamuni, in the form
of a twelve-year old teacher, and other things, as her dowry of religious objects and
money. In ordinary-sight, he sent ministers and five hundred horsemen, headed
by mGar, to present a helmet of precious lapis lazuli to the Emperor of China.
mGar played many tricks and brought the lady with her dowry (to Tibet). When the
temple (called) PHrul-sNan (magically arisen) was being built, (the site was)
plagued by non-humans (=demons), so the king the father and the two queens - the
three of them - meditated in the palace (called) Ma-Ru, situated at PHa-Bori-KHa, (in
the district of) Nan-Bran, in the lower valley of the sKyid river (sKyid-Sod).529 They
realised their personal deity and it (the temple) came into being (miraculously). In
accordance with prophecy, a magical appearance of the Dharmaraja himself built one
hundred and eight temples such as the mTHa-Dul, Yan-Dul and Ru-gNon (temples)
as cauterizations of the demoness of Tibet, lying face upward,530and reformed the evil
spirits of the soil. To the accompaniment of such miracles as goats carrying earth at
o-THari lake, the Nepali queen built PHrul-sNan, the Chinese queen built Ra-Mo-
CHe, the queen from Ru-Yon built Brag-lHa, the queen from Zan-Zun built THem-Bu
IKog and the queen from Mon built Yer-Pa. (These temples) contained shrines (:.)
(in which the Body, Speech and Mind of the Buddha were) enshrined (/:.). The
Dharmaraja himself consecrated them. He invited the teacher Kubera and the
Brahmana Sakara from India; the Nepali teacher Sllamanju; the Chinese teacher, Ha-
Sari531 Mahayana, and made them translate many parts of the :,/ and the
The practice of the (Buddhist) teaching was established and monks were initiated.
Although teaching and hearing (=learning) were not really (established as yet), the
king himself, very fortunately, (compiled), as a secret teaching, the work known today
as the u.... :/.. s,, / /. r, The Great Compassionate One, in his
peaceful and wrathful forms, bestowed the instructions (which constitute) the doctrine
of the Great Perfection (tz,t cu.t) and (the king) practised them. [P. 85b:]
A hundred (ascetics) with matted locks, who practised the profound ,,, appeared
in a continuous stream. He established a meditation-school (for them) at Yer-Pa.
In his eighty-second year, in the year Iron-Dog (650), he disappeared into the heart
of the Great Compassionate One. Although he had given insructions (to that effect),
in ordinary sight, he died at THal-Mo-sGari in PHan-Yul. His tomb was built
at PHyon-rGyas.
The incarnate kings nephew (.os), Man-Sun Man-bTSan, died at Bar-sNan
(-sGan in gTSan) at the age of twenty-seven years. His tomb was built to the left of that of
Gun-Sron.
His (Man-Sun Mari-bTSans) son, Dus-Sron Man-Po-rJe Rlun-Nam, was born
a few days after the death of the incarnate king, his father. During his time (1) rDog
Riri-La the Black One532 lifted a baby elephant; (2) Glin-Gam of rNog lifted a big
young yak; (3) rGyal-mTSHan of gNon cut the waist of a (flying?) falcon with the tip of
his arrow; (4) rGod lDons-bTSan of dBas shot his arrow to a distance three times
the distance reached by the eye; (5) gYag-CHun of Gos filled up the whole skin
of a deer with sand and revolved it on his head; (6) Bron-gSor of Cog-Ro pulled up
a wild yak which was rushing downhill; and (7) KHri-bDun gYu-sByin of gNon could
pull up a horse which had jumped into an abyss. These were the (seven) men of
great ability. His (Dus-Srons) tomb was built to the left of (that of) Man-Srori.
His son and that of Queen rTog-Ge, the queen from mCHims, was the incarnate
king KHri-lDe gTSug-brTan, (also known as) Mes Ag-TSHoms, who was born
in the palace of IDan-mKHar. He found a prophecy made by the Dharmaraja Sron-bTSan
sGam-Po, saying, In the fifth generation from now, in the time of my nephew, King IDe,
the holy religion will arise (=develop), inscribed on a copper plate and understood
it to refer to himself. Although he invited Panditas Buddhaguhya (Sahs-rGyas gSan-Ba)
and Buddhasanti (Sahs-rGyas Zi-Ba) from the Kailasa mountains, they did not come.
But the (kings) messenger retained five Mahayana . in his mind and, on his return,
(the king had them) written down in five books. In order to house them, he built five
temples, namely, (the temple of) Sugiiva (mGrin-bZan) at Brag-dMar, (the temple of)
Heruka at Brag-dMar, (the temple at) gSan-mKHar Brag, (the temple of) sNa-Ral
in mCHim and (the temple at) Ma-Sa-Gon. Kin-Si533 of China translated the
s..,//- the ///, section of the Vinaya and [p. 86a:] some medical
works. Although (the king) invited novice-monks from Khotan and did honour to them,
no Tibetans were initiated into the priesthood. He found a particularly valuable turquoise
at PHyin-Ba sTag-rTSe. He made a woman from Jan his queen and (a son) called
Jan-TSHa lHa-dBon was born who was so beautiful that one could never get tired
of looking at him. Being unable to find a young woman suitable for him in Tibet,
he sent a messenger, with local products, to go and meet Kon-Jo, the daughter of Yag
Jam Li KHri bZer Lan Ma,534 the lord of China. (She) looked into a mirror, which she
had and which showed the good and evil (to come). (She saw that) the land of Yar-Kluns
was full of the qualities of the ten virtues. She saw that the prince (of Tibet)
was as handsome as the son of a god. She came (to Tibet) but, because of anger (at the
fact that the king of Tibet had) not accepted the daughter of (the ruler of) gNags
(for his son), (the ruler of) gNags, (called) KHri-bZan Yah Don, killed the prince.
His tomb was built at Mu-Ra-Ri.535
KHRI-SRON LDE-BTSAN (742-800)
In the life-story of Devaraja, (it is said):
ut:u r/. c,/o o,./, . /.,
t /. ,/. / t/
.. -. /.. . .
o ,. /. , :/.
o. rus/ tt./:s /. /. / :/.
t .// ./, /. / /. ,. / /. ./.
t - /. t/-/., / /. :/,
t -. /.. ,, -,
+ /. -. / ,. .// :/. ,. .// /. /. rus/
In the life-story of Ratnadasa, (it is said):
s/:s c-t .// -. /., /. -../. .o. / /. /
., ., o.../- o., ,.,/. .// ..../, // + /. ,/ -. /
,., . :/. .// /. / / /. / ,. .// /. /.
/., / . ./ /-. /./,, ./.. /-/, . /... /, //
:. .// .. //... .. -. /- t. :/. ///, ,.,/. .//
/. .///.. /. /./. /,,. //. /. .
Further:
+ ,.. /. ./ . . ./... /. /.- (..- /.
., -. / :/. / -. // /.. . //, /. oc, :/.
/,.... /.. ,/... ,./. [p. 86a (contd.):] . /.. ,/.. /.
.., /,. /. / //., / /- t.. .,.. ..- /.. /..
./.... /, /-
Once again, from the (life-story of Ratnadasa):
+ t /.. . /. /. / oc,
t /// , /.. ./... /. ,. . ..-
(In this way it was prophesied that) the ,.. Vimala Padmavajra would himself
come as the teacher Padma (sambhava) in order to subdue the gods and demons. An
incarnation will roam the holy places of India, (prophesies) the great lord DIpamkara as an
incarnation of the ,.. Vimala in India. An incarnation will go to the plain of Nepal,
(prophesies) the Pandita Padmavajra of Nepal, who was the previous birth c/ ) of
the All-Knowing dGe-Dun Grub.536 An incarnation will go to Lower mDo-KHams,
prophesies the Manjunatha Lama Blo-bZan Grags-Pa who would be bom in the valley
of bTSon in Lower mDo.
With regard to the admission (by) the ,.. Vimala that (he), the Lord Amitabha,
would himself be the teacher, the second Buddha (Padmasambhava), (there is the following
statement):
r/./. /.. , ./ -. /. -/ o t. / .
t /// /., /. /,,, /. ,. /..
In these words, he (Vimala) promised to be Ratnadasas friend for ever or to bless him
(forever). This is a prophecy about the happiness of the world, prophesies that the ,..
Vimala himself would come in order to subdue the gods and demons; and that the incarnate
lord and master (AtTsa) and the Manjunatha Lama bTSon-KHa-Pa the great would appear
in succession (the latter following the former).
After that, King KHri-Sron IDe-bTSan, (the fulfilment of) the /- of lord
Pancasikha (Manjusn),537 the hub of the golden wheel (of kingship), the miraculously -
created great sacrificial post, the scion of the royal dynasty of Tibet, manifesting himself
nobly as the best of men, in order to turn the thousand-spoked wheel of the two classes
(clergy and laity) irresistibly, was bom in the year c//. :su, that is, the
year Water-Horse (742), in the palace of Brag-dMar, as the son of his father, KHri-lDe
gTSug-brTan, and his mother, the second princess.538At that time, the kings consort, sNa-
Nam bZa539said that she had borne the kings son in her womb. (So saying), she stole the
(Chinese) princesss son and pretended that he had been bom by her. The king and his
ministers had their doubts [p. 86b:] but did not dare to decide the matter legally. The
princess was unhappy and damaged some of the favourable (reports on the) examination
of the land of Tibet.
Not long afterwards, during the festival of (the childs) placing his feet (on the
grourid), the king, (seated) in the middle of a gathering of the friends and relatives of the
two queens, his ministers and subjects, placed a golden cup filled with rice-wine in the
hands of his son and said,
s ,/. / ,/.. ., ///.. ./ ..
t /. /. / /. .,.... / ,. -./ ./.
r. /// /. /. .. ./ ,. -/.
The son placed the precious cup in the hands of the Chinese and said,
t - rus/ tt./:s /. . / /. c/.. .-,.
- .. -. -./ ./. -.
The (Chinese) princess was very happy and said,
o... / /. ,. .// t /.. ... /.,/ -, .... /-. /..
: -. .- -. /- c/
+ -//. ,. / /.. /- :. .,
She then rectified the (reports on the) examination of the land which she had
damaged previously.541
King (KHri-Sroh IDe-bTSan) was inclined towards religion from his childhood.
Whenever his evil ministers made difficulties (for him), even if (the difficulties) were
formidable, he calmed (the situation) with great skill in (the choice of) means. He invited
the abbot of Za-Hor (called) Santarakshita. He made the Kashmiri (called) Anta a translator
in the palace (called) Rlun-TSHugs and preached the ten virtues, the eighteen elements and
the twelve links in the chain of causation. The great gods of the world were not pleased.
(Yar-lHa) Sam-Po drowned PHari-THan in Yar-Kluris. THari-lHa struck the Red Hill with
thunderbolts and the twelve bsTan-Ma (female deities) (spread) disease among men and
beasts. Many such signs that the malevolent gods and demons were not subdued appeared.
The abbot (Santarakshita) prophesied, (saying), Although I have an enlightened mind,
which has been trained in the vehicle of causation, (it is obvious that) the gods and demons
have not been subdued. In India, there is a teacher in O-rGyan called Padmasambhava,
who is a great master (../ c./t of - The king himself has a connection
with him, because of the prayers he (the king) made when, previously, he built the shrine
called o, t. ru s If he were invited, all the wishes of the kings pure white heart
[p. 86b (contd.):] would be fulfilled. After that, the abbot returned to Nepal.
Once again, the king promised to make all his subjects practise the (Buddhist)
religion, through a skilful (choice of) means. He acted in accordance with the abbots
prophecy, which appeared to him in a dream. He invited the great teacher Padmavajra
(= Padmasambhava) who had been born in a continent of the Indian ocean as a result of the
dance of the supreme wisdom of the Buddha Amitabha. He possessed the knowledge of
deathless life, had found the supreme perfection of the Great Seal (/-.. and knew
all the times simultaneously. He performed many supernatural feats. On the way (to the
king) he bound all the eight kinds of evil spirits 542in central Tibet to an oath (to keep the
peace). In the valley of Zun-mKHar, he met the king. He said,
u. ,. . ..- /. /. .. / t.--//.
t - . /., ./. ../ /. ./.
t - /. . . /- /. . ..//.. /, /., /- .-/
u. ./ .. .. /., --/,
He laid the foundations (of a temple) in the ground over which the path of a .
(thrown up) into the sky cast a shadow. Taking the temple of Otantapuri as a model
and having (the building) built by men during the day and by demons during the night,
he built the temple of z,:/ c,. tu.c./543 without obstruction (from gods
and demons). Both the abbot (Santarakshita) and the teacher (Padmasambhava) and
the great Pandita, Santigarbha, consecrated (the temple). The abbot initiated the seven
tried men (into the priesthood). He planted the roots of the teaching of the ,-//
(vows) of the Vinaya. Led by the teacher Vimalamitra and many other ,. and
../ from India and the translator Vairocana from Pa-Gor, many speakers of the two
languages (Sanskrit and Tibetan) were brought together. They translated the texts of
the . and of the higher and lower vehicles and placed (the translations) on
a firm footing with their explanations. They made (translated) the inner teachings of the
hidden - into very esoteric, profound texts. The ordinary texts, they spread abroad.
They blessed the places where the body, speech, mind, qualities and deeds of the teacher
(would be reborn).
[P. 87a:] (Padmasambhava taught) the o/tz,:u.,, 544 all three, to nine and
twenty-five (persons), lord and subjects. He bestowed the great ./ (called) the t,/
t..-.545- general and particular (versions) - and other instructions about
empowerment and teaching (others).546He taught each of these with special annotations for
realising them individually. He gave many instructions about empowerment and teaching
relating to the ocean of the such as the -tc,..s.-: He blessed the
mountains, rocks and lakes. He hid innumerable treasures ,:.ru of texts and precious
objects. He bestowed the (following) words to the king on what he would do: Since this
country of yours should be made better, I shall change the desert of Nam-Sod into parks
and grasslands. In Gra-Dol, sTag-La - both East (sTag-La) and West (sTag-La) - and (the
lands) on this side of Yul-Po-CHe, I shall change all the marshlands into agricultural fields
(to serve) as a means of livelihood for those who will be under your power.548Taking
wealth from Vaisravana, Tibet will become the source of all the wealth of Jambudvipa.
I have put a (river) larger than this gTSan-Po (river) inside a hole in India. I shall put this
(river gTSan-Po), too, inside a hole. I shall bring all the barbarian kings of rGya (=India or
China) and Mongolia under my power.
In order to test549 (Padmasambhava), (the king) requested him to do (what he had
claimed he could do). He (Padmasambhava) drew up a -./ and one morning, having
made up his mind, he let a great river flow into the dry land of Brag-dMar, so that it was
named Man-Klu rDZin (the pool of many ,). (The king) requested that he should do
more. Previously, at mTSHo-Mo-mGul in Brag-dMar, there was (only) sand. (Now), (the
green medicinal plant known as) tu,- grew in the grasslands.550 In the evening
(of the same day), a great forest appeared in a moment in Brag Gla-Bai gDon (Deer-face
Rock), so it was known as Deer Park. Next morning, he made up his mind again.
Previously* at Zun-mKHar, there was no water coming down from the top of the valley.
(Now), the water from the top of the valley came down in a continuous stream.551
The ministers consulted with each other in a small gathering (and said), For
agricultural fields and pastures, Yar-Kluns is enough. After improving this country,
(Padmasambhava) wants to hand it over to India. Because of the evil done by their evil
actions, the evil ministers could not tolerate the great teachers magical powers and higher
knowledge. In order to delay the remainder of the (miracles?),552 [p. 87b:] they said that
it would be right to send this tantrist back to his own country. The king placed this before
the teacher. (Padmasambhava) defended his coming (to Tibet), by saying,
:/. -. . ,.., /. /,
:/. ..--. / :/. . .., .,..
t .. . ../ .... /., /.,
t. ... /. ,.. / /.
He (then) preached the , t: tu./: and other profound doctrines to the
king and his ministers. Knowing the future, he gave many powerful - which would
protect his teachings, to fortunate ones. He filled the earth with (hidden) treasures of
religious, medicinal and astrological texts.
Although the binding of the gods and demons to an oath and the offering of burnt
offerings were (usually) performed three times, as a means for the increase of the kings life
and kingship, the (bindings and offerings) were not performed a third time. For the sake of
the spiritual merit of Tibet as a whole, in his fifty-ninth year,554 the Lord of Men, the
Dharmaraja, went to the heart of the Exalted Lord Manjuvajra. However, in the view of
unholy (persons), he attained Nirvana because of severe illness. His tomb was built at
Mu-Ra-Ri.
Since the prince (the son of KHri-Sroh IDe-bTSan) was young in years, for
some time, the teacher (Padmasambhava) ruled the kingdom - but, (later), restored him
(the prince) to the kingship. The teacher realised that his share of disciples (in Tibet) was
complete. In the south-west, in the continent of rNa-Yab (Camaradvlpa), there was
a demon who was approaching to empty Tibet into his big mouth. He (Padmasambhava)
went there to close his mouth.
He (KHri-Sroh IDe-bTSan), who, in the order of reincarnations, was (a reincarnation
of both) Brahma (and) and the god of love,555 had three sons: Mu-Ne, Mu-KHri and
Mu-Tig. The eldest and the youngest ruled the kingdom. The youngest had five sons of
whom the youngest was KHri Ral(-Pa-Can).
KHRI RAL-PA-CAN (806-?)
In the eighty-sixth chapter of the r/. t. / c. c-, //.
,../ /:. cu.t t..r), it is said:
o +., /. -, . t /// /. ./ r./,c.// /.. /.
, / :/// -, /. .. / /. / :/.. .// /. /.
/..//.. /.. //.. t/tc ./ .// /. / .., ..//, ..,..
/.., -.. .. / ,. /- /.-. /.././ // / ,.
-,/. ....,/, ..././ .... . [p. 88a:] ,.,:u. .// /. -,
/., . /. s./ u. .// /. ,.. u. .// ,./- ./,. ... u
./, . ..... .// .. c..//, /. .// .. /.//, /.
...-. / , t/,/.-. t /... /. .// -,/.. /..
. . /. /,/. . /.//. t/,/.-. .// /.// o...//.
:/.,/ /. ,.. / /. -/.,./ -./J558 /. . / /. -/, / /.
+,. / c.. /. .// /. /. :/, s-// r.:. o /.
..//... .../, ./- o +. /. /..//.. t/tc .// . -./
/ -, ./, ,. . /.- /.,
In accordance with this saying, he was born in the year Fire-Dog (806). From his
early youth, he did whatever he could to rouse the good tendencies of former lives.
In particular, after he had come to the throne, he performed the duties of government,
which were the roots of good deeds, and prepared to celebrate the results (of his actions).
Bran-Ka dPal-Gyi-Yon-Tan was his Buddhist minister.560He restored the old temple of his
ancestors. As a new (temple), he built the temple of U-San-rDo, the incomparable one,
which increases good fortune and happiness. Its three rooms below were made of stone.561
The middle roofs were made of brick and the three higher roofs were made of wood. In the
room on top, he placed the vessels containing the Three Holy Jewels. In the room in the
middle, the translators and ,. translated religious texts. In the room at the bottom, the
king and his ministers opened the hundred doors of the four categories of things.562
In the co, o- , t :/. t- / r. . ./.-.c:
(it is said):
t /. ,. / /. u. r, ru/t. s/:s ,.. /. .-,/. /
ts/t /. ,/. u. ./.... /. ./. . /. / /. .,,. .
/.. ., :/. -..,. / /. ct, -. /.. /-
According to this, he brought together Jinamitra, the abbot of Aparanta (Ni-og),
Surendrabodhi, Danaslla and many other ,. (from India); together with the (Tibetan)
translators sKa and Cog and others. [P. 88b:] Although, previously, in the time of his (the
kings) ancestors, most of the texts of the . and - had already been translated,
they based (their translations) on the many languages of Magadha, O-rGyan, Nepal and
China. Some (forms), which were inaccurate when translated into Tibetan, were put in
(the style of) their own languages and were, therefore, difficult to understand. They
(the translators) relied on old expressions :/t and a few manuals (t./),563 so
their translations were not good. They were difficult to read. (Now, the translators of Ral-
Pa-Cans time) made whatever was not in conformity with Sanskrit to conform to their
method c which was to take the style t., of the Indian original (<.t.) of Magadha,
in Sanskrit, as the basis (of the translation). As the metre (t./o, of the verse, prose
and mixed verse-and-prose passages564of the Indian originals did not exist in the Tibetan
language, (they made the translation to) conform to (the original). Because (the translation
so made) was not easy to understand, they made an easy understanding of the meaning
their guiding principle. When compound words (:su,/t-) in Sanskrit were
translated in this way, they were translated into the language of Tibet by breaking-up the
compounds and translating (each part of the compound separately).565 Many holy texts
were revised (in this way).566
The four treatises on medicine, the five divination-charts, the seven articles used
by previous kings,the twelve wise men, the twenty-eight male figures, the twelve female
figures,567 the nine hand-ornaments, the four royal seats, the eight rows of ministers,
the eight (pieces of) r:s cloth for the hand568 and the four friendly agreements
(which were introduced into Tibet by, or during the time of, Ral-Pa-Can?), were not
contrary to Tibetan customs.569He honoured no vice-monks by placing them on a piece of
silk-cloth tied to the hair on his head (and trailed on the ground). To each of them he
showed immense honour by giving them each seven houses, with subjects. He humbled the
necks of the high (and mighty). The wicked ministers could not tolerate the fact that the
subjects, whom they had ruled by repressive methods, (now) enjoyed happiness. So they
killed him by twisting the nape of his neck to the front. His tomb was built on the left side
of the valley of Don-mKHar.
Dar-Ma seized the kingship and, through his apostasy, suppressed the holy religion
and committed many other impieties. Finally, he was killed by lHa-Lun dPal-Gyi-rDo-rJe.
After that, od-Sruns and Yum-brTan went each their own way. The descendants of
od-Sruns migrated to mNa-Ris.
BROM-STON (1004-1064)
[P. 89a:] After the ten persons,570up to (and including) King KHri Ral(-Pa-Can), who
personally accepted rebirth as Dharmarajas of Tibet and belonged to one lineage, had
completed (their careers), he who personally came to (Tibet), thinking of (the continuity of)
the ,. and ../ of Tibet, was Brom-sTon rGyal-Bai Byun-gNas.
In the r/. t. / c. c-, /:. cu.t t..r it is said:
:/ ,. .// /. //.. /. s,./ c... cutu./ u. .// /. /-.
- / ,. .,../ ,.. tz.tu./ ,. -,/ ,..
-:u. . ,. ,.. .o/ u. .// /. /./.... ..// ..
/./. . /... u. .// /. ///.. ., ./... /.. /. ./
.::
Further:
o +. / /..//.. cu tu./ .// ,.. -, ./, / . ...
And, further, Ratnadasa said,
o t /// ./... -, ../....572..-
t .. /. .,//. / -/ .t//t
t /// -/. -, /., /.. /.-//. .,
t /. ,../., .t//t -, ,./ ,...
o t /// /., ... //, / -,.//
r/ ,/ .. ./, / -/
One of the Knowledge sky-wanderers said,
r/. ,. .// /. ,. /., /. /., / /, / :/.
:/. // ., / :/. .// /. ,. / o.../-
+. , /. ,./ / t/
:/. , / /. . ./,. ... .// /.
t/.. /, /.. / ., -.
t /. ,/.. -./ / ,.//. ,/
r.// .... ./ /.. ,/. . /.//.
o/... /, /.. /. .
:/.. .// /. /. / ,/. ,/.
In this way, they explained fully his rebirth as (succesive) kings of Tibet, up to
(and including) KHri Ral(-Pa-Can); and, after that, his arrival, once again, at Brom.
In particular, the ,.. Vimala said,
t / ,. // / ./. .,. /., //. ,. .// /. // .,.-. .
., /.///-.
Even if he would come into existence (as Brom-sTon) at the end of five hundred
future (lives), according to a prophecy made in a secret cave [p. 89b:] in the language of
the sky-wanderers, it was said:
t /. ,/. //.. t.c./ /. .// ./ / /. ,. / /., /., ./.
.,. / . /., . //.
From the mouth of the prince, (it was said):
t .. ./ /. .. / /. ,.. /. .., ,-// /,.,. /
/. /,.... / /./, ,,/... -, //. -/. . /-/, -, /...
.// :/., /.. . / / ,/. //.. t.c./ /.,/ /.
-, . / /. :/.. :.../ / /, /t.t,. .// /. ./
o- .... /. ,. /-/, -, /. /-/. / :/. t / /-/,
:,,z. //.. r.,s. /. //... ,-// /,.,. / /. /,....
. /. -/. / s-//. //.. ru../z tu,c, /. //...
,-// /,.,. / /. /,.... .// /. ./ -, . //.
. -/. t -, ... t /// /. ./ /. / /. ., //.. :s.
c,.
Furthermore, (the prince said),
t /. /// / .,. .. .// ,.. ../, /. .. /..
./-./, ..,. /.. . . .,. / .// /. /. ,,/ ,,.
.// /. ,//. ,/.. ,,./... . .../... :/., .//
/.. .,/ ./. : :/. / /. ..,. /.. .,. .// -./,/, /,
. /../ /. ./ : :/., .// /. /. / ..., .,. ., /.
/.. / /. /. : :/., .// /.. -, //. :/. // .// /. ..
/ ... /,. :/., .// /. /.-. .,//.. /. .-/.//
c :/. , / /. .. .// /. .. . /- : :/. . .// /. /. s :/.,
.// ,.. . ... :/.. .// /. /. .,/ ./.
(1) The connection of the roots of the twenty-one thousand junipers to two roots
under the ground (means that) Atlsa and rGyal-Bai Byun-gNas would have virtuous
disciples called the holy ones, (instructed) in the beginning, end and intermediate (parts
of the) profound instructions, (whose numbers would be): in dBus, six hundred and
seventy-five and, from these holy ones (others) called the immeasurable increase; and in
gTSan, from (the original) fifty-two, [p. 90a:] a multiple increase, as it would be called.
Furthermore, there were profound signs that (the bKa-gDams-Pa) would spread in ten
directions, including mDo-KHams. (2) The same root at (=up to) the borders of the land
(means that) there were profound signs that all would be united under the bKa-gDams-Pa.
(3) The spreading-out of many branches in ten directions from there (means that) there
were profound signs that holy beings - headed by reincarnations of the lords of the three
families573- would unwaveringly hold aloft the banner of the (Buddhist) teaching; (and)
that one hundred holy beings (and) innumerable sages would arise. (4) The existence of the
bark in seven layers (means that) there were profound signs that, at the end of five hundred
lives, the seven Victors - to whom prayers are addressed that they may lead the world -
would look after (the world) uninterruptedly. (6) The top of the tree being round and firm
(means that) there were profound signs that there would certainly be a Buddha who would
know all types of learning - past, present and future - namely, the , the s.
the +//./- (and) the teachings of gYun Se-CHuri-Ba in Kashmir.574(7) Its bitter taste
(means that) there were profound signs that no sinful being would be able to establish
himself (or herself). (8) (The fact that), although it will not be sweet-smelling, it will not
give rise to disease (means that) there were profound signs that, although the present would
be difficult, the future would be very happy. These (eight qualities) are the excellent parts
of the source of a Bodhisattva.
In accordance with these clear teachings concerning the place (of his birth) and the
individual (he would be bom as), he was bom in the country of rTSva-sGye-Mo in the
north, in the family of Brom, as the son of his father sKu-gSen or sTag-gSum Zu-bZen
and his mother, KHu od-bZa or KHu rNog-bZa. (He was born) in the thirty-second year
from the beginning of the system of reckoning before the arrival (in 1027) of the system of
reckoning known as t/o,. (this thirty-second year being) the year Wood-Dragon
(1004).575 Shortly afterwards, his mother died. His father took another wife.
One day, the step-mother was milking a cow. The boy annoyed the cow, so the step
mother beat him. He quarrelled with her, and riding a grey horse and setting aside (all) ease
and lassitude, [p. 90b:] came to and met the lord Se-bTSun gZon-Nu od. His mind was
ravished by deep faith. He learnt the letters from the lord of the teachings of gYun. He took
the vows of a lay devotee from sNa-Nam rDo-rJe dBah-PHyug and adopted the name of
rGyal-Bai Byun-gNas. At the age of seventeen, he led a traders horse and came to
KHams. The trader gave him to a great practitioner of meditation (c-cu.) who was
an object of worship. He studied religion and became sharp-witted. Then he met Se-bTSun
(again). He listened to many doctrines relating to the +//./- and the secret -
of the rNin-Ma-Pa. From Smriti (s-/)576 called Pandita sGrai-TSHer (Grammar
Thom), he heard the . and other grammars. He served Se-bTSun.
Then he heard that a learned ,. had come to mNa-Ris but would not stay
for long. (He set out fof mNa-Ris). When he came to the (lands of) the Sog-Chu-Kha
tribe, he almost lost his way, but a ragged monk and a lame stag showed him the way.
At that time, the Mahatman DIpamkara was living in Pu-Rans. In accordance with the saying
of Tara that
t /.. /. ., /- . :/. /, ..... .// .. o/. /-
he (Atlsa DIpamkara) waited for him (Brom-sTon) for three days, in the morning
up to noon, but ( Brom-sTon) did not come. He (Atlsa) said, Is it possible that
Tara would tell (me) a lie? While (Atlsa) was on his way to the village in order to
preach religion, Brom arrived. His (Atlsas) attendants said, Lord, let us (proceed) now
(in order to) complete our arrival (at the village). (Atlsa) said, I have not chosen
a moment too early to meet the Mahayana lama. They came to the village. They
(Atlsa and Brom-sTon) met at an entrance to the village. ( Brom-sTon) saluted
him (Atlsa). The lord (Atlsa) recognised him, placed his hand on his (Brom-sTons) head
and blessed him. Then they came to (Atlsas) dwelling-place. He (Brom-sTon) begged
to be initiated by (being sprinkled with water from) a jar. He stayed in mNa-Ris
for nine months.
Then rNog Legs-Pai Ses-Rab also (came and) joined the lord (Atlsa) and his
disciple. In course of time, they came to gTSan and dBus. [P. 91a:] Then the great
lord (Atlsa) was invited to THan-Po-CHe by KHu-sTon. (Previous to this) PHran
KHa-Ber the younger had exhorted Brom to establish a monastery at Rva-sGreh
and to perform gwrw-worship (there). (Brom-sTon had said), I am (going to) the lord
(Atlsa) and (seeking) salvation.577 If, at the end of this, there is no impediment in (my)
life, I shall establish your object-of-worship. The great lord (Atlsa) had been invited
to THan-Po-CHe because he was tired. At Yer-Pa lHa-Ri sNiri-Po, the lord (Atlsa) and his
disciples turned round the wheel of their teaching immeasurably, principally through
their precious books on questions and answers (catechisms). They subdued many wild
gods and demons such as Bran-Ga.578 His (Brom-sTons) activities579 removed the
great confusion580 of (caused by?) :/. t.. / /. :/.. t/ /., /. s,. /
/. t/ /. ///... /, /. :/.. r. / o., and (the texts) which are known
as the s... t.. :., 581 viz., (the ./ of) the four gods, Munlndra, the Great
Compassionate One, Tara and Akshobhya and the three texts, the , the s.
and the +//./- They introduced the custom (=teachings and practices) of
the bKa-gDams-Pa, which is either the best of instructions (,t-), teaching the
means for the acquisition of Buddhahood by an individual, without rejecting a (single)
particle of the entire (corpus of) words /r of the Greater and Lesser Vehicles;
or the oral instructions /r,t- which are to be understood as the instructive
words (,,t-, drawn from the words of the Victor, to which not a single letter
has been added.
When the great lord (Atlsa) was about seventy-two years of age, he said, Do you see
the sky-wanderers worshipping me? and bestowed many other personal instructions.
In the year Wood-Horse (1054), on the eighteenth day of the ninth month (22 September
1054), he (Atlsa) went to the Tushita heaven.
In accordance with the encouragement (given) by PHran KHa-Ber the younger
in front of Brom-sTon; and (in accordance with the prophecies) in the basic text of
the /. :, viz.,
+ /. .. / /.. /.... /..
r/.. .// /. ./, / /. o.../ //./
t /. -../. / /. ., /. /. /
and
o ,. / t. / // ., c./ ./ /./.
and (also in accordance with) many prophecies in the precious books themselves,
Rva-sGreh, [p. 91b:] the great hermitage of the Victor, was founded, (according to) some,
in the year Fire-Ape (1056), but really, in the year Fire-Bird (1057). The sect of the lord
(Atlsa) flourished.
As for the leprosy which was at the root of his illness, the suffering cut off his
strength. At the time of being reborn in the Tushita heaven, when the last of the leprosy
(occurred), he relied on the need for rosaries and many other such means (of healing
the leprosy). In the year Wood-Dragon (1064), his body was gathered up (=he died).
Synonyms for his name are rGyal-Ba rGya-mTSHo, dGe-bsNen CHos-PHel and
many others.
THE SUCCESSIVE REINCARNATIONS OF THE BODY, SPEECH,
MIND, QUALITIES AND ACTIONS OF THE GREAT TEACHER
PADMA(SAMBHAVA) AND KHRI-SRON LDEU-BTSAN
(1) NAN-RAL (1136-1203),582 THE REINCARNATION OF THE BODY OF
PADMASAMBHAVA AND KHRI-SRON LDE-BTSAN
In the c../ t. t,t./ given by Ratna (it is said):
:/.. .// /. ..,/.. .,.-./, ..././ .......
:/. .// /. ///.. ./ ..,/.. .. ...
:/. ..,/.. -....583.// /. ..... /, . / /. /,
In the abbreviated list584discovered by Myon-Grol Padmaraga, who had been invited
from Aryapa monastery by the Dharmaraja with the name of Manga(la), (it is said):
r/. . -. /. /.. /.... /..
:/. ... / -, .// .. /. ./. /- .//., .....
t.. / / /.. /... /. ./ / . /.... . .,/ .-// ,.
:. /. ,.. /, / // /. ////.. ,.,/.
r// /.. /. ..,/.. ... . .,.//, /. /.. -....
t.... /, /.. ,. ./ .// /.. //... //, ,,.
In the untitled585oral instructions (connected with the ./ of) the c./,-
for the realisation of the mind (of the Buddha) (it is said):
: /. .,/. ru/ :s. /o /. .
:/. ..., /. .// .../ /-.// ..
s./ . cu.o/
+. . --..//. ,. /. ./.
u. .// ,. /. --..//. . / /. ... / ./,
s./ /. ... / /. o., s,../ . . / /. o.../
+. /./. ... / /. .
(I shall now deal with) the reincarnations who are said to have arisen truly, in
accordance with the extensive sayings (above), as the five principal reincarnations of the
body, speech, mind, qualities and actions of the teacher (Padmasambhava) and the
Dharmaraja, who was both Brahma and the god of love, the sovereign Lord, KHri-Sron
IDeu bTSan.
[P. 92a:] In the u... :. ..... /. c,/ t/ :u/:, s./o,
(it is said):
:/ ... /... o:. ,:-s./
r// /. .../.. /. /. , /. / /. -. / /. ..... . /./
...... / -.
:/.. .// /. /. . / /. ..., /. //.. /t/
Further, in the t. / /. r, c,/t /r:u/ .
:. r, rus/ tt./:s /. /, /.
r/ ,. . /- /.. ,. .// . ,. /. ./.
:/. ,./. /., / .,-.
r// ,/ /. / / /. ,./. /., / /.// .,-.
: /. . / /. .-,/. /-ru:u/
s./ / /s-:
t .. -. /. . / .. - .
:/. ..//. . /., .// /. / /. t, ,. . .// /.
-.. .z.
In the twenty-first chapter of the biography of the great teacher (Padmasambhava)
(called) z/c// (it is said):
+ /. .. / ..... ,.. / .// /. ..., /. /. /, /-.//
.// /. ./ /. ,. / /. t, ., /,.. //. /. /
.. /. ./ ,. -./ /. ./.. /.. /- /.. u. .// /..
,. ..- . ,. -, r/ ,. ../ /. .// .. / /. -.
/ / /. r..,, ,.. .. / . .// /. -// o., /.-...
/. .// ,./ //. u ..- /., //.. /. .// ./. /.. //. ./,
.., .. ./, /. u /./..,. /., /. /. .// /. .//,.
t/. /. / ./. /. ./ /, //sc/., /- /. /, / /
,. /. .// /.. // /. ./, .// t /.. ... /. /, ./ u.
.// /. /./ /. ..- / / ... + /. .. / /. /, .....
,.. / .// /. ..., /. .// /. t/tc u. .// /.
o./. / // ... ./
Further,
+ -.... /... s o:. tuo, t ,.///, ,/.
/ ./ / /. /,.... t .// /. ..... /, /. . / /.
/., / /. ..., /. rus/ tt./:s
[P. 92b:] (And now for the life of) Nan Ni-Ma od-Zer, in accordance with the
(above) sayings:
He was bom at Jod-Pa Ser-dGon in the country of gTam-Sul in IHo-Brag in the
Brahman family (called) Nan, as the son of his father, Nan-sTon CHos Kyi-KHor-Lo and
his mother, Ye-Ses sGron or Pad-Ma bDe-brTSal, in the year Fire-Dragon (1136) of the
second cycle on the day of the lunar station t./, In his eighth year (1143), he had many

visions including a meeting with the Blessed Sakyamuni. For a whole month, he was like
one587whose mind had been intoxicated with beer. One night, he met a teacher who said
that he was the teacher Padmasambhava. He was riding on a white horse. The four hoofs
of the horse were borne aloft by four women. After (Nan-Ral) had ardently begged him to
do so, he (the teacher) took a precious jar filled with nectar and, in one moment, bestowed
the four empowerments on him completely. Three disasters took place: the sky was rent,
the earth quaked and the mountain shook. He did various things, so that he was known by
all men as a madman. His father bestowed on him the empowerment of Ekavlra Hayagriva
:-c .t,c, He performed the realisation (of Ekavlra Hayagriva?) at Garis-
Kyi-Ra-Ba in mDZod-PHu. There were many signs of realisation as that he had seen (the
deity) in person.
In accordance with the prophecy of a sky-wanderer, he came to the foot of the
rock at sMra-Bo-lCog. The Knowledge sky-wanderer (.:./), KHyug-Med-Ma,
said to him,
.. /. , . .// .-.. /. ./. / ,.
t / /. ,. ,. -. .z., ../. /. ,.
So he became known as Ni-Ma od-Zer.
One night, in clear light, his pure knowledge and remembrance of former and later
rebirths came into being. At daybreak, when the sun was rising, a real ,, dressed in
white, prophesied clearly where such and such a concealed treasure was. Accordingly,
he came to the foot of Brag Srin-Mo sBar-rJes, the great location' of concealed treasures.
At Brag Seri-Ge gNam-mCHons and the plain of KHu-Byug Don-Pa-Dra, he found
nothing. In the evening, a red rider [p. 93a:] (appeared in a dream?), carrying a tiger(-skin)
box and a leopard(-skin) box. He took away the silk head-cloth (with which the boxes
were bound) and placed (the boxes) on the top of a boulder. He said (to Nan-Ral), If you
want fulfilment, it is here. (So saying), he offered him the two boxes.
In the morning, a woman came along the way, carrying two sealed boxes on a white
mule. From inside (one of the two boxes), she took out a tiger(-skin) box and hastily left it
with him. The next day, he opened the door of the treasure (?)588and found a scroll, a clay
jar filled (with texts) and a small box made of copper. Inside the copper box, there were:
(1) The of the Compassionate One for the disciplining of the world - outer, inner
and secret versions;
(2) footnotes on the Disciplining of the World;
(3) outer, inner and secret (rites of) realisation;
(4) an image of the Great Compassionate One, with attendants;
(5) the for the realisation of the fierce form of the ,.. (Padmasambhava) and the
method for (this) realisation;
(6) the large, middle and small versions of the method for realising the body, speech and
mind of the ,.. and many other things.
Inside the tiger(-skin) box given to him by the woman, as (described) above, there were:
(1) a cycle (of texts) for bringing the sky-wanderers under ones power;589
(2) the cycle (of texts) on Secret Knowledge;
and many other religious texts relating to the sky-wanderers.
Inside the clay jar, there were:
(1) (a text on) the method for realising Mahakala, together with the basic the
,- t./ and instructions, and also
(2) many evil -, without limit, (drawn) from the methods for the realisation of the
local deities.
There was (also) a pot filled with various precious things and gold dust; a conch-shell
cup, with (the design of?) a stag; and the finger-nail of a demoness. Among vessels of the
Body (of the Buddha), there was an image of the teacher (the Buddha), the skull of a
(Brahman who had been through) seven lives (as a Brahman) and many (other) holy
objects.
Afterwards, a trader came to the temple of mKHo-mTHin. He found the broken
index-finger of a god and gave it (to Nan-Ral), saying, You take it to the temple.
While going to the temple, he fell into a canal, the index-finger broke into bits and,
from inside, the writing showing where treasures would be found (came to light).
Relying on this, he discovered two boxes - one purple and one grey - from behind
the image of Vairocana in mKHo-mTHin. Inside the purple box, there were six
small books containing the thirty doctrinal sections590 of the text of the +.-//,
/ /. s., / /. t,/ t..-. /r/c,. /t.,s., t.t
both basic and ,- (the former related to the latter like) mother and son.
[P. 93b:] There were also many unrelated (texts on) methods of realisation in a collection
of scrolls. Inside the grey box, there were:
(1) (a text on) the realisation of the body, speech and mind of Hayagriva,
(2) (a text on) the eighteen t.,t gods,
(3) (a text on) the method for realising the thirty leaders591and many others (such texts),
(4) the flesh of (a Brahman who had been a Brahman for) seven lives, Ganges water,
an image of Hayagriva, an iron . a dagger, a bottle of medicine, etc.
At mCHims-PHu, near bSam-Yas, he discovered a great treasure, namely, the
t/,- with commentary, notes, etc. At Srin-Bya Brag in gNam-sKas-Can, the
hermitage of Brag-Ri lHa-KHan and other places, he discovered unimaginable (treasures)
such as the ./. / /. t./ / /. c.. t.,.//, t.- etc.
He married Jo-Bum-Ma, the reincarnation of TSHo-rGyal (the wife of Padmasambhava).
For three years, he performed the rites for the realisation of all the three bodies of the ,..
and (finally) met the teacher Padmasambhava in person and received many gifts of speech
from him. At Mu-Tig Sel-Gyi-sPan Gon, he performed the rites for the realisation of
the mind of the ,.. A white woman, who said she was TSHo-rGyal, appeared, wearing
a lower garment of blue cotton and an upper garment of white silk. She said, Let us go to
the Sitavana burning-ground. So they went there. (The ,.. Padmasambhava) bestowed
on him the full powers of the t,/ t..-. of the eight great Knowledge-bearers,
individually, and entrusted the (relevant) to him. The ,.. Padmasambhava, (also)
conferred on him the powers of the peaceful and wrathful +.-//, / /. s.,
He gave him a white conch-shell and said, Now go away! His mind was immeasurably
enlightened.
The ,.. from whom he heard religion were: his father, Nan-sTon, CHos-Kyi-
KHor-Lo; rGya sMyon-Pa, Don-lDan; the brothers Ni-Ma and Sen-Ge of the Zig-Po
(family); the ,.. Dar-sTon; Mai Ka-Ba-Can-Pa; the teachers, CHos-Grags and CHos-
Kyi-rDo-rJe; the teacher, Vinayadhara; the Jinaputra (=Bodhisattva), KHam-Bu dPal-Pa;
Guru KHro-Bo-CHe; and sTon-Pa KHa-CHe. He begged them (to teach him) many of the
characteristics of the -
(Once, Nan-Ral) told the s../ dNos-Grub mGon (Siddhinatha), that he (Nan-Ral)
possessed the treasure (entitled) :/. +.-//, / /. s., [P. 94a:] (The s../ told
him) that he (the s../ possessed the pronouncements explaining (:/. +.-//, / /.
s., (called) The cycle of the narrow path leading to the fortress (tz/tu/.:
He took it out from his treasures, together with five scrolls on the profound doctrine of the
Great Compassionate One from the monastery of the Great Compassionate One in Lhasa,
and gave them (to Nan-Ral), saying, You are (now) the guardian of (these) treasures.
From dGe-bsNen Brag-bTSan in Bum-THan, he obtained a great treasure, namely,
the text and the method of realisation introduced by the fourth ,.. of the rDZogs-Chen
(Great Perfection). (Once), when he was performing the rites for acquiring medicine, the
goddess of medicine herself gave him the (medicine called) . He displayed
supernatural powers such as rising up into the sky without breaking up the cross-legged
position of his body and (walking) without touching the ground with his feet.
There are many compilations of his sayings such as :/. u.... :/.. r.
:/. t,. u, / t./, :/. o,,/, //.. s,/. etc., and (others) which
contain some mistakes made, perhaps, by later disciples. He had many worthy disciples
such as Zig-Po bDud-rTSi, Gian Ban-So-Ba, sMyos-Zig CHen-Po, Se-sTon KHri-Pa, etc.
In particular, although he gave the treasury of his books to the elder of his two sons,
(called) Nam-mKHa od-Zer, the river of the power of his blessings came down on the
younger son, Nam-mKHa dPal. For the present, having reached the end of (the period of)
teaching and doing good to the world, in his sixty-eighth year (1203), after making his own
testament and many prophecies, he showed how to disappear intentionally into the
./-sphere.
(2) CHOS-DBAN (1212-1270),593 THE REINCARNATION OF THE SPEECH OF
PADMASAMBHAVA AND KHRI-SRON LDE-BTSAN
In the s.- / /. (it is said):
r/ /. /.. ..... /, . /. ..
:/. /... ,, /...// .
In a treasure discovered by CHos-dBan himself, (it is said):
+-, ,.//, //, ,/. / . ./, /. ./ / /. ,.. .
/. /..,, / ..
:/.. . -.... /. .. / // /. /. .// ... /.
..... /
t .// /. /.. /. / / ,-rc tuo,
:/ ,/. -.... //. / /.. -....
r/, /. .../ / -, /. /. ,.,/ / -, .,.
o... / ./.. /. /- t. ,/.,. // /. -../. / /. /.
Or, as is said elsewhere:
+ -.... /... ,-rc tuo,
t ./; t ,.///, ,/. / /. ./ / /. ,..
t .// /. ..... /, . / /. ,../ / /. ..., /. ru
s/ tt./:s
(And now for the life of) Guru CHos-Kyi-dBan-PHyug, in accordance with these
prophecies:
Once upon a time, when the Dharmaraja, KHri-Sron IDe-bTSan, was trying his
strength against the Bon of sNags, the Bon-Po began to bring down lightning (on the
king). He who took the lightning on the tip of his forefinger, threw it back on the Bon
village and had the magical power to entirely destroy the Bon of sNags, was a disciple
of Vairocana (called) sPan rJe-bTSun KHrom. (CHos-Kyi-dBan-PHyug)! was his direct
descendant.
He was born in the year Water-Ape (1212) of the fourth cycle, at sunrise on the
fifteenth day of the first month of spring (18 February 1212), as the son of his father, dGe-
bSes sTon-Ni, and mother, Ma-gCig dKar bZa-Mo dGon-Pa sKyid, in the south of the
country, in (the district of?) La-Yag rDZa-Ba,594 in (the village) called sPan-Gron. His
father examined the signs in the phrases595of the /.-/, (and read):
cur,.o/tu,., cur,c,/
t.,t t- : tt
:/. /. / ./, /. /, / ./,
:/. ,. ,/ / / /. ./.
In conformity with this, he called him CHos-Kyi-dBan-PHyug. His mother said,
My ,.. Se-Bro CHen-Po, said to me, When you have a son, name him by596 the
.-/, So she called him Jam-dPal rDo-rJe (Manjusrlvajra).
At the age of thirteen years, he was taken, in his imagination, by the goddess Tara to
the top of the Crystal Fort with Nine Storeys. There he met Vajrasattva. A sky-wanderer
with four faces made prophecies with each of her mouths. Giving him a white arrow with
five feathers, she prophesied and disappeared into his heart. Many groups of sky-wanderers
appeared uttering teachings and prophecies in symbolic language. His own father taught
him writing, arithmetic (or astrology), history, the Vedas, the Bon religion, legends,
medicine, the -, c,.tu./ of the school of Zur, and many rites, rituals,
and inner and outer teachings of the secret - such as (those related to) Yan-Dag
Heruka and Vajraklla, which were to be kept guarded in the mind. [P. 95a:] He did
honour to Vajrapani, Vajraklla and the god of death. From Lama Se-Bro Gyan-gSar-Ba,
he heard (1) (the teachings of) the rNin-Ma-Pa school, such as the of the) -,
cycle of the school of Ron, (2) the ,,/.. (3) the +//./--., (4) the
o./,..: the u.. and other teachings. He also asked for (and
obtained) many teachings from the teacher, mTHa-sKor-Ba, and the teachers from
mTSHur(-PHu), master and disciples.
When mNa-bDag Gro-mGon was invited to the funeral of his father (dGe-bSes
sTon-Ni), Gro-mGon said (to CHos-dBan), Until you have found the profound mind-
treasure, I have only one proposal598 to make. Let me appoint you the keeper of my
treasures. Act accordingly. Endlessly, (Gro-mGon) conferred on him the powers of Guru
Padmasambhava.
At the age of eighteen years, he met the Sa-sKya-Pa translator and asked him
for (and obtained) the arousing of the mind of enlightenment. He (CHos-dBan) arrived
(in a trance) at Wu-tai Shan in China. The exalted lord ManjusrTghosha599bestowed on
him the gift of his sermon (beginning with the words), the wisdom-body (://, is
the absolute essence t/-./. Having obtained the teachings about the eighty-
four thousand doors of religion, his mind became full of faith.
Although the difficult list of the profound mind-treasures - a unique Tibetan treasure -
had been acted on by others; nevertheless, in this (matter), explaining the remainder of the
work (of discovery) which had come to hand, the biography (says that) the works attributed
individually to the body, speech, mind, qualities and actions (of CHos-dBan) by Bharo
gTSug-DZin the Nepali are too many. The periodization t :su, of the treasures into
thirteen, sixteen and nineteen (periods) is also too many and difficult to put together.
(With regard to) the number of treasures, although various (numbers) are in existence,
according to the ,:.o,./ cu. (The Great History of the Treasures), there were
seventeen (treasures). Together with the mind-treasure, there were eighteen. Alternatively,
(excluding the mind-treasure but including) the treasure ,:.ru which was taken
from the treasure (,:. of the self-arisen Chief of the Teaching at Ha-Bo Garis lJons
in Brog, there were eighteen. Or, together with the mind-treasure (and the treasure from
Ha-Bo Gans-lJons) there were, briefly, nineteen (treasures discovered at or in)600
: ,-rc : o,tu/ : /. / / /. .. / u,,. /.
.-,/. / u,,. /s-:
t ./; -ru :./ /. / //.. /. ./ / u,,. tu
o, c /. ,. / /. .-,/. //.. .o.:s tuo,
: /. ,.. / /. .. ,. / ../ -ru:u/ s / /. .-,/. /
u,,. . cur, t tuo,
: s-ru :: r,o tu.,t/ :: /. /.-/ / /. / /. .. /
+-// /. .-,/. / -ru:u/
:: /. .. / /. //, +.//.. /s-: : tc,tu.
: o.-:u/
:c /. .-,/. / /,, :: to, :s uo c/
+. :. /. ... / -, . .. -.,
:/.,/ /. /. / -, /- .-.. /. ... /... /. /..
-... ,/. -. -. cu.o
When he was about to discover the treasures of which it was said that Indrasena
.o/t t.- will open the eighteen doors (of the eighteen treasures), a nine-headed
, demon who was guarding the treasure and a Knowledge sky-wanderer with the
appearance of a (yogic) mother gave him the key. He opened the door of the cave602and
the essence of the treasure came out (in the form of) a vulture which was (really) just (the
bird) Garuda. He mounted (the bird) and on the thirteenth level of the sky, in a tent
surrounded by rainbow-lights, he saw the face of the Buddha Vajrasattva. He received the
power of the magical skill of (tantric) learning. He was given ajar of nectar. (Coming back
to earth and) following the list of treasures, he opened the door (of the cave) and found
a bronze image of the nine-headed , demon, one full cubit (in measure), and a copper
box of charms with a tadpole wriggling (on it). Inside the image of the , there were
four cycles of instructions. Inside the copper box of charms, there were one hundred and
eight instructions (or) five hundred and seven instructions and both texts and
commentaries, altogether.
(1) At the rock of gNam-sKas, he discovered one thousand, two hundred and seventy-
three rolls of paper on all of three topics, viz., the realisation of the Guru, the Great
Perfection and the realisation of Avalokitesvara o/tz,:u.,
(2) At Brag-PHran, (he discovered) the key to the twenty-five profound treasures, a
cycle (of on the god of death.
(3) Under the right foot of (the statue of Hayagriva in) the temple of Hayagriva in bSam-
Yas, brTSon Sen-Ge of Yar-Kluns, to whom he (CHos-dBan) had given the list of
treasures, discovered a tent and a large, black cloak.
(4) At Mon mKHar sTeri, from the bottom of the rock (called) gYu sBram, (he discovered)
a representation (=statue) of Guru Padmasambhava, a picture (of Padmasambhava)
made by himself, means (of curing diseases or prolonging ones life),603introductions
(to instructions?)604and the means for the realisation of long life.605
(5) At rTa-mGrin mGul, a rock in IHo-Brag, (he discovered) a silver pitcher with
four instructions [p. 96a:] a plate belonging to Guru Padmasambhava, a Brahmans
skull, etc.
(6) From the space between the shoulder-blades606 of Amritakundalin /t..:s
ru,/oc: who guarded the gate of the temple (called) dBen-rTSa in IHo-Brag,
a black t.t608 had already been taken out by someone else. So it was not
there (when CHos-dBan came), (but he found) a wooden . and (a book called?)
The single knowledge-eye609of the holy religion.
(7) He sent rDZi-BHa-La, the teacher from gNan, to discover the cycle (of texts) on the
further essence of the Manjusri and other texts, from the heart of the (picture
of the) red god of death, painted on the wall of the temple at mKHo(-mTHin).
(8) From a box in the meditation-chamber (of the temple of) Hayagriva at Brag,
(he discovered) a representation of Karma bDud Dul, and other things.
(9) From CHos-Kyi-La-Mo in IHo-Brag, (he discovered) an image of the Great
Compassionate One and a cycle (of texts) for realising him.
(10) He sent an official, (who was also) a (Bri-Gun-Pa?) great meditator (c-
cu. to discover the s :. / s-ru cu t., s-ru
composed by the translator Mar-Pa, from the nine-storeyed (fortress of) Sras-mKHar
in the valley of Gro-Bo.
(11) From the lower mandala of dPal-Gyi-PHug-Rin in mKHar-CHu, (he discovered)
nine cycles of the s. .// ,/. // .c:
(12) From the thumb of a hand of (the statue of) Amitabha in the temple of mKHo(-THin),
Jo(-Bo) bSod(-Nams) of A-Jo took a cycle (of texts for the realisation of) Amitayus
and for the (preparation of) means (for the curing of diseases or the prolonging of
ones life)611 and presented them (to CHos-dBan).
(13) Following the list of treasures (discovered) in the lower house of The Peak (.o.
:s.) of bSam-Yas, he discovered the shrines containing the body, speech and
mind (of Padmasambhava?) and other things from behind the seat of the Great
Compassionate One in the temple of Hayagriva.
(14) At ICags-PHur-Can in mKHar-CHu in IHo-Brag, (he discovered) a statue of
the Buddha THod-PHren rTSal with a (garland of ) skulls, the of the t,/
t..-. the c./,- etc.
(15) From under the seat of Vairocana at Bum-THan in Mon, (he discovered) (a statue of
or a ./ for) the red god of death, Log-gNon rDo-rJe (the . for suppressing
lapses), etc.
(16) In the temple of astrology at Nan-Ro in gTSan, inside a crystal jar, (he discovered)
nine cycles of practices, etc.
(17) At Brag lHan-lHan Ma in Ron Chun, (he discovered) five hundred pieces of the
remains of the Tathagata and other things.
(18) Although in the original history of (the discovery of) treasures, CHos-dBan speaks of
(the meaning) hidden in his own mind as a treasure, dPal ...612of gTSan took
a self-arisen image of the Chief of the Teaching and six stores (of treasures) from Ha-
Bo Gans-lJons in gTSan and gave them (to CHos-dBan).
(19) The treasure (called) :/. . / /. t. / s-//. together with
the treasure of the meaning hidden in the mind is accepted as the nineteenth
treasure.
He performed (the rites for the acquisition of) the essence of fulfilment [p. 96b:] and
there were many signs of the fulfilment with signs and the fulfilment without signs.613
Flowers614bloomed in the ritual jar in winter. At sNe-sNon dGon-Pa, he left his footprint
on a rock. He showed six positions of his body at one and the same time. He showed
even such many extraordinary supernatural powers as flying up into the air. He erected
shrines for the body, speech and mind (of the Buddha) and a Sukhavati Palace at Rin
CHen Glin in TSHon-Dus and consecrated them fully. The princes Ni-Ma (the sun) and
Zla-Ba (the moon), Yar-lHa Sam-Po, the , king of sNe-dGon monastery, the lay
devotee Seu mKHa-Ri, the black Ba-Ri of Sab and other mental and physical
demons gathered together at an oath-taking ceremony and promised to complete the
work. The gNas-bZi-Pa brothers, Administrators of lower Nan in gTSan; PHan-Se, the
lord of lHa-KHud; Sag rDo-rJe, the great lord of CHu-Mig Rin-Mo; lord Grags-Bum; lord
dKon-gNer-Ba; lord Sen-Ge rGyal; rGyal-Sen, the lord of Bya-Rog TSHan; the ancestor
in charge of the government pastures and others did much honour to him, as if they
were his servants. He became an object of worship and they his worshippers. Similarly,
all the great spiritual guides - without distinction - of the Sa-sKya-Pa, TSHal-Pa, Bri-
Gun-Pa, Brug-Pa, (the followers of) Zig-Po Ni-Ma Sen-Ge, Bar-sDins-Pa and Bo-Don-Pa
led their followers (to CHos-dBan), did much honour to him and worshipped him
many times as their ,..
His collected works, including the c,/. / . /. t/ / s/.., consisted
of about three volumes. He had innumerable disciples, chief among whom were the
many virtuous sons such as Padma dBan-CHen, the eldest of all his sons, both sons
of his family and sons (disciples) of his religious following; mTSHan-lDan Ni-Ma,
the youngest son of his family; Sakya od of sMan-Lun, his religious son; and Mani
Rin-Po-CHe the ../
In his s,, (he says):
r/. /. //. ...., / / //. .,..
t cur,.o/tu,., /. -/ /- t/
r// . //. , - /. ., / /. . ,/ / /. /.// -
r/ -, // -, .,/. . . . [p. .:; /..
s/./. /. ./,,, /
s /. ...,. /.
:/ /, , . //. /
t /// /./// -, ,.,. ./. .//
That was the last of his deeds.
(3) MNA-RIS PAN-CHEN (1487-1542),615 THE REINCARNATION
OF THE MIND OF PADMASAMBHAVA AND KHRI-SRON LDE-BTSAN.
In the c../ t. t,t./ of Ratna, (it is said):
t- t,,. -t . / oc,t t.--//.
r// .../ / -, . // ., /. /-, / /. ./,
In the abbreviated list, (called) :/. t-, / ., + c// / t./
t tc ,.,s/ (indicating where the text called) :/. c//...
r./..,./..616 (would be found), discovered by Legs-lDan rJe617 at Srin-Mo
sBar-rJes, (it is said):
+ /. /, ,. / ,. /. .// ./, ... -....
t /// /.. /. .-,..-. /- / // /. ./. / /. .
,.
:/. ./ ,.. /, /. /.. . /,....618.// -. /.. -.
:/. /.. .// /. ../ . /. ... / /. .. .// /. -,/..
t /. / , /. .. / /. -. /
:/.. .// /. /.. , / :/. c//... r./..,./.. -.. /, /.
,..c:.
+ /. ,/ -. -./, /. ,. / /. ..., .,
u. .// ./, /. ,.. / /. ... ./. ... -/ . ./.
/. . ./. /-/ ./ ,: //.,c:
r/ / . /.. ,.. . ,..
u. .// ./// /. ./ . / /-.// . -,/.. /. ...
u. .// . /. //, ,/. ///.. ./ /.... / /.// /.. / /.. . /,
....
o. .// /. ./. /-. -, /.c::
+/., /. .,/ ././, ,,/. /. .// ,.. ., / //. / / . /.. .//
/., . ,/. /. .// . // /. //, ,/.
u. .// ... /. ... ,,/... /, /. /.. . /,....
In the old summarised version of the c../ t. of :/. c//...
r./..,./.., the birthplace (is prophesied as follows);
c, /- /.. /. .. ./.. /. . .
s./ / /. ,./ //.. tt. ./.. . / s/:s c-t :/t./
.-,/. . /./
/ / r/.ru, c.c
o /. .. / /. /, / -. .// // //. ,.. ./.,/
o /. // / ,. .. -, .. /../,
t /. .//., //.. :u/ c/o
o/ //. /-/, ,. / - ,,
s / ,. ./ /. .-. / c,/-:su
:/.,/ /. .. / /. . / s-//. , .:/; /. .// /. /-
u. .// /. / /. . /t . :suc,/
+ // /.... ... //. /. . /. ..
t., .. / uttutt/- /. .-/
t- /. ,. / / // /. .// /. /,,,
:/. /. .// /. /,,, . /. .// .. /. /. / / /.,/
r/./. /. / /. ,. / /. .. ./.-. /. ,. / /. s/.., /.
+,.
t /// //. t.-c,/
In this way, it has been shown clearly that (1) (he would be born in) the land of
Ge-Gar in (the district of) Glo-Bo in mNa-Ris; (2) the names of his parents, the -
bearer Jam-dByans rGyal-mTSHan (and his wife), (would be rGyal-mTSHan); (3) he
would be a link between seven brothers, i.e., since mNa-Ris Pan-CHen would be the
second of seven brothers, he would be an intermediate link (between them); (4) the one at
the end would be Legs-lDan rJe; (5) or the year of the Sheep would be (the year of the
birth of) the Pan-CHen; (6) the Ape would be the year of the birth of Legs-lDan rJe.
In a prophecy (contained in) the c./:u/ :: ,:.-tz. (it is said):
:/.,/ -, -, /. . r./..,./..
r// /. t.- c,/t :.s. t/t :s/
o.../, /. .// /. ..-/ ./ /. ,,.. / ,. /
-
Novice-monk indicates the elder brother and the words practitioner of -
indicate the appearance of his younger brother. Based on these facts, (it seems that) in this
treasure-text, the (two) lamas aforementioned and this lord-lama are accepted in two
categories of treasure-discoverers. Of the two brothers, he (mNa-Ris Pan Chen) was the
more important.
In a prophecy (contained in) the :: ,:.-tz. (it is said):
:/. /.//, ,./... . //... ./, / /. s., . r./..,./..
r// /. /. . /- .., /, - ./ -,/ ,..
c//.. t.- c,/t :.s. t/t :s/
u. .// -.. //. /,/, /- /. .. / -t . ,:s
t /. .. / .o. ,:s . /. ./ /. .// /. /-. //. /. .,
t ru- . c/ /. .// /. /-.
o / /., /. ., .// ,,. / /..
:/. -.. / ,., ./ .// /. /. /. ,/- / /
/.
u /. . /.. .// /. -... ./ /. .//. ./../ / ./,
:/. .., ,////. ut .// /. /. / /..
t .s; o / ../ /. .// /. -... ./ /. , / //-/
u ,.. .. .// -.. .//, //. /. ..
u .////. -./ .// /. /- //. /. .
:/. //. / /. -, / / - . ,... .// ... /. ,,..
u. .// .,/ /. ./, /.,/ ./ ./ -. oc,t
r/... -.. /- .// /. ./ /...
Furthermore, in accordance with prophecies in the t.c// r.,s/ .t/ and
many other (texts), mNa-Ris Pan-CHen Padma dBan-rGyal Ye-Ses Rol-Pa rTSal was
bom in the year Fire-Sheep (1487) of royal stock as far as his family t, was concerned,
being a descendant of gNa-KHri bTSan-Po on his fathers side t. and a lineal
descendant of the sovereign lord of Gun-THan - who, in turn, was descended from
(a branch which had) settled in white Tibet - on his mothers side (cuo/ His father
was rJe-bTSun Jam-dByans Rin-CHen rGyal-mTSHan and his mother Bro-lCam
KHrom-Pa-rGyan. His birthplace was lHun-Grub CHos-sDins at Ma-THan in Glo-Bo. He
was named Padma dBan-rGyal. At the age of eight years, he became a lay devotee. His
father acted as the chief of the -./
From the age of eleven years onwards, he listened to and thought about the
At the age of twelve years, he was given new explanations (of the together with
texts and translations. Since his father was a reincarnation of Mar-Pa, the goddess
DhumavatT (Dud-gSol lHa-Mo)622 appeared at the very beginning of (the process of)
the appearance623 (of the deity). The very beginning of the sign of his perfection624turned
back the flood625 (of his existents). At Brag-dKar, he met the Arhat CHos-bsTan bZan
and served him as a ,..
As to how he showed the sign of his perfection, in his sayings, (it is said):
+ /. //. / o,. : .,.... /. -. . - t-
o /. .. / ., t . ./ -, /..
o /. / //ut./ t //.. //. /.
o oc-c t/ t -,... //.
o /. /,. / -coc t/ t
At the age of twenty-three years, he asked the translator of Glo-Bo for (the doctrine
ot) the Path and the Goal. When he was twenty-five, with bSod-Nams lHun-Grub, the
great abbot of Glo-Bo acting as his abbot; [p. 98b:] KHor-Lo sDom-Pa dKon-Cog CHos-
sKyabs acting as his teacher; Rab-Byams Kun-dGai-mTSHan-Can acting as his teacher
of secrets; rGyal-mTSHan sKyabs acting as the measurer of the (suns) shadow626 and
Rab-Byams bSod-Nams dPal-Ba acting as his companion; in the middle of twenty-five
faithful monks such as the great abbot Kun-bSod and others; he was a lay devotee at
midday, a novice monk later and a monk after that. With great purity, he filled his mind
with the pure disciplinary rules for fulfilling (the duties of) the three ways (of the three
types of persons mentioned above).627 He took the name of Monk Padma dBan-rGyal
Grags-Pa rGyal-mTSHan dPal-bZari-Po bsTan-Pai-rGyal-mTSHan. He heard many
teachings from these abbots and teachers. From his father, the holy master, he received
extensive instructions (t./) and counsels , He asked for (and received)
the cycle of the /. :... from Sakya bZan-Po, the treasure-discoverer of Dran-
So. Furthermore, he heard profound and extensive (=Sarhsaric and Nirvanic) teachings,
without measure, from mKHas-bTSun Nam-mKHa, Padma Bum, rNam-rGyal
dPal-bZan of Gu-Ge, Blo-Gros dPal-mGon, Jam-dByans Kun-bSam-Pa, Grub-CHen
dKar-Po, Master Sans-rGyas sKyob-Pa, Rab-Byams-Pa dKon-Cog bSam-Grub, JnanasrI
the Nepali father and son (=teacher and pupil), Dor-CHen lHa-mCHog bZan-Po, dKon-
Cog CHos-sKyabs the great translator and others. The chief of these (teachers), known as
Manjughosha with two faces, were his father, Master Jam-dByans Rin-CHen rGyal-
mTSHan, and the great abbot of Glo-Bo.
He then thought of coming to dBus. He came to Mount bKra-bZan and Nam-Rins.
In a cave in gTSan, together with his younger brother Legs-lDan rJe, he met rGya-Hor
rDo-rJe, the recluse (:/.o.t) and -bearer of (the family of) Zur. He (mNa-
Ris Pan-CHen) asked for (and obtained) the -, (class of
At the age of forty-three years, the wheel of religion (turned round by mNa-Ris
Pan-CHen) arrived at Lhasa. He offered a great prayer with salutations and circum-
ambulations.628
In accordance with the prophecy of the exalted goddess Tara, he came to gZun sPre-
Sin and THar-Pa Glin. [P. 99a:] From rNog Rin-Po-CHe bSod-Nams bsTan-DZin,
he heard carefully the (teaching on) the -./ (as taught by) the rNog (family) and his
mind was made up. At Gra-THan, he asked for (and received) the cycle of the red god of
death from the great translator of Za-Lu, CHos-sKyon bZari-Po.
The wheel of religion (turned round by mNa-Ris Pan-Chen) arrived at bSam-Yas.
He visited the holy objects there. He extinguished many of his previously acquired latent
propensities. He heard many words of religion from bSod-Nams rGyal-mTSHan the
t/-.- of Ka-THog, Klon-CHen Nam-mKHa dPal-lDan rGya-mTSHo, sPrul-
sKu CHos-Kyi-dBan-Po and, especially, Nam-mKHai-rNal-Byor, the great ../ of the
white monastery of bsTan-Gro in IHo-Brag, who made evident the signs of his perfection.
Then, in accordance with the finding of the list of treasures at Srin-Mo sBar-rJes-Can
in IHo-Brag, the younger brother, Legs-lDan rDo-rJe, took out five earlier and later
treasures, including the profound teaching (known as) the c//... r./..,./..
either from inside the (statue of) Vairocana in the upper room of the (temple on the) peak
(.o.:s. at bSam-Yas or from a secret box (which was there).
There he came to gTSan. He did much good to the teaching and to the world
and then returned to dBus. This time, on the way, he stopped at the plain of rDo-rJe Brag.
(He indicated) the right signs for determining his successor. As it says in his s,,
+ o, t:. . ..., t ... -, ...
:/ . , / -, //. ../. / . ,.
t- / ,/. . , t .. /. .
+. ... .t/ ru:u. o, tu.t
:/ . , / /. .-,. / // ,,..
+ , / /., ... /. ./, / /. . . -,/. / /. ,/
/.., /. . / ../.
+. /- / , /.. .// /. .,/ ,,. / ....
t//., -, /., /.- /.,
t , / -, .,/. .// -. /- .,/ ..
After that, he stayed usually at bSam-Yas, deep inside the park. He fulfilled the hopes
and wishes of his disciples impartially and tended the precious teaching of the Victor.
He preserved the rites of the holy religion of the precepts ;/r and treasures ,:. of the
former translations. [P. 99b:] At Byams-Pa Glin, he heard the s/c, --o,c:.
from the great translator, bSod-Nams rNam-rGyal, and the cycle of teachings taught
at Byams-Pa Glin from the exalted master, bSod-Nams rGyal-mCHog. He saw the face
of the seven Hearers, of bDe-mCHog (Samvara) and of the five classes of protectors-of-
the-religion. Having meditated in solitude at mChims-PHu in bSam-Yas, he received
prophecies about the reincarnations of the Dharmaraja KHri-Sron and Guru CHos-dBan.
He breathed the very essence of the c/., / /. s., / /. t,/ t..
-. /r/c,. t.t and the voice of the oath-bound (protector of the religion)
Bran-Du KHol-Ba himself was (heard). When the lamas and Knowledge-bearers had
gathered together, they said,
:. t.- c,/ /. r./..,./..
+. /. /. / /. o.../ ./, . /... / /. ./.
As for his having seen the faces of his tutelary deities, (as he says) in his own words,
/ u../c: ./. /. . /. /.//
r// s-. rucu.,631 /. /. .
+. /. t,/ t..-. /. ,/. / /.. . -./
:/. -./ / // /. ///, /. /,
:/. -./ / oc,t . / /.-/. ,. /. c./,- /. t..
t./
+. ./... ,,. /. /. / ...
t /.. -.. /.- // /, -, /. ./ .. ./ /. ... /. / /.-
With regard to the fact that he was a spiritual guide for the entire body of the
(Buddhist) teaching, it is said:
, ./, / ./.. /. ,./ / /. /, / -. /. c. t./.
:/. ... / -, ./, / ,.. /. t,/ t..-. / /. ,.
../ /.,/. /. /. .
:/. . . /. - / /. .. / /. t/ . /. c/ /.. . /. /,
:/. ,,.. / -, ,.. ./ /. ,/.. / /. r// -,/..
, ./, / .... /. /.... . / /. ,/,/ ../. / /.
/-..
o /. ,/ ./... ,/, / /. s t. /.. . t /.. ,/,..
t /. . .. t /.. /., /,,/, /. /.. / /. ./,-/
..
, .. /.. ,/... ,./. ./... /. /.. ... /. .
, .632/.. /.. ... ./ // /. ,.. / /. ,.
, .. /.c::. ///.. // /. / ..
r/ -, /. .. -. t /.. -.. -, /,. .. c:
t /.. .///.. -, ,/.. / ., .. ..-. . //.
t /.. /.. .,.. ,/, ///.. ./.., ..-
t - c//. /. /... / /. /.. /. / /-c:
t :; o /. ,/. / /. o.../ t - /. .. . / ..- .
-,
+-, /. r./..,./.. t - u..
t /.. ,.. ./ /// ,. -, ..-. /. /. .../c:c
:/. .. / /. /.. ,. s/. . /.. . ..
+. /. ..-. / s- . . ... /,/...
, ,./ ,. /. t.. t./
t,.. /-.// ,./, /. .. / -,
t.,.. /. ,/. / /. o.../
:/. .-. / /. ,/. / u../
r//.. /. //. . -, /. /.. / /,....
+. ./.... /. ,/. / ... /. ../ / .,./
:/. s-//. / .//. ..-
t t.-.o/ /. ,, / /. t/ . /. c/
t.. ..-c::./ -, . .//,..
+. .... /. /,/ -, . -.
His collected works, too, seem to be very many. Although the writings, (connected
with) his yogic avowed practices and his manner of perceiving (things) do not, generally
speaking, exist; his very famous t-,s.- -. :/. .,
+./,,/, .. . +.. :/. t./ / t.. :/. t/ / s/..,
etc., exist in about three volumes.
For his permanent (residence), he rebuilt the dwelling-house at sMon-lDan in on and
lived there. He invited the Dharmaraja Rin-CHen PHun-TSHogs from Bri-Gun. The two
brothers and the three brothers bestowed many auspicious signs at bSam-Yas, such as
consecrations and installations (of images, etc.), so that it was considered certain that
there would be happiness in Tibet for thirteen years. Thus knowing that (the number of)
his disciples in this field (of activity) was complete for the time being, in the year of the
Tiger (1542), on the second day of the eighth month (11 September 1542), in the palace at
sMon-lDan in on, to the accompaniment of the sounds of the play of rainbow-lights,
he showed the manner of equipoise in the profound ./-sphere.
(4) DHARMARAJA BKRA-SIS STOBS-RGYAL (1551-1602),
THE REINCARNATION OF THE QUALITIES OF PADMASAMBHAVA
AND KHRI-SRON LDE-BTSAN
In a prophecy (contained in) his (Padmasambhavas) own treasure, which he had
brought from the monastery of Aryapa, together with holy objects and pills which liberate
when tasted, (it is said):
:/. ,/, / / /., .// /.. /.. -/ . ,
u .. .,/.. ./ .. / ./ .// /. /. ,../ / o/-
t :/; :/. ..,/ / / -. . //. /. ./. .// /. .//./ //-
s./ .// /. /. . / /. ./. / -,.// . /. /,
u. .// .. / ,.. ,./- /. /..
Thus, the reincarnation of the qualities of the teacher and the king have been
prophesied. Even the family and the place (of rebirth) (have been prophesied):
t / t - .. ., /, /. ../ ,.. / /. -,..-. ,/.. /,
:/. ,.. ... . /. ../ -. ..,.. -/. -. /./ -, ..
t /// /. ./ ./. /. t, ,. /. t, ,. /. ,/ /-/,
o/ :ss/ , .// /. .. / /..
Thus he prophesied clearly that, if the signs were auspicious, he would be reborn in
a human family of kings in Ton-KHu638 in Mi-Nag , which, reckoning from bSam-Yas,
is to the west, in the upper northern direction and (that he would be reborn) in the year of
the Dog.
t / /. ,.. / /. -,..-. ,/.. /, /. ... ,
:/. t /// /. ./ / /. /, -./ /-/, ./. /. o. ,.
/. +,. ,.
t / /. / , . ., -, //. .// /.
:/ .t/c,s./c. / s..o. / /. ,.. -.
r. /// /. ... / -, ,.. /, /. ./ / ,,.
t/ / -. t - ./ -./ /-/, .... ./ .t/c,s./
c.
u. .// /. /., //. .. -. . ,./- -..
t / t .... -./ /-/, / ,/ ,..
, -/. .// /. . / /. -/ /- /. / .,.-. /./..,.
t /// /. /. /,. . ,/.. / .,
t- /. . .. /,/ . , / /. -. ./. . /
t /// /. .. ./ -, //. / /, -. ./. ,..., /.
. ./ -, //.
:/ /... . .// /.. /. /.. / ,... .
:/.,/ /. , ,.. / ,,. -, /... -/.
r// .. // /. , / /. . / /. ,.. .. -/ ..
In this way, (he prophesied) that, if the signs were not wrong, he would be reborn in
the royal family of TSa-Sin in Mi-Nag in either the Dog year or the Dragon year. If the
signs were not right, then he would be reborn as a son in the ministerial family - (called)
the By an KHan gSar-Ba (family) - of that royal family in either the Bird year or the Ape
year. At that time, the father would die before the son was born. If he was born in a royal
family, it is explained that he would be associated with his father for a long time.
Furthermore, [p. 101a:] in a chapter on the Seal of entrustment of the empowerments
(connected with) the meaning of the lives of all the Three-Body families r.,s.- t,
t. r, :su. t .o/ c ,:. c, (it is said):
+ /. -. / /. ..., /. /. /, ...../ .//
t /. ,. /.... /. . .-,/. /./ /, /. /,
o /. // / /. ,. .. ., /. .//., / t
t ./. /. t/t, /. t/t, ,. /. c-,. o. .// /.
./
u. .// /.. /. , / /. /. /-/. ./ ,./- /.. .
u. .// /.. /. /.. / /. ./ ./. . .. ,
o / ,/ /. /.. .// /. /. /,/ ./ / /.. ..
u ../ .// /. /,.. //. , ... ./ .
u /./ /,/ .// /.. -/ .// .// /, /. /,.... ... / ,..
u /./ / .// .// ./... /.- .// /. ... ./ /. -/ / /.
:/. c-,. o. .// /. ./ ,. ./ ./ ,
In accordance with the clear showing of these prophecies, the Dharmaraja bKra-Sis
sTobs-rGyal, otherwise known as CHe-mCHog Dus-Pa-rTSal, was bom in the upper part
of the famous Right Side of the Four Sides (of Tibet); in the land between (the two
temples) built, formerly, in the time of the Dharmarajas (of Tibet), to tame the soil,
(namely), Gom-Pa rGyan and the temple of Bal-CHuri; in a part of the four Rons,639which
was named Bar-Phug Ron by the Mahatman Padmasambhava. At the furthest limit of this
(place), there is a great river (called) the Pakshu (Oxus). The gTSan-Po, flowing through
the Right Side, falls into a shelf (called) The Hidden Fortress of Knowledge :.s. r,
,s/ tz/ which has the nature of a (land of) five . peaks, the palace of a heaven-
appointed king. In a dwelling-house, called bDe-lDan, situated in that place, he was born in
the year s./ that is to say, the year Iron-Dog (1550), in the waning fortnight of the
month of t./ c,/ on the tenth day (of the waning fortnight) (10 Febmary 1551),
to the accompaniment of many wonderful signs.
With regard to his ancestors: Coming from the Imperial land of Ton-Khun in China,
they gradually took possession of the Jans country and Rab-sDon (or Rab-sTon) TSHar-
sGari. At that time the land to the north of the Right Side was held by one of the (four
parts) divided among four kings. Through his share of (the results of) actions (performed)
in previous lives, from the royal dynasty known as (that of) King Siu, there came,
in course of time, [p. 101b, line 1:] the Dharmapala DZom-CHen. His father was the
giver-of-alms, Nam-mKHa Rin-CHen, [p. 101a, line 6:] who had always shown honour
to the Three Jewels (and) the lamas, had the highest, respect for them, revered them and
venerated them. [P. 101b, line 1:] His mother was the daugther of the great commander,
the governor of Lhasa fort. To him, the master Grol-mCHog Zabs gave the name of dPal
bKra-Sis sTobs-rGyal dBan-Poi-sDe. On the thumb of his left hand there was a mark like
the head of a snake, marked by the letter A. On the palm of his right hand there was a
picture of a thunderbolt. On the side of his belly, (which was shaped) like a pot, there was
a round mark. On the inside of his left thigh there was a mark (which looked) like an eye.
On his left foot there was a picture of a lotus. He had a hundred thousand such signs in
accordance with both prophecy and actuality.
At the age of eight years, he relied on (=became a pupil of) Dus-Zabs-Pa Sakya
od Lama and heard the r// the /-. etc. At the age of eleven years,
he visited the place of pilgrimage (called) Ri-Bo bKra-bZan and, because of this,
his impediments were removed and his latencies awakened. He met the great translator,
Ratnabhadra, and was given the name of bSod-Nams rGya-mTSHoi-sDe. In his own
treasure, (he says),
t / t . -. /. ,, / t.--//. /. ./, / /.
...
:/. -,..-. / -, //. .// . /...
t / /. /. ,.. / /. .../ -,. -,..-. .. .
:/. /. / -, ,/.. ... .// ../, /. .../..
This prophecy having been fulfilled, the master Kun-dGa Grol-mCHog Zabs, who
was the chief (of those who made others) enter the door of the teachings of the former
translations, bestowed on him the teachings of the c.. the c./,- the skull,
rosary, magical skills, the basic empowerments, the empowerments (granted by means)
of the four round things (?)640and the ./ of the) red Jhambhala of Grva-Pa mNon-
Ses.641The most auspicious signs of time and place were correct.
At the age of thirteen years, he assumed the royal powers of a ruler (s.r,/
At that time, he was also known as the High and Mighty, the powerful c/.
the Fearless and Victorious Lord. He heard the cycle of bDe-mCHog and :/. ... / /.
o.,c.. t.ru. /t, from bSod-Nams rTSe-Mo of Zi-dGon. When
he was above the age of seventeen years, [p. 102a:] at Nub monastery, he understood well
(the teachings of) the lama known as Byams-Pa Chos rGyal-mTSHan, who was the
embodiment of the compassion of all the Buddhas of the three times. In the end, (bKra-Sis
sTobs-rGyal) reposed confidence in him and honoured him as :s (Imperial Preceptor).
Led by the ./ drawn from the Northern Treasure, for (the realisation of) the mind
(of the deity) in its fierce form, he heard most ./ such as the cycle of ./
./.., / /.-/. ,. and other ./ which completed the results of his
prayers made in former lives.
Again, he was invited to Zur-TSHo, where he heard the .c/t z/ :u/c: and
whatever other teachings there were of the rDZogs-CHen (the Great Perfection). At that
time, in the clear light of the blessings of knowledge penetrating into his mental continuum,
he saw the face of the great teacher (Padmasambhava) with his body shining brightly,
carrying a . in his right hand and a club above his knee. With his left hand he held
a skull, filled with nectar, to his heart. Many other holy visions arose. In particular, in order
to honour the head of all teachers, namely, the great Knowledge-bearer of mNa-Ris, Legs-
lDan bDud-DZoms rDo-rJe, as his :s he sent (men) to invite him to CHu-Bo-Ri in
dBus. The master, the Knowledge-bearer (Legs-lDan bDud-DZoms rDo-rJe), coming
to know of this, agreed to come up (to dBus). He was invited to Nam-Rin in Northern
(La-sTod). As long as his thoughts had not disappeared into the ./-sphere, (bKra-Sis
sTobs-rGyal) served him well, by (doing him) the three (forms of) honour643and listening
carefully to the many profound and extensive teachings of which the precepts and treasures
of the former translations were the chief. On gSan-Ri (mountain), close to his palace, he
built the temple of the monastery (called) gSan-sNags THeg-mCHog Glin, with its shrines
and enshrined objects, and established a large group of the explanations and realisations of
the former translations there.
Furthermore, (his teachers) Padma CHos-rGyal Nub-dGon-Pa, the son of the teacher-
lama, the Knowledge-bearer, Master (Legs-lDan bDud-DZoms rDo-rJe); Blo-Gros rGyal-
mTSHan, the spiritual son (of Legs-lDan bDud-DZoms rDo-rJe); and Legs-lDan rDo-rJe,
the teacher from Ba-So in CHu-Sur and others were rNin-Ma-Pas. The Dharmaraja Rin-
CHen [p. 102b:] PHun-TSHogs and others were Bri-Gun-Pas. The Mahatman bSod-
Nams dBan-Po and others were Sa-sKya-Pas. The rJe-Drun dBan-PHyug rDo-rJe and
others were Karmapas and the All-Knowing Padma dKar-Po and others were Brug-Pas.
In accordance with his saying,
o... / /. ,. /.. t ..... /, ./.
from more than forty skilled and accomplished spiritual guides, who were not divided into
parties and sides, he heard (1) the cycle of pronouncements (/r namely, the
empowerments, instructions t./ counsels (.,) and whatever else there may have
been relating to the . and of each of the former and latter translations; and
(2) the unbroken traditions of each of the one hundred and eight bases (., which
is the auspicious number of exalted sources ru./ of the doctrines of the (hidden)
treasures. In Ra-Luri and other places, where particles of dust which were cold to touch
were raised, the treasures and life-giving things were not frozen (even) in winter. The flow
(of learning), boiled in nectar, (continued) to trickle.
Although, with the appearance of one whose happiness had been roused, he hit the
skulls of some persons with a stone-sword, (fitted) with a (hilt to he held by the) fist,
the flesh, skin and bones (of his victims were) free of injury. At that time, the old
illnesses of the body and obstructions of the mind were much removed. The demons of
illness were released from their own (evil) by his way of looking at wild evil demons or by
his tying protective knots (s./-t.. or by his preventing their wanderings with his
hands. In KHams, Kon-Po, IHo-Brag, dBus, gTSan and many other countries, he openly
placed the clear depressions of the marks of his hands and feet on the surface of rocks.
(These) wonders were many but they are not to be spoken of by all (persons), because they
appear like the play of the web of illusion.644
Because he was different from the meditation-masters who have evil thoughts
of waiting to take advantage of a little -, (some) evil substances and trivial
calculations,645 the great teacher (Padmasambhava) had - by means of the play of views,
the skills (derived from) meditation and activities suited to the rites of service (to the gods)
- placed those who took delight in the ten non-virtues646and the five inexpiable crimes647
in cold ice, in order to force them to do whatever great work he wanted them to do. On top,
[p. 103a:] he had erected a statue of the Vajra Dharmapala in his fierce form, controlled
by sealed vows. (Now, bKra-Sis sTobs-rGyal) entered into the work (into which he was)
encouraged (to enter by the previous activities of Padmasambhava) and pure, red (blood?)
flowed again and again on the enemys side. Thunder fell in winter. Drawn by the miracle
of many types of living beings (luring them?) and many other bad signs, most of the enemy
were sent (to become) a spectacle on the other side of the world.
In the year of the Dragon, he came to bSam-Yas, pretending to be, (and wearing) the
ordinary dress of, a village tantrist (employed by) some rulers and teachers. From the
monastery of A-Rya-Pa-Lo,648 in accordance with prophecy, he discovered the index of
a most important treasure and a basket of rubies which liberated when tasted. Because he
was the first to open the door of that treasure, from then on, he was known as the great
treasure-discoverer.
Not long after that, although there was a need for secret - being unhappy with
the times, he came to Ron together with (gifts) which were fit (to be given) to the ruler-
teacher.649When he had come close (enough to see) clearly the rock marked with (a mark)
like deep blue turquoise, on the side of a rock which was at Ron-CHun, a part of Ron
in gTSan, his mind was suddenly free of doubt. The rock rose straight in front of him with
its surface smooth like a mirror. After climbing the height of two storeys, he decided to
go right up to the top. He heard his servants shouting bad words through fear that their
bodies would roll down. So he roused his mind a bit and looked. He pressed the big toe of
his left foot on just one full handful of the root of a blue artemisia (plant) and their fear
went away. He thought, As for the (allegation that there was a) time when the teacher
Padmasambhava told lies, it is not possible that there is anything to be learnt from this
(allegation). I have accepted the eight worldly teachings and come here. (If it is) not (here),
let whatever there may be come (my way). At the same time, he quickly sent those whose
minds had become forceful once again to go hunting (for treasure) above (where they
were) and they came to the top of the rock.
[P. 103b:] Now, in the valley of the meditation-cave called the Treasury of Happiness
;.c.o ,:., which was the cave where the great teacher (Padmasambhava) had
bound the demons to an oath (of submission), large thom-bushes had grown-up, so that the
entrance to the cave was not visible. He came there. Because of the fact that the road for
the passage of people had been unused for many generations,650 the path was not clear.
Nevertheless, his attendants went round the road at the back and came to his side. He
gathered together the things accumulated (for the journey)651 and blessed them. He opened
the door - one full fathom (in height) and four-cornered - of the cave and when he was
about to enter below (the door), he told (his attendants), Run away. After pressing the
rock with the forefinger of his left hand, he sent them to those who had just run up. Filling
the valley with their loud noise, they fell into a ravine, so that the ravine was completely
filled (with their dead bodies?).
He then took out (from the cave) the t/..-,..-. / // /. :/..o.,
/-/. / c.. t.-. and a cycle of the teachings of Karmaguru (=Karma Glin-
Pa?). In between, he received (=found) a particularly wonderful treasure of the holy (ritual)
vessels of the c.. in the cave at rNa-THod-Pa Bridge in Nin-Ru.
Furthermore, there was some precious treasure to be found in central Nan, but the
attitude of the ruling family was not favourable. When local people appeared, he told them
again and again, in reply to questions t/ that in (the astrological work called?)
:s, ,s tu,, (The Science of Astrology, New Directions) there was a sign
E (which meant that) there would be a violent hail-storm now.652After that, as a result of a
flood caused by violent hail-storms, there was a landslide. It is said that there were some
discoverers who found much wealth such as gold and turquoise from beneath that landslide.
After that, he came to IHo-Brag. He went expressly to Jod, the birthplace of Ni-Ma
od-Zer of Nan. On the way up, he was led by a nephew - on the (lay) family side - of
CHos-dBan. When he arrived, he pressed his forefinger on the side of a rock on his left
side and it is said that there was a blessed shrine in a cave over there.
To the west of this, he slept (in a place situated) just above the birth-place of the
sovereign lord (Nan-Ral). In the morning, in accordance with the prophecy made by a sky-
wanderer, he discovered the treasure (called) :/. c,/. / /. :/.. ., / /.
... / /. /. : c,.. /t t ,s.- r
[P. 104a:] The Lord of the Bri-Gun-Pa said, With regard to what our life-story
should be like, (my) chief secretary /t, t t./ requested me to examine (my past
lives) and to make prophecies (about my future lives). I said, There is no need to examine
(my past lives). In the collection (of books) in the library down there, there is a very clear
book on my (past) lives. Since (the record of my past lives) is in the middle and latter
(portions) of that (book), please look at it. Immediately, the treasurer looked for it but,
because there were many books, he did not understand which one it was. After both lamas
(the secretary and the treasurer) had come (to look for the book), they found a book
which had not been opened for a long time, so that the ribbons of the book were a bit
frayed. Many of its pages were stuck together. Putting their index-fingers on it, they said,
This is it. As soon as it was opened, they found that the sentences, too, were easy
(to understand). (According to the Table of Contents?), the book consisted of three works,
namely, (1) the treasure-teaching discovered by the great Knowledge-bearer, O-rGyan
Glin-Pa (1323-C.1360), (called) :/. o. / c//... t.., /r t. c,
-:suc:(2) :/. c//... :/.,/cdiscovered by Sans-rGyas Glin-Pa (1340-1396)
and (3) :/. c//... r./..,./..655 discovered by mNa-Ris Pan-Chen (1487-
1542). The first work, which made up the trilogy of former, middle and latter works, was
missing. So the meaning of the words of the prophecy (which I had made) is as follows:
In accordance with the fact that only the life-stories of the past and later lives of the
treasure-discoverer O-rGyan Glin-Pa himself are existent, write my life-stories and draw
-, :u/r confidently, (on the model of those lives?) Following the carrying-away of
those treasures, which had been discovered earlier but had been hidden again, there were
many (demons) in awe-inspiring attire and many (others) full of heads, bodies and eyes
who came in . -. (The lamas?) said that it was necessary to cleanse (the place).
Subsequently, (bKra-Sis sTobs-rGyal) prepared ,: offerings and it is said that
they (the lamas) had the ability to carry the ,: offerings. After that, he made the
yellow scrolls come down inside the bed-chamber tower at rGya-Lo in Kon-Po. When he
was liberally granting the empowerments, etc., which would open the door of that text,
great and unprecedented rain came down [p. 104b:] but he performed a miracle whereby
[p. 104a:] the images painted on the :u/r, displayed outside as an object of
meditation, [p. 104b:] were not made wet at all.
There was reason (to believe that) a treasure would be found at rBa-Don but it was
protected by a curse and held hidden dangers. The guardian of the treasure had put a
curse656on it by not at all allowing those who might be sent from rTSe-La-sGan to come to
the area of the treasure; and an old prophecy had (also) prophesied trouble.657Because of
these two related problems, since (even) the extremes (=extreme parties?) of the shepherds
on the mountains facing each other were in agreement (with each other?), (bKra-Sis sTobs-
rGyal) dammed the land through which the gTSan-Po flowed and made it swirl up like a
lake, higher and higher. The valley was filled with the cries of the shepherds asking for
(allotments) measured by kinds (of vegetation, etc.?),658including the forest, and the noise
and clamour of houses being destroyed. Those who stayed at home and those who
ventured out659were all alarmed660and did not know what to do.661The (secular) rulers and
(religious) teachers cut down the forest, built a new road to the top and fled, but were
driven (further) by the water. (bKra-Sis sTobs-rGyal) pressed his left hand lightly on the
surface of a large boulder which was in the way of those who were running away like that
and left a prominent mark of the very clear imprint of his hand. After that, most of the
country gradually sank into the water. Just three days after that, even the lHa-sGan Peak
(rTSe lHa-sGan) was as if under water. The people of Lower Kon-Po spoke evil words,
sayings, This tantrist is performing a (tantric) rite of entrustment.
Then, as soon as he had told them the truth and, simultaneously, thrown up the
,: offerings, the passage of the gTSan-Po was opened and, subdued like a pool,
it flowed into its previous channel, free of danger.
His meritorious work of (acquiring) disciples was extensive. The number of high-
ranking lamas, headed by Zabs-Drun dPal of Ka-THog in KHams, was more than eighty;
and there were many servant-lamas. He gave major and minor religious instructions, all
going easily, to about one hundred and fifteen groups of lamas. In these and other ways, he
turned the wheel of religion extensively in dBus, gTSan and KHams.
Because the span of his life was short, the written by him are not many.
Nevertheless, his biography, ./ rectification of errors, [p. 105a:] practices, etc.,
together with the cycle (of teachings) on the art of healing (called?) :/. t/. / .
/t..:s o.-t fill two volumes.
t / t //./ /. . ,,. /. ,. / //,/. ,.
(What he meant) by saying this is that if he could be careful in that narrow passage of
life, his life would be long.
:/. -... / -, //. .// /. //. / .,/.,.
He was unhappy that the newly-discovered profound treasures were so secret. The
completion of his realisation of the c.. o/ the tz,cu. doctrine and the Great
Compassionate One (:u., was cut off and he was unable to hold even a treasure which
was tied with a cord. Because of such signs that he was thinking of increasing his disciples
in another sphere, in his fifty-third year, in the year s./// .c.o,.. that is to say,
in the year Water-Tiger (1602), in the second month of (the three months of) spring, when
the lunar station c ,t had appeared in the evening of the twenty-first day of
Pisces,662he came to the front of the great shrine of Byams-Glin. At that juncture, he feared
that the narrow passage, which his mind could not bear, had come. The Zabs-Drun Lama
Rin-Po-CHe and the Ruler-Teacher, individually, had made farewell-offerings663to him in
advance. After that, with a loud cry of PHAT, he gathered-in the external appearance of his
body and disappeared into the D/iarma-sphere.
(5) PHAGS-PA (1235-1280), THE REINCARNATION OF THE ACTIONS
OF PADMASAMBHAVA AND KHRI-SRON LDE-BTSAN
In the t r. /. o.. / /. u. z/cu.- :u.,:u, which is a
treasure discovered by bZan-Po Grags-Pa664at rGyan, (it is said):
t c/ .., , ,. / ...cc,. t. .ru /:st .// /.
/ s.cu. /. /, / /. /.,ccc /// ,/ . .// -/. /. //,
o.../ ./, //./
In the large version of the c../ t. t, t. of Ratna, (it is said):
:/. . /.. .// /. ,. / /. /,.- / c/
It is thus proved by prophetic sources667that King Se-CHen would allot (/c. to the
Lord of the World, PHags-Pa, firstly, the thirteen myriarchies (.rur of Tibet;
secondly, the three parts cu/ru of Tibet; and, finally, (a statue of) MahamayurT
of India.668 (After that), (King Se-CHen gave PHags-Pa) three large gifts which were
material goods, chief of which were relics of the Buddha. After that, (King Se-CHen
gave him) seven (rolls of) black cloth for clothing. After that, he gave him [p. 105b:] one
(roll of) white (cloth). PHags-Pa said, For seven generations from now, we two will not
meet here. After that, when you have the name of Golden King and I the name of made
of water, we shall meet (again) and benefit the world greatly. PHags-Pa Rin-Po-CHe
had the name of water (when he was reborn) as the All-Knowing bSod-Nams rGya-
mTSHo (the Ocean of Merit), the previous incarnation (c/ of this Lord-Lama
himself (the fifth Dalai Lama). King Se-CHen had the name of Golden (when he was
reborn) as King Altan.
In the Autobiography (of the fifth Dalai Lama) (called) :/. t. s//. t.
t././ (it is said):
+//.,/ .. ,,. /./, /- /. ..- :/. c/.. -. c,
... . -//. / tu,t t /. /// t/ t- - tu,t r/
.,. /. ..- /. /. -// c/.. -. ./ /. z/t. / c//.
/ . ../, .rc, .t/o, / c//:. -./, / ,,/..
z. /. r./..,./.. . t.- tut . /. /. ..
With regard to PHags-Pa, whom (the fifth Dalai Lama) thus admits (to being a
reincarnation of):
He was born in the year Wood-Sheep (1235) of the fourth cycle, at Klu-KHun in
Nam-Rin on the Right Side (of Tibet), as the son of the teacher, bSod-Nams rGyal-
mTSHan, the lineal descendant of the KHon family. In accordance with the fact that,
at his birth, marvellous and holy signs (were seen) and that it was a marvel that, at the
age of three, he recited the c./:u/ -:sur,. (The Lotus of the Means of
Realisation) by heart, he was named PHags-Pa (the holy one). Even when he was
young, he showed many (signs) that he could remember his former births. From the age of
five to the age of seven, he heard many doctrines, both profound and extensive, from the
great Sa-sKya Pandita himself and memorised them. At the age of eight years, he turned
the wheel of religion and recited the u.. thirty-four life-stories and many
other texts to many tens of thousands of spiritual guides in dBus and gTSan and to the
canopied preachers of religion, gathered together in full thousands. These gatherings also
[p. 106a:] spent days and nights on holy discourses (connected with) explanations and
hearings (=teachings). Much service and honour was accorded to them.
Because this great earth was covered with the fame of Sa-sKya Pandita, he was
invited by Go-Tan, the king of Mongolia (1244). The Mahatman (Sa-sKya Pandita) came
to the kingdom (of Mongolia) in the east together with the PHags-Pa brothers. In dBus,
with the Sa-sKya Pandita acting as his abbot -rut and the spiritual guide,
Zul-PHu-Ba, acting as his teacher, he asked for (and obtained) instructions from (them and)
the spiritual guide, sKyor-Mo-Lun-Pa, and was initiated as a novice-monk. He was given
the name of Blo-Gros rGyal-mTSHan dPal-bZan-Po. Then, in due course, he went to
mDo-KHams, mDo-sMad and parts of the earth on the north side and turned the wheel of
the Great Vehicle only.
When he was seventeen years of age, the Sa-sKya Pandita gave him a religious
trumpet, an alms-bowl and other things. He told him, Do the deeds (which will benefit)
the teaching and living beings. Remember the vows which you have taken previously and
act (accordingly). He entrusted the precious (Sa-sKya-Pa) teachings to him. After that, the
Sa-sKya Pandita attained Nirvana.
He (PHags-Pa) went to the palace of the fifth-generation descendant of Jin-Gyin
(Chinggiz), the lord of the (whole) earth within the sea on the horizon, the lord of men,
Go-Pi-La (Khubilai). The great king, together with his sons, queens, ministers and subjects,
fell down at the lotus of his (PHags-Pas) feet. He was honoured as a :s (Imperial
Preceptor)669 and he satisfied them (by granting) the empowerments and precepts of the
su.. and other holy teachings. He reformed the Mongolian script. Go-Bi-La
(Khubilai) was totally devoted (to him) and gave him the thirteen myriarchies of Tibet. So,
he (Khubilai) became a t/- He (PHags-Pa) came to Wu-Tai Shan, which was
also known as lJons Se-CHen Gan, in order to walk there. He bestowed great praise to
Manjughosha and to the place. At the age of twenty-one years, he was ordained (into the
priesthood). He returned to the palace of the king. He threw to a distance670the teacher of
(Prince) Zin-Sin and, with his holy ways, defeated seventeen (persons) who had attained
excellence in their own persuasions. These abandoned their wrong views. [P. 106b:]
Persons, (whose numbers were) beyond thought, entered the teaching of the Buddha.
He brought these and other disciples in the east to maturity.
At the age of thirty-one years, he returned to Sri Sa-sKya, the . seat of Tibet.
His riches and luxury could rival those of Vaisravana. He re-erected the vessels containing
the Body, Speech and Mind (of the Buddha), performed worship and gave offerings in an
inconceivable way. He learnt the r/, and many other grammatical works from the
Kashmiri Pandita, Sri Tathagata Bhadra and also asked for (and obtained) many other
teachings. From the translator of Glo-Bo, he heard the empowerments, instructions,
gestures and practices of the cycle (of teachings) known as the s :./, / /.
:/ which are (the teachings connected with) ManjusrI, the Great Compassionate
One, Tara, Akshobhya, Vajrapani and Vajravidarana. He also heard many other teachings
and precepts. From Nam-mKHa-Grags of mCHims, he heard the commentary of the
t,- :..,t.. :/.. .. From the teacher od-Sruns (Kasyapa)
of gNan, he (obtained) the seven empowerments of the - of the Blessed ManjusrT
in a fierce mood, a cycle of teachings (and) a complete set of ritual implements.
Furthermore, from the spiritual guide, Yon-Tan dPal; the teacher, TSHogs-mCHog-Pa;
rDo-rJe od-Zer of Zan-Zun; sKyob-Pa dPal; dPal rGa-Lo-Pa; the spiritual guide, Ni-Ma
dPal; the +//./- master rDo-rJe Rin-CHen from Zan; od-Zer Ses-Rab, the master

of the t,- o. u.... :/.. .. Sakya Byari-CHub, the teacher


of , Sen-Ge Zil-gNon the ascetic; Bras-KHun-Pa, the spiritual guide; mNon-Pa-
Ba +//./- master) the ascetic; the Vajradhara CHos-mGon-Pa; the spiritual
guide, lHa-bTSun-Pa; Sans-rGyas Bum-Pa; mCHims-Bu-Pa and others, he heard the
empowerments, permissions, practices of the Vajrayana of the secret - and most
of the instructions of all the precepts and treatises which have been translated in Tibet.
[P. 107a:] The ocean of the profound and extensive teachings became larger.
After that, a messenger arrived from the King of the East to invite him once
again (to China). He crossed the many rivers which were difficult to cross and, in due
course, came to the great kingdom. He was welcomed by (the signs of) the kings great
wealth, including a throne ornamented with a railing of precious elephants, a lofty canopy
raised on a precious?, banners, pennants, flags and a very large orchestra (to play) music.
He (the king) performed the details of worship unimaginably and invited him to the palace.
He asked for the unimaginable nectar of the holy profound and extensive teachings.
He (PHags-Pa) administered the holy vows even to the Chinese priests who dressed in
black.671 The whole earth was filled with shrines, temples and the yellow banners and the
precious teaching of the Buddha rose like the sun.
Again, the son of the Lord of the Earth, the Prince A-Rog-CHa, attended by an army
divided into four parts, came, in due course, to the great seat (of PHags-Pa). He asked for
teachings from the many great ones (=lamas) of dBus and gTSan, worshipped them, made
offerings to them and honoured them. He was consoled by the holy religion. A great rain of
material gifts fell down (on PHags-Pa).
In the year Fire-Ox (1277), the Bodhisattva Jim-Gyin, the eldest son of Go-Bi-La
(Khubilai), the High One, became the patron (of PHags-Pa). (PHags-Pa) invited all the
spiritual guides and monks of dBus and gTSan to CHu-Mig Rin-Mo. He turned round the
wheel of religion immeasurably. He distributed gold to, and performed excellent service
for, about seventy thousand monks. He had the /r c,. written in gold on blue high-
quality paper.672 It had yellow [p. 107b:] boards and good silk wrappings. He bestowed
(on his followers) whatever he had composed, namely, :/. o/ / +... /. r,
:/. t,/ / t., :/. t, / c. t.. :/. t, / :.../ :/. t..
o. u.... . t,/ .. :/. o. / t. and :/. o. / c. t..
(He also bestowed) the -./ rites, methods of realisation, commentaries and treatises
on the practices and instructions (connected with) many such as the c./,-
the r// the c/-. and the u.. He recited the biography of the great
lama Sa-sKya-Pa to the great teacher, Dharmapalarakshita, and said, Since those holy
ones had such qualities, I too have done whatever I am required to do by the (Buddhist)
teaching and whatever good I can do to living beings. Now, understand that you, too,
should do likewise.
In the year (Iron-)Dragon (1280), in the tenth month, on the third day (28 October 1980),
such marvels as (PHags-Pa) asking for the Madhyamaka teachings from the teacher
Nagarjuna; and the Queen of Learning, Mahamayuri, visibly sitting there, were clearly seen
on dPal-Ri, at night.
After that, in the eleventh month, on the twenty-second day (15 December 1280), in
the forenoon, he prepared many worship-offerings. Holding the . and the bell in his
hands, he showed his way of (attaining) the great Nirvana.
PANDITA PADMAVAJRA OF NEPAL
In the precious book (called) the life-story of Ratnadasa, (it is said):
:/.. .// /. . .,/
A reincarnation of the ,.. Vimala has thus been prophesied.
While the All-Knowing bSod-Nams rGya-mTSHo673 nurtured in his mind674
(the knowledge that) the Great Pandita dGe-Dun Grub675 was the earlier incarnation
c/ of his (bSod-Nams rGya-mTSHos) body, the earlier master (rJe Gori-Ma
dGe-Dun Grub) prophesied (i.e., revealed), in the clear light of his (bSod-Nams
rGya-mTSHos) contemplation (:u.,t- that, in the time of Pandita Padmavajra
of Nepal, the preacher (i.e., Padmavajra) had reached (the age of) eighty years. In spite
of this prophecy (i.e., revelation), apart from the conjecture that, as a result of serving
many ,. in India and Nepal, [p. 108a:] he (Padmavajra) was extremely learned
in grammar, logic, handicraft, the art of healing and the inner meaning (of religion),676
and was long-lived, I have not seen his biography and other writings up to now.
Thus, the true life-stories of the thirty-six Indians; the ten Dharmarajas of Tibet;
the four consecutive (re-enactments of the) dance-dramas of the yellow robe, (originally
enacted by) Brom-sTon and Nan-Ral, which I shall relate below;677 the earlier and later
individual rebirths, inestimable by the mind, of the three reincarnations - (as) Dharmarajas
and holy ones - of the speech, mind and qualities of KHri-Sron IDe-bTSan;678and the life-
story of the single lineage, from the single rebirth of the body (of KHri-Sron IDe-bTSan
and Padmasambhava), do not, I think, differ from the original annals. Nevertheless, just as,
when a single moon arises, it is reflected in many pools of water, so also, since the spiritual
lineage or the reincarnations of prayers and actions (descended) from the endless sport of
the reincarnations of the Holy Avalokitesvara are proved to be one (spiritual lineage or one
series of reincarnations) by (transmitted) instructions and principles, there were eight
(further) famous (reincarnations of Avalokitesvara) admitted by the .-words (of the
fifth Dalai Lama?)
EIGHT FURTHER REINCARNATIONS OF AVALOKITESVARA
(1) KHA-CHE DGON-PA-BA was born in the country of Kashmir in the west.
He served the great ,. Gro-bZan sNin-Po, and other teachers, heard many teachings
of the . and and found fulfilment. He bestowed the cycle of the teachings of
the great Victor Vaisravana on the translator from Zans-mKHar and said (to him), Realise
this and repair the ruined temples. Other than (knowing) just this, I have not seen his
biography and other writings up to now, but since that lama came down, has there been an
exalted ../ (like him)?
(2) DPAL-LDAN SA-SKYA-PA CHEN-PO KUN-DGA SNIN-PO (1092-1158)
was also very famous as a reincarnation of Avalokitesvara. After he attained Nirvana he
reincarnated himself four times. The All-Knowing bSod-Nams rGya-mTSHo claimed to be
a reincarnation of Sa-sKya-Pa CHen-Po. This is confirmed in the biography written by
sPrul-sKu PHran-KHa-Ba. In the annals written by gNam-lCags rDo-rJe and mGon-Po
Sin-Drun-Ma, it is said that Sa-sKya-Pa CHen-Po, in his old age, hid those vessels as
treasures, which he recognised by remembering his previous lives. When he came to the
Great Temple, there were many such wonderful signs as that water poured out suddenly
(from the treasure?). [P. 108b:] Everyone said, The exalted master is a reincarnation of the
Essence of Great Love (Avalokitesvara).
In accordance (with such proof that he was a reincarnation of Avalokitesvara, Sa-
sKya-Pa CHen-Po) was born in the year Water-Ape (1092) of the second cycle, in the
upper part of the land of Grom-Pa in Upper gTSan, as the son of the spiritual guide,
dKon-Cog rGyal-Po, who was the lineal descendant of the family of Manjughosha KHon.
From his childhood, he was skilled in writing, arithmetic and the eight subjects of
scrutiny.679 From his father, the spiritual guide, dKon-Cog rGyal-Po; the translator from
Ba-Ri, Rin-CHen Grags-Pa; Dar-Ma sNih-Po; dGe-bSes KHyun; dGe-bSes Me-lHan-Cer;
the spiritual guide, sGye-CHu-Ba; the translator from Mai; Pu-Raris-Pa; the spiritual guide,
KHau-Pa; the master dGon-Pa-Ba; Bur Lug-CHun; sKyur Ma-sKyabs; rDo-rJe gDan-Pa;
Pandita PadmasrI of Nepal; Bhadra Rahula, the Indian ,, and Pandita Jnanavajra of
Nepal, he heard and learnt sermons, including (those on) the s-./- and most
of what remained prevalent in Tibet of the empowerments, instructions and counsels.
In particular, he realised Manjughosha in the Manjughosha rock-cave of Sa-sKya and
personally saw him sitting on his precious throne in the //. position. He listened to
the condensed essence of the Mahayana practices and other instructions relating to freedom
from the four attachments.680He obtained the light of his intellect in the deep learning of the
blessed From then on, he began to preach as if fire were speaking to men (?).681Even
the name Descendant of Manjughosha KHon came about through this lamas long life.
Furthermore, when he was sitting in solitary meditation at Sa-sKya, he saw with
his own eyes the Yogesvara Bi-Rva-Pa (=Virupa) as a principal deity attended by five
attendants and praised him. Drawing him (Virupa) in from that meditation, he heard
the empowerments and blessings of the highest , 682 and seventy-two
commenting on them, for a (whole) month.
Among his disciples, there were three who attained excellence; [p. 109a:] seven who
had patience; and eighty who led the way. In other words, the most famous (among them)
were: dPal-CHen rGa-Lo, A-Seri the Khams-Pa, the Bodhisattva Zla-Ba rGyal-mTSHan,
the Lord-of-the-World PHag-Mo-Gru-Pa, gSen rDo-rJe Sen(-Ge), sBas-sTon of Ne-TSHe
and others who bowed at the lotus of his feet. He made the secrets of his speech to be kept
as ornaments of the ear. Up to the age of sixty-seven years, by means of his four attractive
qualities,683he turned the wheel of religion (in such matters as) the welfare of the world and
(the doctrine / the Path and the Goal. He wrote many treatises such as the t/...
c--.. After that, in order to let those living beings who believe in permanence
(change their views), in the year (Earth-)Tiger (1158), on the fourteenth day of the waxing
fortnight of the month of Asvina (8 October 1158), after welcoming the heroes (./
and . . .684 with assemblies of ,: offerings, the first of his four incarnate bodies
(went) to Sukhavati in the west, the second (went) to the peak of Potala, the third went to
O-rGyan and the fourth self went to the (golden) colours of the golden worldly regions in
the north.
(3) THE LORD-OF-THE-WORLD GYU-BRAG-PA, THE PRECIOUS
ONE OF ZAN (1123-1193)685
In the r..,./ s., (it is said):
u. /. /.... /. ///., .. /. ,. /,./,,. / /. o/...
o. /. /. t/. -/ c. - /. -. t /. ..,.., /
/. -. / /. / /.. /.... ,. / o.../- /... ,. .// /. /-
t//.- oo. ccuc /. ., //.. s., -. /.
., -.,. . /. /. / ,. .. /. / + / -. ,.
//. -. .// /. . :. -/. -. .// /. t,/ :. /-/,
.// /. //. /. :.. :. -. ... ,. .// /. /:sc.
c,t
In the c../ t. t,t./ of Ratna (Glin-Pa, 1403-79), (it is said):
:/. /.// .. / -, oc,t . / /. .. / /. ./.
r// /. ,:.o,t , :./; /. .,//.. / /. :./, / /- /.
./ ., / /. /,/
In :/. o. / /. c-- :. / t,/.. t,o/ c,-:su by
rDo-rJe Glin-Pa (1346-1405) (it is said):
:/. /. ./ .,/ / -. . / oc,t
r// /. c./:u/t /. ///.cc/ /. :./,
Such things have been said about the reincarnations of O-rGyan-Pa (Padma-sambhava).
Contemplating687 the time when Zan Rin-Po-CHe himself had been bom as Sron-bTSan
(sGam-Po), the All Knowing bSod-Nams rGya-mTSHo, when he was three years
of age, lifted the index-finger of his right hand to the sky and, staring fixedly, said,
Padmasambhava will subdue (or has subdued) the eight classes (of beings).688By saying
this he acknowledged some of his previous reincarnations as Sron-bTSan, Brom-sTon,
etc. At that time, he pressed the ends of his eyes with the fingers of his hands and
V
acknowledged (that he had been Zan Rin-Po-CHe) by saying, I was like this when I was
Lama Zan.689
So, then, he was born in the year Water-Hare (1123) of the second cycle, in the family
of Zan, in his birthplace of CHe-Ba Gru in Lhasa, as the son of his father, the tantrist
rDo-rJe Sems-dPa (Vajrasattva) and his mother, bTSun-Mo Sa-Man-sKyid. He heard the
cycle of . from the Acarya-teacher. He heard the ordinary - from the teacher
rDog-Pa. At the age of eighteen years, because of the contempt (shown towards him) by
his paternal relations, he practised the rites of subjugation690for three years and completely
cut off the wrong-doers.
After that, he came to mDo-KHams. He took the five vows of a lay devotee from
the teacher, Rlan-sTon. At the age of twenty-six years, he was fully ordained by the
spiritual adviser, mKHar-sGo-Ba. He took the name of Sakyai dGe-Slon brTSon-Grus
Grags-Pa. He came to the presence of the honourable rGa-Lo (the translator from rGa).
He learnt things which make the hair on ones body shake when one knows them.
(Zan Rin-Po-CHe) made (rGa-Lo) his chief lama for both . and and served
him. Whatever (his teacher) said, he retained immediately, so that he produced many
qualities in succession, such as being able to retain his breath like a pitcher.691He stayed in
the monastery of mGar-Gron. While sleeping, [p. 110a:] his semen trickled out again and
again, so that his health became weak. He came to the presence of Yer-Pa-Ba, the
Dharmasvamin of sPos-dGar, and listened to his empowerments, instructions and counsels,
so that an immeasurable mind, which was unlike anything he had known before, was born
in him.
Once again, he met the great and honourable rGa-Lo (the translator from rGa)
and asked for the remainder of the advice (which he had to give). He meditated at
Byan-mKHar gYa-Lun, Bron-PHu and other places and acquired many signs of
fulfilment. He met the precious teacher from Dags-Po, who was blessed in his meditation,
(and was called) TSHul-KHrims sNin-Po. He heard the self-created ,, of the Great Seal
and many other profound and extensive (=Nirvanic and Samsaric) holy teachings
and meditated on them. In contrast to some of his previous understandings, this time
appearance-and-mind recognised itself clearly. He met the lama ol-KHa-Ba and asked for
(and obtained) many teachings. He expressed his intention to build a temple and shrine
at Guri-THan. Although he urged others to be virtuous (and to make donations), there were
no donors. So he took loans692from both high and low and built the main tower, the side
buildings (c/ o.),693the courtyards and other (parts o f ) a very holy temple (and also set
up) large shrines of the Body, Speech and Mind (of the Buddha), chief of which was
(a statue of) Mahadeva (lHa-CHen). He said to the men from whom he had taken
loans, You have built a temple in order to complete the (preliminary) requirements
(for the Buddhist path). (I have still to rely on) offerings by others. If you have the strength
to make offerings, then offer them. I do not have even a handful of barley (to offer).
Everyone gave him (their offerings). He promulgated laws prohibiting hunting in the
hills (.tc,)694 and (travelling along) (certain) roads t-c,c. He established a
community of monks. He made the tutelary deity Samvara (/t.-cu, and the
Protector-of-Religion, the four-armed Lord of Knowledge,696his chief (deities). His (master
of works) was a reincarnation of the crow-faced master of works697(known as) the Lord
(Mahakala) as a black wild dog with a white heart698 and was called Bron-Zur. In the
evening before the morning when the lama was due to arrive, he came to the place
(where the lama was due) to arrive. When he (Bron-Zur) was human, (he helped Zan) in
an ordinary way.699 When he was not human, [p. 110b:] he walked in heaven and did
work which helped700 Zan. Led by him, (Zan) subdued, by violent rites, the hostile
families of the bTSad-Po (demon)701 of ICan-rGyab and the bTSad-Po (demon) of gDol-
Po. He buried the lungs, heart and limbs of the bTSad-Po (demon) of ICan-rGyab in order
to suppress (him). Finally, in the evening of the twenty-ninth day of the year z.t
(r/,, Fire-Tiger, 1146), he erected an image of the Lord (Mahakala), as he was at the
time of his life as a (black wild) dog (with a white heart), on top of the heart, lungs, etc., of
the bTSad-Po (demon), thus suppressing (the demon). He then prayed for the driving-back
of (any) large arising of bad omens and evil demons from the whole world. In this way,
he erected a small shrine. He laid the foundations of (the temple of) Bum-Mo CHe-Ba.
His disciple, Dar-Ma gZon-Nu, performed the service.
Hearing him speak, while looking at his face, a special understanding arose in ones
stream (of consciousness) and the disease-carrying demons were subdued. He appeared
invisibly and in many postures. He saw the faces of many tutelary deities. He did not
drown in water. He left his foot-print on stones. He showed many clearly-assembled
miracles such as Lama Zan sitting in each of hundreds of ten-millions (of places) in
Jambudvipa.
Although, generally, he did not write any treatises on the . and
nevertheless, he composed ten volumes of c//... r/ and s.. r/ /r
c, including meditational guides, methods for the realisation (of deities), records of
visions, instructions, songs, etc.
At the age of seventy-one years, in the year Water-Ox (1193), his form-body
disappeared into the ./-sphere. After his body had been left to disintegrate on the
third step of a great shrine, his heart, tongue and eyes remained and were left there.
(4) GYAM-BZAN-PA (1169-1233)702
In the o. / /. c-- :. / t,/.. t.//: t,o/ c,
-:su by rDo-rJe Glin-Pa (1346-1405), (it is said):
:/. /, .// ,.. /. .,./, /,/ / / .
: .-.. /. ./. / ,. . //.. ,:-/z/ .// .
In accordance with this, he was bom in the year Earth-Ox (1169), as the son of his
father, sPrad-Mo-lCam, and his mother, a sky-wanderer called Zan-lCam Bum-sKyid,
at dMar-Mo in Zal (=Za-Lu) district in gTSan. [P. 111a:] Although I. have not seen
the earlier and later (chronology) for certain, he was born in the second cycle.703
He remembered his life as Sron-bTSan sGam-Po and his lives thereafter.
When he was young, he was taken to Bya-Zin and became skilled in the worship of
the Three Jewels. A householder told him, If you were to become a monk, it would be
right. So he became a novice-monk, (initiated) by a man from gTSan called CHos-sTon
who was the abbot of sGrin. He took the name of CHos-Kyi sMon-Lam. At CHad-dKar,
he heard the , and the bKa-gDams-Pa (teachings) from the teachers (there). Then he
thought of becoming a monk and was ordained at rGya-Dur monastery, in his eighteenth
year (1186), by Klubs-dKar acting as his abbot and Dar-Ma gZi-brJid of gNal, he of Gon-
Gad (monastery?) acting as his teacher. He became known as the ,./ of gNubs.
At the age of twenty-five years (1193), when his teacher was (teaching) the basic texts
cu,z)704 at Ni-Zla sGan, he was appointed assistant preacher and recited the basic
,. by heart.
There was a real Buddha called sKal-lDan Ye-Ses Sen-Ge for whom bees formed an
umbrella. (gYam-bZan-Pa) heard that he was the eldest (spiritual) son of PHag-Mo-Gru-Pa
(1110-70). Faith arose in him and he came to Za-Ra. As soon as he (gYam-bZan-Pa) had
seen him (sKal-lDan Ye-Ses), a non-dual understanding of the lamas mind was produced
in him. He (then) came to gTSan and met Zig-Po bDud-rTSi (1143-1199),705 the teacher
Pra-sB(r)an706and rGyan-Ro Dar-mGon. He asked for (and obtained) the arousing of the
mind from Brag-dKar-Ba of Brag-dKar in PHan-Yul. (He asked for and obtained) the
refuges from gNubs-sGom of Bya-Yul.
Then he came this way to Bri-Gun, met the lord Bri-Guri-Pa (1143-1217) and heard
one session707of teachings.
At the age of thirty years (1198), at Bum-Sin, he performed the ./ for
abandoning the world in ones mind. In the year after that, he returned to the presence-
of Za-Ra-Ba (sKal-lDan Ye-Ses). (Za-Ra-Ba) asked him, Have you received
empowerment? He replied, I have not received (empowerment). The teacher ordered his
nephew (.ot and the nephew [p. 111b:] granted him the powers of a ,,
Innumerable means of (obtaining) -./ were produced in him. At Bum-Sin in winter,
there were flowers on a rose (plant), so that he became famous (as the person to whom)
the , were offering flowers. When his father was about to die of disease, Zig-Po
bDud-rTSi came and blessed him. When he was living at mTHa-Luri, such inconceivable
qualities as (the quality of) understanding well the (doctrine of) cause and effect were
produced in him. He asked for (and obtained) the six teachings of Lo-Ro-Ba708 and the
(rites for) the realisation of (long) life from the teacher gNags-sGom. This gNags-sGom
had been a disciple of Sum-Pa.
After that, he came to o-De-Gun-rGyal but had no desire to stay there, so he
came back and asked for one session of rites t,.:.from KHam-Bu Ya-Le. Za-Ra-Ba
(sKal-lDan Ye-Ses) said (to him), Bring wood from the south, but he did not do so. Za-
Ra-Ba said, Even if you have not brought (the wood), my means of bringing wood have
not been exhausted.
When he was thirty-six years of age, in the year Wood-Mouse (1204), KHa-CHe Pan-
CHen (the great Pandita from Kashmir) came to Tibet. Sambu agreed to be a patron,
so in the year Fire-Tiger (1206), he (gYam-bZan-Pa) founded gYam-bZan. In the year
after that, i.e., in Fire-Hare (1207), Za-Ra-Ba died and (gYam-bZan-Pa) looked after his
followers. On one occasion, he told them many things about how he had been Sron-bTSan
sGam-Po, how he had built KHra-Brug and how he had hidden treasures (consisting)
of precious things and texts.
After the foundation of the monastery (of gYam-bZan) by this Dharmaraja,
each of the patrons in Upper and Lower gNal, mTSHo-sNa, IHo-Brag and East and
West Yar-Kluris invited him to be the chief of their religious assemblies. Chairs for the
preaching of (his) religion were also established: forty-five in IHo-Brag and forty-seven in
gNal. He said, These (chairs) are a greater blessing than the hope for a shrine. In other
places and in East and West Yar-Kluns, he was (also) the chief of religious assemblies and
many chairs of religion were founded. In the area above Byar-og; below sGa-Dra; above
sTori-KHa in Dags-Po; below mGon-Po-gDon in Mon-mKHar; [p. 112a:] this side of
CHa-KHrod in Gru-Sul; above gSer-CHu-KHa in Gans-Par; this side of gTam-Sul in
IHo-Brag; up to Bya-Sa in Yar-Kluns, he forbade travel on (certain) roads (.t-c,
He uttered many protective charms and means of remedying ones constitution (which
would be effective) for as long as the s... t/::were visible (in the sky). He laboured
long for the benefit of others. In his sixty-fifth year, in the year Water-Serpent (1233),
he passed away.
(5) SUM-STON YE-SES GZUNS (12TH CENTURY A.D.),711 a reincarnation of
KHri-Sroh (IDe-bTSan), was bom as a son of Sum-Pa, in the valley of sNe-Mo, on the
border of the KHun-TSHal country. He trained himself thoroughly in other branches
of learning. He met the exalted master, gYu-THog-Pa Yon-Tan mGon-Po (11th12th
centuries A.D.)712and served the lotus of his feet.
t /. ,... / /. /.//. ,:.:u, /. .., ... / ./. -.
,.. , . ./ /. .-/.-. / /. ../ /./..,. / // /. /..
,../ -. ./. . / // /. / // .. . // -.
t s.-: :.s. ,z./ /, /. /.. / /. -, / / -. /-.//
. /- /. /.. / cuo :suo . /... .. / /.. /
-, ,. /. /.. ., / /., .,. . ... /. /.. ., /
., r/. , .-.. .-, /. /.... -. /. ,/..
.// / /. - ./, . /. .,,/.-., ... ,..,
. . ,. //. /. ..//., / /.// ,/. /. ...:::
u. .,/ /. ../. ,/.. ... .// ... /.. / . u. /.,/
/,/ ,. .// /. ,. ..., .. u. /.... .-,..-.
/ //, ,./ :/ / -,//. //, ./.. -. ./ . /.
/., s-//. .//, ./... // ,//.- . ..
/. ../, r/ / //., t .... . . ,./,
/. .., . .,..... ... .// // ,/.. . .//. / /.
. / .-,. . -, :/. , / ., ,. ..// . /.
.///./, . , :::/; ./. ., ... .///, /, t ,./
/. .. .. /. .. / /. /, / // /. ..., -. / /./, ..
/. /.//. t. ::: ./ .. , ,. /. -,.//
r/... / -. .. -. // / / .// /, ... -, . ,. // /.
.. / /. ./. /. /. ,. / /. .// / /. .... /, /. /./..,. /
/./, .// .// /. .-,//. . .////. /../ /., /.,
Such was the prophecy which he made joyfully. Advising (others) on the t.
: he was a master of the art of healing and, like Brahma, did great good to the
world, through the union of medicine and the
(6) LHA-RJE DGE-BA BUM (16TH-17TH CENTURIES A.D.)
In the o. / /. c-- :. / t,/.. t.//: t,o/ c,
-:su by rDo-rJe Glin-Pa (1346-1405), (it is said):
:/. .. .-, /- -. ///.. ./ ,. -, .// /. ...
/ . ...
o. ./ /. -. / /. . ./ . /.... /.. ... .c.o o.-
.// .
Having thus been prophesied, he was well-known as a reincarnation of Sron-bTSan
sGam-Po. In particular, when the All-Knowing Yon-Tan rGya-mTSHo (1589-1616)
came to Lhasa, dGe-Bum made a speech in the temple as a token of service, (in the course
of which) he said,
r//. -,, / ./. -, -. /.. .. /. .-/. /
-. ./. t /.. /. // /..
He thus admitted (that he had been bom many times before).
He was bom in the district of Lower sKyid as the owner of five hundred households.
When restoring the tiles of the roofs of Lhasa and replacing the broken (pieces of) wood,
(someone or some persons) said to the people of Lhasa, (I or we) request that you (seek)
his help. They said, If this man will undoubtedly finish(repairing) the roofs, bring a beer
and give it to him. (lHa-rJe) did not receive these disrespectful remarks gladly.
Furthermore, when he was building the tower of a temple in gTSan, he came to Upper
Nan to collect donations of copper and other materials. He collected a great deal of copper,
so that it was said that this lHa-rJe must be about to build a great titanic (temple).
After that, he went to Gun-THan in La-sTod to meet Lama Zan-sTon Zig-Po. When
he was going up on the hidden side of gTSari-Mo KHa-Rul, a great snow-storm swirled
up and he was very fatigued. He sang a song and the snow-storm subsided.715[P. 113a:]
All (the travellers) went (back) to their own countries and all the traders and even the ,,
showed extraordinary respect (towards him).
Furthermore, when he was staying in KHa-Rag, his sister, Ye-Ses mCHog, sent
(men) to invite him. When he arrived in his own country, his relations requested him to
become a householder. He replied in many songs, composed in verses, such as:
o... -, //. . ..
t . /. -. / o.../ /-.//
o... -, //. . /. /.. / ./,. .-//,
t /.. .... ././, ....
From the mouth of the Jo-gDan (?),716(it was said), O rich man Ni-Ma, you are the
patron of lHa-rJe dGe-Bum. If you grant him a postponement, thereJs a fear that, since
this is a courageous717 and wild person, he will go to India or Nepal in the south. Do not
give this (person) any (postponement). This (person) may (then), all the more, be a
benefactor in Lhasa. It will be for the good of the world. Even the precious lama, the
master Yan-Lag bDun-Pa, said, lHa-rJe dGe-Bum, you should be a benefactor in Lhasa.
Accordingly, (he returned to Lhasa and), once again, whatever services, such as (building)
the stone dykes (tt,), could be thought of were performed in Lhasa. In his mind,
he thought, Those two (Jo-gDan and Yan-Lag bDun-Pa) have superior knowledge in
their minds, and his faith (in them) increased.
t t/ .// /. /. / /,. / // /., /.,
t .-,/,.. ,., ..- . -. ..
t /.. / /. ..
+. ,. /. .. / r,.s. //.
t /. ,. / ..,.., t - .
He sang many such songs.
When he was staying in ICags-KHa-Ri (=lCags-Po-Ri), water came pouring in from
all sides into the houses of both parts of Lhasa. It rose higher than the dykes such as those
on the threshold of the door of Ra-Mo-CHe. (lHa-rJe) sang a song praying to Srori-bTsan
sGam-Po and the water subsided. With a sling ( .t), he lifted up mountain-rocks from
Zan, Nan, Dvags and Mal-Dro and put them on the dykes.718He displayed these and other
signs of wonder.
Furthermore, in order to meet Lama CHos-rJe (Dharmasvamin) Lo-Ras at dKar-Po
CHos-Lun, he came to Nag-Po Gru (Black Ferry). [P. 113b:] At the time when the boat
was about to be turned over because of the weight of a rock (which had fallen on it?),719
he (lHa-rJe) sang a song and the boat came out (of the danger) without turning over. All the
travellers who were on the boat said, This time we have been saved by the lamas
kindness and blessings. The lamas kindness is great. They asked for his blessings.
The basic lamas of this holy man were Zan-sTon Zig-Po, Ri-KHrod Ras-Pa and
Dharmasvamin Lo-Ras. In the end, to the accompaniment of many wonderful occurrences,
he passed away.
(7) THE GREAT SOUL, BEARER OF THE VAJRA, BLO-GROS
RGYAL-MTSHAN DPAL-BZAN-PO (1384-1435)
In accordance with the saying of Sa-CHen Kun-dGa sNin-Po (1092-1158) that he
would be born again in his own family, the KHon family, he was born in the year
t/// ,. that is to say, the year Wood-Mouse (1384) of the sixth cycle,
in the village of ICam-Mo gYan, which is part of the territory of dGe-sDins in Sab,
as the son of his father, Jam-dByans CHen-Po, and his mother, dPal-Byun rGyal-Mo.
Knowing clearly that the bed-chamber was about to fall to pieces, because of an
earthquake, he came outside (in time). He displayed many such sports of an especially
holy one. He heard (the teaching on), and practised, reading and writing. He received
the precious precepts and the extraordinary profound teachings - including the subtle
practices, together with details - from his own father. From childhood, he was the
sovereign lord of these cycles of teachings. At the age of seven years, in the year
Iron-Horse (1390), he was initiated by Jam-dByans dKon-Cog bZan-Po. He took the
name of Blo-Gros rGyal-mTSHan dPal-bZan-Po. At the age of eight years, in the great
seminary of the honourable Sa-sKya-Pa, he ascended the throne.720At the age of fourteen
years, he came to the seat of bZi-THog and bestowed empowerments on rGyal-mTSHan
Dam-Pa. He heard the four traditions /ro/ /z:::of the u.. and many
other - and philosophies from Jam-dByans dKon-Cog bZan-Po of Upper Nan and
the exalted master, Kun-dGa dBah-PHyug. At the age of fifteen years, [p. 114a:] he took
the vows of a novice-monk from the Mahasattva dKon-Cog rGyal-mTSHan of Mus-CHen.
At the age of twenty-one years, he became a full monk and put on the banner of the yellow
'robe. From this Mahasattva himself, he heard many doctrines in general and the ordinary
doctrines of the honourable Sa-sKya-Pa in particular. Very specially, he heard the complete
counsels , of the four oral traditions of logic. He was the best of lamas.
Furthermore, he heard many holy teachings from Dharmasvamin Sans-rGyas dPal-bZan,
Mahasiddha dKon-Cog Blo-Gros, Dharmasvamin Blo-Rin-Pa, dPal-lDan rGyal-Po and
many others.
When.he came to mDo-KHams, the Karma-Pa showed many signs of envy. So he
performed /-,, and the signs (of his having done so) became evident and his fame
filled (the region). He threw ,: offerings into the dMa-CHu river so that it sank
two-thirds (of its level) and all his camp-dwellers could cross over easily.
He returned to Sa-sKya without obstruction. He gave the palace of bZi-THog,
together with its lands, to his elder brother. As for himself, his mind was absorbed only on
his retreat. The lord of rGyal-mKHar-rTSe became his patron. When he was in mental
equipoise inside the warm water of the KHau river, he saw the -./ of the body
with, one hundred and fifty-seven gods clearly, like a drawing on the palm of his
hand. Furthermore, when he was teaching the method of practising the sixty-deity
empowerment722 of the god of death, his face became blue and black (like that of the
god of death) and a pure blue horn was seen (on his head). When he was performing
(the rites of) the sixty-deity (empowerment), fire arose in the ,: offerings. He came
without touching his feet on the ground. When he was honouring the lord (Mahakala)-
accompanied-by-eight-gods, he (Blo-Gros rGyal-mTSHan) saw him (Mahakala) clearly.
The goddess of the sensual sphere r-./.. t.ru- .o/tu,.,
showed her face to him. She said, I shall make this violation of my oath into a fulfilment
of (your) salvation. He saw the four-headed god (.t/-c z//zt s/
c.-.// in person. [P. 114b:] It was as if the many tutelary deities, protectors-of-
religion were talking to a human being.
He came to the White Palace. He built the temple of the palace with its shrines and
enshrined objects. At sKyed-lHas, he made pills of nectar and (there were) many
wonderful signs (of their efficacy). In particular, there was a prophecy made by the sky-
wanderers saying, All living beings who take these pills in their mouths will certainly
attain Buddhahood within twelve rebirths. He came to dPal-lDan Peak and stayed there
in solitary meditation for seven months. He gave instructions about the design of a temple
(to be built) there and (the setting-up) of an linage of Ma mGon-Po, made by the hand
of the master himself, with (the offering of) a multitude of ,: offerings.
As for disciples, he had four, including the Dharmasvamin Sans-rGyas dPal-bZan,
who received favours from each other. Of great ,. there were five, including Sakya
mCHog-Pa, who was very learned and famous throughout Jambudvipa. There were two
other very famous persons. The chief of his disciples from among the eight holy men
who bore his secret teachings was the Vtf/ra-bearer, Kun bZan CHos-Kyi-Ni-Ma Blo-lDan
Ses-Rab Kun-dGa rGyal-mTSHan.
In his fifty-second year, in the year Wood-Hare (1435), in the ninth Hor month,
on the fourth day (25 September 1435), at sunrise, in the palace of bZi-THog, to the
accompaniment of wonderful and unimaginable signs, he gathered together the -./ of
his form body into the ./-sphere, into the very nature of Great Bliss.
(8) DPAL-LDAN LAMA RIN-CHEN MKHYEN-RAB CHOS-RJE (1448-1498)
When the Northerner, the Dharmaraja dBan-Poi sDe (Indrasena), who had been
prophesied as a reincarnation of the sovereign lord (KHri-Sron IDe-bTSan), came to
E-Vam CHos-lDan, he took in his hands, effortlessly, all the personal articles of mKHyen-
Rab rJe, such as his religious robes. From this circumstance, the latent propensities of
his (dBan-Poi sDes) mind to be reborn as his (mKHyen-Rab rJes) reincarnation were
roused.
In accordance with many such sources, he was bom at gNas-gSar in Za-Lu in Lower
Nan in gTSan, which is a place where the self-arisen holy lord Avalokitesvara dwells.
His father was sKu-Zan dPal-Byor bZan-Po, the twenty-fifth descendant of ICe and
[p. 115a:] his mother was Rin-CHen Sans-rGyas DZom-Pa, the daughter of Blo-Gros,
the lord of Mai mGon-Pa in Sa-sKya. He entered his mothers womb in the year of the
Hare (1447) and was born, together with many happy signs, in the year Earth-Dragon
(1448) of the eighth cycle, on the fifteenth day of the month of // (18 May 1448).723
He was named Nag-dBan rGyal-mTSHan. The spiritual guide bZan-Pa, who was
an object of worship, was both his guardian and the person who performed religious
services for him. From sKu-Zan CHos-rJe the Victor, he heard (the of) the t..
t./ s-. t/,- and :/. s.. / /. t.- / /. t.//.
o. cu.. c +-....//. At the age of eleven years, at Glan-
CHen Brag, he did full honour to the Red Death. He heard (the ./ of) many
peaceful and wrathful (deities), such as the Red Death", Vajrapani, etc., from Pandita Nor-
bZan and Candrasri.
He told a shepherd who had an old she-goat, whose life (mKHyen-Rab wanted to)
save, Do not kill her, but the butcher killed her (nevertheless). After praying, (mKHyen-
Rab) prepared ,: offerings to Vaisravana in his fierce aspect, poured out the blood
(of the she-goat) and threw up (the ,: offerings) as if he were joking. The butcher
was killed with a knife. There were such clear signs (of his magic).
At the age of fifteen years, at the palace of Ri-sBug, he undertook wholly the toils of
a novice-monk from the All-Knowing TSHul-KHrims rGyal-mTSHan, the fifth incumbent
of the seat of the All-Knowing Bu(-sTon). He took the name of Rin-CHen mKHyen-Rab
mCHog-Grub dPal-bZan-Po, He heard such unfathomable teachings as (those on) the
./. from Rin-rGyan-Pa, the master of four difficult subjects; ,, from the
Dharmasvamin Ye-Ses rGya-mTSHo; and the doctrine of the Path and the Goal from
the bearer Kun-dGa bZan-Po. He memorised the text and commentary of the
t,-. At the age of twenty-two years, with TSHul-KHrims rGyal-mTSHan
acting as his abbot, he was ordained a monk. After rousing his mind towards the Mahayana
at the feet of his great abbot, he heard most of the teachings of - logic, etc., and
became the chief of the lamas. From the teacher, Rin-CHen dPal-Grub; [p. 115b:] dKon-
mCHog rGyal-mTSHan of Mus-CHen; the honourable Sa-sKya-Pa, Blo-Gros dBah-
PHyug rGyal-mTSHan; Ses-Rab bZan-Pa of Gun-Ru; Nam-mKHa rGyal-mTSHan of
mKHar-CHen Brag; the great ../ Nam-mKHa TSHul-KHrims; Ras-CHen Zla-Ba
rGyal-mTSHan and others, he heard inconceivable cycles of texts, both ordinary and
extraordinary. When he was listening to (the cycle of) Cakrasarhvara from his master
Mus-CHen, he saw (Cakrasaiiivara) with four heads and twelve hands for the whole
of one period (:u. of teaching. He spent three years on a ritual of realisation in the
turret of the bed-chamber of THar-Pa Lo-TSa-Ba at sMon-mKHar rDZon and bestowed
his holy words mainly on (the doctrine of) the Path and the Goal. A point of view which
made no distinction between Samsara and Nirvana was produced in his mind. He accepted
Rin-CHen Blo-Gros and Sahs-rGyas PHel of Mus-CHen; the All-Knowing Go-Rams-Pa
and others as his disciples. He came to Lhasa, visited the shrines and the enshrined objects,
(sprinkled) gold-water on them, (tied) silk-scarves round them and circumambulated them a
hundred thousand times. On the circumambulatory path, a blue Knowledge sky-wanderer
gave him one full z of wrought gold.724He visited the eleven-faced lord (Avalokitesvara)
and prayed earnestly. The word came to him, Rouse your mind in a large way by (your
prayer that) all living beings who see, hear, remember or touch will not be born in evil
states (of rebirth). He personally saw the self-arisen crystal shrine at mKhar-Nag in gNan
as the teacher Padmasambhava. He saw the hills of Yer-Pa as white and red sky-
wanderers. There were many such wonders. He came to Zab-PHu in Sans and saw
the great teacher Padmasambhava and the Dharmaraja KHri-Sroh, patron and priest.
He erected a statue of the /.. (measuring) seven -:u:: (in height?),
pronounced - on it and consecreated it perfectly. He prepared pills of nectar in
the cave of rGya mKHar Zaris-Pa, so that the valley was filled with fragrance. [P. 116a:]
It increased two-and-a-half times. The boiling nectar was immeasurable.
He came to the throne of Nalanda in dBus. He erected the temple, its shrines
and enshrined objects. At the time of the consecration, there were many wonderful omens,
such as changes in the colour and appearances of the Brahmana-figure. He composed
many handy clarifications of former elegant writings, including the process-of-creation
of Samvara, the discourses on and the ,, of Hevajra and All-Knowing (r.t,
Vairocana,726 the realisation of Kalacakra, etc. Among the twelve teachers whom
he followed, the chief was the master Mus-CHen. He had an unimaginable number
of disciples, including the honourable Sa-sKya-Pa, the Great Soul, Don-Grub rGyal-
mTSHan.
Then, a woman who was completely red (in colour) said to him, Now that the
(residence of the) sky-wanderers has been repaired, I beg (you) to come. He sat in
meditation to realise the ,.. (bird) which the teacher Padmasambhava had meditated
on for the suppression of the , As a sign that, because of the obstruction (put) in (the
path of) King KHri-Sron IDe-bTSan by the , his intended (course of action) would
be destroyed, the king himself and, following him, Brom-sTon, CHos-dBan and others
had (all) had leprosy. Similarly, this master (mKHyen-Rab CHos-rJe), too, had the disease
of leprosy above his right foot (and) knee. On account of this, in the year Fire-Serpent
(1497), in the evening of the eighteenth day of the twelfth Hor month (11 January 1498),
his form body disappeared into the sphere of the great bliss of the t/-body.
Thus from KHa-CHe dGon-Pa-Ba to mKHyen-Rab rJe, there were eight famous
reincarnations of one spiritual lineage.
THE DALAI LAMAS OF TIBET
(1) DGE-DUN GRUB, DALAI LAMA I (1391-1475)
With regard to the Great Pandita, dGe-Dun Grub, who was the immediate
reincarnation of Padmavajra of Nepal and the first of the seven (reincarnations) who have
(or will) come without interrupting the sport made by the dance of the yellow robe, (the
seven reincarnations) being equal in number to the (seven) layers of bark on the juniper tree
of Rva-sGreh:
In a prophecy about the future in a precious book, (it is said),
o. ./, .,.//, //, /... / /. . ...
+-, . /. /. , ::c/; :-/...,
t ,./ /s/ /. ../ / /. ./
t,.//, //, / ,/.
t /. .. / /. /- /// tu.t / /,/ ,. /.. /rs
o. /, / t. / ... ./, -, ,.. .
In this way, the name dGe-Dun and both the type of rebirth (, and the
individual (c/z,) he would be reborn as - namely, a heap of good fortune (/rs
tu.t - were prophesied.
Furthermore:
+ /. .. / . ,.. / .
o. ./ /. -. / /s.- -cu,
r// .... /. ,. / /. :./,
+//.,/ / .,/ .// /. //. . c,-:su
u /. .// /. -../ //
o. ./ ./.. // . /
r// ,. /. ./ /./ /. /. . , ,
The (abbot of) sNar-THan and some others who connect (the above prophecy) to
the All-Knowing bSod-Nams rGya-mTSHo; and the one with an uncloven hoof and
the lion to the s.c. (lion) of (the name of ) the treasurer rGya Sen(-Ge), are
many (in number). Nevertheless, the Great Pandita dGe-Dun Grub himself, the Great
Pandita Ye-Ses rTSe-Mo and other excellent fields of virtue were (members of) the Sahgha
(<.c.t.). The Great Pandita dGe-Dun Grub himself and the saying which (proceeded)
from his mouth, viz.,
t- . /. ./, / -. /,//, ./. . /. /r,t-
t .. .// ,.. / . ... t /... /. /. . /. ./
./.. // . / .// ,. -,
are in agreement about the type of rebirth (,) and the individual (c/z,) (he would
be reborn as).
In accordance with whatever such prophecies there may have been, he was bom in
the year Iron-Sheep (1391) of the seventh cycle, at Ru-Ba in Gun-Ru, which is situated at
the border of Bya-Dabs-Zag and Ban:sNin, two (lands which belong to) the honourable
Sa-sKya. His father was mGon-Po rDo-rJe, who was sprung from the Nar-TSHo clan
(t.) of the (Sa-sKya-Pa). His mother was the lady Nam-sKyid. He was named Padma
rDo-rJe. On the evening of his birth, robbers appeared (in the house) and his mother hid
him in a niche between some stones. When they (the parents) came back the next day to
look, they found that a crow had really protected him. After that, he was famous as a
reincarnation of dPal mGon Zal(-bZi-Pa).727
At the age of seven years, he received the vows of a lay devotee from Siddha
Ses-Rab, the great abbot of sNar-THari. [P. 117a:] He learnt innumerable ways of writing
- both Indian and Tibetan - from the Indian teacher, Candrapa, and became enlightened.
At the age of fifteen years, in the year Wood-Bird (1405), on the twenty-first day of the
third Hor month (20 April 1405), in the great seminary of beautiful sNar-THari, with the
great sage of the Age of Evil, the Siddha Ses-Rab, acting as abbot; and Blo-lDan, the great
one of the northern (monastery), acting as teacher, he took completely the earlier section of
the vows of a novice-monk. He was named dGe-Dun Grub-Pa dPal. The master (Siddha
Ses-Rab) himself added bZan-Po (at the end of the name).
From the Great Pandita Sanghasrl, he heard the r.,., 728 the +-/
cu.. -tz. and the five (forms of) ./::. He also (obtained) the permission
(to realise) the white gTum-Po (s.//.)730and may (other) teachings. He learnt logic
from Abhayaklrti and obtained the permission (to realise) Hevajra in a -./ of nine
gods, the lord of tents (c.-c- the king of medicine and the ten elders732from the
steward of sNar-THan.
Furthermore, he served bSod-Nams Blo-Gros, the great one of the northern (monastery);
THub-Pa dPal-bZan, the great nephew-teacher; dGe-Ba dPal, the teacher and others.
Through his reading, hearing and thinking (at the feet of these teachers), he became an
expert on the Teaching.
In his twentieth year, in the year Iron-Tiger (1410), on the eleventh day of the second
month (17 March 1410),733 in the presence of both the abbot (Siddha Ses-Rab) and the
teacher (Blo-lDan) of the earlier section (of the vows of a novice-monk); with gDan-Sa-Pa
Grags-Pa Ses-Rab acting as teacher of secret (doctrines); and in the midst of a full
complement of faithful monks, he received the teachings of a fully-ordained monk and
became the only object of worship by gods and men.
He then came to dBus. He bowed at the feet of the Mahasattva Kun-bZan-Pa at
KHra-Brug and Sakya rGyal-mTSHan, the teacher of the Ron tradition, at THan-Po-CHe,
and begged (instruction on) the t,- from them. After that, in the company of
the (Maha)sattva Kun-bZan-Pa, he came to the presence of the Victor bTSon-KHa-Pa,
who had been invited to bKra-Sis rDo-KHa by the lord of men, Grags-Pa rGyal-mTSHan-Pa.
[P. 117b:] He (dGe-Dun Grub) asked for many teachings including the t-.,
:su. -. :/. t- / /. c../ . t/-. :./
t/. -o,.. the ./t,- s :ss.) (by Nagaijuna),734
the c..,/ o/ t/c.t),735 an explanation of the o o//..
;:s/:./ -./,),736 etc. The worthy master was also very pleased. Because the
present-day signs of the (Buddhist) Teaching were right for the spread of the special laws
laid down in the (o/ / t,/. he (bTSon-KHa-Pa) gave him a lower garment737
and some food (i.e., accepted him as a disciple?). Relying on the instructions of the master,
he heard the c./,-. the o/., the t.. t./ and other - and many
other subjects, chief of which was logic, from Ni-Ma rGyal-mTSHan of the lama-palace of
THan-CHen (THan-Po-CHe) and Ses-Rab Sen-Ge of gSan-PHu. He became very famous
as a good teacher.
During the autumn study-period (:cu),738 he came to the hill of dGa-lDan.
From the worthy master (bTSon-KHa-Pa) and the holy rGyal-TSHab (Dar-Ma Rin-CHen,
1364-1432), he heard the o,/cu./ t-t- cu. logic, the t,-
the +//./--., the r// and innumerable holy teachings on Samsara
and Nirvana, headed by the teachings of Maitreya. He received :/. t- / /.
c../ . t/-. :./ from the Vinayadhara Grags-Pa rGyal-mTSHan;
and the instructions of the four sections of instructions in the , from both dPal-lDan
Rin-CHen of Gro-Sa and rGya-mTSHo Rin Chen.
In the upper monastery of gSan-PHu, he became an assistant, for a year, to the head
(,ts) of (the college teaching?) the Path of Viewing (-:u/) and the Path of Prayer
In a dream, he saw such wonders as a full moon arising from the circle of hair
between the eyebrows of the Buddha and disappearing into himself (i.e., into dGe-Dun
Grub). He remained in dBus for the twelve years. He then returned to gTSan.
He stayed at Byan-CHen (Ri-KHrod),739 Ri-KHun and other places in sNar-THan.
He composed the commentary on the ./,-/. called .c/t t/,s/.
At gNas-sNin, (he established) just a religious (teacher-pupil) connection with mKHas-
Grub rJe, met the holy rGyal-TSHab and asked for many teachings from him. He came to
the area of La-sTod. From Yon-Byun, the Victorious One of CHos-sDins, he heard
the cycle of :/. +, / s..740[p. 118a:] and practised it well. He met the Great
Pandita of Bo-Don (called either) Jigs-Med Grags-Pa or PHyogs-Las rNam-rGyal-Ba
(1375-1450).741He heard such inconceivable doctrines as (the ./ of the twenty-one
Taras;742the seventeen (Taras?); the white and blue (Taras); and (the ./ of) Sarasvatl.
He was asked many questions and gave (correct) answers. (Bo-Don-Pa) was pleased
and gave him the title of All-Knowing One. He composed an annotation of the
t-./ (:su. -c./ From the All-Knowing One of Sans and the
gDan-Sa-Pa Mahasattva TSHul-KHrims dPal-bZan, he heard many religious precepts.
He held the position of head of (the monastery of) Ri-KHun. (There), he erected an image
of the exalted Mai trey anatha. He laid the floor of the temple743 and set down prayers.
From Anantapa, the Dharmasvamin of rTa-Nag, he heard the words and instructions
relating to the four-faced (god) (Srlnatha).744Previously, Srlnatha and Karma-yama745had
not been in agreement (with each other) and travellers in La-sTod were robbed
and plundered. One evening, in a dream, Srlnatha said (to Karma-yama?) Send the
Dharmaraja (dGe-Dun Grub) to my friend (the Dharmasvamin of rTa-Nag). After that,
they were in agreement (with each other).
In accordance with the instructions of Lama Don-Yod-Pa of the valley of rTa-Nag,
who had supernatural knowledge, he received (a) the permission (to realise) Hayagriva-
with-an-iron-sword746and (b) (the ./ of) Vajraklla from Jam-dByans bSam-Grub
rDo-rJe, the worshipper of Tara. Since the goddess dMag-Zor-Ma was the protector of
many persons, he (dGe-Dun Grub) prayed to CHos-bZan-Pa of Bo-Dori, requesting to
hear (the teachings on dMag-Zor-Ma). That evening, he (CHos-bZan-Pa) had good visions
and he gave fully to (dGe-Dun Grub) the counsels (on dMag-Zor-Ma) and the cycle of
realisations. He heard the cycles of four Mahakalas combined (mGon-Po bZi-sBrags)747
and the six-armed Mahakala748 from the nephew-teacher THub-Pa dPal. At Byan-CHen
(Ri-KHrod), he built the Mahayana Palace. He granted the product of his mind entitled
:/. c. :.. t, //.. /. o-. / t., (to his followers).
In course of time, he came to the area of dBus. He heard the r// and
many other texts from Nam-mKHa dPal, the Dharmasvamin of Byan-TSe (North Peak)
(in dGa-lDan monastery). He asked for further teachings from Zur-KHan-Pa bSod-Nams
[p. 118b:] lHun-Grub, sPyan-sNa Rin CHen PHel, Jam-dByans Rin-CHen rGyal-
mTSHan and others.
Once again, he returned to gTSan. At sNar-THan, he composed the u....
:/.. s,, /. , and the + /. t-// .
He performed the realisation of the (long) life of the exalted white Tara and saw her
face visibly. Bhairava, the six-armed Mahakala, Srlnatha and many other gods
and protectors of religion showed themselves to him and granted him the bases of
his preachings. From the great translator THugs-rJe dPal, he heard grammar and
the instructions contained in the precious books. From the All-Knowing Dharmasvamin,
he heard some (cycles of ./ chief of which was the cycle of the killer God of
Death. From bSod(-Nams) lHun(-Grub) of lHa-Zur-KHan, he received the training of the
mind. From sPyan-sNa Rin(-CHen) PHel, (he heard) the cycle of bKa-gDams-Pa
(teachings). From Jam-dByans Rin-rGyan-Pa, (he heard) the , empowerments,
permissions, supplements and calculations of the r// From the All-Knowing
One of lHun-rTSe, he heard (how to make) magic circles ( tu./ru)749 and many
other things.
After that, in the year t//. that is to say, the year Fire-Hare (1447), he came
to bSam-Grub-rTSe. He gave teachings and instructions to his nephew (.o), CHos-
sKyon Dar. He laid the foundations for the erection of a shrine in the palace of Brag-dMar.
He saw (visions of) the exalted goddess (Tara) and the body of the teacher (the Buddha),
(measuring) twenty-five -:u (in height) and produced true-to-type (representations of)
them.
In the month of r/ of this year, on a /z/t day of the earlier fortnight,750the
site having been (already) determined by his patron, bSod-Nams dPal-bZan of Dar-rGyas;
extensive rites of offering ,: offerings to the local gods having (also) been made;
and in conformity with (a) prophecies made in precious books and (b) instructions given by
dMag-Zor-Ma when the worthy master (bTSon-KHa-Pa) was preaching at sNar-THan,
he (dGe-Dun Grub) founded the monastery of bKra-Sis IHun-Po, the beautiful Great
Bliss, Victorious on all sides. Headed by very large statues of the Teacher (the Buddha)
and the exalted Maitreyanatha, many golden statues, metal statues, clay statues, wall-
paintings, various kinds of Buddha-images made of cloth, the /rc,. and other vessels
of the Body, Speech and Mind (of the Buddha), together with materials used in worship,
each with its outward marks [p. 119a:] but pure in reality, of many types, were well
established. Through the instrumentality of the s c./,- he consecrated
(the monastery). As the estate ,z:. of the monastery, the ruler of Dar-rGyas offered
the produce of gZis-mKHar.
In the year Wood-Horse (1474), in the month of (the celebration of) the (Buddhas)
miraculous (descent from heaven or victory over non-Buddhists),751 the heaps (made by)
the clouds of worship were beyond imagination. Many thousands of monks gathered
together and offered prayers. Principally, through his (dGe-Dun Grubs) teaching, debates
and decisions, the teachings of the Teacher (the Buddha) in general, and the doctrines
of the Victor, bTSoh-KHa-Pa the Great, in particular, filled the (earth up to the) limits
of the ocean. From the Sa-sKya-Pa Dharmasvamin, Sen-Ge rGyal-Ba, (he heard) the
empowerments, permissions and instructions of Hayagnva-with-red-attendants in his more
secret form, the t c.),752 the Beg-TSe brother and sister,753 etc. (He heard) the
entire cycle of the doctrines of the Sans-Pa from the worthy Kun-dGa dPal-lDan and the
(cycle of) Vaisravana from the great abbot of sNar-THan, Grags-Pa Don-Grub-Pa,
the wish-fulfilling jewel of a lord. Because mKHas-Grub Ses-Rab rGyan begged him
(to do so), he (dGe-Dun Grub) taught the books of the bKa-gDams-Pa (to him).
sTobs-lDan od-Zer asked him (dGe-Dun Grub) how one who did not belong to the
(bKa-gDams-Pa) sect754 could ask (to be taught its doctrines). He (dGe-Dun Grub)
replied that (the doctrines) were very beneficial for the mind, irrespective755 of whether
one belonged or did not belong (to the sect). Ye-Ses rTSe-Mo told him that everyone
was saying, Previously, he (dGe-Dun Grub) wanted to go to the Sukhavati paradise;
later, he wanted to go to the Tushita paradise. He replied, I did not have such an
earnest756desire. In the Sukhavati and other paradises, even as far as disciples are
concerned, there are only holy ones (who do not need to be taught). Therefore, in order to
teach unholy disciples, I shall remain in this field (of activity) for a little while.
He had disciples of unimaginable (attainments) such as Mahasattva Blo-Gros sBas-Pa,
dPal-lDan bZan-Po, Nor-bZan rGya-mTSHo, etc., who were learned and had achieved
fulfilment. Among the fifty teachers whom he served, those who conferred the greatest
blessings in this life were [p. 119b:] the great abbot, Grub-Pa Ses-Rab and Ses-Rab
Sen-Ge, these two. He said, The greatest blessing to all living beings is the exalted
master, bTSon-KHa-Pa the Great.
His c//... r/ consist of five volumes, principally on three topics, namely,
logic, , and the Madhyamaka. As far as practices were concerned, during the lifetime
of bTSoh-KHa-Pa and this dGe-Dun Grub, the only royal practices757 were those of
the tutelary deities, namely, Bhairava and Vajraklla, Hayagnva in his more secret form,
the four-headed protector of religion, Karmayama, dMag-Zor-Ma, Panjara and Beg-TSe.
Having thus completed his work, in the year Wood-Horse (1474), in his eighty-fifth
year, in the (twelfth) month of t./ c,/), in the morning of the eighth day
(15 January 1475), to the accompaniment of innumerable wonderful signs, he showed
how to put an end to his sleep on his (earthly) bed.
(2) DGE-DUN RGYA-MTSHO, DALAI LAMA II (1475-1542)
Secondly, with regard to the All-Knowing dGe-Dun rGya-mTSHo, it says
in the life-story of Ratnadasa that, at the time of his (Ratnadasas) meeting with
(the sky-wanderer called) Secret Knowledge, the .song of the sky-wanderers
(contained the following words):
t/-. -. // /. c,/ / // /. . ..
o/... /. ,/ :u/ //.. t, t../ /.../ //. /. ,/- / . /.
+ / ... ,. ,/.
r/ //, ,/.. .-.
:/.. /. t. .// /. ./ /. -,-. / ...
, ,,. / -,/... //.. .:,
c. /.. .//, ,., / /.. ,,.
Connected with this (is the following):
t / /./. . /.... /.. .-// /,....
s... ..., /- // -.
s. :. +.//.. /. / /. . ,.
+. ... /.. . ./ / /. /../ / /.
The words c,/ (Victors) in the first line, .:, (flowers) in the sixth line and
:u/ (plain) in the second line, clearly prophesy the name of the place (of his rebirth).
Also, after the prophecy of Rva-sGren made by the sky-wanderers, (it is said),
t.-.//. . / -// / /,.... / oc,
s,/. .., .. / ,/.
t .. .... /. .. r/...
[p. 120a:] c.. /, ,../ -. ,./ -. ,.
o. . .. ,.. . /. -. / .. ..
:/. . /- /. . /. ,/, /
r// /.. /. /// tu.t //., / ,/.
Extraordinary words means elegant sayings and prophesies :/. t/...c..
..., ./ /. t/., s,, c,/ t.,/s. c,t .c
:su/J.758Giving a name to water means the flower .:, which rises from water
and prophesies Me-Tog THan (the plain of flowers). The Victor risen from the ocean
(c,/o c,-:su o,./, prophesies that the word c,-:su (ocean)
would occur in the middle of the name of Brom-sTon (rGyal-Bai Byun-gNas) and at
the end of the names of the master dGe-Dun rGya-mTSHo and the other All-Knowing
Ones who came after him. c,/ (Victor) is a personal name /. Glory .t/
means that the reincarnations of Brom-sTon would be the glorious protectors .t/
-c s// of that place; or, that the All-Knowing Ones name would (end with
the words) rGya-mTSHo dPal-bZan-Po. tu.t (the hill) prophesies that bKra-Sis
IHun-Po, too, would be founded by a reincarnation of Brom-sTon.
Furthermore,
:/.. .// /. . /.... . /.. ,.
u. ./ ./ /.. .// ./, /. . /
prophesies the number of oceans and the (attendant) benefit.
Moreover, in the eleventh section of the tucu:.(it is said):
t/. -:su tz/o.760 /,. .--.
+ -./ / ... -... ./ ,/.
t .. -./ / ,/
t ..- . ,, /.,, ,..//. /.
t .. . . / -// / /. =,,/. /- /. ..
c. ... -.. /. ..,.
:/., . /- /.-./.. . .,,. /.-./..
r/. ,./, /., ,./ /. //, ./,
In this way, a lake (-:su) fit to be visited is prophesied.
In the prophecy of the hidden treasures to be discovered by the Knowledge-bearer
Las-PHro Glin-Pa (1585-1656),761 (it is said):
:/. /. ./.. -, r./..,./.. ,..
:/. /. / /.. .//., /.... / . t.,
r / . / .,/ ,/. / ... ,/,-,.
u. t.--//. ,... /. . / /. ,/. .. -/. //., /.
// ,.
+//.,/ . ,,,. ,. .. .,
, 120b:] t.--//. .. .. / /. /. / ...., ,..
oc, /. . / +.//..
r// /. ,. / / /. / /.. .//.,
+ /. .. / / ,.. / :./, /. :./, .// . , /- /..
t ,./ /. ,/. / /. ,.. / /. ./, / /. .. -
In the hidden treasure of the c./,-. :, (it is said):
:/. .//., .// ,.. /. ../ / /. s., c., /. /. ./.. /.
-./ / sc./,-. . s//. .// /. /.//, -,//.. :/.
/,.... r./..,. /. ,. ,... / /. ../ ,/.. /. ./ .///,
.. /. //. ./ /. .../ . /. /.. /. /. ,/. /./ . /.
,.././ ... .// /. /. ,. / /. /. :/. /,. / /. /. /. /,. /
t /. .. / t/-:c: :/. -. / /. ,/. ./, c,/ /. ,/. /
/. u/, o. t./, / -,/../, //, ,/. .// o...//./.
./ .. , / /. ,... / /,.... / .//.////, ...
.// ,... ./... . ... ... . /. .-,//. -./ .
,./ ...
In accordance with the prophecies such as these about the place (he would be reborn
in) and the disciples he would have, in the year Wood-Sheep (1475) of the eighth cycle,
while he was entering the womb of his mother at the seat of rTa-Nag in gTSan,
as the son of his father, the bearer Kun-dGa rGyal-mTSHan, who belonged to the
Sreg-Ma caste and was a master of all the teachings of the new and old secret -
without distinction; and of his mother, Ma-gCig Kun-dGa dPal-Mo, many golden texts
(contained in) volumes of sermons entered the mouth of his mother. His father dreamt
that, while the All-Knowing dGe-Dun Grub was in retreat at the hermitage of Yol-dkar,
[p. 121a:] a young priest appeared to him (Kun-dGa rGyal-mTSHan) and said, Come.
When he had come (with the young priest), he saw that there was (an old man with)
flowing white hair inside the mouth of a cave. (The old man said), Since I have been in
retreat here, I have not appeared up to now. In three days from now, when I come out of
my retreat, I shall ask you to take my robe and begging-bowl to the Tara of bKra-Sis lHun-
Po. Do that. Further, (he said), When the time for giving birth comes, the mother will
give birth to a son. Name him Sans-rGyas PHel. This has been determined by all the
Buddhas of the three times, so it cannot be changed.
In accordance with this dream, he was bom on the third day of the month of t./
(30 December 1475)763 while (the ceremony of?) applying white lime to the bed-room
(was being performed). He caused no pain at all to his mother and his body radiated rays as
clear as crystal. Shortly after this, he turned his face towards bKra-Sis IHun-Po and joined
his palms together. His father blessed him profusely and he uttered his first word, :..
When he was three years old, his mother scolded him. He spoke words from his
previous life, such as,
:/. .// .- /.. /. , /rs tu.t
:/. /.. .// /. /,,. / .
He said, I was tied up with a rope by the dBu-mDZad Saris-TSHul-Ba and released
by Ye-Ses mGon-Po. It was appropriate to make friends with him (Ye-Ses mGon-Po).
When I came to the Tushita (paradise) for the first time, I heard many teachings of the
exalted lord Maitreya; the lord Atlsa and his disciple, Brom-sTon; and bTSon-KHa-Pa.
I asked, Where would it be best for me to go in order to work for the good of the world?
(They) gave me a lotus flower and two hail-stones and said, Wherever these go, work for
the good of the world there. I threw them and the lotus landed in Yol-dKar. One of the
hail-stones came down in Upper dBu. [P. 121b:] The other fell in mDo-KHams.
(He said), One evening my fathers body collapsed in cold sweat and fear on (my
mothers) bosom. (She) asked him what was the matter. He replied that a priest, dressed in
cu-cloth764and a hat of painted cloth,765held him up by the foot. The goddess SrldevT
descended from a mule and beat him (the priest) with a stick. (The blows) fell on his hands
and he ran away. He (dGe-Dun rGya-mTSHo) gave many (such) true accounts after he
had been bom, with his parents dreaming dreams like this while he was (still) in the womb.
(His father) declared that, in accordance with the dream which the mother had had,
his (dGe-Dun rGya-mTSHos) name from his birth to his initiation (into the priesthood)
would be Sahs-rGyas PHel. His father, the bearer, Kun-dGa rGyal-mTSHan
picked him up to come and visit the shrine of bKra-Sis IHun-Po. When he came to the
throne, (dGe-Dun rGya-mTSHo) said, This is the time for me to explain the (Buddhist)
religion for the first time (in my present life). Everyone was convinced, but the
circumstances were not suitable for his initiation (into the priesthood) at that time. So they
returned home.
From his father, the bearer, he heard, (firstly), the empowerments of (1) Samvara
with a black t.:ccand three bells; (2) Bhairava in a -./ of thirteen deities;767(3) (Bhairava
in a -./ of) forty-nine (deities);768and (4) the cycle (of Bhairava with) eight animated
corpses.
(Secondly, he heard) (1) the permission (to realise) the six-armed Mahakala, known
as that of dGa-lDan, (in a -./ of) thirteen (deities); and the permission (to realise)
(2) many (deities) not included in the actual cycles of Sans,769and the four-armed Mahakala
(of Sans); (3) (the Mahakala of) the tent;770(4) the outer, inner and secret forms of the great
master of religion, (the Mahakala) Anghora; (5) the oath-bound Dharmaraja; (6) the cycle
of Vaisravana; (7) the beautiful queen, dMag-Zor-Ma; (8) the Beg-TSe brother and sister
and other protectors of religion.
(Thirdly, he heard) (1) the instructions contained in books (used in the study of
Buddhist logic);771 (2) the practices connected with the Six Doctrines of Naropa; (3) many
cycles of the /-.. of the schools of Dvags and Sans; (4) the Six Doctrines of
Sukha; and (5) the cycles of teachings which belong to the former, latter and intermediate
lineages of the Zi-Byed, with special reference to the empowerments, permissions,
instructions and (additional) parts of the latter lineage.
(Fourthly, he heard) (1) the cycle of the profound meaning of the object of awareness;772
[p. 122a:] (2) (the performance of) worship to and realisation of O-rGyan-Pa; (3) the
more secret form of Hayagriva; (4) the secret realisation (of Hayagriva?); (5) the Guru
(Padmasambhava) in his peaceful and wrathful forms and other cycles of the rNin-Ma-Pa
-
(Fifthly, he heard) (1) the cycle of the .t.cu (textbook)773 by Po-To-Pa (1031
1105) and (2) other whole texts and commentaries of the bKa-gDams-Pa, including the
four gods (of the bKa-gDams-Pa).
(Sixthly, he heard) (1) the permission (to realise) the Mahakala who removes all
impediments;774(2) the initiation of longevity775with the king of ../;776(3) (Amitayus
in a -./ of) nine gods;777 (4) (the ./ for) avoiding death;778 (5) the cycle of
texts relating to the sky-wanderer of Naropa; (6) the black Manjughosha; (7) Bir-Sruri;779
(8) the cycle of the lion-faced sky-wanderer780 included in the cycle of the ./ of
Bir and many other profound doctrines of the Sa-sKya-Pa.
(Seventhly, he heard) (1) the permission (to realise) the many-coloured ,.. of
knowledge;781(2) the big and small Vajrapani in his fierce form and other (forms of)
Vajrapani; (3) the empowerments of (Vajrapani of) the Great Circle //
, tu,,t rucu. (4) the cycle of teachings connected with the
eleven-headed (Avalokitesvara); (5) the complete works of the Dharmasvamin Jinaputra
Asanga, bsKal-bZari-Pa and Don-Yod-Pa;782(6) many cycles of the retreat-teachings783of
Yari-dGon-Pa (1213-58); (7) the o. / s./: (8) the u.. :; (9) the
(Vajrapani of the) Great Circle; (10) the All-Knowing (Vairocana);785 (1 1) Akshobhya;
(12) the r/. t-/.//; (13) the Six Doctrines of Ni-Gu,786headed by the empowerments
of the five categories of according to the school of Sans and other (teachings)
in their entirety. Beginning with the permission (to realise) the three blessed brothers,787
he was granted religious precepts, like an overflowing pitcher. (Such was) his wide hearing
(=leaming).
When he was ten years old, he was invited by the generality of bKra-Sis IHun-Po and
came to that monastery. In the year (Fire-)Horse (1486), in the sixth month, on the fourth
day (5 July 1486), on the day of the festival commemorating the turning of the wheel
of religion by the Victor, he (dGe-Dun rGya-mTSHo) offered his top-knot to the Great
Pandita Lun-Rigs rGya-mTSHo and took the vows of a full lay devotee. He was given the
name of dGe-Dun rGya-mTSHoi dPal. During the winter teaching-period of that year,
with Kun-dGa bDe-Legs Rin-CHen rGyal-mTSHan of gNas-sNin acting as abbot; the
Great Pandita Lun(-Rigs) rGya-m(TSHo) acting as teacher; and the dBu-mDZad Sans
TSHul acting as time-keeper, he became a novice-monk who had renounced the world.
[P. 122b:] He heard (the ./) of Mahakala with eight attendants; the ;./ of)
the entry into the mind (of the deity?) and withdrawal (from there);788the secret form of the
master (bTSoh-KHa-Pa); and the extraordinary permission (to realise) the seven-eyed Tara
of the master dGe-Dun Grub. In his sixteenth year, he performed the worship of the white
Manjughosha and Sarasvatl. After finishing it, he memorised one hundred verses whenever
occasion occurred and poetry rose spontaneously from his heart. Up to the year (Wood-)
Tiger (1494), he studied at bKra-Sis IHun-Po with logic as his main (subject of study).
After that, he came to Bras-sPuns in dBus. He served Jam-dByans Legs-Pa CHos-
Byor as a teacher for listening to the detailed explanation789of the ./t/,-
(by Nagarjuna); the Collected Works of the father and son;790 the larger and smaller
versions of the biography of the master (bTSoh-KHa-Pa); the biography of Jam-dByans
CHos-rJe; the former and latter , the +//./-r and the +//./-
the t; the two //,:.:the s./// the t-.; the +/,
/ /. c../ . t/-. :./:.: and other works on logic.
(He also heard) the biography of Mi-La-Ras-Pa; the c//... t-,..-.;793
(the t-t- cu.t with four commentaries; the c/. t-,:. the stages of creation
and completion of the three seats;795 the s,. / /. t/ /,. ..
,t-cu. the r/ t.////, c. the c. :, /,,; the t..
s,. t//- and other practices.
(Next, he heard) the practices of the r// as taught by rGyal-TSHab (Dar-Ma
Rin-CHen, 1364-1432); the stages of creation and completion (as practised in) Ba-So; the
three essential practices796and innumerable other . - and cycles of teachings.
He had a spiritual relationship of ,..,, with the master, Ye-Ses bZan-Po.
From the Dharmasvamin of Se-Ra, he heard the instructions contained in the biography
(;:,/:. of the master (bTSoh-KHa-Pa); the permission (to realise) the remover of
impediments (s..,/.,/ ocu. r.s./ the permission (to realise)
Vajravidarana (-:-
In the year (Wood-)Hare (1495), on the eighth day of the second month (4 March 1495)
with the abbot mentioned in the previous section (Kun-dGa bDe-Legs of gNas-sNin)
acting as abbot; Jam-dByans Legs-CHos acting as teacher of rites; Sans-rGyas bZan-Pa
of Ra-TSHag acting as teacher of secrets; and Sans-bZan, the official from ol-KHa, acting
as time-keeper, he accepted the holy vows of a full monk. The Great Pandita, mCHog
[p. 123a:] lHa-Ba, and rDo-rJe TSHe-brTan, the Zabs-Drun of PHyon-rGyas - (object
of) worship and (giver of) alms, (respectively) - invited him. He released whatever bolt
there may have been on the door of Nirvanic and Sarhsaric teaching. From the master,
Sans-rGyas bZari-Po, he heard the empowerments and instructions of the thirteen forms of
Vajravarahl.797
He came to ol-KHa and Dvags-Po. He met mKHas-Grub CHen-Po Nor-bZan rGya-
mTSHo, the descendant of Prince Mu-Ne (bTSan-Po). (From him, he heard) the cycle
of specialised work798 connected with the external understanding of the empowerments,
instructions and counsels of - logic and the r// He also heard the
c./,- and many other doctrines. (Nor-bZan) showed how to produce the
extraordinary view of the inner meaning (of these doctrines) in the mind, so that he
(Nor-bZan) was seen as a bearer. He bestowed on him (dGe-Dun rGya-mTSHo)
many (other) words of religion.
One by. one, he trod with his feet (the soil of) E, the three territories of gNal,
Byar and Lo(-Ro) and the pilgrimage(-spot) of TSa-Rigs and came to Yar-Kluns.
The official t./, gSuri-Rab rGya-mTSHo, came as his servant. He (dGe-Dun
rGya-mTSHo) bestowed on him his writings on the /.-/, and
the +//-,/-///:..
He then came to gTSan and met his father. When he returned to Rva-sGreh, there
were many special signs of (his) being blessed by the Dharmaraja Brom-sTon. In the year
Earth-Serpent (1509), on the /zt day of the first fortnight of the month of :,//
(20 or 25 May 1509), in accordance with prophecy, he founded the monastery of
CHos-sKor rGyal Me-Tog THari in (the district of) dKar-Mo Uons in sBas-Yul. He erected
well the temple with its shrines and enshrined objects. On the first day of the new year
(9 February 1510), in accordance with the words of his father, the bearer, he
established the great offering (of the New Year) from this year onwards.
From the Great Pandita Ye-Ses rTSe-Mo (of bKra-Sis IHun-Po) he heard (the
./ - handed down by the Master (bTSoh-KHa-Pa) - of the six-armed (Mahakala)
who removes all impediments; the great commentary on the r// the cycle of
thirteen texts /r and text-books (:,cu on Mahakala; the great commentary on
Samvara and Heruka; many instructions on burnt offerings and other things; more than
one hundred histories of religion; (the works of) bTSon-KHa-Pa, rGyal-TSHab Dar-Ma
Rin-CHen and mKhas-Grub dGe-Legs dPal-bZan; [p. 123b:] (the works of) the former
All-Knowing One (dGe-Dun Grub); th. c//... r/ of Vinayadhara Blo-Gros
sBas-Pa, etc. Nevertheless, because he (Ye-Ses rTSe-Mo) deeply regretted the previous
(occasion) when he had been somewhat unkind to him (dGe-Dun rGya-mTSHo) and
wished to make amends, he invited him (to become), and he became, Abbot of bKra-Sis
IHun-Po. He immediately increased the (number of) cells800by just more than forty and
performed other great works.
Once again, he returned to CHos-KHor rGyal. He trod with his feet all the lands
of Dvags-Po and Kon-Po, up to the De-Mo Pass and became an object-of-worship by
givers-of-alms. He opened the door of the place of pilgrimage which was the wonderful
holy lake of dPal-lDan dMag-Zor rGyal-Mo.801From the Siddhesvara, the exalted pandita
Yon-Tan rGya-TSHo bsTan-Pai Ni-Ma of THon, he heard the empowerment of Samvara
with a Lw802 and a bell; the practices of the stages of completion; the c..,, the
empowerment of //-/./- three cycles of (teachings on) the Red One;804
the white and red (gods of death) of DZam-La; Vajrapani (of the school of) Gro-bZan;
(Vajrapani) U-ca-rya;805eight different (forms of) Vaisravana; (Mahakala), the lord of the
tent, in person; the lords of the burning-ground; the goddess Sramana; Nagaraksha; the
permission (to realise) the twenty-one Taras of the lord (Atlsa) and many cycles of
doctrines, precepts, profound practices and personal knowledge.
(In accordance with) (a) the order of Yon-Tan rGya-mTSHo of THon, (b) the request
made by the chief official (t,s) (of Bras-sPuns) and (c) the letter of appointment
(issued) by the High One, the Great Dharmaraja Nag-Gi dBah-PHyug bKra-Sis Grags-Pa
rGyal-mTSHan dPal-bZari-Po,806 he came to the throne of the fearless lion at the
great religious school of Bras-sPuris in the year Fire-Ox (1517). From (the time of) the
Dharmaraja bTSoh-KHa-Pa, the great prayer festival of Lhasa had been performed
always by the monks of Bras-sPuns. Nevertheless, from (the time that) the Rin-sPuhs-Pa
had become overlords of sKyid-Sod, for a period of just nineteen years, the festival
had been performed (only) once by only the people of gSan-PHu and the Karma-Pa.
In consequence of the request made by the monk-pupils of Se-Ra and Bras-sPuns to
participate (in the prayer-festival) from this year on, this year (1517), one thousand and
five hundred monks of Bras-sPuns and [p. 124a:] close to three hundred monks from
Se-Ra came at the head (of the festival) and recited the texts of thirty-four life-stories
(of the Buddha).
In the year Earth-Tiger (1518), the queen of the (PHag-Mo Gru-Pa) Great High One
provided the funds for (the foundation of) the Palace of dGa-lDan. In the year Fire-Bird
(1537), on a day of the white fortnight of the first month, he ascended the throne of the
Mahayana monastery of Se-Ra.
Of the ten holy teachers whom he served, the principal ones were his father, the
bearer; and the master, Nor-bZan rGya-mTSHo. He recited his c//... r/
(including) four volumes on (a) the processes of creation and completion of Guhyapati,
Samvara and Bhairava,807 these three (gods); and (b) the cycles of ./ (connected
with) the /.-/, and the +//-,/-/// The main practices
which he bestowed, in addition to those of the time of the previous master (dGe-Dun
Grub), were the rNiri-Ma-Pa realisation of the Guru; the secret realisation of Hayagriva; the
more secret (Hayagriva) in an angry form; the Guru in calm and angry forms; and the
.,// (The Sa-sKya-Pa practices which he bestowed were) the Sa-sKya-Pa sky-
wanderers; the three cycles of the Red (god of death); Beg-TSe; the Mahakala of sNar-
THan in his peaceful and fierce forms; and the six practices of Ni-Gu as practised in Sans.
As for protectors of religion, the main ones, in addition to those from the time of the
previous master (dGe-Dun Grub) were KamadhatvTsvari, the Oracle King,808 the Foe
God809and Ekajata r,.,c, (The last three) came from Yan-dGon in the form of :
-c (=:-c u,,.), because of a solemn promise of karmic relationships made
in previous lives. He entrusted the worship of, and the seeking of help from,810the Victors
and Victors consorts of the three times (to his disciples). Since the rites were performed
quickly, he enjoined adherence (to them).
Thus, through his explanations (=teachings), discussions and decisions, he made the
precious Teaching of the Buddha like the rising of the sun. He became a bit mature (=old)
in his body and , in the words of this Master himself,
+ /. t- ./ /- /., ... // ., . . , ,. ./.
/-.// /. :/../. /. /,,, ... ,., /- .
* * *
:/.. // /- .//, /.... -,.// . ot.. + ,.. ...
/ /.. ,.// ./. / . /. //.// ,/- /. /. ..
s. t - -/. /. ./ t - ,, /.., -.
* * *
o.... -. . /. / /. c. u,/ o. / .t/ /. tu,c.
t , ::/; ..// /.... ./. . .,/.. /.. /-
.//,
He dreamt that there would be four banners which would be said to be sent by the
Zabs-Drun of rTSe (sNe-gDon) as an offering. Keep this in mind, he said (to his disciples).
In his sixty-eighth year, in the year Water-Tiger (1542), in the month of c ,
on the eighth day (24 March, 1542), he left for the holy region.
(3) BSOD-NAMS RGYA-MTSHO, DALAI LAMA III (1534-1588)
Thirdly, with regard to the All-Knowing bSod-Nams rGya-mTSHo:
The place (of rebirth) of the first two of the seven successive rebirths who would work
for the good of the world without break has been extensively described in the prophecy
relating to the future found in the precious book (called) the tucu and by each of
the sky-wanderers in the life-story of Ratnadasa and other sources. (However), with regard
to the five who would come after (the first two), there is no indication of their places
(of rebirth) in genuine prophecies. After the sky-wanderers had spoken of the birth-place of
the master dGe-Dun rGya-mTSHo, one of the sky-wanderers in that vehicle said,
o .. /,.... . -// . /.... /.. .-/.
t.. / .. , . , ./ ..., ,..
+. ... / .. // /. /. ./. / /. ,/. / .// /. ..../
/. .// /. ./
t . / -. .. .// // ../, /.-
+//.,/ .. /,.... . . -// . /.... /.. .-/.
+/. /. ... / /. /., -.
r/ /. /. ,.. / . .., /.
There is not much of a prophecy about the place (of rebirth) in this speech. Although
there is ground for ascribing (a reference to bSod-Nams rGya-mTSHo) in the words
At the end of nine periods of wars, etc., in the tucu according to the description
of the time of the Great Pandita dGe-Dun Grubs (rebirth) given above, it is, perhaps,
not a little appropriate (to dGe-Dun Grub). (As far as) a prophecy about this series of
reincarnations (is concerned), in the life-story of Ratnadasa, the sky-wanderer Secret
Knowledge composed a song on the meaning of the highest - Ratnadasa spoke
in reply to this. In further reply to him, a sky-wanderer said,
t :/. .// / / /
o - //, . / ,..//
r// , /.. -, /.../. ./.
[P. 125a, line 1:] How can one describe all the formations, revealed without number,
of the deeds of the ocean of wonders which is the knowledge-body (of the Dalai Lama)
[p. 124b, line 6:] between the death of the Great Pandita dGe-Dun rGya-mTSHo and
his next reincarnation, in accordance with this prophecy? [P. 125a, line 1:] Nevertheless,
in accordance with what appears in his own words,
r/. t -. /. :./ ,.. . /. s.//. ,.. ./.. /.
//, /,.... ...// t -. ., . /. /. ./. s/,-.
/. /. +-,. /. ,. / /./, +.//.. , /. ./.. -.
/:s/rut . -, /. r/. t . ,, /. ,,./... o.././
. /.. ... -, ..- /. ., t ,./ /./.... /.,
,,... , / ./.../.... ..- s., //.. /. . t ,.
/ /. ,. . ./ .. /. ./. /- .//., / -. /.. c-. /.,/
/ ., /. ,... / /. //, ,./ ,... s ,,, /. /.. /. ., . ..
-. /. o.././ . + /./.... ..- ,. ., /. . ,.//..
-. /, /. /.. + / -. ,... .., ,,... ./ . /,. ..
///... . .., /.-. /- u. /. / / ./. / , . /
. . ... /, .. .. ./ ./. /.. t / ,/ . /./ /.
.,.../, /. .. //. . /.// ///.. ./ //. + .. ,...
.., . ../... . //... //. /. u. /. /./. / /./.. .
/./-. / /./.. . .. ,/.-.. / -... ./ // ./.812
u. .. .. ,. . . / /. u. /. ... -.. / ,./
. /.,./ . /. .. .. /. -.. / /./.. :/. ,..
.// /. ,... ... .,.. /. /. ..- ./ . /-
/ /. ..- /.// ..
+/. / t -. /. /. / /. ..- t /. -../. / /. ,,./...
o.././ . ./ /.. ,./ , / /./,.. /. /.. .
,/. / /. /,/ ./ // /. , / ,. -./ ./ /. -.
/. ,. . /. /. t . .... ./ ..//. -. . ./.
... /. /.. ./ .., t ::/; t /. -../. / / ,. ,/. ../,
..... // .. / /. -. /, .-,//. , / /. ..-
/. ,.. /. o.../ / /. /.. -. t.--//. / ./.
,./, /. ,/.. .. ,/., / r./..,./..
/.. . /,.... o / ,/ /. /. . -. /. /.//.
+ / /./ sr, t. r..c c,/-:su / /. ,..
-. /:s/rut t /.. t.--//. r/ . /.. . ,...
... t- /. -./ / /. ,.. c.. . . o., ... -,
--. ,. .// -. /. /.- ,..//, :/. /.- // ./ ,. ,.
/.. . , // :/. s ,, /. . -. ., ,./. ./ /. .
,... ... -, /.. t /. -,, / /.. . ,...
... t -. :/. t . r, t./ /. ,/. / .c/t /. ,./ /
/t.cu. /. .. / /ru . /. -.,. / t ,//. ,/.
./.. t -,/ ,,. /. ./ t- /. .//., / tu,/c, t -. /.
, / . s.-.. . u.. ,..//, ,./, /. :,- ,.
./.. /. ../. +-, /. ,. /.. . ,... ./ /. /.
.., /., / /,/ s/. ../-.. -. . /... -. /. /,/. /. s/. .
s... r-./.. :/. /. ,... / /.. /- t / / /.
//.. -,/ ./. /.. ./. /.. ... /../.. /, -,/...
/. s... , / s/. . -. ./ . . .. / / /..
c-. /.. t .. /.. . ./ /. /.. ., /.. , / /,/ /- /.
/ .. .. /. /. / /.- /., :/. ., /. /.. /. -,,
/ s... /.,/ /. ,/ /,/.. /, /. /.. , , ::c:
.. -. /- /. :,- /... /. .. / t,,. ru/,s /.
.. / :.t./ :/.. -./, ./. /., .... /. /., / /. t./t
-/. t . /... /- .., / .,,/. s... ,./-.. /. .
/ .-., / /. /. ... / /. -/. .-/ /.-. ..,
/. :/.. t ....
Accordingly, he was born on the twenty-fifth day of the first month of spring
(28 February 1543), in the year s// of the ninth cycle, that is to say, the year
Water-Hare (1543), to the accompaniment of many wonderful signs which cannot
be the object of speech. (His place of birth was) Upper KHah-gSar, (in the district of)
rTSe-dGa, in the valley of sTod-Lun, which is part of the land of sKyid-Sod. (His family
was) the stainless family descended from (a) rMa Rin-CHen mCHog, who was one of
the Seven Tried Men, who were the best of the one hundred and eight translators
of the time of the Dharmaraja KHri-Sron (IDe-bTSan) and (b) the many great
reincarnations of ,. and ../ of the same (lineage). His father was sDe-Pa
rNam-rGyal Grags-Pa, who, on the external level, was widely learned in the specialised
learning etc., of both clergy and laity and, on the internal level, could weigh up
the meditation on secret - His mother was dPal DZam-Bu Khrid, the daughter of
Kun-bZan rTSe-Nas, who was the precious lord who could explain the learning and
the - of the rNiri-Ma-Pa tradition and was (also) a (lay) ruler, being a steward of
the PHag-Mo-Gru-Pa Administrators.
At first, he was named Sri-CHod dPal-bZan-Po. Then, when he was only eight months
old, the Precious CHos-Kyi rGya-mTSHo of Tre-Bo came there for alms, accompanied by
many hundreds of disciples. The parents (of the third Dalai Lama) invited him to a feast*
saluted him and asked him for his teachings and blessings. At that time, the little child,
sitting on his mothers lap, showed signs of a pious mind by setting about to ask for
blessings from the old lama who was nearly one hundred years old. Thrusting his head out,
[p. 126b:] he lifted up his right hand, like the hood of a snake, in a sign of granting
protection. (At the same time, he) stretched the lip of the lotus of his feet like the trunk of an
elephant. He (thus) started to bestow both his hand-blessing and foot-blessing on the head
of the great t/ and subdued him by staring fixedly at him. The assembled priests and
laymen (objects of worship and givers of alms) were struck with wonder.
The first vision he saw, with the fully-bloomed lotus of his eyes, was the sight
of Sridevi carrying a sword in her right hand and a skull full of jewels in her left hand,
without a vehicle to ride on. (Once), when his nurse took him out to the yard to be washed,
/ _ _ V
Srinatha with a many-coloured face (/t/-c z/ruc) descended from the top
of the trunk of a tree of paradise and said, You and I are connected with each other from
former lives. Therefore, offer worship (to me).
At one time, the minister, the King of the c/t demons, looking for an opportunity,813
tried to put an impediment (in the path of the third Dalai Lama) in the form of a wild
monk. (However), the Blessed Vajrabhairava, who is victorious over devils, arrived and
was actually seen to annihilate all those dark (hostile) sides. In his third year, the year
Wood-Serpent (1545), when he came to the great monastery of sKyor-Mo Luri, he asked
for the evening-drink while he was on horseback. He threw up the cup but it did not break,
so that everybody was seized with wonder. Then his father thought, This, my son,
much holier than the world, is a reincarnation. If it is certain that he is a reincarnation of the
All-Knowing Dharmasvamin of Bras-sPuns, there is good (news) from everywhere.
However, many (more) investigations will have to be made.
In the monastery of sKyor-Mo Lun, there was a /. called Zla-Ba, who
received clear prophecies made by Tara. So he (the third Dalai Lamas father) asked him,
You examine if this young (boy) is or is not a reincarnation of the All-Knowing Master.
The /. [p. 127a:] realising the importance (of the matter), went into a holy
retreat814 and prayed, saying, O Atlsa, I pray that you pray to Tara and prophesy so that
the meaning (of the present signs)4may be clear. In a dream (which he dreamt) in the
morning, a white man spoke in verse. The prayer and prophecy were in prose, (saying),
This is dGe-Dun Grags-Pa rGyal-mTSHan dPal-bZari-Po bsTan-Pai Ni-Ma PHyogs-
Kun-Las rNam-Par rGyal-Ba. (After the Dalai Lama was thus) indicated by that (dream),
many ,, who were faithful to their vows became convinced that the prophecy, that
he was a reincarnation of the All-Knowing Master, was right.
In the year (Wood-)Dragon (1544), in the eighth month, when the official t./-
, gSun rGya-mTSHo was about to come to Upper KHan-gSar in order to test
the identity (of the third Dalai Lama) by secret means, the great incarnate Defender of
the Faith (who lived) in gNas-CHuri ICog, (namely), rDo-rJe od-lDan dKar-Po, (appeared
to the official) in a flash of lightning (and said), It is not necessary to raise a lamp to
the risen sun. Now go a bit slow. Not long (from now), when the signs are right, let my
friend offer this white silk cloth with four corners in front (of the Dalai Lama) as a sign of
greeting. It will be an offering from me but not directly (by me). So saying, he gave a
spotless white cloth (as a sign) of good luck.
In the year Fire-Horse (1546), in the month of the miracle (either of the Buddhas
descent from heaven or of his conquest of other sects), on the fourteenth day, when the
planets and stars were right, the former scribe, CHos-Kyi dPal-Byor Legs-Pa, came riding
on the (PHag-Mo-Gru-Pa) Zabs-Drun Gon-Mas horse, as a forerunner of the worthy
official (gSun rGya-mTSHo) and a small group of lay rulers and spiritual teachers who
were coming to Upper KHan-gSar. When he (CHos-Kyi dPal-Byor) had come close to
the front gate of the estate, (the third Dalai Lama) said to his nurse, My c,-:su
( Ocean) is coming. The horse Victor in battle has come. O Victor in battle, come,
come. May you be happy. Then he made a happy sign to his mother (saying), That horse
down there, ridden by the spiritual guide (and) scribe, is mine. [P. 127b:] Seeing the
worthy official (gSun rGya-mTSHo), the religious official (cu-tz. Blo-Gros-Pa,
and the lay rulers and their servants coming from afar, he danced, saying, O my c,
-:su ( Ocean) has come. Even Blo-Gros has come. After that, he made many
wonderful signs.
When he came to be seated in order to make the first offering of tea, the worthy
official (gSun rGya-mTSHo) first offered (the Dalai Lama) the scarf which the great
Defender of the Faith had given him as a gift to be given (to the Dalai Lama). After that,
the lay rulers and spiritual teachers all offered their greeting-scarves one by one. Endless
wonderful signs arose, such as a clear sky, a rain of flowers, a tent of rainbow lights, a
rising smoke of beautiful fragrances, etc. He assured (everyone) by wholly and unerringly
identifying (the second Dalai Lamas) image, rosary and robe.
In the year Fire-Horse (1546), in the month of c ,t on the second c,/
o day of the waxing fortnight (8 April 1546), a day in which the planet Jupiter was
in the lunar station t./, c,/ he came near to Bras-sPuns, with his hair and curls
still on his head but carrying a (priests) hat and robe as a sign of his (impending) entry into
the priesthood. Innumerable lamas (came in procession, bearing) insignia (of rank).815Even
the Protector of the Teaching, the Defender of the Faith, Pe-dKar, entered into the interior
of (his) body and showed (himself) by meeting (the Dalai Lama). Protectors of Religion,
local gods and gods of the soil also came to meet him, so that the sky was filled with them.
To the accompaniment of (such) wonderful signs, he placed the lotus of his feet on the
great throne of the fearless lion in the great monastery of Bras-sPuns. He took the vows
of a full lay devotee in front of the precious Ruler-Teacher bSod-Nams Grags-Pa. He was
given the name of bSod-Nams rGya-mTSHo dPal-bZan-Po bsTan-Pai Ni-Ma PHyogs
THams-Cad Las rNam-Par rGyal-Ba.
In the year Fire-Sheep (1547), he came to rGyal. In the year Earth-Bird (1549),
in the month of // with the Great Pandita bSod-Nams Grags-Pa acting as abbot;
[p. 128a:] the Dharmasvamin of gSan-PHu, Legs-Pa Don-Grub, acting as teacher of rites;
and Legs-Pa Don-Grub of Sar-rTSe (East Peak) (of dGa-lDan monastery) acting as
time-keeper, he took the vows of a novice-monk.
From the Great Pandita bSod-Nams Grags-Pa, he heard the outer ./ of
Siddharaja Amitayus (TSHe-dPag Grub-rGyal), the great yellow Vaisravana, dMag-Zor-
Ma, the lion-faced god,816the six-armed (Mahakala) and the Yama of actions.
From Legs Don-Pa, the Dharmasvamin of Glin-sTod,817 he heard the instructions
of the collected - of Bhairava; the notes of the c..,// (o/ t/c.
t: the large and small versions of the s,. / /. t/ the t-, /. t/
/ t/,/.-. the o./,../ o,/cu./ r, ,z./t-:. the large and
small versions of the catechism of the , the rites of the three basic codes;820
the basic text of, and introduction to, the rights and wrongs connected with actions,821
together with notes; the s,/./ c./t t,s/);822the o-. / /. t..
/ t/., s,, t.,/s. /c, (the text which) makes clear the path of
salvation through /. +//-,/-/.//::the basic text of /. +//./-/
the ,. (-t:s;824 the t /.... c../ . +//..
:./: the .t.cu (of Po-To-Pa);826 the c/. t-, (,s/c);827 the ,t
tz,;828 the c//... r/ of mKHas-Grub (1385-1438); and the realisations
of the Stage of Creation.
From Legs Don-Pa of Sar-rTSe (East Peak) (in dGa-lDan monastery), he heard
(1) the permissions (to realise) the white ManjusrT, the four-armed Avalokitesvara,
the Mahakala in the heart with eight attendants, Hayagriva realised in his secret form,
(Hayagriva) with an iron sword, (the Mahakala of) the tent in his fierce form,
Nagaraksha (ManjusrT), Ucarya, the four-armed (Avalokitesvara or Mahakala) as
realised by the TSHal-Pa, the white Tara, the five goddesses of long life,829the many-
coloured Garuda of knowledge, Beg-TSe, three cycles (of realisations) of the Red
(god of death), Kurukulla realised in her secret form, twenty-one forms of Tara,
Vaisravana on a blue horse, (Vaisravana) with a club, (Vaisravana) with a red spear,
(Vaisravana) with four weapons, (Vaisravana) as the best of dancers, (Vaisravana) the
fearsome, the white (Vaisravana) who fulfils ones life,830the goddess Sramana,831the
Tara of the catechu forest,832the lion faced (sky-wanderer)833 and the (deities called)
rMe-brTSegs;834
(2) the instructions for the realisation of Manjughosha in his combined peaceful and
wrathful forms;
(3) the empowerments of Manjuvajra-of-the-Guhyasamaja and Lokesvara;
(4) the instructions of the sixteen /..835and the book.
From the Great Pandita bSod-Grags, he heard the r/ of the Master (bTSon-
KHa-Pa),836 the c-,/.. r/ of the Master dGe-Dun rGya-mTSHo, [p. 128b:]
the instructions of the thirty-four life-stories, the o. / /. . / t./::
the permission (to realise) the white Mahakala, the empowerment of the Akshobhya of
the c./,- the u, / /. /r,t-t by Las-CHen Kun-rGyal-Ba, (the
book called) the o/.. o.o.- both text and commentary,838 the r-- the
,//:.the history of dGa-lDan written by the Great Pandita himself, the means
for the realisation of the eighteen /.840and the instructions of the commentaries on
the s.,,
From the holy translator from Ban, rJe-Drun dGe-Dun bKra-Sis, he heard (to
overflowing) - like an overflowing pitcher -
(1) the empowerments, instructions, counsels and practices of the four types of ;
(2) the forty-five subsidiary empowerments of Amitayus with many gods, the Guru
(Padmasambhava) in peaceful and wrathful forms, Amoghapasa, (Avalokitesvara
with) eleven heads and Amitayus (in a mandala of) nine gods;
(3) the empowerments of (i) c./,- of the Arya school and the Jnanapada
school,841 (ii) Samvara of the school of Luhipa, (iii) the inner and outer (rites) of the
school of Ghantapada;842(iv) Hevajra of the school of counsels , t., and
the rNog school, (v) the goddess Nairatmya in fifteen (forms), (vi) an abbreviated
./ of) the All-Knowing (r.t,) Vairocana, (vii) the fierce, hooded ,
(viii) the Bhairava of the school of Ra(-Lun), (ix) the black (god of death), (x) the
(Bhairava) with eight animated corpses of the school of gNos and the black god of
death (in a -./ of) forty-nine (deities),843according to the school of Zan, (xi) the
red god of death according to the school of Srldhara and the five-deity (Amoghapasa)
of the school of Ba-Ri (Lo-TSa-Ba),844 (xii) Mahacakra the fierce one, with twenty-
one ,.. (xiii) (the same) with four wrathful ones (in a -./ of) twenty-five
deities, (xiv) All-Knowing r.t, (Vairocana), (xv) Akshobhya, (xvi) the goddess
White Umbrella,845 (xvii) the five spell goddesses,846 (xviii) Avalokitesvara of the
school of Mitra and (xix) the r// (
(4) the permissions (to realise) (i) Vajrapani with five ,.. (ii) Ucarya of the school
of Gro-bZan, (iii) Vajravidarana, (iv) Siddharaja Amitayus, (v) Vasudhara (-
c,. (vi) MarlcI ('.z.c), (vii) the god Manju(-ghosha) (or ManjusrT)
and (viii) Parnasavari (t c,);
(5) the empowerments of the four-armed (Mahakala) based on a cloth-drawing and
a -./ of his body;
(6) the permissions (to realise) (i) the Mahakala of the tent, the (four-)faced Mahakala
and the blessed Mahakala with three brothers847 and (ii) Samvara with collected
- vowels and consonants, the :. ./- - and (the ./ of) one
hundred words;
(7) the empowerments, the means to realise and the rites of (i) four Mahakalas combined,848
(ii) (the god of death as) Kalaratri849 and (iii) the five families of the lion-faced
(sky-wanderer);
(8) the complete empowerments and instructions of the cycle of teachings (relating to)
Manjughosha;
(9) [p. 129a:] the permission (to realise) (i) the secretly-realised green-and-gold Vaisravana,
(ii) the cycle of (teachings relating to) the fearsome (Vaisravana) with eight ,
(iii) the great yellow Vaisravana, (iv) the white (Vaisravana), (v) the cycle of
(teachings relating to Vaisravana with) four she-devils, (vi) (Vaisravana) realised
like the god of death, (vii) the fearsome (Mahakala) Padatika (r/:u/)
and (viii) the six practices of (the school of) Mitra;
(10) the practices and oral teachings connected with the circles of the great sacrificial
offerings to the six-armed (Mahakala), (prescribed in) the (books called the) White and
Black o.o.-
(11) the practices of (the -./ called) Mount Pota(la) with sixty magical circles.
From his uncle,- Kun-bZan rTSe-Pa, he heard every one of the empowerments,
instructions and counsels of the (four-)faced Mahakala of the TSHar-CHen850 tradition;
the (method of realising) the many-coloured god Vajraklla of the Sa-sKya-Pa;851 oral
instructions and sounds and symbols connected (with that god);852 the - of the
fierce (deities) of the rNin-Ma-Pa; the peaceful and fierce c..,, of CHos-dBan;
(the method of realising the Mahakala) TSHe-bDag; (the method of realising) the ten
wrathful ones;853 (the method of realising) Udayin ( cur); the complete (realisation
of) Srlnatha (.t/-c), the protector of the Teaching in the world;854 (the method of
realising) the protector of the fields (r/.,/ z/r,//(the method of realising)
gZa;856(the method of realising) Vajrasadhu (t:. t.,t) and many other teachings
of the former translations and endless practices.
Between bKra-Sis rNam-rGyal, the sPyan-sNa of sGam-Po and himself (he established)
a mutual religious relationship.
From TSHar-CHen, (he heard) the permission (to realise) the Mahakala of the tent.
From dPal-lDan rDo-rJe, (he received) the empowerment of (bDe-mCHog as worshipped
by) Luhipa;857and the empowerment of (long) life.
From lHa-bTSun bSod-Nams dPal-bZan, he heard (the science of) astrology and the
religious precepts of Kamadhatvlsvari.
He bestowed (=taught) rites for the making of*58 shrines and many acts of worship,
realisations and rituals ,, accompanied by -./ of the (four-)faced Vajra-
Mahakala.859 He wished to establish (for the dGe-Lugs-Pa?) (the rites of) Vajraklla
and the rites, (that is to say), the dances, drawings and rituals songs860of the Guru
(Padmasambhava) as performed by the school of rTSe-(THan), but because of circumstances,
he could not do so.
In the year Earth-Sheep (1559), he became the head lama of sNeu-gDon. In
the year Wood-Mouse (1564), on the day of the full moon in the month of //
(25 May 1564?), with the assistant abbot of dGa-lDan, dGe-Legs dPal-bZan, acting
as abbot; the head lama (ru:u,t), dGe-Dun bsTan-Pa Dar-rGyas, acting as
the teacher of rites; the Dharmasvamin of dGe-PHel in Sans, PHyogs-Las rNam-Par
rGyal-Ba, acting as the teacher of secrets; and lHa-bTSun bSod-Nams dPal-bZan
acting as time keeper, he became a full monk, in the middle of a full assembly of
holy monks. (From) the abbot, he received the teachings of the , and a detailed
explanation of the s,. / /. t/ [P. 129b:] (From) the teacher of rites, (he
received) the permission (to realise) (Hayagriva) with four sky-wanderers,861
the Mahakala of the south-west and other cycles (of teachings) of the bKa-gDams-Pa.
From the teacher of secrets, he received such teachings of the Sans sect as the
empowerments of the five types of and the empowerments of (bDe-mCHog as
worshipped by) Krishnapada (,tt).862 From the Bar-KHari (Middle House)
in Lhasa,863 he received the treasure of the sovereign lord (Nan-Ral) from five
scrolls of (such) treasures.
In the year Wood-Ox (1565), in the month of c the official gSun-Rab-Pa
died. At the end of the year Earth-Dragon (1568), he founded the monastery of
bDe-Legs bSad-Glin. He also introduced the worship of Vijaya (-c,/)
there, with a view to prolonging the life of Altan Khan. He looked after the seats
of Se-Ra, Bras-sPuns and rGyal as the Master dGe-Dun rGya-mTSHo had done.
In the year Iron-Horse (1570), he set up the outer, inner and hidden shrines of the
tutelary deities and protectors-of-religion in (the temple called) the Cool Forest, the
central bed-chamber and (the temple called) Devlkoti in (the monastery of) rGyal.864
From Bod mKHar-Ba, he heard the oral traditions which he had not heard from
TSHar-CHen.865
In the year Fire-Mouse (1576), he rode towards the north in order to spread
the teachings of the Victor (=the Buddha) and the doctrines of the wearers of the
yellow hat. He became the chief lama of the Dharmaraja Altan (Khan), the lord of
heaven and earth, descended through rebirths from Prince Mu-Ne (bTSan-Po). In the
middle of (an assembly of) many different types of men, that Brahma of the' Earth
(Altan Khan) gave him a crown made of gold, a pitcher, the hand-held objects of the
five families (of Tathagatas) and a seal made of one hundred ounces of gold, marked
with (a design of) five dragon-claws. On the surface (of the seal), there were new
Mongolian letters, saying, The seal of the VayVa-bearer Dalai Lama. Victory (to
him). With an unbroken (series) of valuable presents, he (Altan Khan) offered him the
title of Dalai Lama, bearer, i.e., the All-Encompassing Vo/ra-bearer. (The
Dalai Lama) likewise gave the king the name of Dharmaraja, the great Brahma of the
gods. The High One of China, King Wan-Yi (=Wan Li, 1572-1620) (offered him) the
title of The c,, c/ s866Lama of the whole kingdom; authority (t./) (to use) a
seal; an official hat; an official robe; and an edict. (These things) arrived (in a
procession), headed by three Chinese officials, with ceremonial music (prescribed) for
kings, (playing) in front, and other things. [P. 130a:] (The Emperor of China) offered
a new t.u/ (?)867 robe with all the (appropriate) ornaments, as well as gold, silver,
cloth, silk and many other things used868 in the palace. He bestowed an edict (on the
Dalai Lama), (saying),
t ,. / ,. /.. /.////.. /. /,. / /. /, /. / r.. ,/
./ /.. /.-. -, ./. . /. /,. / /. /// //.. /. t.:u /
cc.sc.: .. ,. -. -, ,. ,/. ... ..
Then, while he was on his way to Li-Than, which is part of mDo-KHams, the
(rNin-Ma-Pa) Ruler-Teacher of Ka-THog,870 who held to the religious tradition of the
Knowledge-bearer Sans-rGyas Glin-Pa (1340-1396),871 thought in his mind, Apart from
the great worldly powers like those of the tent-dwelling lamas of the Karma-Pa, there are
no magical powers at all.872(So thinking), he summoned up the seven powerful, fierce and
blazing brothers and created a great (magical) illusion. (The Dalai Lama) repelled it
by means of the (four-)faced Mahakala. The Ka-THog-Pas now believed in him and came
in great numbers to meet him and to pay their respects to him. In due course, he came
(to Ka-THog) and blessed the land, by means of many tutelary gods.
In the year /- that is to say, the year Iron-Dragon (1580), he celebrated
the new year with great ceremony. The king of Sa-THam in lJans, having got together
many forced labourers and craftsmen for the founding of a monastery, (the Dalai Lama)
consecrated (the monastery) at the same time as (he consecrated) its gilded copper statue of
Mahabodhi and settled a dispute among the monk-pupils.873 He gave the monastery the
name of THub-bsTan Byams-CHen Phyogs THams-Cad Las rNam-Par rGyal-Bai sDe.
After that, the people of CHab-mDo invited him. On the way, he came across an
image of Vairocana hand-made by a Chinese woman. It become Vairocana in reality. Five
rays of light (emanating) from his head and the Mahakala-of-the-tent in a peaceful form
(emanating) from his heart were clearly seen. The magical appearance circumambulated
(the Dalai Lama).
One evening, when he had pitched his camp on the side of a Bon monastery, the Bon-
Pos sent down lightning and hail. He lifted up the dagger (hanging from) his neck and
hidden inside his clothes and, dancing in the attitude of a wrathful deity, [p. 130b:] turned
back the lightning and hail on the Bon monastery. They (the Bon-Pos) were frightened and
came to offer their repentance. He erected a blessed temple in the locality, called it mCHod-
rTen dKar-Po (the white shrine), and consecrated it.
One day, he came to a thinly-forested mountain. (He met) a monk (wearing) tattered
clothes. They saluted each other. (The monk) said many things and went quickly into
the forest. (The Dalai Lamas) followers asked him (the meaning of this). He replied,
The great ../ THar-Pai rGyal-mTSHan, will come from the top of rGyal lHa-THog
when I am about to depart. They asked, Where did he come from just now? He replied,
He came after making ,: offerings. He added, He did not seem874to stay (here)
very long.
In this way, (the Dalai Lama) made many holy appearances and performed many
deeds. He had eleven chief teachers of whom the two principal ones were Lama Kun-bZan
rTSe-Pa and TSHar-CHen. Among the chief (tantric) rites which he performed, apart from
those of the previous Master (the second Dalai Lama), were the rites of Hayagriva,
the fierce Mahakala-of-the-tent and other rNin-Ma-Pa (rites), performed fully. Among
his c//... r/, there is a volume called :/. . t./.. c/. /t..:s
v
,s.c, :/z. and :/. t. / /. /.. /////.. c.t, t o,/
Among the protectors of the faith, he held chiefly to the goddess (Sridevi?) and the
foe-god rDo-rJe Grags-lDan.
He fell a little ill and everyone offered prayers. As a result, when he was in retreat,
someone arrived saying that he was a messenger sent by the Victor bTSon-KHa-Pa.
He (the messenger) was seen to deliver a letter into his (the Dalai Lamas) hands. He
(the Dalai Lama) said, It says, Come to the Tushita (paradise) in a short while. Like
the Parivrajaka Subhadra (r.:. c,. t//z/ having completed the last of the
disciplines of his lustrous body, in his forty-sixth year, in the year Earth-Mouse (1588), at
the dawn of the twenty-sixth day of the month of c (21 April 1588), he separated his
body of bliss, the illusory knowledge-body, from the basket of his rough incarnate body
and went to the presence of the exalted master, Manjusrlgarbha (bTSon-KHa-Pa).
(4) YON-TAN RGYA-MTSHO, DALAI LAMA IV (1589-1617)
Fourthly, with regard to the All-Knowing Dharmaraja of bDe-CHen, the Master,
Yon-Tan rGya-mTSHo:
od-lDan dKar-Po, the foe-god from gNas-CHun and the protector of religion (from)
TSHer-gSeb (thicket of thorns) both [p. 131a:] prophesied that one should go to the land
of the West Mongols (for the reincarnation of the third Dalai Lama). The Bri-Gun-Pas and
others had doubts about these (prophecies) and although much was done to remove
their doubts, they were not sure about the identification (of the reincarnation). While
(they were having these doubts) a message was brought by gSol-dPon TSHul-KHrims
rGya-mTSHo, the headman of the tent-dwellers of the West Mongolian country, according
to which (the fourth Dalai Lama had been bom) as the son of his father, Se-CHen CHos-
KHur, who was a descendant of the royal line of Chinggiz in the great Mongolian
country; and his mother, Ba-KHen sByu-La. At the time when he arrived in the womb of
his mother, the Master bSod-Nams rGya-mTSHo had put on a white robe, saluted and met
a white god. In the earlier part of the pregnancy, (the mother) was happy in her condition
and in mind and body. Within the eighth month (of the pregnancy), a white god made
many prophecies, such as, This is the reincarnation of the Dalai Lama. Place him on
a throne and let him give audience to the tribe.
In the year Earth-Ox (1589), at sunrise on the. first day of the first month (15th
February 1589), he was born to the accompaniment of many wonderful signs. When
he was just one year old, there were many different ways of seeing (that he was a
reincarnation of the Dalai Lama) such as the signs that he had received (the marks of)
the four-armed Great Compassionate One, a white HUM (on his chest), a dot of white
light (on his forehead) and a white crest of curly hair.
In the year Water-Dragon (1592), during the New Year (celebrations), he saw
Mahakala with three attendants. After that, the great treasurer, dPal-lDan rGya-mTSHo,
otherwise known as the Lion, and the messengers of the great and small rulers (of Tibet)
such as the High One of sNe-sDori, (the ruler of) Gon-dKar, the Zabs-Drun of Sun,
the ruler of rGya-Ri, the ruler (sr,/) of the dGa-lDan-Pa (family); and the
representatives of the monasteries (of Tibet), headed by (the representatives of the
monasteries of) Se-Ra, Bras-sPuns and dGa-lDan came to the Blue Town.875 (The Dalai
Lama) bestowed words speaking of his previous births and everyone showed many
signs of both happiness and unhappiness. The abbot of dGa-lDan, (namely), dPal-Byor
rGya-mTSHo of rGyal-KHan-rTSe, seeing that the treasurer was about to go up to the
West Mongolian country and that he (dPal-Byor rGya-mTSHo), [p. 131b:] being the
seniormost of the dGe-Lugs-Pa lamas, had the authority876 (to do so), had offered
the offering of (the title of) The All-Knowing Yon-Tan rGya-mTSHo dPal-bZan-Po
as the title of the precious Zabs-Drun (=the Dalai Lama). (This title was now given to
the fourth Dalai Lama).
In the year s// that is to say, the year Water-Hare (1603), he turned his
horse (in the direction of) and came, in due course, to mTSHo-KHa (=the Blue Lake),
Rva-sGren, sTag-Lun, etc. The precious presence, CHos-bZan PHrin-Las, and the rulers
(sr,/) of the dGa-lDan-Pa (family), father and son, came to welcome him. He came
to dGa-lDan, the monastery of the Victor, and saw the Victor bTSon-KHa-Pa (in person).
The Administrator, gYul-rGyal Nor-Bu, invited him to the New House ru/,s)
of dGa-lDan and (the Dalai Lama) received the crown of a t/-.- He (the
Administrator) offered him (a) the silver skull(-cup), with a lid877and decorated with small
pieces of turquoise, which had been given by the previous Master (the third Dalai Lama)
to A-KHu bKra-Sis-Pa; and (b) the lands of bDe-Legs (monastery) in CHos-Lun.
Then, (in) the SrI-Dhanyakataka (.t//t ot.) of Tibet, the monastery of
the Victor (victorious) on all sides, the second Potala, he came to the lion-throne of the
Palace of dGa-lDan. On an auspicious day, in the great temple of Ra-Sa PHrul-sNan,
in front of the (the statue of) the Lord Sakyamuni, with the retired abbot of dGa-lDan,
Sans-rGyas Rin-CHen, acting as abbot; the abbot of dGa-lDan acting as a teacher;
and the Zal-sNa-Nas (chief monk), dGe-Dun rGyal-mTSHan, acting as master of rites
(.t:u,t), he cast aside the chaplet of hair on his head and received the status
of a novice-monk.
Not long afterwards, the Pan-CHen CHos-Kyi rGyal-mTSHan dPal-bZari-Po
came from bKra-Sis IHun-Po to meet him and stayed for a few years. He (the Dalai Lama)
presided over the prayer-meetings. He was invited by the Zabs-Drun of Gon-dKar,
the lHa-Pa of Gya-Ri, gSari-sNags bDe-CHen (monastery) and Brag-dKar (monastery)
to (these places) and he received great honour everywhere. (He) came to rDZin-PHyi
and CHos-KHor rGyal and bestowed spiritual and material gifts (there). He was invited to
PHyon-rGyas, sNeu-gDon rTSe, rTSes-Dan, [p. 132a:] rGya-Ri, Yar-rGyab, etc., and
was offered service. He satisfied them with the nectar of the holy religion. (Travelling)
through THon, he came to bKra-Sis IHun-Po. The Administrator (t.s.), gTSan-Pa
PHun-TSHogs rNam-rGyal, provided the necessities of food, fire and wood. The seeds
of salvation were produced in both laity and clergy.
Previously, the (seventh) Karma-Pa, CHos-Grags rGya-mTSHo (1454-1506),
being encouraged by the Rin-sPuns-Pa Don(-Yod) rDo-r(Je), had founded a monastery
at Sa-Nag-Ma, taken out (/:) of the lands (:./ / the estate of the sNel-Pa, and
co-operation878between the Karma-Pa and the dGe-Lugs-Pa had been (only) superficially
correct.879Nearer (in time), when the Dalai Lama had just come from the West Mongolian
country, the (sixth) Zva-dMar-Pa, CHos(-Kyi) dBan(-PHyug) (1584-1635), had written a
request in verse, inviting (the Dalai Lama) to tea. In the reply to this letter, (the Zva-dMar-
Pas) status had been somewhat wrongly stated. (In reply to this), the Karma-Pas had set
down some880 bad language (:s-), abusive of (<. o/) the dGe-Lugs-Pa,
v
as comments (/.t) (written) on the labels ;z/o, of the silk scarves presented
to (the statue of) the Buddha at Lhasa. In reply to (all) this, because of what the west
Mongolians (had said) about the dung, etc., of the tent-dwelling (Karma-Pas),881the united
armies of the Yar-rGyab-Pa and the uncles family of the gTSan-Pa entered sKyid-Sod.
Since there was no choice but to grant882 the decisions /c.t and punishments
(cu.t) (made) at the estate of Sa-Cha rDZon, he (the Dalai Lama) performed
/-,, by means of the sixty guards,883 :su.cu the four-faced Mahakala,
Sridevi and others. Suddenly, lightning struck the fortress of the Potala (where the enemy
was camped?). Not long afterwards, there was internal dissension in the uncles family
(of the gTSan-Pa ruler) and the gTSan army came to Yar-rGyab. Principally, because,
in addition to (providing) food (for the gTSan-Pa), he (the ruler of Yar-rGyab) had
to remain (there), he (the ruler of Yar-rGyab) changed his (the fourth Dalai Lamas) name
to mTHu-sTobs rGya-mTSHo (the ocean of magical power) - as was clearly shown by
the signs of the fierce magical rites which he performed.884
When he (the Dalai Lama) was staying in rGyal, the dBu-mDZad dByans
dPon-Po said, This year, the winter is very warm. This is the power of the Compassionate
One. (The Dalai Lama) warned, What future is there in just this (omen)? Presently,
a foreign army will inflict great harm on Tibet. Everyone was downcast. (The Dalai Lama
said), As long as I am in good health, the West Mongolians will not harm Tibet. The
Zva-dMar-Pa Dharmasvamin [p. 132b:] rebuked him by saying, A boy who
speaks of dissension should not have been born, and did not feel obliged to be sorry
(for what he had said). He said, If he (the Dalai Lama) had been Padmasambhava
of O-rGyan, it would have been important. But since he is only //. Padmasambhava,
it is permissible.
He (the Dalai Lama) accepted the top-knots of both PHags-Pa-lHa CHos-Kyi
rGyal-Po (Aryadeva Dharmaraja) and the Incarnation of Ba-So. Furthermore, the
Incarnation of De-Mo, the Incarnation of Ser-dBan and many other high lamas of Upper
mDo, Lower mDo, China and Western Mongolia arrived. They offered gifts of local
produce and religious objects. (The Dalai Lama) bestowed the empowerments of Bhairava
in a -./ of thirteen deities and many other teachings. The Incarnation of De-Mo
saw Brom-sTon in person.
In his twenty-sixth year, in the year Wood-Tiger (1614), in the twelfth month, with
the Pan-CHen, Blo-bZan CHos-rGyan, acting as abbot; the Incarnation, bSod-Nams
dGe-Legs dPal-bZan, acting as teacher of rites; and others acting as teacher of secrets
and time-keeper, in the midst of a full assembly of monks, he was ordained a priest
and became the holy head of the wearers of the yellow robe. From the KHri Rin-Po-CHe
(of dGa-lDan), Sans-rGyas Rin-CHen; the KHri Rin-Po-CHe, dGe-Dun rGyal-mTSHan;
the Zal-sNa-Nas, CHos-gNer Grags-Pa; the Pan-CHen Rin-Po-CHe; the Incarnation
of the upper gZims-KHan (dormitory) (in TSHal Gun-THan); the Drun-Pa of ol-dGa,
mKHas-bTSun-Pa; the master, Nor-Bu-Pa and others, he heard the general doctrines of the
. and The High One, the King of China, Un-Su Van-sTe Tai Van (=Shen
Tsung Wan Li Tai Huang # ^ x H, 1572-1620) sent Lama sSod-Nams Blo-Gros
and many other Chinese persons. He (the Emperor of China) offered him (the Dalai Lama)
the title of The All-Encompassing Va/ra(dhara) Buddha, an official hat, an official robe
and a seal. (An invitation that) he ought to come to China fell on his (the Dalai Lamas)
ears. For the temple built by Lama bSod-Nams Blo-Gros in China, (the Dalai Lama)
offered a handful of barley from the top of the Palace of dGa-lDan and the barley had to
be swept up from everywhere inside and outside the temple (in China). Real flowers were
held at the heart of some of the images. On the mouth of his private hot-water spring,
[p. 133a:] the imprint of his feet rose clearly on the stone. Such miracles did he perform.
(With regard to) the happy signs of his re-entry into a womb and re-birth, not only
in the prophecy made by the guardians of the completion of actions, the patrons885 who
belonged to the sinful886(world), but also, as it says in his r//
:/. - /. /./ t/ t- /. /, ./ -/. /. /... ,,..
. /,,,
u -. ...,.., ./,
u ,/, .// .. /, /. .,.. =/. ..
The meaning of this is as follows: Heaven-appointed means that, having been bom
in the royal dynasty of Chinggiz, his (the fourth Dalai Lamas) parents and other persons in
that area were made happy. Quality (::) is here his second name, expressly stated.
Increase means that, since all rivers come together in an ocean (c,-:su), it is very
certain, grammatically, that the name (Yon-Tan rGya-mTSHo) has the meaning of
increase. (The fourth Dalai Lama said), Not only (did the third Dalai Lama establish)
the Eastern Mongolians and the Western Mongolians in the (dGe-Lugs-Pa) religion, he was
(also) born in my family.887(Nevertheless), after coming to life, his intentions of increasing
faith and devotion did not develop into888 (an intention to) raise himself up to (another)
reincarnation of the previous master (the third Dalai Lama). However, there is just a
tradition that he said, (I have reached) the remaining portion of my life. Whatever
that may be, because his life was short and because of his country of birth, even his teacher
did not serve him very much beyond officiating as an abbot at his (initiation into the
priesthood as) a novice-monk and his ordination (as a full priest), as described above.
He left behind no c//... r/ written by his own hand. Even in the matter of
tantric practices and (the worship of) the protectors of religion, his usages followed the
practices of the former Victor (the third Dalai Lama), like an inanimate box.
In his twenty-eight year, in the year Fire-Dragon (1616), in the twelfth month, on the
fifteenth day (21 January 1617), he gathered together his form-body into the ./-
sphere and went to the Tushita paradise.
(5) NAG-DBAN BLO-BZAN RGYA-MTSHO, DALAI LAMA V (1617-82)
In the life-story of Ratnadasa, after the sky-wanderer, Secret Knowledge, had
extensively prophesied the place (of birth) and the person (he would be born as) of Sron-
bTSan sGam-Po, another sky-wanderer said,
/. s.. r./..,. ,. ..
+. /. ...,./.. /,./. ..
:. ../ ,/. / .// / /., /., / /. . ,.
t :::/ ; /. ./ ,. ... .. .// , / /. t-,. / ./
/..,889
:. , / /. -., .// ./
t /// ,/. -,.// ,./. /.. o ,. -/.
Furthermore
t- /. -./ / /. -/. s.. r./..,. . .
t. , //. . . .-//, / /,....
t. , /. .. / .. .-,, /- /. /.,,
t /.. /, .... .. .// . / /. .. / ./.
:/., . // ./. .., /. ./ -., / ..
:/. / ./ .... ./ .
r/. /. .... -. ./.. ./.
r/. ,/ , ,/. . .// /. . ,. /.
t//, /. ,. ./.... ../
t .// .. /. ,. /, ./. -,
u.. ,. /.. / //. . /.. / /. ./.
t.-.-/. -., . ,. .-//, / /,....
t t s.. r./..,. ./ , /
The meaning of this, in general: Again means that the nature of existents being
entirely empty, in its very nature, from the very beginning, I, Secret Knowledge, have only
uttered the meaning of the emptiness of existents, like the sound of an echo. In its own
nature, there has been no utterance. Because the meaning of existents, realised from (the
point of view of) emptiness, is nothing at all, therefore, the basis being unborn, if the
unconstructed mind is in its natural state, is not newly constructed and is settled equably
in the sense of being relaxed, it will abandon the path, realise (emptiness) in its own
nature and, being without any (resting) place to tie it down to, will be its own salvation.
Finally, it will attain even the great position of salvation, which is the unhindered
result. Thus she spoke, singing the meaning of the highest -
In that context, from the mouth of Ratnadasa (it was said),
/. . /. .. / .. //. /
t.. / t . -.. . /- / ..
/. t /// . /-/., / /. ,. / /. ./.
o. t /// .. /. .-,, .. / ..., /- /. ..
t.. / t . -.. . /- /. ./- ,/..
/. t /// . .. / /. ,. / /. ./.
, ::; o. . / .. ./.. ./ /.. t-,..:
.// /. /, ,,.. / ./
t .. /. .. +/. /./,
: -. /. ,,.. / /,/ ./.. /. ,,.. t-,.
u. /. . ./ .,. .// /. ,. //., ,,..
o /. ./ / s., . t /// /. t/-
, -. .// /. ./. ... t /// // ,/ s/t
, ./,. //. . ,.. .// /. , /:st t /// . ,.
/.
, ./. /. / -. .// /. /... ..., c-t
, -. .// /. /.. /- /-. t /// . ,. /.
o... t - /. c. c-,. o. -, ,/.. / ., .// /. //,
In this way, the name of Sron-bTSan sGam-Po has been set out, together with its
meaning.
t.. / t /. -,.// .. .
t . 892/ /.. .// /. -,..
In this way, the succession of rebirths, from Sron-bTSan sGam-Po to the All-
Knowing dGe-Dun Grub, has been demonstrated, in a comprehensive way, by
Dharmarajas after Sron-bTSan sGam-Po, such as KHri-Sron IDe-bTSan (and) by Brom-
sTon, Nan-Ral and CHos-dBan. In the words of the Great Pandita dGe-Dun rGya-
mTSHo himself,
+/. /., ./.. ..// / /. ,. / /. ./. / ... ,..
t /// ,/. ,./. -, /., /. /. ./-,/..
:/. ,.,/. ./ /.. // -. . . ..... -.
r// .../../, /. ./ /. :./ ,..
With regard to the seven who, according to this promise, were (or will be) the
unbroken sport of the dance of the yellow robe in the Age of Evil, (it is said),
+//.,/ t /// /. -,.// /. /., / .,/.. //
r/ .// /. / t - /. c. c-,. .
In this way, it is shown that although the All-Knowing dGe-Dun Grub-Pa was pure
because of his study of the , which contained the (rules of) discipline, all who
adhered to secret ways did not know him to be an incarnation of the Great Compassionate
One.
+//.,/ t - ,. /. /.. //. / /.,.::
+. ./ ./... ,. /.. ,
t / t - ... //
r/ /.. /. ..
In this way it is shown that the All-Knowing dGe-Dun rGya-mTSHo was learned in
the five branches of learning. The meaning of his sermons on these (branches of learning)
was well set-out. He taught whatever good there was in whatever
o - -, , ::/; . ,
o. /./. -/. /.. /. ,/ / ./,
Thus, the All-Knowing bSod-Nams rGya-mTSHo was not very partisan as far as
doctrines were concerned. With regard to (tantric) practices and the defenders of the
faith, he accepted as realisable whatever doctrines of both the Sa-sKya-Pa and the rNin-
Ma-Pa came in his path.
o - ./ .,. /. .. .. -, ./,
t.. / //. ... / -, //. /
o - -, ...,. .// ... /. /.
In this way, (it is shown) that, because of the slanted894 mental attachment of his
patrons and servants towards the All-Knowing Dharmaraja of bDe-Chen, Yon-Tan rGya-
mTSHo, the (dGe-Lugs-Pa) teaching was somewhat harmed. Although his life was short,
he finally showed his ability by his revenge on these (patrons and servants).
, .,/. :/. /. /. / .
+. //. /.,//.895 /., / //.
. ./ /. /// t/ t- /. ,.. .. / /../ . /,,.
:/., .// /.. /, ,, / -, ., /.- -. s.- . .,
/.- ...., :,t/.c. ,.
In this way, it is shown that the Lord-Lama, the crown of Samsara and Nirvana,
Nag-dBan Blo-bZan rGya-mTSHo, Jigs-Med Go-CHa, THub-bsTan La;ti-TSHoi-sDe,
the Great One, the source of benefit and happiness, was like a father to his subjects in
Tibet but his son (i.e., his subjects in Tibet) abused him by saying words to the effect
that his (ordinary, human) mind and understanding were great in the /.-... sense
(of ordinary human mind and understanding).
t/. .. / /., /- / /..
:/. ,. ,.. //,, /. /,
:/. ./ .-. /. -. s.- .// /..
. ./ /. / t/ t- //,, /. ,/.. / /./..,. :.s.
Thus, evil-minded and wild persons disrespectfully abused the Sixth Body, just as the
cock enviously abused the ,.. In truth, it has been prophesied by many prophecies that
an important series of reincarnations has come or will come, of whom, just as (some) will
have no adversaries, so (others) will have adversaries.
* * *
With regard to the difference between rebirth (r,.o) and reincarnation (t./t):
In general, (in the case of rebirths), the former bodily arrangement is gathered together
(before) a latter bodily arrangement is taken possession of and reborn in.897(In the case of
reincarnations), a reincarnation for the purpose of showing oneself in another bodily
arrangement or other bodily arrangements, without gathering together the basis of the
reincarnation t./,zs.s is known (as a reincarnation). [P. 135a:] Although it is
certainly necessary that the former (rebirth) should belong to the same lineage (as the latter
rebirth), whether or not it is a reincarnation (is uncertain) - both (possibilities) are possible.
For instance, the rebirth (known as) Prince Siddhartha was a reincarnation, but the rebirth
(known as) the Brahman boy, sNan-Byed, who belonged to the same lineage (as Prince
Siddhartha), does not seem to have become a reincarnation. A latter (reincarnation) may
belong to the same lineage (as a former reincarnation), but it is not certain that the basis
of the reincarnation t./,z would be exactly the same. Since the mind of all the
Tathagathas, the .ssence, is fit to be trained by (any member of?) the lotus-line,
which (lotus-line) is to be trained by Vajrapani, it achieves its aim by showing itself as a
reincarnation of Avalokitesvara. Therefore, even in this form of appearance, in order to
show the outward form of a Bodhisattva who progresses through ten stages, he achieves
his aim by showing himself in many bodily arrangements. Even if it is said, abusively, that
this would be seen as a change for the worse,899 what is the need (for such abuse)? Even
the Bodhisattva in his first stage can show one thousand and two hundred qualities, such as
showing hundreds of bodily arrangements. As it says in the +.-/
t./-, /.... -./ . /., /-.// . /.... o.../
s, /.... /./. /. //.-, . ,. ...,./..
u. ,/. /.... /... /., /., /. . / ./,
u. .. /.... .,/ . /. /-.// /.... /..
+//.,/ /-.// :,. o./. /. /. /.// .-/. / .
/.... .//.. ,.
:/.. ... -... / ..//. ,. ,,. /,/. / /
Further, from that same .
:. /. - ./. .
u .-.//. .//.
r// . .. .../ / ..
o. ././. /.. . . -
s / /. ./.. .. .
r// ./. o...//. ./.. .,
+. ,,. // o.../,/..
o. /.. .// /. . ,,.. / /. o.../
o/. / / . /.. ... . /. o.../
u /., ./. . /..
+ /., /., // /. /-
u. ,,. ./. -...
u /., .. -.
./. .. -.
o/ ./,/.-. . .
+,,. ./ --.
t/. //., /-
t / /.. / ./. .// -. /...
:/. /. /., / /. :/,
s/. .// ./. /., /-
[P. 135b:] Further, as it says in the +,:/,,./,./,
... s. t/,t t./z,s.,t :: t :.s. /s-c,
ru,/t :./t :.,t -t.
u. /.... /.. .. o /. //. / t .-,/. -.,/ /.
. / /. - /. ., /,/ / /. - /. /. . / /.
- ,,., /. ,... / ./ . / // /. /., /., / :-/...,
:/. . / /. - /.... .. -... /. . /, ,, r/,
/./. t /. /. /. . / /. - /, /.. /., /., . /. /.
,... / /.. /., /., t /.. / ./ -., ..././.
o /. /... /. . / /. - ,.. /, .. .///.////..
. /. .... / ,,., //. / /.. / -., -. /. :.
o /. /. :/, /. +/ /. /.//, ./,/... o.../ /. -. /
./. ///.. ./. .-/. . ..//. -,//. .-//.
.////. +//.,/ /., // .. /. :/, , /.. o /. /. :/,
/.. / -., . .. // t /// /. / / /.. /., /.,
/ /.. /., /., .// -. /. / /. :/, , / /
/.-.' o. ., ./ .. /, /. /., /., /. :/, ,
/ / /.- o /. . .., .. /. ,/../... /., /
/. :/, .. /. .. /. /., / /. :/, ,,. ,/..
/. / / ,.,. t/... . .., /. .. /, /. /.
/ /, /../ ,,/..: .,..: . .. ,./ /. :/, /.
/. s-//, / .., /. .. /, /. /. ,.. / /. ./
/, t. o/- /. ,. /.- -/ /.///., /. ./. / /.
,. / ../ /. :/, /. /- / /.. ... . . ./. /
./,
In the s-// c--., /. o : //.. c./,,// ,s/o
/t written by Vimala, (it is said):
t ::c; t .-,/. . - . /. /,
o. // /. .. / :-/..., ..- ,,.
:/. - / /. /, .// ,,. . ,/ / ..
+,,. / / ..., ,. ./ ..
t / ., /. . ,,. . .
:/. . ,,. . ,,. / /.,
+// /.. .//... . /. . .
t /. /.. /.. ./. /../. . /-/. //. /..
t/ / /. . //. /.. ./ / /. ,. / /. ./.
And also in the biography of O-rGyan-Pa of Nan, (it is said):
t /. . /.... -. . -// o...//./. / :-/...,
:/.. .// /. . /.... -. . -// . / t.--//. /
oc,
r/.... , .,/. .., /.. /., .// ./
In the s.. / u./, ,so t,t too, (it is said):
t .-,/. ./. /. - . /. /,
t ./ .../ / .. /.. - .,/,
According to (all) this, the deeds of a holy person appear because of the (holy
persons) connection with the Great Compassionate One, but do not prevent the possibility
of the appearance of disciples. Therefore, for example, the moon in the sky appears in as
many vessels of clear water as there are, because (=as long as) there is no obscuring veil
in the sky. In brief, although the great holy ones are free of the misconception, I shall be
in front of such-and-such living beings by showing (myself in) such-and-such forms,
nevertheless, just as many reincarnations appear - each (reincarnation) in his own nature -
as are suited to the peculiarities of the thoughts and faculties of individual living beings. In
the life-story of Ratnadasa, the great holy Vajrapani himself (says),
t.. / t . -.. . /- /. ./-,/..
/. t /// . .. / /. ,. / /. ./.
o. . / .. ./.. ./ /.. t-,. .// /. /,
,,.. / ./
t .. /. .. +/. /./,.903
According to this, the original series-of-rebirths904 of a reincarnation descends from
one family to another (and) (a reincarnation) appears as a reincarnation at (any) one time.
Some are blessed by (belonging to) the same spiritual lineage (while others are not). The
basis of the reincarnation and the actualisation905of (past) deeds are shown to be either the
same or different - there are many types. Furthermore, (they) reveal just as many bodily
arrangements (as there are Buddha-fields) in the wide (Buddha-)fields and work for the
good of the world. Even in this (Buddha-)field, the number of pure (=genuine) and impure
(=false) life-stories [p. 136b:] is inconceivable. As an object of estimation by the mind of
an ordinary person, where is the limit ?906
Nevertheless, even the prayers, from beginning to end, composed by the Lord-Lama
(the fifth Dalai Lama) himself, chief of which are the famous shortened or outer version
(called) o//z /. o//z c,/o and the middle-length or inner
version (called) t., /. r/. ct :.:s. mention only sixteen different
large or short (life-stories) suited to the mental range of his petitioners. Among them,
the large or secret version (of the life-stories) which, in agreement with the number of
texts (:u/) of life-stories (given in the) abbreviated description c,/:,.: (called)
s./ ./ /. t.. .o,/c c,../ - of the life-stories, gives
(the number of life-stories) as seventy-eight, is extant. Even this, for example, gives other,
additional interpretations to (the story of) Kun-Tu rGyu, the Sro-Lon bird, (as that story is
found) in the (relevant) precious book. On the thirteenth step, (he says),
t ,... ,. -, /. :,- ,.
t . /. //.,. .z. -cu,
, //.,. /-.. /.
+. ,/,.. /. ... -. / ,,. . /. -./ .-.
But, as indicated by (the fact that) the story of the child-god, od-Zer mCHog, does
not exist, many complete life-stories do not exist.
Even as far as chronological order is concerned, among the Indian (reincarnations),
King Lokesvara (is said to have lived) nine hundred and ninety-one aeons ago; Devaraja
before the previous aeon; and King dPal in an aeon which is not clear from his own words,
but is probably one of the early ones. In contrast to (these three), Ratnadasa, Sron-bTSan
sGam-Po and the other high ones (who came in) an uninterrupted (series of) reincarnations
are in this aeon. (With regard to) those before them, (judging) from the data which follow
the order given in .. . +.. + t, / c.- z.t o. tu.
o their chronological (order) is found in miscellaneous (data). The latest in this (work) is
that, (as far as) the Indians (are concerned), excluding (the cases) when two of them are
reincarnations of the same lineage and (appear) at the same time, most of them are really a
line of rebirths (not reincarnations) and the (chronological) order is as given above. gTSug-
Lag DZin and dGe-Ba dPal have (accordingly) been classified as Indians of the same
type. As it says in the /rc,.
t /. .., .// . /. ...... -. / .,/.
:/. ,//, / .,./, /.... /. -./../,. . /. ,..//,
-.. -//
According to this, with regard to the other, middle-length (life-stores), the Tibetans
[p. 137a:] (took) their . / papers,908 in which they did not make much distinction
between a single spiritual lineage and a line of rebirths (and) reincarnations and
allotted , them among the large and short (life-stories). Even in s./ ./ /.
t.., (with regard to) the category of Dharmarajas, (a passage is quoted) from the precious
book (called) the life-story of Devaraja, namely,
. ,. // ,./. /. /, -. . o./. / . -. .//
/. /. . / /. /. / /. /.. /-/. /. , .
+.//.. t/tc . . . /. .// /./, /. /-/. / /.
. /. /-/. /. , / /. /. .// /. /. -.
c,/ o o,./ , /. . / /. t. +.//..
This is interpreted to mean that all the forty-six Dharmarajas, namely, the seven ru
(kings) of heaven, the two :./ (kings) of the middle region, the six t., (kings) of the
earth, the eight tt. (kings), the five /:s (kings) and the eighteen kings, together with
their sons, from KHri gNan gZun bTSan to KHri Ral(-Pa-Can), not counting Dar-Ma,
were the only reincarnations.
Accordingly, (with regard to) Mu-KHri, Den-KHri, Mer-KHri, gDags-KHri and
Sribs-KHri among the seven ru (kings); Pu-Te Gun-rGyal among the two :./ (kings);
Se-sNol Nam-lDe and IDe Srin-bTSan among the eight tt. (kings); KHri-THog rJe-
bTSan among the five /:s (kings); and, after them, gNam-Ri Sron-bTSan and KHri-lDe
bTSug-brTan - (with regard to these), other than special909 . / papers, such as hand
written (notes) and data (made available) by virtue of (the fact that) they belonged to the
same spiritual lineage of reincarnations, the life-stories of all these (eleven reincarnations),
(showing) their true descent, do not exist. In accordance with the (records of the)
achievements of fathers and sons and, in this case, the life-stories of those who were in a
line of succession, namely, gNa-KHri (father of Mu-KHri), I-So-Legs (son of sPu-Te
Gun-rGyal), IDe-PHrul Nam-gZun bTSan (father of Se-sNol Nam-lDe), IDe rGyal-Po
(father of IDe Srin-bTSan), KHri sGra dPuri bTSan (father of KHri-THog rJe-bTSan),
THo-Ri gNan-bTSan (son of KHri-THog rJe-bTSan), Sron-bTSan sGam-Po, Dus-Sron
Man-rJe, KHri-Sron IDe-bTSan and KHri Ral(-Pa-Can), the series of life-stories of these
ten do really exist.
Similarly, from among the number of lamas mentioned in s./ ./ /. t..
the life-stories of Brom-sTon; Nan-Ral; the Nepalese pandita, Padmavajra; the Great
Pandita, dGe-Dun Grub; dGe-Dun rGya-mTSHo; bSod-[p. 137b:] Nams rGya-mTSHo;
and Yon-Tan rGya-mTSHo are well known by themselves. The reincarnations of the
speech, mind, qualities (and actions) of KHri-Sroh IDe-bTSan, viz., CHos-dBan, Padma-
dBan of mNa-Ris, Dharmaraja bKra-Sis sTobs-rGyal and PHags-Pa Rin-Po-CHe have
been adjudged to be (such reincarnations) by themselves and by individual reincarnations
of the same lineage. Therefore, they have not been examined critically. As for the others
extolled in s./ ./ /. t.. and elsewhere, namely, KHa-CHe dGon-Pa-Ba,
Sa-sKya-Pa CHen-Po, gYu-Brag-Pa, gYam-bZan-Pa, Sum-sTon Ye-Ses gZuns, dGe-Ba
Bum, the Great Soul Bearer-of-the-Vajra (Blo-Gros rGyal-mTSHan dPal-bZan-Po)
and sKu-Zari mKHyen-Rab CHos-rJe, since there was no true succession of rebirths
from a single spiritual lineage following the appearance of the first of these, whatever
sources are found for classifying them as reincarnations, are as if counted individually.
* * *
With regard to the fifth of the seven who have come or will come to sport the dance
of the yellow robe in order to maintain the welfare of the world, the reincarnation of the
deeds of the sovereign lord KHri-Sron IDe-bTSan, he who was born in the great
royal dynasty of Za-Hor, the Lord Lama, the crest-ornament of Samsara and Nirvana,
the single ornament of all religion and government in Jambudvipa; called, for the
sake of being meaningful, by the name of the All-Knowing Nag-dBan Blo-bZan
rGya-mTSHo, the son of Brahma, the V^yra-laughter / /z.t t:.),910
the fearless armour +//,.- :,.. ccu (the embodiment of) the
Buddhas teaching, Lan-TSHoi sDe (:...) or the youth as handsome as the
six-headed (god) (,,t/t., .-t t/:su), the one without a rival in the
three worlds:
In the Action Tantra (called) the o : / /. /. c/. r, /
/. /-/, / /. :/, ./, ,/../, /. .//.... / // /../ .
-..,911 /, . (it is said):
+., .- / /. :./.
+ /. .. / -. ./. /. ./. .// /. ..,..
+ . ./ /. -. / /,
r// . .// -. /. /.. ../ /.
t .-,/. . //.. ru/
+. . //.. .:, .// /. .., /-.
o. //.. :c. . . //.. ,z.
:/. / . /. / .// /. ../,/ ./,
o. -.. c//.. /, /. , r/. o .// /. .., /-.
The ascetic with the manner of a king, -, 912 is grammatically proved as a name
which is the equivalent of o913 and although glory914 is fulfilled in the Dharmaraja
Phags-Pa, [p. 138a:] the holy lord who gave refuge (to the world) like this (Dalai Lama)
fulfilled the manner of a king. Not only that, but (in accordance with the line)
:/. / . /. / .// /. ../,/ ./,
in the earlier and later part of his life, he did not do many worldly deeds. In the middle
(part of his life), the possibility915of accepting mental burdens such as those of a treasurer,
administrator and temporary replacement (tut.) is clearly shown by the (above)
round (of quotations).
Furthermore, in a prophecy made in the precious book called tucu (it is said),
u. ./ ./ / -. .// /./, /-/, -.. / /. ... / /.
r/... ./, /. ,./. /. .// . ./ /.. .. ... /,
../,/ /., /. /.. ,. /. .// /. ,.. u. .// /./,
//, /-/, .// /. ..- . /. /./ ... .// /. //.
.... o... / /. / / /. .// /. ../,/ /. /.. . / ..
- /.. .// /. -, ../. . -./ -../ .. /. /. /-.//
.// /. //. /. ../...
(With regard to the phrase) made of the seeds of fire, the (book of) the science of
divination t:u/ (says):
r., .. : /. . r./ ./
/s/ tt.. /. .. ./.-..916
This explanation in five great families t. cu. means that he would be born
in the royal dynasty of a country named Sa-Hor or Za-Hor. (However), because the
black astrology (,:s)917 did not spread to India, there was no identification
(of Sa-Hor or Za-Hor in the above lines). Nevertheless, from that ancient time itself,
tu,/c, has been pronounced, between the teeth, as :. This (shows) that a
very famous name is (contained) in (the word) fire . By searching the vowels
.o,/ (and) by relying on those words which have been added :.,t) or whatever,
an impregnable fortress /:s-ru is found. (As far as) an auspicious sign
(is concerned), it will be calculated that a warm sky is good, which indicates that
the family t. in which his body (would be reborn), is to be identified with fire.
With regard to the year (in which he would be reborn), in general, the -Horse and
-Serpent years (have the element) Fire- and, in particular, this (Fire-)Serpent year is
distinguished by (the element) Fire- (as an element of) Prosperity (.o/:u/).9X-8
(This points to the year) Fire-Serpent (1617) and shows clearly the family in which
his body (would be reborn), as well as the year (of his rebirth).
With regard to the many debates which would be caused by his taking delight in the
secret - (in this respect, too), his writings, which relied on the Old Translations,
have been prophesied. As it says in the t.,.. / /. c. . s, which is one of
the t.. c//. / t.,..
t /. . /.. . /.. /.... ., / /. o.../ ./,
, ::s/ ; :/.. .// /. /. / /... . ./ ./ .// - /. /.
t,/.
According to the chronology of the PHug-Pa school, the Lord-Lama, the ornament of
Samsara and Nirvana, the Holy One (the fifth Dalai Lama) was bom two thousand, four
hundred and ninety-seven years after the Nirvana of the Buddha in (880 B.C. + 2497=) the
year Fire-Serpent (1617) and came to the lordship of heaven and earth in his twenty-fifth
year, in the year Iron-Serpent (1641). The fruitional time919 was one thousand and five
hundred years. In order to achieve fulfilment ./ c./t his (acquisition of)
knowledge and his meditation took five hundred years each. For (the practice of) discipline,
he spent twenty-two years. Thus, by a rough calculation and taking to consideration,
once again, the remaining one thousand and five hundred years of the prophecy,
(the calculation is) completely correct.920
Again, in the same t.,.. / c. . s,), (it says):
: .- ./ .-/ //. /. .-/ / t/:u./ //..
:/. /. / /... . ./, ./ .// - /. /. t,/. .// /.
/
u. .// ./... /. ./, / /. /.., ..-
:/. . / /. . //, ./, .// .
Thus the mother and, in the latter part, the master himself are clearly prophesied.
In the section of the t.,.. / /. ... prophesying how to repel the Mongolian
army which will ruin Tibet and KHams, (it is said):
t ,,/., /. /. /. / /... . ./
u. .// /. . / /. / rus/ tt./:s
- :. /. ., ., -,. / ,. /, ., . ,,
o. / // .. / /,,/, ,, /. .//
Thus the Lord-Lama is clearly prophesied and, incidentally, it is also clearly
prophesied that by drawing his image or the designs (z//r. for (the introductory
pages of) his biography, the border armies would be repelled.
In a treasure discovered by Ratna Glin-Pa (1403-79), it is prophesied (as follows):
:/. /. /, ./ / ,.../, ... / /.,/ / ./,/.-.
:/. . / c. c-, .// . .o.
u. .// /.. /. , / , . ,. .//,..
o, .. -. /. .// /. /. /... / /. ./.
+ t/- .// ,,. ./ / -,
r/ /. / / ,/ o . /. / / ,, tu,
u. .// /./. / /.. /. .. c. . . /. /. / /. ./ s
u /. .,. .// // // /,/ . /.
u . ,.. .// .,./ /....921 ./ . /.
u. .// /, // .o. . ,:s ... / ,..
t ::.; + -. / o.../ ./, ./ -,/ ,.. .// .
o /. t.. u// / t/ . cu.o t
ut t . .o. t /.. /.. ///
u. .// /./. ,/. . .. /. /.. ., / .o. . ,:922
o -t. t . tocu. ,:s
+. t:. t t:. /.. /.. ///
u. .// /./. ,/. . /, /. . , / ,:s
+. /. /. /.... -t . .,/ ... / /
u. .// /./. /.. ./,. // .o. . ,:s
:/. /.. / /. .// /.. ... /. /.. / /. .// /./
:/. /.././ ,. . /. /.././ .//., .// // /. /. ,/ .// .// ,
/... / ,/.
: /.. ..// // /. . - .// /. ..., /... ./...
/.. .// /. /..//
: , . // / /, .// . .. /.. .// /. ..., /...
./... /.. .// /, /,,.
:/. ./, / /. . / /. /../.. .// ,.. / . ...
:/. ../ .// /. /.// / /. ./, / /. - / /. ./ -.. /
t.. / - .// -,/, .. /. /.. / / ,.
t- . ./. -. . .. ./. . /. ..
o, . -// ,. . /. /,/ . /. .// /. .//.... /- ./ /.
t./.. .// /. ./.. /. /.. . /. ,.,/. .// /. ,
+// /. / ./.. /.,. ./ . ,. .// /. -.//, .....
t. . //.. .// // /. . ./
o/. ,.,/. ./. ././, ./. /.. /.. /.////.. .// // -... /. ./
:/. ,/.. ,/. / /. ,/ /. .// /. /.., /...
:/. //. / / /. ./,. /. .// /. ,/. .
:/.. .// /. /-. .//., ... /, ...
u,,. .// . ...,. /. /. / /. ,.
Also, in the prophecy made by rDo-rJe Glin-Pa (1346-1405), which prophesies some
sections of the above c../ t. t,t./ (of Ratna Glin-Pa) and, as far as
matter923is concerned, agrees for the most part with the great prophecy above, (it is said):
:/. /. r, ./ / ,.../, ... / /.,/ / ./,/.-.
r/ . /. / / ,/ o . /. / / ,, tu,
r// /./. / /.. /. .. c. . . /. /. / /. ./ s
u .,. .// // // /,/ . /.
u ,.. .// .,./ /./, /.... ./ . /.
r/ -,/ ,.. /. .// -. ./ / -,
o /. t.. u// , ::./; cu.o t . ut t
o /.. /.. /// / .o. /. .// . ., ,. ..
o tocu. . -t. t ,:s
o t :. t t:. /.. /.. ///
u. .// /./. / ,/. . ./// /.. ./,. //
:/. /.. / /. .// /.. ... /. /.. / /. .// /./
:/. /.././ ,/ . ., ..//. .// /. ..//.. .. /, /, ./- ,/. /
/.. ....
t,., .// ... ,.. // /. r/.. ..,/ /
/.,
t / /.. ,,., /.. .// /. ... ,..... /. r/ /, .//
.// /, /,,.
:/. ./, / /. ./ ... ./ /. - / /. ./ /.. -..
/ .// ,..
t.,/. .// /.., /. /. .,,924/. /.. /., /.. .....
t./. . ./. -. . .. /,/ . /. .// /. .//.... /-
./ /.
t./.. .// /. ./.. /. /.. t.. /. -. .// /. ....
:/. / ./.. /.,. ./ . ,. .// /. -.//, .....
+// ,., ,. / /. -.-, .// /. . ./
o/. ,.,/. ./. ././, ./. /.. /.. /.////.. .// // -... /. ./
:/. ,/.. ,/. / /. ,/ /. .// /. /.., .,..
:/. ./,. /. .// /. .. //. //. /
Now, to examine the time referred to in the prophetic sections quoted above: At the
time when the good lives of the lamas up to the Bri-Guri-Pa (lama) CHos-Kyi Grags-Pa925
and the lineage /c,.. of the sKyur family (,,t./) had ended, (the Bri-Gun-Pa) had
ended up in (a condition which can be described as) putting on what remained of the parts
of a yaks body, namely, just the horns. (It was also the time when) the (PHag-Mo-Gru-Pa)
rulers of sNeu-gDon had, finally, ended up below the likes of low-caste people. (They
were) just (like) the tail remaining from the parts of a pigs body. At that time, Lhasa in
sKyid-Sod was under the myriarchy of TSHal-Pa. Since (the fifth Dalai Lama) built his
palace there, he built his house in the centre. Since he established his power over all the
thirteen myriarchies which had, previously, been allotted to the Sa-sKya-Pa by an edict
from the Mongols, he ate the food of the earth s Objects of worship and the two
categories . and -.:cand other teachings of the . and - spread, so
that those of high lineage were materially rewarded and those of low lineage were not
placed on top. The laws enforcing this were heavy, so that there was happiness as in
(the Age of) Fulfilment. Since religious schools, long ruined and dilapidated, were no
longer there, he built thirteen new ones. He established his power between mNa-Ris and
Nepal. In a rough and ready way, the prophecy [p. 140a:] prophesies these deeds clearly.
In the latter prophecy of the Knowledge-bearer Srog-sGrub, called the c,/
(it is said):
+ /, /. /. / ..//. ,/.. ,
t.... /. ,./ / /. ., / /. ./../ / ./, / ./
:/. .,. , / /,,. :/. .// /. ,/
+. /../. / //. .//. :/. .// /. .-.. /, /. . /. /..
In the secret instructions, (it is said):
:/. o./.. /., /. -. / c,/
r// .... -. / . /.... ,,. / /, //. ... /-.//
In this way, the means of (achieving) happiness have been spoken of together with the
prophecy.
In the same (secret instructions), (it is said):
:/. . / .,// .// , /- .o. /. /..
.o. . ,:s .// /. .-.. /, /. . /. /.. / //. .//.
In this way it is prophesied that the Lord-Lama would go to China and that Tibet
and KHams would be happy. (This) is also prophesied in the s.. +/ tc,.
c/o
In the first (part of the?) s.//,// t,t o.:: (called) :/. :..
t./ / /. t.//. c. while making a prophecy in a hidden way, together with
(a mention of) the family of Za-Hor, as a continuation,928it prophesies the name, saying,
o /. ,/ /./ . /. .-... ,.
o /. ,./.. / /. /. /
u. .// /.. -/. //. /,. /
In the section on doctrines of this ./ which is a prophecy made by THan-lHa
(called) :/. s,/. t.-.. / ./ t (it is said):
t ,./ ,. /., /. /. / /. ./.
r// ./// / ./. .. /. ,..-. / c/ . :/.
u. .// /. /. . / // ,. ///.. ,.. . // -/.
c././ /. /.. -,/... /-
c/-, . ... ./ // .,. -/ . ,
:/. / / /. /-/, / zu . / t.--//.
In a prophecy (contained in a) concealed treasure (discovered) by the Incarnate One of
Yol-Mo, bsTan-DZin Nor-Bu, (it is said):
+ -.. .-/ .// /.. ...
Within this (body of prophecy), (it is also said):
+ . / /. .// . .o.
t / /. ..//.. /, ../ ..
c/ ,/ . :/., // /.. .// /. ./.... /, /-
In the treasure-text discovered in gYa-Ma-Lun by the Knowledge-bearer gTer-bDag
Glin-Pa, a reincarnation of Vairocana, (it is said):
:/. . / /. ..., /. ./ /. -. / ./. /z/ -:su
[p. 140b:] :/. / / /. /-/, / zu .// ,. /. ./, . ,..-. /
/. /. .. / :/.
+ / -. /. ./, .// ,.. . /. ,..-. .// ...
In the new treasure called :/. t / :... ,-/c, o, (it is said):
:/. ./ //. /. ./ .., /. ,/.. -., / /. /... ...
,..
t /. ..., /. / .,
t /. // ,.. /. .// /. o./. / /. t/u. ,. :c:s
/. t.s.,. ,. :c::
r/ /. -. / /zt /. .// ,. .... ,.
In the new treasure of Sa-ug, called :/. +/ / // /. ,/.. t/ /. t,/..
.// //.-. /. :/.. :-. (it is said):
+ / -. /. .../ .// .// ,.. / ,/.. ./,
:/. /.. . /. -.. . -. / /. :./,
t., /. ..-. -, / /. ,,. / /. ..., /. /-.//
:/. . / +.//.. /. o./. ./ /. -. / /zt
u. / ./. /. t/u. ,. :c:s /. t.s.,. ,. :c:: /. /.,929
. ,.,././ . .// .
c.. /. ./ .., / ... / /.. -. / /. :./,
In the prophecy (contained in) the hidden treasure (discovered) by the Discover of
Treasures from mNa-Ris, (it is said):
:/. / / /. /-/, / zu ./ /. -. //z/t
r/ /. /.././ / / . / //
+. , /. /,. / .-/.// / /..
r// /. /. ... -. /. // , / :-/...,
r/ / -..//. .... /. .// ./. :/. . ru-
u. .// /. /. . / /. ..., /.
* * *
t /. /... /. +,. / t.,..,
u. /. -. / :-/..., /. .
o/ /. ..., /. /. t/.. c. / /..
r// ,/. :/. . ru- /,,. + / -.........
* * *
+ / -. /. ,./. . / /. t/-
:/. // , / ,. . -. -.. c,-:su
r// /. /. -. / /. /. / :-/...,
+. t/- . / .c /:st
r/ -, / /.. ./ /. /. ,.. .. .,//.. / ./,
r// - /. ...,, / ./, + / -.....
Even in this (following) prophecy by sNari-rTSe-Ba, although it may be difficult
(to accept), being (perhaps) an interpolation, (it is said):
r/. / /. / ruo., .// ,.. .. /. /. / ..-.
r// /. -./ ./,... . /// .. .//
:/. zu .... / /. .. / s/:s
, ::; r// ./. /. :./, ...,./.. .o. . ,:s
In the prophecy made by Karma Mi-bsKyod rDo-rJe (1507-54),930(it is said):
+ . / /. -/.. t.--//.
r., /. / / ./. -/
r// , /. ,.. / s/:s tu,/c,
Thus, many old and new prophecies say many things. In particular, in :/. t,//..
u -/.. ./ /. - outt which was spoken personally by the
Great Teacher (Padmasambhava) to the Lord-Lama himself, (it is said):
:/. /., ./ .// .. . ,. /. ./.
r// /. ... .-/. :. .// /. /. ///
In the t.,.. / /. . o/t /r :u/:, (it is said):
:/. /.,, ,../ -. ./. . /.. /.. /,
o/ r, rus/ tt./:s /-.//
r// /,. /. ,.. / /.. . .// /., .// /.
/-..
t / /., . . ./ . .//. /.-./..
:. /- /.. .// ./ / /. ,. / /. ./.
:/. /. / /... . ./ ./ .// .. . ,. /. ,.,/. / /. /
r// .... /- /. .. / su
Thus, Nan(-Ral) was a reincarnation of (KHri-Sron IDe-bTSans) body, CHos-dBan
a reincarnation of his speech, the Great Pandita of mNa-Ris a reincarnation of his
mind, the Knowledge-bearer dBan-Poi sDe a reincarnation of his qualities and this holy
protector himself (the fifth Dalai Lama) a reincarnation of his actions. Or, the Great Pandita
dGe-Dun Grub was a reincarnation of (KHri-Sroh IDe-bTSans) body, dGe-Dun
rGya-mTSHo a reincarnation of his speech, bSod-Nams rGya-mTSHo a reincarnation
of his mind, Yon-Tan rGya-mTSHo a reincarnation of his qualities :: and this
Lord-Lama himself a reincarnation of his actions. Thus there is no mistake that all these
are a single (line of) reincarnations of KHri-Sron (IDe-bTSan). This holy protector
(the fifth Dalai Lama) being a reincarnation of the actions (of KHri-Sron IDe-bTSan)
in any case, the one unlike (him) is Karma bsTan-sKyon dBan-Po (1606-1642), the
sDe-Srid (Administrator) of gTSan and it is clearly prophesied that if they do not err
(together) with him, two form-bodies931 will work for the good of the world.
Further, in the t./. / r.- o. u.... :/.. .. s
// t,- (it is said):
r/ /. o./. /. ,./. ., / ,, / -/.
.-/ [P. 141b:] :/. o./. /. / ,,/ /.,
// /.. :/ /. o./. /. ,./. ., / ,, / -/.
.-/ r/ /. ,./. . t, / /. o./. /.. :/.
o./. /.. / /,/ . :/ /. ,./. . / /.
o./. /.. r/ /. ,./. /.,. /c,.. / /. o./.
/.. :/. o./. /.. / ./. /,/ . //, ,/
/.,. /,/ . //, o/- /.,. :/ /. ,./. /.,. / /.
o./. /.. r/ /. ,./. /-/, t. / /. o./.
/.. t ./... /-/, t, /. ,... o./. /.. ,,...
/ /-/, t, /. o./. /.. / :/ /. ,./. /-/, t.
/ /. o./. /.. r/ /. ,./. ..,. ru / /.
o./. /.. s. /. o./. /.. ,/. /., /.,
t/,/.-. /.. /., /., ./ .// /.-. -.-/. / /. ..,. /
/. o./. .// /. /. ,./. ..,. / /. o./. /.. r/
/. ,./. //. :su. / /. o./. /.. + /. o./.
/.. / /. /// /. ././, ., -,/../, ./ / /,/ . /.,
/. ././, ., -.. ., :/ /. ,./. //. / /. o./.
/.. [P. 142a:] r/ /. ,./. .. / /. o./.
/.. t .. ... /. ./. /. o./. /.. ...
,./. ./ . -// . /.... -// -, /.... /.. / /.,
/., . /.. /., /., /.. // /. /.. ..//. :/ /. ,./.
.. / /. o./. /.. r/ . /. ,./. -. / /.
o./ .. / /. o./. /.. :/. / /. o./. /.
.. -.. / ,/. :/. /// .// . -.. / /, /../ :/.
//. . -.. / /. .., ... / /. ... ,.. .,/ :/. //.. .
/... . -.. / // ,.. /, :/. /../. ., / /. ./. .
-,/../, ///.. ./ /. ... -.// . ,. /,/ / / .. :/.. . /.
-. / /. o./ .. / /. o./. /.. r/ . // /. ,./.
/.//, -,/... ./. / /. o./. /.. :/. .... .. /, /.
o./. /.. .. -/. /., /., /. ,., / /.
. ,.. :/. /./. / /. o.../ ., ,.. :/.. . // /. ,./.
/.//, -,/... ./. / /. o./. /..
In the t./. / r.- :.., :/.. .. -//. t.,.-
(it is said):
o s.//. /. o./. /.. .// /./.-. ...// /. / ,.
/ o././. . ../.. ,./. cu r// ../.. : u
../. ,,. .// /. /.////.. : u. .// /. /. ,../ / ,. , ,//
,./. . ,.. [p. 142b:] / . ,. .,. : r/ /.//
.///... /. .// /. /. :./, ./ .... (4) u. .// , /
-/. .-/ ,././, u. .// /./, ,./. . t, c u. .//
/./, ,./. /.,. /c,.. : u. .// /./, ,./. /-/, t.
s u. .// /.. ,./. ..,. . u //. .// /. ,./. : u ..
.// /. ,./. :: :/. -. / / o./ .. .// /. ,./. :: +// /
./. .// /. ,./. o s.//. /. o./. /.. .// /... /..
../.. ,./. .//. .., /. / ,. / o././.
In the t./. / r.- t,/.. :/.. .. +/.//
t,- (it is said):
r/ /. ,./. . t, / /. o./. /.. :/. o./.
/.. / ,.. . :/ /. ,./. . t, / /.
o./. /.. r/ /. ,./. ,./ /. cut, / /.
o./. /.. :/. o./. /.. /- /. r/, .
,.. // / .. /. o/- . ,.. // / ..
:/ /. ,./. ,./ /. / /. o./. /.. r/ /. ,./.
/-/, t. / /. o./. /.. t- ./... /-/, t, /.
,... o./. /. /.. . ,../, / /. ,./. /-/, t.
/ /. o./. /..
Thus the various t./. / r.- have said extensively that the Buddha should
be bom in a perfect Bodhisattva family. In line with this, the t/. s. says:
/ /. o./. .//. /., /. //, :./ ,.. .. /. ,.
.. r// /. :/. -. ./. /. /./. /. ./ [p. 143a:] /.
. c/ /. /./. /. ./ /. ., :./ . /. .
/ ./, .. /. o./. .. /. -. :/. o./. .. ..
/ -/. .-/ /. .., /.,, / -. ./. /., /., -. ,./.
/. /. -. ./. .. ,.. . /. ./. ..., ,/. .../ .::
// ,,. .:: /. ,. ,,. ... ,,. ../ ,,. + / -. /.
o./. .. / -/. .-/
/ ./, .. /. o./. .. /. . ./.. /. .// /. ./
:/. o./. / /... u. / ../
/. . /. /- c.-, /. .. /. /- r.. /. /
u. .// /. /- :-/..., /. ./
/ ./, .. /. o./. .. /. ., ./.. /. .// /. ./
:/. o./. /- ., ./.. /. /./. / /. ,.,/. /., ..//
/., . /// ./.. /. .. . ..// //. /. / /.., . ./.. /.,
. /.. /. ,. /.. /. /. . /.... ,. ./, .
/. ./, :/. o./. / /. -../. / .,
/ ./, .. /. o./. .. /. . .// /. .// /. ./ :/.
o./. /- /. . . / c./ . /
/-/.. . / /-/. /. ,.// ,:./ . u.
/ /, /. o/- . /. r/, . :/../. /. -. ./.
/. o/- . /... / -. /. /- /. o/- . + /.
-. ./. /. r/, . /... / -. /. /- /. r/,
. / . . /. r/, . /... /../. /. o./.
[p. 143b:] / /.. /- /. r/, . / ./,, /. .,/ / /
,.,. /. ./ /., /. //, :./ ,.. /. o./. ..
/.. /. .. u. .... /.. /. /..:
In the +////- s. -t o,./o -t (it is said):
t/, . ., -. /.,. . .- /, /.. /.. ,,. / //,
//, .. r/, . o./. // /. . .// /., .// /. ./
:/. o./. /. o.../ s/,-. .//. /., /. :./ ,..
/.... / r/ /. ,/ ..:/ o./. /. ./936 :/.,
. ./ ./. /. o/- . /. r/, . :/../. -.-.
/. o/- . /... -.-. /. r/, . s.., / /.
r/, . /... . . / . t /// /. ../..37 /, /.
/. ,.. / + o./. / /.. ./ /. . t /// /. ./
/. r/, . t / ., /- /.,,/. -. /. o./. ..
.// /. ../.. u. .-./. ./ . /. o/...
o.../ . ./. /. /. / ,./, /. t/- t / . /.
o./. // /. . .// /., .// /. ./
r/, . o./. // /. ., ./.. /., .// /. ./ :/.
o./. /. o.../ s/,-. .//. /., /. :./ ,.. /....
/ r/ /. ,/ ., / o./. /. ./ u. //..
., ./.. /.. . . . .,. ./.. /.. ... . ,.
/./// /.... / -.. . // /- /. /....
[p. 144a:] ./ ...//,,/. / ,.,/. ./.. . ,. /. /.. ....
/. /.. . // /,. .. / ,. /. .... :/. /. o./.
/.,/ /. :/ ./ ., / . / .,. . . . ,.
/./// . /.... / -.. t .. /.. // /- /. /..
.. t ./ ...//,,/. / ,.,/. ./.. . ,. / /..
.... /. /.. // /,. .. / ,. /. .... . t ///
/. ../.. /. ,.. / + o./. / /.. ./ /..
.. t /// /. ./ /. ./ ., t / ., /- /.,,/.
-. /. o./. .. .// /. ../.. u. .-./. ./
. /. o/... o.../ . ./. /. /. / ,./, /. t/-
t / . /. o./. // /. ., ./.. /. .// /. ./
r/, . o./. // /. -. ./. /., .// /. ./ :/. o./.
/. o.../ s/,-. .//. /., /. :./ ,.. /.,/ /. r/
/. ,/ -. / o./. /. ./ :-/..., + o./.
./ ./. /. //..,., :su.t / /.- /., ..., .,..
... s ,. u. ./ ./. /. //..,., / /.-
/., ,, .... -. .. . /.... ,. r/, /. o./.
./ ./. /. //..,., / /.- /., ... ., s ,.
o... / /. //..,., / /.- /., ..... s ,. ../.
/. .//./ /. , / /., .././ . /../. .//./ /. ./
t ../. /. /// . ..// /. .. / /. /./. t ../. /. -,... .
.... / ... . /. ../. /.-. / ..,/. / /. ./ [P. 144b:]
r/. /. //..,., / /.- /., -. .. . /.... ,. /..
. /.. -,.. .// -/. /.-./.. -./, : /. -,., / //. : /.
-,., / .. : /. -,., / /., /., /., /. -,., / ...
. /. -,., / -. r/. /.. . .- /. -. ../. -.
/. ,.. / :/. o./. / /.. ./ -. ./. /. /.. -,..
. .- t / ., /- /.,,/. -. /. o./. ..
.// /. ../.. u. .-./. ./ . /. o/... o.../
. ./. /. /. / ,./, /. t/- t / . . /.
o./. // /. -. ./. /., .// /. ./
r/, . o./. // /. /.,. /c,.. .// /., .// /. ./ :/.
o./. /. o.../ s/,-. .//. /., /. :./ ,.. /.,/
/. t ./ / /.,. /./. o./. /. ./ u. //..
./... /-/, . /., /... ./.. /. / // ,./ .
. -./ . ... /.//. / ... ,.. . /.,/ /. :/
/.,. /c,.. / /. s/, /-/, t, /., /... t- /. -. /
/-- /., /.. /.. /.//. /. . t /// /. ../..
/, /. /. ,.. / + o./. / /.. / /. /.,.
c,.. t /// /. ./ /. /.,. / r, s.../. t / ., /-
/.,,/. -. /. o./. .. .// /. ../..
u. .-./. ./ . /. o/... o.../ . ./. /. /.
/ ,./, /. t/- t / . /. o./. // /. /.,.
.// /. .// /. ./
r/, . /. o./. // /. .-. ./- /., .// /. ./
[P. 145a:] :/. o./. /. o.../ s/,-. .//. /., /. :./
,.. /.,/ /. t /. .-/ / ./ / .- . o./. /.
./ u. /.,/ /. . //.. .- ./ /. ,. /,. . /
,./-/, ./ ../. .. /. /-/, ./ . ... /. /. ,, ./
... /.... ,. ./. .. ... ... .,/ ./ . .... ./ /.
,. /. ./. /.,/ ... ,.. ./. /.,. . ,./. ./ . /
/,/ /-/, ./ /. .//. /-/. / ./ ./. /./..,. . ,./.
./. /, . ,./. ./. /. ... ./,.//. ./.
/. . /- . ... /. /. ../ ./ . ... . ./ /.
/., -. ./ . /.././ . .. ..... // /. ./. /. /. /
// .-. . ./ /. ,,.. // /. ,... o.../ ,, o /. -. /. /.
-/. / o.../ ./ . ,//. / /., o./. /. .-/ / .
/. -/ . ../. ,/ /. - / /., o./. :/. /.
o./. /.,/ /. :/ ,. , c,.t/./ /.//. /
... ,.. / // ,./ . -./ . / ,. /,. /
,. /-/, //. .,. .- -, .-. / // .,. /- /.
./ . ..///./... /. ./ . /. /. / // .-. ... /.
/. ,, .// .. /. /-/, ,//. / /., o./. /. .-/
/ . /. -/ . .// ,/ /. - / /., o./. s./
,. , / ,,.. /. ,... o.../ ,, o /. -. /. /. -/. /
o.../ [P. 145b:] o/. .// /. //. ../. -. /, ,, + o./.
/ /.. ./ /. .-/ / .- ./ /. /. t / ., /.
o./. .. .// /. ../.. u. .-./. ./
. /. o/... o.../ . ./. /. /. / ,./, /. t/- t /
. /. o./. // /. .-. ./- /. .// /. ./
:/. /. o./. /. //, /.. /.. /, /. /.. ., / //,
. /. ,. ...//, /. :./ ,.. t.. //.,/ t /.. ,/.
/. -, ... /, ,, r. / ... /. //, s../.. -,
... .// .. /. ,. //, ,. -,//. /. ., /-
s. o./. /./, ,./. /-/, /. /./. ./, /. /
/-/, .// o./. /.. ,.../, ...
In accordance with this saying, as has been clarified in the first volume of the large
+./,,/, of the fifth Dalai Lama called) t././ this master himself (the fifth Dalai
Lama) was born four times as Dad-Pa brTan-Pa, Dad-Pa Rab-brTan, dGa-Ba dPal and
dGe-Bai dPal. Further, he was born in the spotless family ,t./ of Za-Hor - which was
(also) the family t, in which the great abbot Santarakshita, the lord DIpamkara and
other great reincarnations had arrived in course of time - two thousand, five hundred and
fifty-seven years938after the birth of the Leader, the Holy One, the Victor, the Friend of the
Sun (Adityamitra), as the son of Suddhodana.939 After that (i.e., after the birth of the
Buddha), (he was reborn) during the time of meditation on the teaching of the t./. /
r.- :..,/.. :/.. .. t/./// t,- t
:/ tu, tt in the year known as :,:. (The Three Worlds) of the tenth
cycle, which (tenth cycle, 1567-1626) is added first after the elapsed years (806-1566)
which are to be added to the r// (reckoning) of the Holy Primeval Buddha (since its
beginning).940As explained in the /t.-cu, :.c./ and other such texts, it was the
year known in the thrice-tested and purified divine Sanskrit language as t/,/ (In the
system of reckoning which exists) in the land of China, (which began when) Manjunatha
Pancasikha rose to an incarnate body from a knot on a .// tree; or, (in other words),
in the (Chinese) system of reckoning, (which came into being) after the creation of the
names of years (in accordance with) the science (of reckoning);941 [p. 146a:] or (again)
in the forty-first cycle (of sixty years), it has the name of (the year) :,. T , 942 and is
in harmony with the element Prosperity .o/:u/ In this land surrounded by the
barrier of the Kailasa (mountains), it was (the year) Fire-female-Serpent (1617), containing
three elements, (the year called) ru:, 943 the year of favourable circumstances r/./
: in the cycle of Jupiter.
(As for the season and month of the fifth Dalai Lamas birth), according to the system
found in the , the +//./- and the s. which places the waxing fortnight
(of the moon) ahead (of the waning fortnight), (he was bom) in the second (of the three)
winter months, i.e., in the month of .o,.c. (In the system of) dividing (the year) into six
seasons, it was the first (month), (namely), the first (month of the three) winter (months).
(In the system of) dividing (the year) into three or five (seasons), it was the winter season.
According to some ,./ like the Great Pandita SakyasrI, it was the beginning of
the year. According to the r// which places the waxing fortnight (of the moon)
before the waning fortnight, the zodiacal sign was, roughly, the Balance. According to
the Chinese system of reckoning, it was the second (of the three) months of winter, i.e., the
month Earth-Mouse. According to the medical and Mongolian systems of reckoning,
it was the twenty-third lunar day :su. / of the last (of the three) months of
autumn (21 October 1617). It was the third c,/o , day of the waning fortnight
(of the moon).
(With regard to) the day of the week ,z and the lunar station r //
(of the day in which the fifth Dalai Lama was bom), relying on what was put forward by
gYu-Lo-Nas,,namely, that (the lunar station was) c,/ the (day of the week) Thursday,
and the conjunction of the day of the week with the lunar station tu. .. (the
fifth Dalai Lama) has bestowed (the following words) at the beginning of his precious
Autobiography, the t././ Volume I, viz., So many old bearded dogs are born under
rGyal!945 With regard to this, gYu-Lo-Nas has submitted that he himself did not make
the calculation t but relied on hearsay that (the lunar station) was c,/ He
determined well the (lunar station as) c,/ and (the day of the week as) Thursday, by the
known measures (calculations) of the world and, according to (his) best understanding,946
the (day was) Thursday tu.o. Further, (with regard to) the day of the birth of the
Teacher (the Buddha), there is also the o/ t. z/t./ (of Padma dKar-Po)
as explained by CHos-dGon-Pa of Bri-Gun, that it was the year Fire-Horse, on the
fifteenth day of the month of cu.:. ,.././ on the fifth day of the week
(Thursday), in the thirty-ninth period of twenty-four minutes cu.:su..:(of the day).
According to our own tradition, (the Buddha) was born later than that and, as shown
below, (gYu-Lo-Nas) was wrong. He did not get past the mistake that the lunar station
was c,/ and the day a Thursday. After the t././ was printed, I brought (gYu-Lo-
Nass mistake) to knowledgeable ears, but because of the continuity (of the mistake), even
if it were corrected now, there would be mistakes of different (kinds). (For instance),
although the basic text has recorded his (gYu-Lo-Nass) words (with regard to) the lunar
station c,/ being the chief (lunar station) and this composition still exists, nevertheless,
the day (in which the fifth Dalai Lama was bom) was not a Thursday either. Although the
Master948(the fifth Dalai Lama) asked me to correct the mistake in a supplementary work,
I delayed the matter.
[P. 146b:] Nevertheless, (the fifth Dalai Lama) entered the womb949 of his (mother)
at the auspicious time of the perfect day-of-the-week, lunar day :su. / conjunction
of day-of-the-week and lunar station tu. and conjunction of sun and lunar station
o, which appear (from) the clearest calculations of the lunar day :su.:s.
namely,
0 ..... ....... 6 ....... ..... 1 3 ..... ......20
5 7 ..... ..... 2 9 ....... ..... 4 5 ....... ..... 14
8 ..... ..... 5 4 ....... ....... 2 ....... ..... 57
2 ..... ....... 3 ....... ....... 5........ ....... 2
5 2 ..... ....... 3 ....... ..... 61 ....... ..... 64
661 ..... ..... 4 6 ....... ..... 46
His father was a master of (rNin-Ma-Pa) of the earlier translations but
had great faith in the doctrines (of all creeds) impartially. He had the qualities of the good,
high families of learned tantric masters .to and nobles t.t He was (called)
Hor bDud-Dul Rab-brTan. His mother belonged to the family of Legs-lDan Nag-Po,
represented by the great ruler Ag-Glen, the son of gSin-rJe Putra. She was known as the
princess Kun-dGa lHa-mDZes, who had been prophesied in the t.,.. / c. .
t.- (in the following words):
: /. .- ./ .-/ //. /. .-/ / t:u./ //..
:/. /. / /... . ./ ./ .// - /. /. t,/. .// /. /
She had cast off completely the feminine faults associated with the meaning of her name
and had many virtues.
The time (of his entry into the womb) was a time when she really saw the Great
Compassionate One, in the form of the king of the sky, and many other auspicious omens
produced, without reason and spontaneously, a great love in her heart. When the time of
delivery was near, she came to a window and was led along by a beautifully adorned
woman. She had many holy perceptions :u.,/ She had not a spot of illness
and other misfortunes. Unprecedented types of flowers grew and developed. To the
accompaniment of (magical) appearances - a rainbow settling (on the house), many people
circumambulating the fortress, a rain of flowers falling again and again - and many other
wonderful omens of happiness, he was born.
Although, generally speaking, even the year of the birth of the All-Knowing son
of Suddhodana is many, according to the established teachings of the PHug-Pa school,
to which I have turned above and which are very clear and certain, he was bom in the year
t,t t.. i.e., the year Iron-Ape, on the seventh day of the month of //
sc (This) has been explained in the fifty-sixth (section?) of the middle (part) of the
o/ t. (of Padma dKar-Po). If one wishes to determine this time precisely
in accordance with this (information), (then), according to (the method of calculation)
in which the first day of the week is zero,951 the accurate calculations of the lunar day
:su.:s namely,
0 .... .... ? ....
....... ? .................. ?
15 ....... 0 .... ... 57 .... 57
?
.... 8 ... .... 20 ... ?8
2 .... ....3 ... .....0 ... 3
55 ... 11 ............ 0 ... 11
533 ... 17 ... ..... 2 ... 79
are in accordance with both the present (time?) and the day of the week and lunar station
(of the day in which the fifth Dalai Lama was bom). Not only that, but also because the
exalted master, Jam-dPal dByans (Manjusrlghosha), had calculated the month of the Tiger
as the twelfth month, there would be no difference between Saturday and the lunar station
c,/ In actual fact, the month of the Tiger, the twelfth month, is, roughly, the -c
,/) month (the eleventh month). [P. 147a:] As far as Saturday and the lunar
station -c -, are concerned, the meaning of the calculations of the lunar day
:su.:s which appear in an accurate calculation, namely,
0 .... 3...... ....16.... 70
6 .... 22.... .... 59... ?1
5 .... 55.... ....... 1 . . . . 56
49 ..... 3.... .... 2.... 5
101 .... 21....
606....
....4.... 25
606
is that the day was a Saturday (21 October 1617). And not just that, but in Tibet, the discoverer
of treasures, Padma Glin-Pa, and many other famous ,. and ../ have been bom on
a Saturday, (so that) Saturday and the lunar station c,/ are compatible with the Buddha.952
With regard to the Buddha and the Cakravartin king who, apart from the differences
in their activities in the religious and worldly spheres (respectively), are equally important
as regards their signs and omens, at the time when the Victor Ikshvaku was bom, the t/
Asita (said),
s.., /. , / /. ,., //. ./ / /.. /,953
t .. / /. -... ./ /. /,. ,
u. .// /.. . /. . -.
t / /. , /-. /. .// /. c/. /,
t / /. /... /-. . /.-. /-./. ,.
u. .// /. ,./. o./. / ./.
The Brahman astrologers also said, after looking at the signs,
t / / //. , /-. /. .// /. c/. /, .. // /.
.. t / /. /.. /. / / /.. . /. ,. ,.//. /. . /...
/ /-. /. .// /. o.../
At that time when no distinction was thus made (between the Buddha and a
Cakravartin king), the t/ Asoka from Mount Sarvadharin r.tz saw the signs
(and said),
o r, /. .. . . .,
+ c/. /, .// ,,. / +,. / t.,..,
:/ //, .., / /. /. ...
r// .. /. .. . /.-. o.../
Having thus said, in high and low ways, that he would not appear (in a form) from
(that of) one with only one passage for both defecating and urinating954 to (that of) one
who would live for 80,000 years, he was recognised as a Buddha. And so, this Lord-Lama,
the great Padmapani (the fifth Dalai Lama) had perfect signs comparable to those of the
teacher, the perfect Buddha, even in such small details as the day of the week and the lunar
day (in which he was born).
Although the number of deeds (which he performed) even as the son of King
Suddhodana was unlimited, [p. 147b:] in the t which is a Mahayana s
the exalted master Maitreya says,

:/. ..,.. /- /. :./ ,..


:/. ., /. .-/ . .//
.
s/// ,/ -.
.
t/,, ./ /. .. / /. ...
.
t,. /- /. ./. . . ,./-. / ...
. t, /. .-/ / t/,/.-.
:/. .. / /. ..-/.. . -,/.. t/,/.-.
:/. ., / /. ./../ / t/,/.-. .
:/. ..,.. / . ./ . /. .... / /. o.../
Here, too, (with regard to) the master, spoken of in twelve deeds, the difference
between (skill in) practical matters and learning is one of name only. (As far as) the
activity of playing with the attendants of the queen (is concerned), this and the skills
(which he had) were combined in his youthful sports. The deed of escape (from the world)
- because it was a renunciation (of the world) - is within the category of exhortation
(to others?) and, therefore, has the same meaning (as renunciation). The entry into the
womb of Enlightenment is within the meaning of full Enlightenment and is, therefore,
compounded with it. The renewed arousal of the mind (of Enlightenment), its increase and
expansion are various minor (deeds) and complete the twelve accomplished deeds. So this
is like a summary.955

, /- /. //, /./.
t, /. .-/ . .//
. :.//./ , . . /. ,./-. / ...
. :/. ./ / /. -. / t/,/.-. . /. ., /
..
. +/.-. / /-. . .. / /. ./.
. s/// /.,
:/. .. / /. . . /. -. / t/,/.-.
:/. ., / /. ./../ / /. ./, / t/,/.-.
:/. -. / /. /.,
The complete (list of) the twelve deeds is like this.
In the +//-,/-/ the exalted master Maitreya (says),

t./. //, ,,.


r./..,. / /. /,.,. / /. ,.
+//, //. ..
. :/. /. ,//. ., /. .-/
.
c. t, . ,./ /-/, t. . . -./ /-/, cuo/
. +.. . ///., / -, ,. , :s;
t,. /- /. ./. . t/,/.-. ... o./ .. .
,./. ./.
According to this explanation, the disciples wished to develop fully the endless
power of their prayer to bring about their development (along the path of Enlightenment).
Since the gods and others knew all the languages and ways of behaviour of all living
beings, their ability to insert the qualities of the six higher forms of knowledge (///
-t s.t and the knowledge which is both noumenal and phenomenal956 into
the minds (of the disciples) was inexhaustible like a river. From the Tushita (paradise), the
holy Svetaketu looked, in the five ways of looking, at caste t, (paternal) family t.
maternal family cuo attendants, etc. So, this master (the fifth Dalai Lama), too,
having demonstrated the last of the deeds of four bodies in a row, came to the vast holy
fields of the Beautiful Copper-coloured Mountain in the time of the All-Knowing bSod-
Nams rGya-mTSHo. Then, for the sake of the world, once again he came to this field.
Accordingly, although he went instantly to the vast holy fields of the Lotus Lights,
his essence (went) from Mount Potala in the south (to) the royal house of the palace of
PHyin-dBar sTag-rTSe (because, as between) the oldest of fortresses, namely, Yum-Bu
Gla-sGan and PHyin-dBar sTag-rTSe, the latter was the more important, since it was
both a religious and secular establishment. The royal dynasty of Za-Hor was as tall as the
/ tree and in order to be able to compete with the king of Ton-KHun in luxuries
and riches, the Bodhisattva or the Lord-Lama himself reincarnated himself four times,
as King Dad-Pa brTan-Pa, (Dad-Pa) Rab-brTan, gTSug-Lag DZin and dGe-Ba dPal.
(Then) the Bodhisattva Santarakshita or Zi-Ba-TSHo and the moist (=compassionate)
spiritual descendant of the Bodhi-mind, namely, the lord DIpamkara Srljnana, who had
been ordained in the Mahasanghika (order), and many others were a wonderful series
of arrivals.
(With regard to) the country, (going) from Jambudvipa in general and (arriving) in
snowy Tibet in particular, in the middle of the central point for the propagation of the
(Buddhist) religion,957(that is to say), in the field of Padmapanis missionary activities, from
the time of (King) gNa-KHri bTSan-Po onwards, the complete (version of the) ten virtues
of gYor-Po (was established), the r. and other books fell down from heaven and the
holy religion was established. The first temple, namely, [p. 148b:] the temple of bKra-Sis
Byams-sNoms at KHra-Brug in gYo-Ru and many other signs of virtue filled the land of
Yar-Kluns. (With regard to) time, in general, (Yar-Kluns) became a refuge for living beings
in the Age of Degeneracy. In particular, after four of the seven, who are expected to come,
one after another, in order to maintain the welfare of the world, had completed (their lives),
(the time) came for the arrival of the fifth.
The father (of the fifth Dalai Lama) was from the above-mentioned family of Za-Hor.
The compassion of the great teacher Padmasambhava and the well-organised army of
Prince Mu-Rub bTSan-Po and his father had brought (the deity) known as Dharmapala in
the meditation-school of Ba-Ta Hor and (the deity known as) King Pe-Har, the guardian of
the treasures of the meditation-school of Ba-Ta Hor, together, (to bSam-Yas). (The father
of the fifth Dalai Lama) offered (the worship of) (the twelve) the god of death
and Vajraklla, these three Great Perfections, to the great teacher. He was one of the line of
sons - a rosary of precious stones - of those who had become the many officials who held
the root of the religion and government of the honourable PHag-Mo-Gru-Pa (rulers), who
(the PHag-Mo-Gru-Pa rulers) were exalted ,. and ../ who had performed
./ at CHu-Bo-Ri and seen the faces of these (deities) and (were also) successive
protectors of the land, evidently great both in wisdom and (the giving of) honourable
gifts of good works. The father (of the fifth Dalai Lama) was Hor bDud-Dul Rab-brTan
who was evidently great in (the possession of) many virtues, both spiritual and worldly, and
was tied (to the fifth Dalai Lama) for many generations by the strong ties958(established by)
well(-intentioned) prayers that he would be the father and master (of the fifth Dalai Lama)
in the same way as King Suddhodana (had been the father of the Buddha). (The fifth Dalai
Lamas) mother was from the lineage (/c,.. of Su-THu A-sKyid and was one who
had all the marks and signs of a knowledge sky-wanderer (:./ :.s. r,
-ru c She was the equal of MayadevI and was from the family (,t.) - as it
developed gradually - of gSin-rJe Putras son, the ruler Ag-Glen, who belonged to the
lineage t, of Legs-lDan Nag-Po, and had become lord of the myriarchy of the nomads
( o, She had been prophesied in the t.,.. / c. . t.- (in the following
words):
: /. .- ./ .-/ //. /. .-/ / t/:u. //..
:/. /. / /... . ./ ./ .// - /. /. t,/. .// /. /
She was the princess Kun-dGa lHa-mDZes, who possessed the (knowledge of)
the correct way of performing the holy rites, while saying prayers. [P. 149a:] Thus looking
at the virtues of PHyon-rGyas through the many auspicious signs of father, mother, clan
t, and family t. this master (the fifth Dalai Lama) performed (i) the deed of
migrating (from paradise) in the manner of the Great Compassionate One, the king of the
sky - just as our teacher (the Buddha) had come in the form of a white elephant.
(ii) With regard to his entry into the womb, a keeper of treasures .r,. in
Lhasa said that the sign which the mother had seen in her sleep was the Great
Compassionate One in the form of the king of the sky, with five self-originated (gods) in
gold-silver. With such and other auspicious signs, he entered the womb. Even the time
when he occupied the womb was happy. The thought of release (from Samsara)959 arose
in the mothers mind, spontaneously. Rain fell from a cloudless sky. A rainbow settled
on the roof of the palace. In the Naga-house r/.ru/.c many unique flowers grew.
The country and the region had a good harvest. As never before and without making any
effort, people (performed) such wonders as saluting and circumambulating the fortress
(where the Dalai Lama was bom).
(iii) With regard to his birth, when the time of the completion of the months (of
gestation) was near, she was led to the window by a beautifully adorned woman. There
were many other holy sights. Everyone saw unique flowers growing in the Naga-house.
(The house where the Dalai Lama was bom was) surrounded by the lights of a rainbow.
A rain of flowers, scattered by the lotus-hands of heavenly maidens, fell down. The sky
was bright and clear, the Wind was not cold and the (four) directions (of the earth) were at
peace. The treasure-flask of these auspicious signs was opened. With many such signs he
was bom.
At the time of the protracted delivery, the mid-wife, mTSHo-sMan, and the maid
servant, sGrol-Ma dPal-lHa, saved the midwives who were slow in doing their duties
from becoming exhausted, since the signs of illness (in the new-born child) were few.
dBon bKra-Sis rNam-rGyal, the lord of northern (La-sTod), (drew) the protective
circle (,s./ru) and (offered) service and blessings. The northerner, the Vidyadhara
Nag-Gi-dBan-Po, offered, first of all, the empowerment of long life at the iron sacrificial
post, the empowerments of the fierce and red (gods of death?) according to the school of
Nari(-Ral) [p. 149b:] and other empowerments and precepts which remove impediments.
An uninterrupted series of visions of the great lord Atlsa, the Victor bTSon-KHa-Pa the
Great and other lamas and many Buddhas, Bodhisattvas, (tantric) heroes, sky-wanderers,
protectors of religion and protective deities arose. Their bestowal of profound doctrines as
pure visions was unimaginable. The mother, too, saw many (visions of) ,// o.,:s.
and many (other) protectors of religion sitting around her permanently in order to remove
the impediments of her body.
(iv) His youthful sports: These were far beyond ordinary ways. In the pattern961 of
what was granted by his holy predecessor, from his childhood, he occupied himself only
with discussing the accomplishment of avowed practices, questioning all his attendants,
making ,: offerings, offering such offerings and beating the drum during sacred
ceremonies.962
(v) The performance of austerities: Even at the time of the disturbance963(created by)
the minister mKHyen-Rab dPal-bZan, by relying on black magic, the auspicious signs of
(listening to) the science taught by THal-Bai dBan-Po were good. And there was the
V
miracle of Zol-Pa seizing the scattered barley-offering with his (upturned?) face.
(vi) The sport of the dance of the yellow robe, (performed) for the sake of the world,
(by) the Holy Vajrapani, (or) the arousal of the mind, its growth and development, cultivated
by embodied beings of both categories (clergy and laity) in the Age of Degeneracy: As far as
its recognition was concerned, not only was it prophesied by many prophecies in the
treasures of precepts - as mentioned above - and (made evident) in the sight of many holy
persons; but also, within the experience of ordinary persons, it was prophesied by Zin-Ril,
bSam-Yas and other internally-possessed (deities called) t.,t.c at (the shrine of)
the lord Manjuvajra, which is the chief shrine of Rva-sGren, the headquarters of the
bKa-gDams-Pa creed, (as follows):
:/. ,/.. . / tu,/c, . . .
and
r.., ., /,. /. -../. / /. .. /. / :r/. .c
The Pan-CHen (Lama), the All-Knowing Blo-bZan CHos-Kyi rGyal-mTSHan, and
the representative of the Palace of dGa-lDan, namely, the dKa-bCu (master of ten
difficult subjects) of TSHa-Ba, [p. 150a:] came to sNa-dKar-rTSe to identify the
reincarnation of the All-Knowing Yon-Tan rGya-mTSHo. As soon as they met (the fifth
Dalai Lama), he said many things remembering his previous births, so that they were
confident (that he was a true reincarnation).
In his sixth year, in the year Water-Dog (1622), on the twenty-fifth day of the second
month (5 April 1622), at the only ornament of the land of Tibet, namely, the great
monastery of glorious Bras-sPuns, he arrived at the Palace of dGa-lDan, which is
honoured by both clergy and laity, accompanied by the sDe-Srid bSod-Nams CHos-PHel,
the lamas and teachers of Se-Ra and Bras-sPuns, an ocean of monks, the great Incarnate
Dharmaraja internally-possessed and an unimaginable number of monks who had come
to meet him, together with a large crowd of over ten thousand persons. At that time,
although he spoke to an ocean of West Mongolian monks, who were free of error, about
the time of his youth in a previous existence - which he (now) remembered - when he
had not blessed them (by touching their heads) with his hands, he (also) bestowed much
that was clear, which was subsequently understood through the deeds performed by both
clergy and laity.
(vii) His abandonment of home and entry into the priesthood: Firstly, not long after
coming to the Palace of dGa-lDan, he demonstrated how to offer the tuft of hair on his
head to the Pan-CHen Blo-bZan CHos-Kyi rGyal-mTSHan who was known to be a
reincarnation of the holy Subhuti and many other (persons). He then received the vows of
a full lay devotee. After that, since the basis of the precious teaching of the Victor is the
precious study of the higher discipline and since the root of this is the ,-// vows,
he took these (vows).
In his ninth year, in the year Wood-Ox (1625), with (the Pan-CHen) just mentioned
acting as abbot and Jam-dByans dKon-Cog CHos-PHel, the thirty-fifth abbot of the
great seat of dGa-lDan rNam-Par rGyal-Bai Glin (monastery) acting as teacher of rites,
he accepted the avowed practices of a novice-monk, according to the old rules (of these
practices). Firstly, with regard to the vows of the Lower , i.e., the tradition (handed
down by) the Great Lamas, descending from the Great Lama dGons-Pa Rab-gSal:
[P. 150b:] With the same abbot and teacher of rites as he had had when he had become
a novice-monk and the time-keeper (c/:su.t) and others making up the full
complement of additional (lamas), in his twelfth year (1628), he, the representative of the
Victor, the sacrificial post for living beings of (all) the three worlds, the king of sages
(the fifth Dalai-Lama), was ordained (as a priest) in the presence of an image of the Lord
Sakyamuni, (in accordance with these vows).
With regard to the tradition of the great ,. who adhere to the stream of vows
taken by Manjunatha bTSoh-KHa-Pa the Great, which is the tradition of the path of the
Upper , (as handed down) by the Kashmiri Pandita SakyasrI: Once again, in his
sixty-first year (1677), in the great palace of the Potala, on the day of the festival of the
joyous (.c/t) great twenty-fifth (day of the tenth month)966 with bSod-Nams
mCHog-Grub, the All-Encompassing Great Pandita of Za-Lu - who both (knew the
Buddhist) teaching and was learned (in the ) and, in particular, was no different
from the Sthavira Upali, who was like seven /. in one - acting as abbot, teacher,
master of bestowals and teacher of secrets, he was ordained a priest once again, in the midst
of a full complement of additional teachers.
With regard to the tantric vows, he accepted as his masters of the lineage (r./,
t,/t,)967 (1) the teacher of the KHon family, the bearer dPal-Byor lHun-
Grub, who was a reincarnation of the Arhat Cunda, the translator sKa-Ba dPal-brTSegs,
the master of secrets sGra-PHug-Pa and many other great beings and (2) the bearer
CHos-dByins Ran-Grol of the Zur-CHen family, who was a reincarnation of Jnanakumara
of gNags and others. He obtained the limit of the fourth (and last) empowerment968
(conferred by) the many -./ of the vehicle of secret - headed by the
king of the , namely, the c./,- : and the eight great classes of
./ of the former (rNin-Ma-Pa) translations.969 Gradually, he acquired the teaching
and observed the three categories of vows - the ,-// vows, the vows for the
enlightened mind and the tantric vows - down to the minutest detail, unsullied by even the
slightest stain of transgression.
(viii) With regard to his mastery of the (various) branches of learning: At an early age,
(the fifth Dalai Lamas) head lama and teacher in this series of rebirths, namely, Pa-Nari970
dGe-Slori, who (possessed) a wealth971 of words and expressions and topics of discussion,
offered (the Dalai Lama a knowledge of) reading.972 From then on, he received his first
name, the initiation (into the priesthood), the vows of the tradition of the Great Lamas,
[p. 151a:] the ./ of) Bhairava as practised by the dGe-Lugs-Pa and some other
empowerments and instructions (from?)973the Pan-CHen dBen-Sa-Pa Blo-bZan CHos-Kyi
rGyal-mTSHan. [P. 151a, line 6:] From the thirty-fifth head of the monastery of dGa-
lDan rNam-Par rGyal-Bai Glin, namely, Jam-dByans [p. 151b, line 1:] dKon-Cog
CHos-PHel, through the method of (learning) the general meaning, the meaning of
words, analysing (the text) and replying to criticisms, he carefully heard
(1) [P. 151a, line 1:] the t--., :su. /t.t (by Dignaga),
(2) the large (called) t-./ :su.-c./ together with
its basic verses, written by Sri Dharmaklrti, the crest-jewel of the t//
(/c,t.:+who had destroyed all false theories and covered the entire
surface of the earth with his fame,
(3) the basic , s. composed by the great ./s...975 teacher
Gunaprabha, which sets out, principally, the teaching of the higher discipline,976
which is the root of the precious teaching of the Victor,
(4) the foundation of all teachings, (called) the +//./-/ -t -tz.
composed by the great teacher Vasubandhu, who was the only pandita in five
hundred rebirths and was the supremely learned person, without a rival, in the
three worlds,
(5) the +//-,/-., -:, r, t-t ,:to/t
the hidden meaning of sermons, taught personally to the holy teacher Asanga by
Mai trey anatha, the Buddha of the future,
(6) the commentary on the above, which was composed, at the personal bidding
of the exalted lord Maitreyanatha, by the teacher Haribhadra977 and is a specially
holy commentary - drawn from the of the four learned men mentioned
above - called the c/. ., t,s/ the last of all perfect (formulations
of) theory,
(7) the ./,-/. which is a which sets out definitively the
stages of the original teaching on Emptiness in accordance with the intentions
of Srlnatha Arya Nagarjuna and was written by the teacher Candraklrti, whose
knowledge and compassion did not destroy his devotion to the Great Vehicle and
who, having drawn milk from a calving cow drawn in a picture,978 had turned
back his attachment to (worldly) happiness,
and other cycles of cause-vehicles979of metaphysics. [P. 151b, line 1:] He thus made
all the learning of the six ornaments980and the two supreme ones981 his own.
With regard to the cycle of studies on grammar and prosody, after Zan-mKHar
Jam-dPal had left for the border,982 he heard these and (the study of) .o,/cu
s..,)983 from the second Manjughosha, the great ,. of sMon-Gro, master
and pupil, (who taught him) the pure Sanskrit grammars (entitled) r/, the ,/
of Candragomin and many other large and small authoritative grammatical treatises.
As far as the study of metre t./o, was concerned, (he heard) the basic text
and commentary - (called?) Wonderful Understanding -:su o :,t of
the c/./ t./o, tcu. o,./, composed by Ratnakarasanti,
the teacher of his own sect, who was better than others in eight ways.984
With regard to +/-/ :su,c, and r., (he heard) the r.,.
(by Dandin) and the works of Isvarakrishna (<.o/tu,., ,t (called) the s..,
.o,/cu which sets out authoritatively the good and the bad.
With reference to the language of Tibet, (he heard) the definitive grammatical treatises
(called) s.-c.t and :,:.,t (by THon-Mi Sambhota).
Although (in fact) the good vessel of his mind was completely full, from his
previous (rebirths), with the many large and small branches of learning, chief of which
were the eight ways of investigating,985 such as the investigation of the meaning of
the shrines of the Body, Speech and Mind (of the Buddha), (nevertheless), he adopted the
way of not being satisfied and heard them thoroughly.986 He heard the cycle of
astronomical and astrological works of the PHug-Pa school, which is centred on the
t./ t. z/t./ of Padma dKar-Po (1527-92)987 and the c/. t-,
(,s/c.ss (by PHags-Pa, 1235-80), from IDum-Po Don-Grub dBan-rGyal. He heard
the . and the teachings of the old and new schools from the teacher of the
KHon family, Dharmaraja dPal-Byor lHun-Grub and some (others). He heard the old and
new teachings and precepts, astronomy/astrology and many other (sciences) without end
from the chief Great One o,/ cu.o) of the Zur-CHen family, the bearer
CHos-dByins Ran-Grol. From among the teachers (who taught the fifth Dalai Lama)
during the earlier part of his life, these two spoke out of their grace again and again and
he listened to them. From the All-Encompassing KHra-TSHad-Pa Blo-mCHog rDo-rJe,
a reincarnation of Vimala, he heard the oral tradition of the /r c,. and [p. 152a:]
some teachings and precepts of the treasures of the Old Translations, chief of which
was the o/ ,s/t., 989 (one) of the treasures of CHos-dBan (1212-70). From
gTer-bDag Glin-Pa (1646-1714), the reincarnation of Vairocana, he heard impartially
the new treasures, the cycle of teachings given by rDo-rJe Glin-Pa (1346-1405) and
other treasures of the Old Translations. He (also) heard the c//... r/ of IHo-Brag990
and many other things (as well as) :/. t.. / /. s/,r... -ru c
/:u,..: the :/:u, ,c.c etc., and practised them. In the latter part of his
life, he became the chief of the (tantric teachers called) r./, t,/t, From A-Za
mGon-Po bSod-Nams mCHog-lDan of gNas-gSar, he heard thoroughly the -
vehicle of effect, such as the -/ (t:. tu.o and other principal works
(,t,/r elucidated by Pandita Jigs-Med Byun-gNas, the hidden one; the additional
works z./r on the +.o.../ r//..:and other empowerments, permissions,
instructions, general teachings ;,s./, and (the doctrine of) the Path and the Goal.
From Rin-CHen bSod-Nams mCHog-Tu Grub-Pa, the great abbot of Za-Lu, he received
(a) the permissions (and) instructions of different precepts connected with Vaisravana
and (b) the vows taken by the great ,. Since he (the fifth Dalai Lama) was not an
All-Knowing One who attributed false views to either the general and particular studies
granted to him by the holy teachers whom he served greatly or the complete teachings of
the . and - he conformed to the meaning of his name. In brief, he had the
strength of knowledge (which comes from) hearing and practising the general and
particular (aspects) of the branches of learning (connected with) his studies of the old and
new . and -
With regard to the great (which the fifth Dalai Lama composed), among
his outer c//... r/ there are [p. 152b, line 1:] twenty-three volumes of just
good explanations, such as [p. 152a, line 5:] the o//z .c/c,993 on the
t./. / r.- :/. o .. /. s. / /. c. .//.994 on the
Madhyamaka; the c/ .. /. ,.. +//./-.. on the +//./-/
the c/../... r, / /. ./. / ,./-, +..c on the ,
the :,. s, / s./..: (which is) a commentary on the r.,. (of Dandin);
(Questions and Answers on) a cycle of astronomy/astrology;998 Questions and Answers
on the God of Death (:su./t,... guide-books (ru.:,) and (descriptions of)
rites, centred on the t./ t. / /.1000 which is one of two t./
t. guiding a consecration;1001 [p. 152b:] lists;1002 personal instructions;1003
a song;1004 lists of presentation-silks; official letters; prayers for long life;1005biographies;
guides; letters of appointment, etc.
The inner guide-books, such as the t./ t. / /. r./..,.
/..;1006 texts to be recited by (pupils in) monastic schools; a cycle of ./ for
the protective deities and the protectors of the faith; (rites connected with) the full
(thread-cross);1007rites; explanations of (acts of) worship,1008etc., amount to seven volumes.
Among his secret (works), that is, his acts of discussing (these secrets), while meeting
the gods of the three roots1009 openly: Although one cannot adequately (describe it)
by talking (about it), (the fifth Dalai Lama) relied on the dominant condition of
granting the prayers of his .pupils and composed some of these in book(-form).
The copies of twenty-four sealed (compositions) form two volumes in the c//... r/
With regard to Logic, although (the fifth Dalai Lama) did intend to write (on that
subject), in the eyes of the world, (only) the stages (=fragments?) from the t,
,s/o /:t ( Locana, clearly shown) remain. As far as grammar is concerned,
since the new translations of the . are very clear, it was not necessary (for the Dalai
Lama to write on that subject).
In the part (of his studies) relating to medicine, he memorised the three lesser (medical)
but, apart from that, he did not grant (any writing), (excusing himself) by such ways
of not intending (to write) as that, at present, the physicians, apart from being impure in
their minds, were not learned (and) had not granted (=taught) anything very distinguished.
Other than this, he was learned in the inner and outer . and - and all the
general and special branches of learning. Therefore, his c//... r/ were firmly
established by his well-written explanatory writings.
(ix) His deed of overcoming other sects: As a sign of having been overcome in
the sphere of the demons of the inner vice which is (called) doubt, CHog-THu, Be-Ri and
the gTSan-Pa had turned away from the creed of the Buddha in general and that of
the Victor, Manjusrigarbha, (in particular), (and gone over) to the other (non-Buddhist or
non-dGe-Lugs-Pa) side. (They were enemies of the Buddhist faith in) all ten fields.1010
(He who had) the power conferred by the profound magical rituals of the fierce
magical rites1011 of Jam-dPal (ManjusrT) Dus-dGrai dBan-Po PHyag-rGya Zil-gNon1012
of the Vajrayana of the former translations; and [p. 153a, line 1:] had been prophesied
as a reincarnation of Guhyapati [p. 152b, line 6:] by the great teacher (Padmasambhava)
(in the following prophecy):
t ,../ /. .. / ... /...
[p. 153a, line 1:] + /, ./ .// /. . / ,
r// .. :/. . ru- /,,. / //. .//.,
was born in the north, as a son of Ha-Na-Li (=Khan AIT?), the chieftain of the Ho-Sod -
one of the (tribes) known as the Four Oirad tribes - and A-Hai Ha-Thun, his wife.
From his childhood, (he made) salutations pointing his head and forehead towards dBus
and gTSan. When he was of age, he came to dBus. As soon as he had seen the body
of the Lord-Lama, faith (was born in him) as a result of his past actions, the hair of his
body stirred and he took the feet (of the Dalai Lama) on his head. His good propensities
were fully roused and, as has been said in a prophecy made by the treasure-discoverer
of Kon-Po,
o /. ... ,/ / /. / /. .// / ,. ,/ /, .,
r/ / /// /./, / ..//. /. .// // /./.. /. /,
u. .// /.. /. /. /// / /.. ,., -.
In accordance with this, the very essence of bravery and courage, bsTan-DZin CHos-
Kyi rGyal-Po, as has been (prophesied) in the +//./-/
t.,.. / //. , ,, /, /. ..-,
The c/. king gathered together his power by just preparing for battle and
brought (his opponents) under his rule. In the year Iron-Serpent (1641), he offered his
sons, all together,'013 to the rule of the great All-Knowing One (the fifth Daiai Lama)
who was then in his twenty-fifth year. The deed of placing these enemies of the (Buddhist)
faith (CHog-THu, Be-Ri and the gTSan-Pa), finally, in the realm of Samantabhadra was
the deed of overcoming other sects, fiercely undertaken as a sign of the overcoming of
inner demons.
(x) His attainment of Enlightenment: In his thirtieth year, in the year Earth-Ox, from
the eighth day of the third month of winter, our teacher (the Buddha), (who was then) on
the bank of the river Nairanjana, stopped taking food for six years and practised austerities.
At that time, in the year Wood-Horse, in the month of .// the Buddhas of the ten
directions assembled there like an array of sesame-seeds and said,
:/ -.. ,..
t .// /. /- /. .. / / ./
Abiding in his fully-matured body, his mind-body became a Buddha by the attainment
of five perfect enlightenments1014in the highest +/// heaven and, on the peak of
Mount Sumeru, preached the t./. t/,/.-. / and other ,,
[P. 153b:] Entering his fully-matured body again, he built up the strength of his body
by (eating) beans and peas ut.r- and became even more glorious than before.
On the first day of the week, while he was sitting under the original o./ tree, his fully
enlightened body ascended to the peak of Mount Sumeru and, in accordance with the
teachings of the Dharma, performed various rites, centring on breathing exercises, in his
fifty-sixth year, that is to say, in the year Water-Dog, and in subsequent years. In his
fifty-eighth year, in the year Wood-Tiger,1016in the ninth month, on the seventh day, at the
time when he was meditating, while (practising) the breathing-practice (based on the
syllable) BHRUM, which cuts off the flow of Clear Light, he went to the copper-coloured
beautiful mountain and other holy places and spoke to the three basic gods personally.
He was clear as to what was to be accepted and what rejected in the Teaching and
in the world, (and) the Nirvanic and Samsaric rites connected with general and special
teachings, as many as possible, with their hundreds of secrets. Accordingly, although he
fully possessed the nectar of full enlightenment from the very beginning, for the sake of
appearance only in this field, by means of the instructions mentioned above, he purified all
the currents of the active winds in the principal channel and realised the tenth stage (of
Bodhisattvahood) internally. He definitely attained effortlessly the non-dual essence which
is the status of all the Buddhas.
(xi) His turning of the wheel of religion: According to the (record of his) outer (life),
from the ninth year of his life - when, at the invitation of THub-Pa THai -Ji, he bestowed
(a) the c..,, on the monks of Se-Ra and Bras-sPuns in Lhasa and (b) the
empowerment of long life on THub-Pa THai-Ji privately at Bras-sPuns - to his thirty-fifth
year, he bestowed liberally the profoundly mature empowerments of the -/ on
(a) the many ,. and many groups of / residing at dPal-lDan Bras-sPuns which
is the (monastery of) Tibet indistinguishable from Sri-Dhanyakataka in the south of India;
(b) the descendant of Heaven (or) the reincarnation of .,// in the Ching (empire)
and other lamas and teachers; (c) over one thousand assemblies of monks; and (d) hundreds
of Tibetans and Mongolians.
The king (c,/t who ruled on the golden throne of the Manjughosha High One
('c/), who turned (his empire) with the wheel of the strength of his virtue, [p. 154a:]
who was full of the many great qualities bestowed by the seven precious emblems
of royalty and the seven precious secondary emblems,1017he, the High One, the king - the
pure white seeds of whose previous lives had developed powerfully and were near to
full maturity - (sent) a messenger to invite (the fifth Dalai Lama) and, in due course,
he (the messenger) arrived. After he had especially overcome the pains of extreme tiredness
(caused by) the long distance and the difficulties of the journey, in order to show that,
because of the love and great compassion which he (the fifth Dalai Lama) bore towards
his disciples in that direction (i.e. China), (the event in) the life of the Bodhisattva
(the fifth Dalai Lama) was like this: In his thirty-sixth year (1652), in the month of c
he came to the city on the*festival of the fifteenth day (23 April 1652),1018which had been
mentioned to Sucandra by the holy Primeval Buddha, the blessed Sri-Kalacakra. On the
way, he satisfied innumerable high and low persons with (the gifts of) religion and the
four (types of) material gifts. In the field of salvation, he stretched far his hand of
compassion and drew (others towards himself). The Manjughosha High One, the king
himself, came to invite him and to meet him at (a place called) Ri-Dvags Kho-THug-
THu,1019 together with his legal and official regalia and a retinue whose splendour, like
that of the wealth of the kingdom of Lanka, could not be measured. He (the king) saw
the -./ of his (the fifth Dalai Lamas) body shining with the beauty of the marks
and signs (of a Bodhisattva). As soon as he (the king) had heard the sounds of all sorts
of preachings on the sixty parts of the holy religion - blessed in the beginning, at the end
and in the middle - the raised hair of (the kings body expressing his) faith were greatly
stirred. He saw the irrefutable truth and was filled with joy, like an / in the third
meditation. Once again, he (the king) invited him (the fifth Dalai Lama) to his golden
palace, honoured him and worshipped him with the wealth (=wealthy gifts) of the queen,
which were completely beyond the limits of comprehension. He (the Dalai Lama) satisfied
the king, the ministers, the queens, sons, subjects, servants and wage-earners1020 with
the endless nectar of religion and placed them on the path of salvation. The precious
teaching of the Victor spread to the border of the eastern ocean [p. 154b:] and became
extensive. While sitting in the Tai-KHa palace (Tai Ho Tien), the High One piled up
gifts of (a) an official golden seal with the inscription, :/. o.../ .., ,.
/,,. /. ,.. / /. .. ./. .. . . /.. /.-. /.
/, ./, / // /., /., ... /. /, /. ./,, /., t/
t- (b) an edict, in fifteen golden plates, bestowing all the kingdoms in the direction
of the sunset (on the Dalai Lama); (c) cloth and silk; and (d) gold, silver etc., of over
ten thousand ounces.
He (the Dalai Lama) then turned the face of his horse towards dBus and gTSan. The
people piled up their gifts of ten thousand offerings (or) one thousand offerings in an
inconceivable cloud of worship. Even if all the wealth of gods and men were piled up in
one place, it could not indicate (the size of these gifts). Those beings, again, nurtured
extensively the saving acts of seeing, hearing, remembering and touching (the Dalai Lama)
which are to be performed in (this) limited world. (The persons thus tied to the Dalai Lama
in) a relationship of object-of-worship (the Dalai Lama) and givers-of-alms (his secular
patrons) - (like) the sun and the moon - and many other upper-class persons in dBus and
gTSan invited (the Dalai Lama) by sending men on horseback to meet him, (by organising)
processions of lamas, by doing him honour and (by organising) many spectacles and
festivals. In his thirty-seventh year, in the year Water-Serpent (1653), in the month of
r/ on the occasion of the worship (of bTSon-KHa-Pa) on the (twenty-)fifth day,
he returned to the miraculously-arisen temple of Lhasa.
After that, in the great seat of dPal-lDan Bras-sPuns, the monks formed a procession
(to meet him). The great protector of the faith entered inside (a body) and lamas, teachers
and higher-ranking monk-pupils1021 sent men on horseback to meet (the Dalai Lama). They
arrived preceded by festive dances.1022 With religious (sermons) and material gifts,
he satisfied the monks.
Furthermore, [p. 155a, line 2:] he visited the great places of pilgrimage in dBus
and gTSan and many monasteries such as [p. 154b, line 6:] the source of the former
and latter (versions of) the bKa-gDams-Pa, namely, the magical temple of Rva-sGreri;
the Devlkoti of Tibet, namely, the famous (temple of) CHos-KHor rGyal in dKar-Mo
lJoris in sBas-Yul; [p. 155a:] the seat of Manjunatha, the great bTSon-KHa-Pa, (called)
Ri-Bo dGa-lDan rNam-Par rGyal-Bai Glin, (situated in) Brog; the temple of Zan-gYan
Mi-Gyur lHun-Gyis Grub-Pa;1023 the temple of KHra-Brug bKra-Sis Byams-sNems
in gYo-Ru; the great monastery of bKra-Sis IHun-Po; the gSer-KHan (golden house)
of Za-Lu; Se-Ra THeg-CHen Glin, etc. Here and there (among these places of pilgrimage),
it was certain that (he saw) many pure visions.1024He set those who lived there permanently
and a numberless group of laity and clergy who were loosely (added to the permanent
dwellers) occasionally, on the path of maturation and salvation. Those persons, too, piled
up their gifts in proportion to their respective wealth and touched the spotless moon-crystal
of the dust of his feet with their heads and made the eight blessed states and the ten
possessions1025meaningful (for themselves).
He came twenty times to the prayer-festival of Lhasa as head of the congregation.
In the year Earth-Sheep (1679), in the month of +/./ on the sixth day (14 July 1679),
the day when the day-of-the-week ,z lunar day :su. /), the conjunction of
the day-of-the-week with the lunar station tu. and the conjunction of the sun with the
lunar station o, were perfect, (the fifth Dalai Lama) recognised (me), a clod (of earth),
as gold1026 (by saying) that we two seem to have been prophesied as reincarnations of
prince (tus, t..,.) and king c,/t (Then), as if placing an oxs burden
on a calf, he empowered (me) as an Administrator o,..tj1027 of both religion and
state - different from the previous Administrators (s.r,/ and indistinguishable from
the Lord-Lama, the great All-Knowing One himself - (granting me) a set of rules and
regulations (/cru- embellished with a great seal (used for) legally-binding
documents (/r:, which was to be adhered to by all, high and low. My father, the
Lord-Lama himself, and the Dharmaraja, gTer-bDag Glin-Pa, bestowed on me not only
(the powers of) a c/. king or (the power to exercise) sovereignty (-:u in
accordance with religion, (but also) sovereign powers -.o/ which ought not to
have been given away.
The great incarnate Guardian of the Faith (cur,/) came personally to (inhabit)
the shrine of his body r.:. (called) TSHe-dBan dPal-Bar,1028from the year Earth-
Sheep (1679) onwards. In the year Iron-Ape (1680), he made an urgent request, (couched)
in very awe-inspiring (language), that, for the sake of the good1029 of many general and
particular (matters relating to) religion and government, he (the Dalai Lama) ought to turn
the face of his horse towards the great monastery of dPal-lDan Bras-sPuns. Accordingly,
(the Dalai Lama) promised to come. [P. 155b:] The great Guardian of the Faith came
personally to invite (the Dalai Lama) to sKyid-TSHal Klu-sDins, where he would come.
The processions of monks and the (number of) horsemen sent out to meet (the Dalai Lama)
were inconceivable. They came with (various) types of entertainment (offered) by
the attendants and a very large crowd of clergy and laity. For fifteen days, each of them
offered liberally general and individual service and offerings. To each according to his
wish, he bestowed the permission (to realise) the Muni Trisamayavyuha,1030together with
empowerments, instructions and teachings. On the way up, he came to Se-Ra THeg-CHen
Glin (monastery) where each of the schools of pupil-monks honoured him. Extensive
service was performed and he bestowed many empowerments, instructions, permissions
and teachings of Bhutadamara Vajrapani.1031 After he had stayed there for three days,
he was offered prayers with verses requesting him to come to the lower town (c/.
on his way back. He scattered barley with his hand on the top, bottom and middle of
the house (where he was staying?). With many signs of happiness, chief of which was
that he personally saw the ,: offerings of the king of the Gandharvas in the house,
he came to the great palace of the Potala. He bestowed ,-// vows and the
(curriculum of) studies (to be undertaken) by monks, on a total of about twenty thousand
(novice-monks and monks), and on a total of forty thousand .c.:su./ (-.),
intermediate stage (monks) and novice-monks. (He also bestowed) the category of
empowerments and instructions relating to old and new . and - on classes of
reciters from the upper and lower palaces of the KHon family (of Sa-sKya); on the
honourable PHag-Mo-Gru-Pa, the (member of the) family of Rian lHa-gZigs; on members
of the exalted families led by the Bri-Gun-Pa and the sTag-Lun-Pa; on Blo-bZan Ye-Ses,
the incarnate (lama) of bKra-Sis IHun-Po, and other high-ranking great lamas and great
rulers of Tibet, down to (private) persons, without distinction, from China, Tibet and
Mongolia. Just the relationships1032(thus established between himself, the teacher, and his
disciples) by his preaching were beyond number.
With regard to inner teachings, in the year Water-Mouse (1672), in the great courtyard
of the Potala, he granted endlessly very many empowerments and teachings of the bKa-
brGyud-Pa -/../ to the lamas headed by Padma PHrin-Las - the northern
Knowledge-bearer and the best of reincarnations - and gTer-bDag Glin-Pa; to the pupils
and masters of rNam-Par rGyal-Ba PHan-bDe Legs-bSad Glin (monastery); and to many
other virtuous persons.
[P. 156a:] With regard to secret teachings, in the sunlit felt tent (?) of the Peak, he
bestowed very many empowerments and teachings relating to secret and sealed doctrines
on the above-mentioned reincarnation (Padma PHrin-Las), on gTer-bDag (Glin-Pa) and
ourselves. He blessed his own sons (and) the great reincarnations (Padma PHrin-Las and
gTer-bDag Glin-Pa) as his vay'ra-pupils. Some who had been placed irrevocably in their
positions (but) whose elements and faculties were ripe to the point where they had
fallen asleep in (the matter of) attentiveness were released (from their appointments?). With
regard to the guardianship of the world by means of the continuity (made) by maturing
(empowerment) and release (teaching others) (performed) by these (persons), according
to the clarification made by the great set of rules and regulations (/c:,) granted in the
year Earth-Sheep (1679), the bearer of (a) his own extraordinary will and (b) the continuity
of both religious and secular (actions) was none other than ourselves, (his) eldest son.
But because, in this life (i.e., during the present life of the fifth Dalai Lama?), through
the power of prayer, (I) ought to adhere chiefly to (secular) government, (therefore), apart
from serving religion by means of disputations :s. and compositions (:s- the
guardianship of the good of the world through explaining ('cu. (the religion) did not
attain its previous (level). And again, although to attain much (in that line) would have been
somewhat inappropriate (for me), others, headed by (1) the northern Knowledge-bearer
and best of reincarnations, Padma PHrin-Las and (2) the Dharmaraja gTer-bDag Glin-Pa,
these two, who have been spoken of in prophecies as two virtuous spiritual sons (of the
fifth Dalai Lama); (and including) (3) Jam-dByans Grags-Pa, the Rab-Byams-Pa of Se-
Ra, (4) Byams-Pa Rin-CHen of E, a teacher at Ri-KHrod dGa-lDan, (5) Jam-dByans
Grags-Pa, a monk-attendant, and others, were unlimited (in number) (for me to attain much
by way of explaining the religion).
As far as spiritual realisations1033 were concerned, of those which are evident (to
oneself), the Mahasiddha Blo-bZan dKon-Cog, the rJe-Drun of lHa-rTSe temple and some
others (realised) six hundred. Of those spiritual realisations which are not evident to
oneself, the practices (leading up to such realisations) rose to one thousand. Due to the
times, (those who had) no (such) practices - apart from having obtained them in a general
way1034_ were (a}so) many.
Further, with regard to the building of main (,,z temples in the course of his
missionary travels: In this (land of) Tibet, the navel of the earth is the magically(-arisen)
temple of Lhasa, which is like the blood from the heart of a demoness. Since it has been
explained that the Red Hill and the Iron Hill are like the breast-bones of a demoness, in the
generally accepted sense, (the temple of Lhasa) is regarded as the navel of the country. Not
only that, but in a real sense, the Potala (of Lhasa) is indistinguishable from the Potala
mountain in the south [p. 156b:] and, in the time of the Dharmaraja Sron-bTSan sGam-Po,
a palace was indeed built (there). Later, it did not look like (anything) but a navel. In his
twenty-ninth year, in the year Wood-Bird (1645), on the twenty-fifth day of the third month
(21 April 1645), during the conjunction ( c./o,) of the general (Mars/Tuesday)1035
and (the lunar station) . at the (ceremony of the) taming of the soil for the building of
a new palace, he (the fifth Dalai Lama) made an auspicious sign (on) the earth-base with
the circle of good fortune of his toes. The monks of rNam-Par rGyal-Bai PHan-bDe
Legs-bSad Glin (monastery) came at the head (of a procession) and with their many
dances (delineating) the -./ of dPal-CHen rDo-rJe gZon-Nu lHa-Nag, (performed)
with gestures and postures (such as) an open mouth drinking blood angrily, entirely
destroyed the armies of the wild demons. One called Da-Las Kun-CHi rGyal-Mo, a female
Bodhisattva1036living on earth, who was strong in faith and rich in wealth, eagerly accepted
the words which were bestowed there. The holy (image of) Lokesvara, who was one of
five brothers, had come spontaneously out of snakes heart sandalwood. In early times, it
had been made the receptacle of the prayers of the Dharmarajas of Tibet and, in the
meantime (between then and now), it had been moved to many countries on the borders.
From (there), it was brought (here) today. At (this) specially holy sign, which was naturally
right,1037 many groups of monks (came) in processions to meet (the image). Tibetan and
Mongolian horsemen and the (inhabitants of the) four quarters of Lhasa welcomed it
with various types of sports and by (sprinkling water from?) water-pots. Even from the sky,
the sons and daughters of the gods scattered a rain of flowers and many clouds of worship.
All persons saw that the sky was covered with rainbow(-coloured) clouds. bsTan-DZin
CHos-Kyi rGyal-Po (Gushi Khan) and others saw some of the sons and daughters of the
gods. The glory of the good accumulations of happiness in Tibet and Khams became
evident.
(With regard to) the appointment of (administrators called) s.r,/ and sr,/
the middle circle of Lhasa (was given) to PHrin-Las rGya-mTSHo and Ra-Mo-CHe (was
given) to Blo-bZan mTHu-sTobs. KHra-Brug in gYu-Ru, with its shrines and enshrined
objects, (was given) to Blo-bZan sByin-Pa to maintain.1038rDo-rJe rNam-rGyal of sKyid-
Sod received an express order /r to maintain Zan-gYan Mi-Gyur lHun-Grub
(=bSam-Yas).1039 He accepted it eagerly and, being invited to the (ceremony of)
installation, arrived (there). The great Guardian of the Faith [p. 157a:] proposed that
(the Dalai Lama) ought greatly to display the cavalry-pennants1040- which destroyed all
(sinful) desires - of the former Dharmaraja KHri-Sroh IDe-bTSan. He also recited many
old historical accounts and, placing the thunder-wyra on his crest-omament, bestowed holy
pronouncements. He consecrated the temple, together with its shrines and enshrined
objects, and, through an express, glorious order - which had the good of Tibet and Khams
in mind - (issued) from the top of Has-Po-Ri, bound the eight categories of gods and
demons to an oath (of submission). He set the peoples of those regions in the supreme
enjoyment of the ripening (of actions) and freedom (from transmigration).
(With regard to) the founding of monastic establishments: As has been mentioned in
the prophecies quoted many times above, in the c../ t. t,t./ of Ratna
(it is said):
u. .// ./... /. ., /.... -t . .,/
u. .// /./. /.. ./,. // .o. . ,:s
(With reference to) the series (of religious schools) thus prophesied, although the
term religious school is not meaningless even when (applied) to a teacher of basic texts
and four or five groups of pupils, as far as religious schools where logic1041 (is taught)
are concerned, since there are no previously(-founded) monasteries - founded at large
establishments ( t.t.) for the teaching and learning of whatever . and -
are appropriate (for the study of logic) - (I shall speak) only of new foundations. But
although (old monasteries teaching logic) do not exist, (and) there is no need to speak of1042
old (monasteries) converted (to the dGe-Lugs-Pa), some (lands) of old (monasteries) (on
which) seed (is sown)1043are entirely (in our hands). As far as (agricultural and other) lands
are concerned, since (documents relating to lands in) KHams and Kon-Po do not exist, it is
to be understood (that what is said here) should be (true of) dBus and gTSan only.
Accordingly, during the time of Sa-sKyori bSod-Nams Rab-brTan, (in the year)
Wood-Bird (1645), in Sans (or, more specifically), in Rin-sGan, which contained some
Karma-Pa monasteries, (1) (the monastery of) dGa-lDan CHos-KHor Glin (was founded)
with the combined properties1044(of the Karma-Pa monasteries). (In the year) Earth-Mouse
(1648), in Yol, which followed the Karma-Pa creed, (2) (the monastery of) dGa-lDan
CHos-KHor Yan-rTSe (was founded) with the property from which (the Karma-Pa) had
been removed.1045In Dol, (3) (the monastery of) dGa-lDan gSun-Rab Glin (was founded)
with no (lands on which) seed (was sown) other than the monastic estates of (the monastery
of?) CHal-Min (or TSHal-Min) and eight monastic schools of the Karma-Pa sect. (In the
year) Earth-Ox (1649), (4) (the monastery of) dGa-lDan og-Min Glin (was founded)
at lHa-rTSe, on property from which the Sa-sKya-Pa had been transferred1046(elsewhere).
(5) (The monastery of) dGa-lDan Don gNis Glin (was founded) at lHa-Brag, with no
(lands on which) seed (was sown) other than the monastic estate of lHa-Luri-Pa, who
belonged to the Karma-Pa sect and was a deputy of the resident1047,. at Nor-Bu Glin
in KHra. (In the year) Wood-Horse (1654), (6) (the monastery of) dGa-lDan bSad-Grub
Glin (was founded) at THod-Ri, on property from which the Brug-Pa had been transferred
(elsewhere). (In the year) Iron-Hare (1651), (7) (the monastery of) dGa-lDan THos-bSam
Dar-rGyas Giin (was founded) on property from which the Karma-Pa had been transferred
(elsewhere). [P. 157b:] In all, seven (such) monasteries (were founded).
In the year Earth-Bird (1669) an eighth monastic school, namely, (8) dGa-lDan
CHos-KHor Glin, was founded in Nug, to teach the . and logic. (From 1669) to
(1679, when I was ) appointed Administrator, it was not only without (lands for sowing)
seed but also without any endowments of property.
Among (the schools for the teaching of) new -: In the year Fire-Hog (1647),
during the time of the Administrator bSod-Nams Rab-brTan, (9) (the monastery of) dGa-
lDan gSan-sNags Yan-rTSe (was founded) at Yer-Pa on property from which (the Karma-
Pa) had been transferred (elsewhere). It had (originally) belonged to the bKa-gDams-Pa
and the (adherents of the) Former Translations but had, in the meantime, been seized by the
Karma-Pa. (In the year) Iron-Hare (1651), (10) (the monastery of) dGa-lDan PHel-rGyas
Glin (was founded) at rDZon-dGa, on property from which the Sa-sKya-Pa had been
transferred (elsewhere). (This brings the total to) ten (religious schools).
Among the (schools for the teaching of) old - (founded) with the consideration
of providing, especially, a means for the happiness of Tibet: In the beginning (of the year)
Iron-Hare (1651), a deputy had been established at PHan-bDe Legs-bSad Glin in THod-Ri
for the time that the Lord-Lama would be away in China. It is now (11) (the monastery of)
gSan-sNags Byari-CHub Glin. After I was appointed Administrator (in the year) Earth-
Sheep (1679), in accordance with prophecy, the upper regions came under (our) power. As
a means of happiness, (12) (the monastery of) bDud-dPun Zil-gNon Glin (was founded) at
PHun-Po Ri-Bo-CHe, not only without (lands for sowing) seed, but also without
endowments of property. (In the year) Water-Dog (1682), at the place of spiritual retreat
(called) mKhar CHu-Bar, (13) (the monastery of) bDud-Joms Glin (was founded) on
property which had passed into (the hands of) the Brug-Pa, but from which they were
(now) transferred (elsewhere).
(Thus), in conformity with prophecy, there were eleven1048 monasteries of the two
bases (?). (Including) the newly-founded religious schools of the old (sects) in dBus and
gTSan which did not have any (lands for sowing) seed,1049there were thirteen (religious
schools). Although the basic teachings were included in the (teaching programmes of the)
new foundations in dBus and gTSan, their sectarian interpretations (c./-:u were
changed. With regard to other, private, persons who had (lands) of the old sects (on which)
seed (was sown), a grant by decree was bestowed on them, whereby matters such as the
appointment of, and provision for, monks were (only) a little different from (those of)
previous owners.
Among those (religious schools) which were not included in the prophecy, those
which included the teaching and study of the . were (as follows): (In the year) Wood-
Bird (1645), during the time of the Administrator bSod-Nams Rab-brTan, dGa-lDan Rab-
rGyas Glin (was founded at) THob-rGyal, through the bestowal of a grant of appointment
by the lama of bKra-Sis IHun-Po. (In the year) Fire-Hog (1647), dGa-lDan Byams-Pa
Glin (was founded at) Ron by the Sa-sKya-Pa, dGe-Lugs-Pa and Bo(-Don-Pa) schools
jointly and converted to the dGe-Lugs-Pa. (In the year) Earth-Mouse (1648), dGa-lDan
Rab-brTan (was founded at) Ko-Rab, through a series of orders given to mTHu-sTobs
rNam-rGyal, the abbot of sGrom-mDa. The property which was (seized?) in that Earth-
Male(-Mouse) year (1648), became the dGe-Lugs-Pa (monastery of) [p. 158a:] Sel-dKar
CHos-sDe, with (lands on which) seed (was sown), which (had previously belonged to
one of the) old (sects). (In the year) Earth-Dog (1658), (the monastery of) dGa-lDan
PHun-TSHogs Glin1050 (was founded) on the poor remainder of all the Jo-Nan-Pa
(lands on which) seed (was sown), from which (the Jo-Nan-Pa) were (now) transferred
(elsewhere). It contained schools for the teaching and study of the new - (In the
year) Fire-Dog (1646), at dGa-Ba gDon in Pa-sNam,1051 on property from which the
Karma-Pa was transferred (elsewhere), (the monastery of) dGa-lDan Dar-rGyas Glin was
extensively founded on an old (temple) proclaimed under the name of a seat of the
Buddha :,t:: (In the year) Iron-Hare (1651), (the monastery of) THan-Sag
dGa-lDan CHos-KHor (was founded) on property (formerly owned by) the bKa-
gDams-Pa, where (adherents of) various creeds had been re-established like lay
householders.1053 The grant (:c)1054 was made by sTag-rTSe-Ba as a worldly
grant.1055 There was no teaching or study there. At CHu-Bo-Ri, (there was a monastery
which had) formerly (been owned) by the bKa-gDams-Pa, later by sNeu-gDon
(and finally) by the Karma-Pa, who had extended their teachings (based on) the Former
Translations. (In the year) Fire-Sheep (1667), during the time of the Administrator
PHrin-Las rGya-mTSHo, it was converted (to the dGe-Lugs-Pa and renamed) TSHe-CHu
sGrub-sDe. (In the year) Wood-Hare (1675), before I was appointed Administrator,
(the monastery of) dGa-lDan PHel-rGyas Glin (was founded) in gNa-Nan, where the
wood (timber resources) was good but the (lands on which) seed (was sown) were poor.
After I was appointed Administrator, (in the year) Iron-Ape (1680), (the monastery of)
gSan-sNags bDe-CHen (was founded) in IHo-Brag on land from which the rGyal-sGar-Pa
(family?) had, in large part, been transferred (elsewhere). (In the year) Iron-Bird (1681),
(the monastery of) Gro-PHan Glin (was founded) in CHu-dBar, on (land) which had
(previously) belonged to the Karma-Pa and the Brug-Pa, where little remained of (lands on
which) seed (was sown). At rTSe-sGan, (in the year) Iron-Ape (1680), (the monastery of)
dGa-lDan CHos-Glin (was founded), mainly on the old PHan-bDe religious school.
(The temple of) PHags-Pa lHa-KHari (was founded) in sKyid-Gron (in the year)
Wood-Mouse (1684) but was endowed with (only) small fields.1056 gSari-Ri (?) sMan-
sKyori (was founded) in Yar-Brog on property from which the Bo(-Don-Pa) had been
transferred (elsewhere).
Among (the monasteries for the study of) rNin-Ma-Pa -: In the time of bSod-
Nams Rab-brTan, (in the year) Iron-Tiger (1650), (the monastery of) THar-Pa Glin (was
founded) at CHu-Sur, on property from which PHag-gDon-Pa of the Sa-sKya-Pa school
had been transferred (elsewhere). (It was endowed) with (lands on which) seed (was sown)
on -Ape and -Horse years (?).1057 (In the year) Wood-Horse (1654), (the monastery of)
Nes-gSuri rDo-rJe Glin (was founded) at Gori-Ra. Both the Karma-Pa and the rNin-Ma-Pa
(had studied) the earlier and later Concealed Books1058 (there). They (now) converted
(to the dGe-Lugs-Pa). During the time of the Administrator PHrin-Las rGya-mTSHo,
(in the year) Fire-Horse (1666), the nunnery /:s. .c called sGer dGa-lDan
Glin (was founded) on property at sMyuii-gNas. After I was appointed Administrator,
(in the year) Water-Dog (1682), (the monastery of) bKra-Sis Glin (was founded)
at dGe-bCu, converted from the Brug-Pa and (endowed with) (lands on which) seed (was
sown). (In the year) Iron-Bird (1681), (the monastery of) Gro-Don Glin (was founded)
in mTSHo-sNa, converted from the Brug-Pa.
Among the new foundations not (situated) in dBus and gTSan: With regard to the
--schools in the districts (ru./) of mDo-KHams, which have no teaching and
study, [p. 158b:] in the time of the Administrator bSod-Nams Rab-brTan, (in the year)
Iron-Hare (1651), (the monastery of) rGya-mTSHo Glin (was founded) in rNod. (In the
year) Fire-Ape (1656), dGa-lDan PHan-bDe Glin (was founded) in Ba, on Karma-Pa
property. In the time of the Administrator PHrin-Las rGya-mTSHo, (in the year) Earth-
Ape (1668), the three West Mongolian (monasteries of) dGa-lDan PHel-rGyas Glin,
dGa-lDan CHos-KHor and dGa-lDan Rab-brTan (were founded) by converting the
remainder of Karma-Pa (lands on which) seed (was sown). In the time of the Administrator
Blo-bZan sByin-Pa, (in the year) Fire-Serpent (1677), (the monastery of) dGa-lDan Gro-
PHan Glin (was founded) in mDo, without any properties or (lands on which) seed
(was sown). (The monastery of) dGa-lDan CHos-Glin (was founded) in Mi-Nag with old
dGe-Lugs-Pa (lands on which) seed (was sown). After I was appointed Administrator,
(in the year) Earth-Sheep (1679), (the monastery of) dGa-lDan Sum-rTSen Glin (was
founded) in rGyal-THan on Karma-Pa property. (In the year) Water-Hog (1683),
(the monastery of) Nes-Legs Glin (was founded) in Zur-Mari on Karma-Pa property.
In Kon(-Po), in the time of the Administrator bSod-Nams Rab-brTan, (in the year)
Iron-Hare (1651), (the monastery of) dGa-lDan lHa-rTSe (was founded) at dKar-Brag
in sKyem-Duri, on property containing (lands on which) seed (was sown), from which
the Karma-Pa had been transferred (elsewhere). In the time of the Administrator PHrin-
Las rGya-mTSHo (the monastery of) sGar Gra-TSHan (was founded) at Jo(-Nan?)
rDZon, on property which had no (lands on which) seed (was sown), from which the
(monks of) PHan-bDe (monastery) were transferred (elsewhere). After I was appointed
(Administrator), (in the year) Iron-Bird (1681), (the monastery of) dGa-lDan rNam-rGyal
lHa-rTSe (was founded) at rTa-dBan in the Mon (country).
Among bestowals of private property by decree (/rt.): (The monastery of)
dGa-lDan bSad-Grub Glin in the valley of So was given to bZed-TSHa rNam bKra-Sis
(in the year) Water-Sheep (1643). (The monastery of) Nor-Bu CHos-Glin in Srad was
given to lHa-Sans of Rin-rTSe (in the year) Wood-Bird (1645). (The monastery of) bKra-
Sis CHos-PHel was given to the princess of gTin-sKyes (in the year) Fire-Bird (1657).
The sTag-Lun-Pa (monastery of) gSan-sNags CHos-KHor was given to Zil-gNon dBan-
rGyal rDo-rJe of sNa-rTSe in Yar-Brog (in the year) Water-Tiger (1662). (The monastery
of) gSan-sNags CHos-KHor was given to Nag-dBan dGe-Legs, the Incarnate of De-Mo,
(in the year) Earth-Ape (1668). In accordance with prophecy, (the monastery of) O-rGyan
sMin-Grol Glin was given to gTer-bDag Glin-Pa the Incarnate (in the year) Fire-Dragon
(1676).
With regard to (provision for) repairs and extensions: In rGyal Me-Tog THan, the
monk-tax was raised by just half. At mTSHo-sNa, (the provisions for) Rab-rGyas Glin and
other (monasteries) were as usual. The communities of monks (there), together with the
shrines and enshrined objects, whose numbers could not be counted, were re-established.
With regard to the pure white deed (of making) vessels for the Body of the Buddha:
(A statue) known as (the one) like (the statue of) the Buddha - comparable in size to
(the statue of) the Buddha at Lhasa and made of pure silver - (was made) for the benefit
of (our) mother. [P. 159a:] A golden statue of the exalted master, bTSoh-KHa-Pa, (was made)
for the benefit of the Administrator bSod-Nams Rab-brTan. A statue of Bhaishajya-guru
(with) eight Sugatas and statues of Vajrapani, larger than human size, for (emplacement at)
strategic points, were made for the benefit of bsTan-DZin CHos-Kyi-rGyal-Po (Gushi
Khan). Furthermore, (there were) one thousand statues of the Buddha in gold and copper
and other large and small golden statues - more than one hundred, approximately - of
lamas, tutelary deities, Buddhas and Bodhisattvas; approximately one hundred large
and small moulds (for making) statues; sandalwood (statues of) the eight spiritual sons1059
in the form of an entourage of the holy Lokesvara; (statues) made of medicinal paste
for (the benefit of) the servants of the dKyil-KHor sDins (=Jo-KHan) in Lhasa, (to be
placed in?) the houses of worship (-cu.ru/) of the newly-established monastic-
schools, headed by (the one in) the temple (itself) and about twenty (other) temples; and,
furthermore, innumerable medicinal statues of lamas, tutelary deities and protectors of the
faith. (There were) golden painted-scrolls, - painted-scrolls and coloured painted-
scrolls, chief of which were cloth painted-scrolls portraying lamas with whom he (the Dalai
Lama) had had a teacher-pupil relationship,1060 (even if) he had heard (only) one word
from them; and many other painted scrolls, chiefly painted scrolls depicting -./
of Vajramala and others.1061 (There was) a tapestry (portraying) Maitreya, (measuring)
twenty-five t and a tapestry (portraying) the Buddna, a little smaller than that.
(There were) many paintings (made) for the assembly-halls of Se-Ra, Bras-sPuns, dGa-
lDan, Yahs-Pa-Can, rGyal, the -house and school-house of Bras-sPuns, the
KHyams-Ra (courtyard) and Bar-sKor (middle circle) of Lhasa, Ra-Mo-CHe, Li-THan,
Rva-sGreh, THig-PHyi, rDZin-PHyi and the great hall (:su-cu.) of the Potala.
Among the vessels (containing) the speech (of the Buddha): For the benefit of the four
kings who were givers-of-alms to (the Dalai Lama), their object-of-worship, (there were)
three sets of the /r c,. (written) in gold; one set which was neither ornamented nor
plain; and thirteen plain sets. Of the /: c,. - almost complete - (there was) one set.
(There was) one set of the c//... r/ of the exalted master, bTSoh-KHa-Pa,
in gold and two plain sets. A school of printing was established in rTag-brTan dGa-lDan
PHun-TSHogs Glin1062(and, as a result), the words of the Victor (the Buddha); the
of India and other words and the Former Translations; the c//... r/ of
bTSoh-KHa-Pa, the lord of the world and , in (the case of) the Lord-Lama himself, his
c//... r/ in order; and, furthermore, the important lives of the ,. and ../
of Tibet and their extraordinary were printed. In all, about twenty-nine thousand,
five hundred and fifty-five wood blocks preserved (these) gracious (words).
Among the vessels (containing) the mind (of the Buddha), (there were) [p. 159b:]
the eight shrines of Sugatas (=Bodhisattvas) in Bras-sPuns, made of one thousand,
six hundred ounces of silver; and the shrine of Enlightenment, as high as a roof, made of
silver, made for the benefit of the second queen of King Gu-Si. Eight shrines of the
Sugatas, (each) eleven c,.,spans (in height?) and made of three thousand, three hundred
ounces of silver, were placed in Se-Ra. For the benefit of the Administrator bSod-Nams
Rab-brTan, eight shrines of the Sugatas made of four thousand ounces of silver and six
hundred and seventy z of gold, were placed in dGa-lDan rNam-Par rGyal-Bai Glin.
Each (of these shrines) was eleven c,.,spans in height (.t). For the benefit of
the Administrator PHrin-Las rGya-mTSHo, a shrine of Great Enlightenment, seventeen
c,.,spans in height, was made of eight hundred and seventy-three ounces of silver.
(There were also) the silver sepulchre of the Great Pandita Trilaksha and a shrine made of
earth with four doors made of stone.1063Furthermore, (he built) a house where the front and
back (parts of?) the head-ornament and the (whole of the) neck-ornament of (the statue of)
the Lord (Buddha) were kept. (He built) three large and small -./ (He gave) head-
ornaments for (the statues of) the Great Compassionate One, Maitreya preaching to his
disciples, DIpamkara, the goddess Tara of KHra-Brug and (the goddess) Sankhapall.1064
(He gave) a wheel to Sankhapall. (He gave) large canopies to the (statues of) the
Lord (Buddha); the Great Compassionate One; Maitreya (in a -./ of) four brothers;
and Nagaraja. (He also gave such canopies to) Ra-Mo-CHe, KHra-Brug, the top of the
Maitreya-house in the assembly hall of Bras-sPuns, Za-Lu, dGa-lDan and Yum-Bu
Gla-sGan. He had the clay (ornaments) on the parapet along the roof (of the Jo-KHan)
of Lhasa changed for gold and copper (ornaments). He gave ornamental pinnacles
(,,) to six places, namely (1) the four sides of the temple (of Lhasa); (2) the top of the
door-lintel of Ra-Mo-CHe; (3) the thrones of the abbot (Santarakshita), the teacher
(Padmasambhava) and the Dharma(-raja) (KHri-Sroh IDe-bTSan) at bSam-Yas; (4) the
temple of Neu-THog in gSan(-Phu);1065(5) the mTHa-Dul temples; and (6) the Yan-Dul
temples. To Bras-sPuns, (he gave) materials for a golden banner; and a canopy with a
curtain at the back for the (statue of the) Great Compassionate One. (For) the great prayer-
festival, he gave five large cauldrons (ru), (each) with ten handles.1066For the (statue of
the) Buddha, (he gave) five large offering-bowls. For the -./ of Vajraklla, (he gave)
pennants1067made of pearls and other precious stones; (and) an iron lattice for the -./
fence.1068(He also gave) copper steps for (the statue of) Srideva.
[P. 160a:] The purpose of the worship of, and offering to, the Three Jewels, indicated
by the erection of such shrines (as described above), was beyond thought. Not only (by all
persons) from the (three) worlds (down) to the great ones of Tibet, the land of Snows,
but also from the High One, the Bog-Do (Buddha) of China onwards - he was invited to
the great golden palace by the Heaven-appointed Brahma Huang-Ti (Emperor) or Shun-
Chih - the living beings of the three worlds honoured him greatly with awe-struck honour.
He became the object-of-worship of his giver-of-alms (the Emperor) and was praised with
praises (bestowed) by an edict and a title - a good tradition (which has continued) to the
present day. As for the vast surface of the lands in the north (populated by) the forty hordes
of the West Mongolians and the four tribes of the Oirad, as soon as they heard the sweet
name of this Lord-Lama, they pressed their lotus-hands on their hearts. Not only the
countries of the mGo-dKar such as Yer-KHin (=Yarkand) and Bu-Rug (?) which were
under the power of these (West Mongolians and Oirad), but also (the lands of) the kings of
Russia (c,s.) and India - in brief, most of Jambudvipa - were covered by the light of
the religion and government of this All-Knowing One and the Wheel of the profound
(=Nirvanic) and extensive (=Samsaric) religion was turned (there).
(xii) His Nirvana: From (the time) when this holy Vajrapani took on the manner of a
Bodhisattva, he was (in fact) the Buddha from the very beginning,1069(who), because of his
ability (to be both) knowledgeable and kind, considered it (the coming to the world) more
than all the (other) Buddhas and came (to the world) for the good of the world, in the Age
of Degeneracy. Undoubtedly, it was this Lord-Lama (who had been spoken of) in the
s..,//- s.
:/. o.../ .// ... , .
:/. t/- .// ... /::
In line with this, his Nirvana has been spoken of in the s./,--./ (s.)1071
and other Mahayana .) and in the , ( and many other Accordingly,
in reality, although he had neither birth nor death and had acquired a deathless .body,
nevertheless, in order to demonstrate a compounded existence of one hundred years, even
the Victor Siddhartha demonstrated the last of his twelve deeds in the city of KusTnagara.
Similiarly, this Lord-Lama, too, completed most of the deeds of the fifth of the (seven)
arrivals (on the scene) of the sevens plays (played) by the dance of the yellow robe for the
uninterrupted good of the world.
[P. 160b:] As the Victor Adityamitra had entrusted the teaching to Kasyapa and as the
Dharmaraja Sucandra had empowered his son Devendra with the (powers of) government,
so (the fifth Dalai Lama) saw (me), a clod (of earth), as gold1072and, by means of an edict,
proclaimed (.tu.. me as the Administrator of both the Teaching and the government.
(This) important edict, sealed with his seal, proclaimed to all the high and low of
Jambudvipa that (I) should hold (authority) without (any) difference from (the way) this
Holy One himself (had held authority). Even more important than the above, he placed
great emphasis again and again on the worship of, and offerings to, the Three Jewels,
(the ./ called?) :/, t./,/ t/.. :/. t.. / /. ./, / /.
s/,r...1073 and other such profound, accepted (teachings). Although he was
earnestly requested (to bestow a teaching on) the type of meditation which would remove
calamities, for the sake of his later reincarnations, he did not bestow any (teaching on the)
prolongation of life and the removal of calamities other than the ./ of?) :-
.o, o/tu./ and the t,o,...74 He bestowed eagerly1075 many series of
teachings for the clergy and laity, chief of which were the rules and regulations (/c
:,)1076for Bras-sPuns. He rode to Se-Ra and Bras-sPuns and allowed everyone to meet
him without hindrance. As has been prophesied by the Knowledge-bearer Srog-sGrub:
t///, / ,.. .. /. ,..-. / c/ . :/.
:/. / .... / zu /. . / /. t.
r// /.. //. / :: : : ,.
:/. ,/ ...,.../ ,. .// /. /. . ,,. .,..
,.. / / //.
Thus, during the narrow passage of his life in his sixty-sixth year, in the year
Water-Male-Dog (8 February 1682-27 January 1683), during the month of t//,.
(i.o (=second month, 10 March-7 April 1682), when even the practices of the mother
of the secret - were being performed, on the tenth day of the waning
fortnight (of that month) (2 April 1682);1077or, on the second tz,t day (of the waning
fortnight), on the festival of the gathering of the sky-wanderers of the mother on
the twenty-fifth day (of the month) (2 April 1682), he bestowed many personal instructions
and teachings on us. After the right conjunction of the sun with the zodiacal sign t.
o, /,.- he stayed for five days in a state of equipoise in order to point out the five
evils1079in the intermediate state of reality or (in other words) in the real nature of the Dharma-
body which is the clear light of death. On the sixth (day) (from the twenty-fifth day of the
month), on the thirtieth day of the month1080 (7 April 1682), (the fifth Dalai Lamas)
-./ of three seats 1081 [p. 161a:] went to the light of the lotus, to the accompaniment
of many wonderful signs, such as a tent of rainbow-lights in the sky, a rainbow cloud, the
eight auspicious signs, a rain of flowers, etc., by which he was invited to the Holy Fields by the
heroes (./) and sky-wanderers (./). (This was) his deed of (attaining) Nirvana.
* * *
From the previous years, there had been a series of signs that a great reincarnation
(=the sixth Dalai Lama) would come. Signs such as the gods of the waxing fortnight
looking sad, and the five great elements on the outside being distressed by the signs of joy
(displayed) by the demons of the waning fortnight, were unimaginable. (The fifth Dalai
Lama) taught some teachings (=gave some instructions) which were to be kept secret.
Then he bestowed (the words), Make a divination (/:, /c/)1082 of whatever you
cannot decide with your (own) intelligence. Accordingly, the details of where (the Dalai
Lamas) body would lie1083 (and) the time for the disclosure of the secret1084would be as
they appeared in the divination. As long as the golden receptacle for the precious body (of
the Dalai Lama) had not been built, it (the body) was kept in a casket of good wood and
worshipped. Shrines for the Body, Speech and Mind were erected. Worship was offered to
the (three) Jewels and to the Sangha. Almsgiving to the poor and other rites on behalf of
the dead (t,s.,) for the benefit of others were performed extensively from (my) house
onwards. The series of specially splendid shrines which were erected (included) the golden
shrine, made of the first precious metal (=gold), five storeys high; and the three sets of eight
silver shrines of the (eight) Sugatas. These were the shrines of his Dharma body. (A statue
of) the teacher in pure gold, (as he was) when twelve years of age, was the shrine of his
body of bliss. The eight Sugata brothers were his principal incarnate bodies. If endowed
with the power of Dharma, Bliss and Incarnation, or (the power of) the Body, Speech
and Mind (of the Buddha), they are the shrines of (the Buddhas) body. The shrines of
(the Buddhas) speech are, principally, the /rc,. made out of the precious relics
of the /r c,. of the Sugata and (ornamented) with the colours of the five families
(of Tathagatas); (and) the second (body of words), namely, the /:c,. Although the
shrines of the Mind are recognised in the shrines of the Dharma-body, [p. 161b:] (other)
types of (such) shrines such as the relief -./1085 of the Kalacakra, the palace of
Bhaishajyaguru, etc., have been erected in Tibet without hindrance. Among these (shrines),
with many exertions, I established the (various) types t, of means (:u/), which have
no rival in the three worlds, of performing the memorial-service (of the fifth Dalai Lama) in
conformity with outward truth, such as (the means which is) the establishment of the
tradition, which will last as long as the sky lasts, centred on the special worship (performed
at) the festival called the great worship of the multitude (of sacrificial offerings),1086held
during the month of t//,. .o It is as explained copiously below in the series of
explanations and lists.
Also, the biographies of such holy ones, with their essence of (having) the quality of
being free of errors insofar as the meaning is concerned, are comparable to (the biography
of) only the Buddha and are, therefore, beyond the realm of talk. (Nevertheless), among the
works of the master (=the fifth Dalai Lama) himself, (there are) the first and second
volumes of the outer biography, :/. t. s//. t. the earlier part of the third volume
and the meaning (=draft) of the latter part (of the same volume) - (in all), three volumes.
(There is also) the inner biography, namely, (the record of) things heard ,s:, called
the t/. / /. c,. in four volumes.1087The secret biography did not come about by
much talk and, through the device of sealed documents,1088 was not even partly made
known to others. How could anything be done about it? However, some devout underlings
z-t/ prayed earnestly and, by this overriding means,1089instantly went to such holy
regions as the Copper-coloured Beautiful Mountain. (They) and the vo/ra-pupils/subjects
(of the fifth Dalai Lama), meeting the three basic gods,1090 continuously, gained the
favour1091 of the Lord-Lama himself and obtained instructions that (the secret biography
would be) a means for the general and particular welfare of the Teaching and the world.
They (the underlings and the va/'ra-pupils/subjects) compiled the note-books,1092
(which contained) unfavourable conditions1093(for the compilation of a book) - (namely),
prophecies and just a few ways of discussing the great aim of (achieving) the best
state-of-affairs for the world - into a book, known as /c,c (c,c, sealed?).
It contains twenty-four sealed (documents),1094 entitled (1) The Wheel, (2) The Index,
(3) The Essence, (4) The (5) The Jar with the mark of Hayagriva Padma, (6) The
Jewel, (7) The Dagger, (8) The Sun and the Moon, [p. 162a:] (8)1095 To the thunderbolt
Vajraklla, (9) The blazing fire of sin, (10) The dagger with blood from a skull, (11) The
+// c,. t/.:.c(12) The Sun and the Moon joined at the mouth, ( 1 3 ) . . . of the
characteristics of the (lords of the?) three classes,1097 (14) The wish-fulfilling jewel,
borne aloft by snakes, (15) The thunderbolt-arrow, borne on the horn of a . marked
with (the -) BHRUM, (16) Flowers, a whirlpool on a lake (or sea), an iron kettle,1098
(17) The wish(-fulfilling jewel?) of rTa-Zal,1099 (18) The . (jewel), (19) The white
lotus, (20) The white umbrella, (21) The conch-shell to proclaim the teaching, with the
spirals running to the right, (22) The golden fish, (23) The banner and (24) The face of the
four ./ sisters.1100
Among these (biographies), the outer biography, (called) :/. t. s//. t.
in conformity with the meaning (of its title), which is explained in the , the +,-
r/../- and the +//./-/ - (namely), a valuable dress which does not
hide the flesh and is clear both on the outside and the inside - does not set down only the
good points, (as is done) in the biographies of the other sects, but speaks of all the good
and the bad (points) clearly. Up to the year Wood-Hare (1675), the compilations (t :,
/c,.: of the Lord-Lama himself were printed as Volumes I and II of this precious
book. From that (year 1675), the compilations for Volume III, including corrections,1103
were cleaned up1104 (=made ready for printing?) up to the fifteenth day of the first
month of the year Fire-Serpent (17 February 1677). Not including the painted scrolls for
the designs1105 (in the introductory pages?) which we collated, the notes which he gave
(covered the period) up to the fourteenth day of the sixth month of the year Earth-Sheep
(22 July 1679). From that (date), (as far as) the essence of the important documents (was
concerned), it was necessary to compare the last notes, drawn from the note-books,
composed in three works, which (the fifth Dalai Lama) had given with the third volume.
(This carried the third volume) to the seventh day of the ninth month of the year t.- or
Iron-Bird (18 October 1681). The bases of the important points of these (documents) were
bestowed (by the fifth Dalai Lama). The person who put the last notes in order was the
Sthavira and Knowledge-bearer Jam-dByans Grags-Pa. Accordingly, from the eighth day
of the ninth month of the year Iron-Bird (19 October 1681) onwards, the Lord-Lama,
the best ornament of Samsara and Nirvana, did not give even any circumstantial notes.1106
(As far as) those kinds (of documents) are concerned, as it is said,
, :c:/; o/, /. /. .... /
t.. / // /. /., / /. . .. /.-. s,.
+. ,./ /. /.- / ../. . /., .// -,/.. /. ,../
According to this, when the subject of speech is the biography of a Victor or a
Buddha or a Bodhisattva, who has come for the benefit of the world, how can it be the
subject of the present speech of an ordinary person? In particular, who can speak of the
profound (Nirvanic) and extensive (Samsaric) biographies of the inner and secret (lives) of
this All-Knowing Holy One and never get past his punishment? But having set down in
writing the details drawn from the deeds of his ordinary, outer (life), I composed (:su,
o,) whatever was appropriate, roughly, as a supplement to the t. s//. t.
Through some paltry verses (which I have inserted) between sections, I have put the
continuity of the thought of the previous (sections) in present-day easy-to-understand
words.
(1) THE 9TH MONTH (12 OCTOBER-IO NOVEMBER 1681)
In the year Iron-Bird, on the 8th day of the 9th month (19 October 1681), in
accordance with what appeared in an instruction obtained by sortilege,1107 (the fifth Dalai
Lama) bestowed on me the ordinary1108permission (to realise) the Mahakala who removes
all obstructions.
On the 9th day (20 October 1681): (Previous to this), while preaching1109the s,. /
/. t/ of the sc./,- the king of which (s,. / /. t/ are a
recognition of the profound - of the Manjunatha Lama, the great bTSon-KHa-Pa,
(the Dalai Lama) had asked, Who can propagate this path extensively (for me)? Ses-Rab
Sen-Ge, the master of Upper Nan, had promised to do so and (the Dalai Lama) had said,
Good, and bestowed (his teachings on him) extensively. The main line of the lHun-Pa
(family) and the Hrad-Pa family had acted as patrons and the tantra or tantric school of
Hrad was re-established. At the time when Kun-dGa Don-Grub, the personal disciple of
(Ses-Rab Sen-Ge), the person who had propagated it, was living in Kluns-Sod,1110he had
dreamt that there was a curtain drawn between Lo1111 and La-Mo.1112Thinking that if he
stayed in Upper dBus, it would be beneficial for the teaching, he had stayed (there). He had
gathered together many disciples and carried on the teaching and hearing of the
sc./,- (there). (Now, on the 9th day of the 9th month of year Iron-Bird,
i.e., on 20 October 1681), four monks,1113 (who had studied) the c./,-. (under
Kun-dGa Don-Grub) and were known as those of the Upper Tantric (College), carefully
prepared the offerings of the community of scholars and pure monk-pupils of the
Upper Tantras, [p. 163a:] composed verses to precede the (preparation of the) -./
and offered prayers for the long life1114 (of the Dalai Lama), during which they made
offerings1115 in a mature and developed way. (The Dalai Lama) gave audience, his
blessings and tea to about two hundred Tibetans and West Mongolians including
Sar-KHan Nomun Khan; the lama of sKam-dGon; the lama of dGa-lDan Don-gNis
monastery;1116 the lama of dGa-lDan gSari-Glin (monastery);1117 the incarnation (who
lived at) Brag-THog; the lama of Te (=Tre)-Bo; the lama of mDZo-sGan in TSHa-Ba;
the incarnation (who lived at) sTag-Luri in A-mDo; the envoys of Jam-dByans sPrul-sKu
(the reincarnation of Manjughosha) and rDo-rJe rGyal-Po, the Tushiyetu (Khan of the
Northern Khalkas), who were (respectively) object-of-worship and giver-of-alms; the lama,
the chief officiant (.o.-tz. and the chief preacher (cu:. t/-.- of the
Dharmasri (monastery?) of the Khalkas; the nephew of the chief preacher (of) Ra-Go; (the
person who) assembled the gifts of the Chinese section of Bras-sPuns; CHen(?) Khan,
who had gone to China as the envoy of the king; U-KHin Khan, the son of Jaisan Khan;
Ses-Rab bKra-Sis, the tribal Rab-Byams-Pa1118 of the Uriangkhai (tribe); and Nag-dBan
Dar-rGyas, the envoy of Blo-bZan the Incarnation. Sar-KHan Nomun Khan gave scarves
as tokens of good luck; (scarves marked with) the eight auspicious signs; /t.
scarves (wishing him happiness for the day);1119 tea-cups; a table (or tables); a canopy;
448 ounces of silver in either silver-work or lumps of silver each worth 50 silver coins;1120
agate1121 and pure crystal, 11 pieces in all; three (pairs of) cymbals of both good and bad
quality; 19 chairs and various (other things) to recline ones body on; gold and silver
saddles, 5 in all; 2501122scarves of very good quality; 420 scarves as tokens of good luck;
1240 royal scarves; 412 rolls of :s. silk; 115 rolls of Chinese silk (/, s, and
northern silk, (both) with various colours on the surface, mixed together; 8 leather
bags each with 200 bricks of shredded rose(-petals);1123 (one) leather bag containing
9 (bricks of?) ::su/ tea;112470 rolls of high quality velvet1125with various colours on
the surface; 30 camels; 30 horses; [p. 163b:] (and) 5 rolls of white Chinese velvet - (in all),
10,000 pure offerings. The two rulers also made private offerings, piling them up high,
as meaningful (=useful?) goods. The Incarnation (who lived at) Han sTag-Luri1126 made
offerings of 76 large and small scarves; a strap1127 made of 6 ounces of gold and
ornamented with pearls; a cloak of yellow cloth; bowls and a table; a washing-bowl
and a spittoon; 50 ounces of silver-work; 7 rolls of cloth; 25 rolls of :s.
0. .. gq-?) silk1128 and northern silk; bell-metal cymbals; a canopy; and a large
white screen. In addition, the envoys from the Khalka object-of-worship and giver-of-alms
offered a red seal with many words of humility, because the Nomun Khan had lived
among the Khalkas for a long time and a cordial1129 relationship of worshipper and
object-of-worship (had been built up), (so that) great benefit had resulted for both
the Teaching and living beings. The Khans and their ministers, together with their subjects,
had discussed (the matter and had decided to offer the red seal to the Dalai Lama). In reply
to this, (the Dalai Lama) bestowed many tokens of his appreciation lavishly.
:/. /., /., / /. .. / c/ . ,/ /. /
r/. ./.-. / /.. /,.. /. ,/. / /.
+. ./ . /.. /, sru -. r/ . /. t / :,t.
+. /.,. /./
o... /., .. ... /. ..//
:/., ,/.. ., /. ,/ /../, /,/
o... /., ./.. / -. r/ /. . / / /-/,
:/., . /- . ./.. /, /. , / ,. /..
o... / /. . / /././, . ,..//-
r// . . /, /. //. / ..
t ... /.. /.,, ./ / / c/,. r/
:/. ,.//./. / ,/.-... ... //./..
u. . //... /,/ /. / /. /. / ./,
u. /., /.,,.. //. /
:/. t/ t- /.... /- .
:/. ,..1131 / ,. ...
[P. 164a:] Such are the verses between two sections.
* * *
At the end of that (time), (the Dalai Lama) personally gave tea to about 40 (members
of the) sBa party,1132 including the Nari-So of ICan-Grori, and about 30 monk pupils
from (the monastery called) Don-gNis Glin - (in all), about 300 persons. The Nari-So of
lCan-Gron offered 30 horses (to the Dalai Lama). mDo-rGyud rGya-mTSHo, the chief
officiant of the Upper Tantric (College) - who was (also) the nephew of Blo-bZan bZod-
Pa, the lama of THos-bSam Dar-rGyas Glin (monastery) - and rGyal-Ba Blo-bZan Kun-
dGa in dGa-lDan CHos-KHor Glin were seen off.
Because, (both) last year and this year, the inauspicious signs were many, (therefore),
in accordance with the exhortations made by the great Incarnate Guardian-of-the-Faith
from gNas-CHun, a ceremony of prayers for the long life1133 of the Lord-Lama, the
supreme crest-ornament of Samsara and Nirvana, (was held). For (that ceremony),
a general distribution of tea1134 was made at Se-Ra, Bras-sPuns and dGa-lDan, during
which each monk-pupil was given one z of silver. At the monasteries of sTod-Luri
in sKyid-Sod, and PHan-Yul, tea was distributed, as above, and each monk-pupil
was given one measured ru/ (of grain). Since then, the prayer to Tara and /. u. /
/. t./. / r.-::35 have been chanted in the monasteries of dBus and gTSan,
without regard to sectarianism, at least 3 times during the general distribution of tea.
In about 15 estates in Yar(-Klun), PHyon(-Gyas), rDZon-dKar, sKyid-Gron, etc.,
a distribution (to the monks) was made (on the basis of a levy) at the rate of 3 measured
ru/ (of grain) for each serf household with a large road tax.1136 One hundred and
fifty monks from the monastery (called) Don-gNis (recited) the .,/:s.
21,750,000 times.1137In accordance with (a) the exhortations of the Guardians-of-the-Faith
at bSam-Yas and La-Mo and (b) what had come (as a result of) divination1138made by the
Lord-Lama himself, between 100 and 400 monk-pupils from the monasteries connected
with1139 15 (government) districts, such as gZis-rTSe and others - the size (of each group
of monk-pupils) varying according to that of the district1140 - (recited) the /r c,.
208 times; the t./. / r.- s t. +/// t,-
/c,.:/ and the s.//, r//z/ each 3 (times); the o/. /z/
t,.. 199,500 (times); the .-/, -:su/:.: 59,300 (times);
the (./ of the) r/. t-/.// (s, ,t.,.r 105,500 (times);
[p. 164b:] the u. / /. t./. / r.- 149, 300 (times); the ;u,- :
1,043, 600 (times); and the t/. t/, 1143 9,533,000 (times). At PHyon-rGyas,
Bla-mKHyen Nag-dBan (performed) the full and elaborate (rites of) turning away demons;
the ceremony of bidding farewell to the king (of deities) (c,/tz/ the repelling
of the ,; the thread-cross (to trap) the ,; and the main thread-cross (to trap) the
spirits of the earth. (He also performed the ceremony of) ransoming the life of 100 yaks and
sheep and releasing ten prisoners. In 100 monasteries in dBus and gTSan, during the
preparation of tea for general distribution, the u. / /. t./. / r.- and the
t/. t/ were recited as often as possible. Each group of 100 monks from the
monasteries connected with the 9 districts of Lhasa, such as Bras-sPuns, bDe-Yans, etc.,
performed ceremonies to the god of medicine, 45,000 times; the -/, 394,000
(times); the ;t.- :u/:, 1,410 (times); the ./ of) s, ;r/.
t-/.// 2,130 (times); the u. / /. t./. / r.- 28, 270 (times);
the u,- : 20, 880 (times); and the t/. t/ 63,000 (times). In both Lhasa
and bSam-Yas, a hundred (ceremonies of) worship1144 (were performed) with gold-water
and silk scarves. At Ra-Mo-CHe, dMar-Po-Ri, ICags-Po-Ri, KHra-Brug, mTSHams-PHu
and Yom-Bu, (ceremonies were performed) as above. On a hundred different peaks,
100 blue flag-poles (were erected) with lists (of prayers)1145attached to them for good
luck.1146 In the monasteries of dBus and gTSan, without distinction of sect, at least
three general distributions of tea were made. At Klu-sBug and Klu-rGyal, four monks of
the PHa-BonTKHa sect1147(offered), separately, ,: (sacrificial cakes) to the ,
1000 times. Six monk-pupils of Zan-sTon (the teacher from the Zan family) prepared a
thread-cross (depicting) a black man with three heads, offered ransom-offerings c/..
and repaired bridges.1148 Thirty Bon monk-pupils, in their own monastery, recited 16
considerable Bon books, 30 times. Many such prayers for the long life (of the Dalai Lama)
were performed.
+ , / //., . .... u... . t/
t ..., -.,. .. /,/ ./ -, ,./
t :c; o. /. .... ,. .// //.. /.... ,.. ./. ,./
t.... / -. .. ./ / .//.
c. /. -/.
Such are the verses between two sections.
* * *
While I was organising the prayers for the long life (of the Dalai Lama), as stated
above, no (profit) came to me from (spending) the (fifth Dalai) Lamas wealth on religious
services. I have explained this copiously, but the former Administrators had established
a custom.1149 Presumably, there are different ways (of dealing with the situation).
In particular, the relevant ways of the evil spirits of the year (Iron-)Ape (1 February 1680-
18 February 1681) and (those of) carrying them out (=driving them out) having come about
in this time as well, (the t./. / r.- : t. was recited 105 times; the
s.//, r//z 50 (times); and the +/.,.. t/ 147 (times). At Bras-sPuns,
in the -house, 60 lamas and monk-pupils of the Upper Tantric (College) flung
,: (sacrificial cakes) offerings at the end of 1,000,000 (?). With a view to
removing the curse,1150 the Za-Lu-Pa (monks) at gZis-rTSe; the monks of Gon-dKar;
the monks of bKra-Sis CHos-sDe (monastery) at PHo-Bran; and the custodian (.r
,. of Gon-dKar in Lhasa performed the ./ of SItatapatra ,t.,.r a fixed
number (of times) and made a large thread-cross every seven days.1151 As separate groups
of dirge-singers,1'52 each group of 100 monk-pupils, in accordance with their connection
with dGe-Lugs-Pa monasteries, (performed) the ;./ of) SItatapatra as often as
possible.'153 From the peak of Lhasa, 4 tantrists sang the high praise (of the enemy-
god)"54three times a day for 10 days. At PHo-Bran, 4 Bon-Po (priests) did the same five
times a day for 8 days. In eleven districts, such as Lhasa, groups of 100 monk-pupils
connected with monasteries, each (recited) the /r. c,. 47 times in abbreviated time
;:su. /t. r, the ;t./. / r.- : t. 1165 (times); the
s..,//- s. 1000 (times); the -///.. t..
/s, c,.. 3500 (times); the +.-/ 100 (times); the t/./., and the
-/// ,:s.,: -c,/ t t.. the :./-.// o./ and
the r// , each 1000 times, respectively. (They also recited) the t/.
[p. 165b:] the t./. / r.- s t. the t./. / r.- :
t. the t./. / r.- :s t. the t./. / r.- : t.
and the s.//, r//z each once, respectively. (Further, they recited) :/. u....
:/.. , r/.o.- 100,008 (times); the st, r/. t-/.// 133, 200
(times); the u,- : 76,200 (times); the -, 65,000 (times); the u. /
/. t./. / r.- 70,200 (times); the t/. t/ 5,048, 000 (times); and made
the three offerings, 1000 (times)."57 The lives of 100 yaks and sheep were ransomed.
Five prisoners were released from prison. Worship was offered 300 times to the king of
the middle house of Lhasa, with the (appropriate) ritual objects1158 and vessels. At the
services for the welfare1159 of mNa-Ris, during each five distributions of tea to at least
50 assembled monk-pupils of the dGe-Lugs-Pa monasteries, the students of s. recited
. and the students of - made ,: offerings made of s/// t.,c.
ttc rice. At the services for (the welfare of) the countries, the large, medium and short
versions of the Mother (the t./. / r.- s.c were (recited) in accordance
with the size of the country, whatever was appropriate. Offerings to the , a thread-
cross to the c,/t demons, (a thread-cross to) the (goddesses), a thread-cross to
the /: (earth goddesses), a propitiation of dMag-Zor-Ma, the purificatory rites of
Vajravidarana -:- high praise of the enemy-god and the purificatory rites on
9 mountain peaks were made or performed.
From this day onwards, in accordance with the rites laid down by the All-Knowing
dGe-Dun rGya-mTSHo, (the fifth Dalai Lama) went into a very holy retreat in the bed
chamber (called) The Three Worlds, for more than two weeks, (in order to) propitiate
(the goddess) Kamadhatvlsvari ;t.ru- .o/tu,., Marvellous signs
appeared and, also, forebodings (of things to come).
o ,... / ,../ ,.. / /. s / o/-::c:
+. / /. ,.., /,,. .// . /. t/ t- ./, ,./
:. /... ,..// .//./ /- /// /. t/ t- .//./tc:
..-. . ..-
:/ .//./ /- /., / / t.- /. ,... / /. /.. ./.
t /. -.. / /. .... / t.- .. ./ /. . / /. ,..
:/. t/ t- . .../, ,..
t :cc; + / -. /. . /. ., . . .. ...
+. /.... /./, ./. .,
t.., . .. ,,/..
Such are the verses between two sections.
* * *
On the 26th day (of the 9th month of the year Iron-Bird) (6 November 1681), having
emerged from his inner retreat, (the Dalai Lama) immediately (bestowed) the precepts and
empowerments of the goddess on me and dMag-Zor TSHaris-dBan.
(2) THE 10TH MONTH (11 NOVEMBER-9 DECEMBER 1681)
On the 2nd day of 10th month (12 November 1681), (the Dalai Lama) bade farewell
to Mas-CHags-Pa and the younger (member of the) KHan-dMar-Pa (family) (called) dBan-
Dus TSHe-Rin, (who were appointed) to Jo-rDZon,1164 to fill the retirement1165 of Sag-
Byan-Pa and or-sBug-Pa.
On the 7th day (17 November 1681), he bestowed the precepts and empowerments of
the goddess and Hayagriva on me. For seven days from today, he allowed (the use of?)
medicinal hot water (for himself?).1166
On the 9th day (19 November 1681), he made a distribution of 140 horses to the
peasants of the four parts of Lhasa. In gNa-Nan, errors having appeared in the way in
which sKyar-TSHa Don-Grub dBan-rGyal did his work, (the Dalai Lama) bade farewell
to sPyi-KHan dKon-Cog of Lhasa as a replacement (of Don-Grub dBan-rGyal).
On the 17th day (27 November 1681), the chief preacher of the Western Mongolians
(Oirad), Blo-bZan TSHe-Rin, returned from China and offered 4 scarves as an act of
piety; bell-metal cymbals; 8 rolls of cloth; 25 rolls of :s. silk; 20 rolls of both
(non-Chinese) and Chinese silk; 3 horses; and (various types of) skins. The rNam-rGyal
seminary offered prayers in the bed-chamber for the long life (of the Dalai Lama). At the
end of this, he (the Dalai Lama) gave his personal blessings and a general audience to
about 200 Tibetans and West Mongolians1167 including the Lady TSHe-Rin; the mother
of dGa-lDan TSHe-dBan dPal-bZan; the lord Blo-bZan; the Lady CHos-sKyabs; Ar-Na;
the Lady of mKHa-?Gro; the nephew of Du-Ral (?) dBon; Mergen Taiji; Barin Taiji;
the younger brother of Sain Bilig; Lama-sKyabs, the nephew of the abbot of Rva-sGreh;
(his) lady; Sahs-rGyas bKra-Sis, the Doctor of Divinity; Nomchi Lama; the (person bearing
the) great golden scrolls1168 of Dalai Hun-taiji; Erdeni, the -. the chieftain/
chief preacher (bearing) letters (s, and tributary gifts -t o. from A-Ba-Las;
[p. 166b:] the child of Devaraja Dar(-khan?) the Mongolian; the younger brothers of
A-Drag the Mongolian, (called) dBan-rGyal Grags and Karma dBan-Grags; the child of
Se-CHen rGya-mTSHo of Bron-Pa; Dar-rGan the physician; the envoy of sBo-Sog-THu
Khan, Nag-dBan CHos-Grags, who had returned from the upper (regions);1169U-CHir-Du
Da-Las Dar-rGan the ruler; (his) lady, Ma-Ga-Da; Ba-THur Ju-Non; Er-Te-Na THai-Ji,
the son of CHog-THu the Dur-PHod (=D0rbed); Er-Ten Ba-Dur THai-Ji; A-To-KHan
(=Odxan); Er-Te-Na Huh THai-Ji, the son of Das (=Tai x Huh THai-Ji of the
Khalkas; KHa-Dan Ba-THur, the lama of THa-Yan-CHi (=Dijand?)1170 the Khalka; the
envoy of the CHa-Gan (=White) Ba-Rigs;1171 the nephew of the rJe-Drun Rin-Po-CHe of
rTa-TSHag; Blo-bZan TSHul-KHrims, the Master of Ten Difficult Subjects from Go-Bo
(within the jurisdiction of) dMar-KHams; the lama of the White Conch-Shell monastery
(.t./.ro the retired abbot of Li-THan; the lamas of THar-Glin (monastery),
bKra-Sis Rab-brTan (monastery) in Kon-Po, the Sandalwood'monastery of the West
Mongolians, KHan-sTeh (monastery) in Grog, Gla-Ru (monastery) in Nan-Po, the Tau
(=Tao?) meditation centre in sNe-Mo, (the monastery of) sNin-Ri, the meditation centre of
KHa-Rag, dPal sDins (monastery) in sMan-sGrub and (the monastery of) sKya-mDa;
the teacher of Bri-Gun THel; Lama Nam-mKHa mDZod-Pa; the reincarnation of the
Zabs-Drun of sTag-Lun; the Steward of Glin; the Incarnate of Ron1172- the man who had
or could set a trap (t for thousands of gods and demons1173- together with his pupils;
three persons bearing gifts from sTag-Luh-mKHar in sPu-Hrans; TSHul-KHrims-Can,
the ascetic1174 Master of Ten Difficult Subjects; the (lama) of Ta-Bul in A-mDo,
together with his retinue; the lama of dGa-lDan Gans-dKar (called) Byams-Pa bKra-Sis,
the Doctor of Divinity of Go-Bo; Rin CHen, the Doctor of Divinity of rTa-Bul; CHos-
sKyon the Doctor of Divinity; bSod-Nams the ruler; Blo-Gros rGya-mTSHo-Can; and
Ses-Rab bKra-Sis-Can, the Doctor of Divinity attendant on the Huh THai-Ji of the
Uriangkhai (tribe).
The monk (in charge?) of the THe-Bo and sPo-Bo1175sections of Se-Ra (monastery),
[p. 167a:] (called) Grags-Pa Rigs-DZin, (presented offerings) including 100 large and
small presentation scarves, 13 rolls of :s. silk, 8 rolls of cloth, Chinese cymbals and
leather bags (full of) tea. Si-Ral-THu, the chief preacher, presented a thousand offerings
including 150 ounces of silver, 25 rolls of cloth, 120 rolls of :s. silk, 120 large and
small presentation-scarves, 6 rolls of Chinese silk, leather bags (full of) tea and 3 horses
with silver saddles. KHa-Ra-KHos presented 60 presentation-scarves, 10 ounces of silver,
6 rolls of cloth, non-Chinese and Chinese silk, and horses. Blo-bZan-Can, the ascetic of
Se-Ra, (presented) 16 horses. (The Incarnate of) Bra-Yag (presented) 20 horses and 30
mules. dKon-Cog-Can of sMad-Ta (presented) 8 horses. Don-Grub dPal-Byor and the
monk bsTan-Pa-Can (presented) 28 horses. dPal-KHo-Can (presented) 50 horses. The
Master of Ten Difficult Subjects, Blo-Gros-Can, (presented) 28 horses. The lama of
dGa-lDan (monastery) in Ri-Sod (presented) 17 horses. bSod-Nams dPal-bZan of sGer-
rGyas (presented) 10 horses. The nephew (.ot of (the lama of) Go-Bo (presented)
10 mules. The Master of Ten Difficult Subjects of Go-Bo presented 18 mules.
At the request of bsTan-DZin rGya-mTSHo, the Incarnate (r.r,. Abbot of
sPyan-gYas (monastery), (the Dalai Lama) composed prayers for long life. At the request
of Gar-dBan CHos-Grags dBan-Po, the Incarnate (t./r. of DHI-TSHa, (the Dalai
Lama composed the words of) the seven-limbed1176 ,..,, and the true words
for the speedy reincarnation of (Gar-dBans) nephew, Nag-dBan dKon-Cog rGya-mTSHo.
At the request of Nag-dBan PHrin-Las, the nephew (of the lama) of Ni-lDe, (the Dalai
Lama composed) prayers for long life. (The Dalai Lama also composed) the colophon1177
for the t./ t. z/t./ of Padma dKar-Po and the series1178 of
Supplements (to the t. which were to be printed .in PHun-TSHogs Glin
(monastery). At the request of the Lord-Ruler, Nag-dBan Nam-mKHa, the abbot of
(the monastery called) mNon-dGa CHos-sDe, (the Dalai Lama composed) prayers for
long life. [P. 167b:] At the request of Blo-Gros rGya-mTSHo, the lama of Ma-Rag,
(the Dalai Lama) gomposed prayers for long life (to be offered) at dGa-lDan rNam-rGyal
lHa-rTSe (monastery).
In one of the prophecies (contained) in the c../ t,/.. of Ratna Glin-Pa
(1403-79), (it is said):
u. .// ./// :: ./,. // .o. . ,:s
(In fact), before the end of the year ./ c/o that is to say, the year
Earth-Ox (12 February 1649-31 January 1650) of the 11th cycle, (the Dalai Lama) had
given orders to the Administrator, bSod-Nams Rab-brTan, to establish or re-establish about
214 religious schools (attached to) older or newly-founded monasteries. On the 18th day
(28 November 1681), the lama and monk-pupils of (one of these monasteries called) dGa-
lDan Don-gNis in IHo-Brag, offered prayers for the long life (of the Dalai Lama), piling
high, before they did so, offerings of many kinds. In addition to this, the Incarnate (lama) of
DHI-TSHa also gave carefully (selected) gifts such as the ritual dagger (which hung from)
the neck of Vairocana and within which a speaking goddess resided.1179At the end of this,
the Incarnate of De-Mo and his nephew (offered) 500 ounces of Chinese silver; 500 ounces
of Khams silver; 600 (bricks of?) tea, (consisting of) 6 types of good and bad tea, mixed
together;1180 10 loads of copper; 50 coats of mail; 25 loads of grapes, 100 horses; 100 new
(-bom) mules and 30 fully-grown mules, with saddles; 200 -tz with saddles; 150 yaks,
with saddles; (various) kinds of skins, cloth, silk and many other gifts. The Incarnate of
CHos-sGo, who was a follower (of the Incarnate of De-Mo) and ten high-ranking (people)
such as monks and kings piled up their individual gifts. The Incarnate of Bra-Yag gave
ample offerings of 200 (bricks of?) tea, good and bad types mixed together; 20 mules; 30
horses; 60 -tz with saddles; and other (gifts).
:/. . . /. /. t. / t. oru- . /.
t. / o:,
t//.. /. ./ ./ ,/
t,//, /. /.. / /. . ., . / c/
+. / ./ /. .. / /. .. / ,.. . ./ -./..
Such are the verses between two sections.
* * *
[P. 168a:] At the end of this, in addition to (the words which he had bestowed on)
the Incarnate of De-Mo and the Incarnate of Bra-Yag - together with their followers -
(the Dalai Lama) generously bestowed words, connected with (a) the instructions for
the repetition of the Mani (formula) and (b) the ,..,, based on the .,/:s.
- to about 1000 high and low persons such as Sar-KHan Nomun Khan; the Zabs-
Drun of Glin-sTod; Dvags-Po Emci, the physician of Dayan Hun THa-Ji of the KHal-
KHas; and the KHu-mCHan (Dear Uncle), the (One with) Great Love /:s. cu.
t of mNa-Ris. He also bestowed blessings and tea generously to those present at
the audience. Dvags-Po Emci offered 60 presentation-scarves, 35 ounces of silver, 20 rolls
of Chinese silk, 7 rolls of cloth, 4 leather bags of tea and 4 horses. Kun-dGa Blo-gSal,
the nephew of Nam-mKHa mDZod-Pa, the lama of Kun-bZan rTSe, the religious school
of (the monastery called) Gon-dKar CHos-sDe, took an oral examination on1182 :/.
t./ t. / u.// /. . / /. .//. -./ / :/t, z/
c- .c.t- and + t,/ / /. ., / /. /.. : /. .
... /.../).1184
From this day onwards, in accordance with his visions, for a service of worship
for my benefit, he bestowed silk scarves for placing on the secret thread-cross dedicated
to the goddess, (one scarf every) three days. (He also bestowed) prayers for the fulfilment
of wishes, composed (by himself).
On the 20th day (30 November 1681), (the Dalai Lama) ordained 9 persons
including the Incarnate of Han sTag-Luri. On the 22nd day (1 December 1681), he gave
the Incarnate Knowledge-Bearer of rDo-rJe Brag permission to actualise the black
Brahmana surrounded by six killers.1185 He (also) gave them his personal instructions to
worship (,c, t/-/ with fire, in her wrathful and black form.1186The rulers
and teachers of rDo-rJe Brag offered ,: (sacrificial cakes) to the Lord of Life :su.
/t,- at dGa-lDan KHan-gSar. Through (the rites of) the red god of death (t/
:- ,s:. ,s.. .t in his fierce form, they performed the fierce fire oblation.
(They also performed the rites for) the suppression of (the ,// Kiriikara; (the rites for)
the realisation of (long) life, (addressed to) all the families of the Three Bodies (of the
Buddha); the preliminary (rites of) full maturation (performed on) each of the seven days
(of the week), (accompanied by) the making, (on each day) separately, of the thread-cross
for the day; (and the rites) consecrating the image made of molten bronze, which was
the vessel of their religious vows.1188(When) they were about to leave for their own place
for a little while, (the Dalai Lama) bestowed on them generously such presents1189 as a
head-dress1190 monastic robes, a monastic cloak and other things (needed) to perform
worship (t-cu.tu), (his) own blessings, [p. 168b:] orders and appointments,
teachings (to be transmitted) to the two classes (clergy and laity) and gifts. The Incarnate
Knowledge-Bearer (rDo-rJe Brag-Pa) submitted a copious oral submission1191 (recounting)
the unhappiness caused by the events - no matter what - of this year and (suggesting that),
for the sake of the general and particular (aspects) of the Teaching and the (secular) world,
the lotus-feet (of the Dalai Lama) ought to remain for a hundred aeons. But, as (had been)
shown by (the Dalai Lamas) retreat from the discords,1192 (there were) dark minds and,
because of the differences between this and that person in the government, there was
laxness everywhere, so that there might be difficulties in the future. Looking at (all this),
(rDo-rJe Brag-Pa) also made some prophetic statements.
rDo-rJe Brag-Pa then went (on to perform) the worship appropriate to the occasion1193
and the Lord-Lama (=the fifth Dalai Lama) bestowed presents which (signified) that
sympathy1194 between (him) and the Incarnate was greater than before. Nevertheless, he
(the Dalai Lama) did not grant him service along the horse-roads. So, (rDo-rJe Brag-Pa)
provided for (this service) for himself and went (home).
u. t. o,t ./ . /. ,.. / . ,./
:/. ..../ / /. ./.,/ +. ./ /. -//.. ../ /- /. ..
.../ / /. u/, o. /. t/ t-
r/ .. ..// /. .//. / .-,..-. . . ,.
r// /. ///. /. / / / /./// . /.//, ,. -../
+-, /. //, //... . /. .
:/. ,... /. / /. ,,. .... /, // ,.,/. /. +,. / t.,..,
t /. .. / /. /,,.
t.//, ,./... /. ... / /. /., / /. . /. -
:/ /. / // . / -::. . t.- tut::.c
o... / / // / /-//, .. ./ /..
o//... ,/.. . . / ./- ., /. . .. /.,, .
/,
c, /, / , ..,.., 1197//, ./ ,
+. //, /. /... ,,/.. -.. ./ ., /,.
+ , / / ,/... /. u/, o. /. t/ t- ,.. /- /.. ..
/ /. /- / / /..
+. /., / ,/ /. //... ./,),1199
t//, /- /.//,::./ /.,/ / /,.
t .. ./ / ,. /.. . ,-,/,
u. /. t/ t- , :c.; ,.. /...// ,/
o /. /. /. .///.. / .//, ./ /. t/ t- ./ .//.
//
u. . /- / -. -.. /. -./ / -/ . , /. t/ t-
,
:/ ,-. . /. ,/ /. / / . /./..
+. /.,/, .. /-.
Such are the verses between two sections.
* * *
In accordance with a sealed prophecy, (the Dalai Lama) had a shrine to subjugate
the demons carved out of stone in the heart of the land on the rocky side of the southern
mountain in the land of rTa-on, within the jurisdiction of Gon-dKar. A Nepali stone-
worker who had worked for a period1201 of one month and ten days was given (his) total
wage, reckoned in grain, of 16 ru/ 17 o.s and 3 tu./
On the 23rd day (2 December 1681), ol-dGa-Nas, the great translator of Dar,
arrived and (the Dalai Lama) gave him audience and blessings.
On the 24th day (3 December 1681), the Incarnate of Roii-Po and his monk-pupils
performed a service to trap a thousand gods and demons in a silken thread-cross dedicated
to the female deities.1202Blo-mCHog PHrin-Las, the monk-pupil of the Incarnate
(Lama), took an oral examination on1203 the o :. / /. c./,,// :1204
and the three types of meditation c-ru, for its secret realisation.1205To Ma-rGan
Bu-KHrid rGyal-Mo and dMag-Zor TSHans-dBan, brother and sister of Gron-sMad,
(the Dalai Lama) granted a ritual cleansing by means of (the ./ of) ./:s.,
o/./.-/.);1206 and the blessings of the four empowerments of the secretly-realised
Hayagriva. The newly-carved wood-blocks of the t./s./ .t/ (Clear Crystal
Mirror)1207arrived from dGa-lDan PHun-TSHogs monastery.
On the 25th day (4 December 1681), he (the Dalai Lama) gave me the death-
ransom to be offered to the white (form of the goddess) JvalamukhT (.ruo and
the ritual cleansing by means of ./:s., He granted an audience and tea to the
envoys of the Left Wing (Tibetan ,:t. Mongolian z.,, and Nag-dBan
PHrin-Las, the secretary ,s/.t who had been sent by the honourable Administrator
of sNeu-sDon to offer winter clothing.
On the 26th day (5 December 1681), he (the Dalai Lama) gave audience to Er-Te-Na
THo-Yon the KHal-KHa; (his) queen; As THai-Ji; [p. 169b:] his queen and their son; the
envoy of the Master of Ten Difficult Subjects, Nag-dBan Legs-bSad, from mTSHo-KHa
(Kokonor); Dar-KHan dGe-Slon, the envoy of Dai CHiri KHor-Lo-CHe; Dar-rGan Jai-
San, the envoy of KHod (?)1208rNam-rGyal; his queen, TSHe-Rin; the younger Su-sGor,
together with his nephew; No-Yon dKa-bCu; the Professor of the Lower Tantric College
(of Lhasa); the lama of the Sandalwood monastery of the West Mongolians; the lama of
sKam-dGon; the lama of Ni-THan; the kings lama-steward (o/,. the lama of gYan-
Ri in Uans and others. At the end of this, the offerings made by the Incarnate (lama) of
bDe-CHen CHos-KHor were:
an image of Amitabha made of Jaikshim cloth;1209
the skull of TSHo-rGyal;
the skull of the father of Blo-lDan Ses-Rab the translator;
a cloth painted-scroll showing the 8 marks, with a border (?) of tips of hair;1210
a canopy;
gongs;
a curtain of :s. silk;
a golden saddle with matching bridle and crupper;
a saddle made of neither this nor that, with matching appurtenances;
a tent with a surrounding screen of the same material;
tea, cloth, silk, wool, horses, etc.,
(in all), 17 items. The Incarnate (lama) of A-Jo rDZon and the Incarnate (lama) of Dvags-
Po also made offerings. (The Dalai Lama) accepted the hair on the crown of the head of the
Incarnate (lama) of bDe-CHen CHos-KHor (monastery) and gave him the (monastic)
name of Blo-bZan Pad-dKar dGe-Legs. The descendant of sGam-Po-Pa gave ample
offerings of horses, loads of butter, gold, tea, cloth, silk, etc. (The Dalai Lama) accepted the
hair on the crown of his head and gave him the (monastic) name of Blo-bZan Zla-od
rNam-rGyal. In the evening, (the Dalai Lama) granted an audience and his blessings to
Blo-bZan TSHe-Rin, the son of KHa-Dan Ba-Dur; his queen; his younger brother, Me-
rGan A-KHas; Ul-Cin O-Pa-Si; Er-Ta-Ni THai-Ji, his queen and son; Queen Ma-CHig;
Er-KHe No-Yon; his son, rNam-rGyal; A-Ba-KHas; THu-Bu-Nan; and Mi-bZan; in all,
about 300 persons. The rulers made their offerings of a -./ of 10 ounces of gold;
a -./ of 300 ounces of silver; a tea-churner of 300 ounces of silver; [p. 170a:]
a canopy; a back-rest;1211 a seat with appurtenances (fit) for a court; silver cymbals made
of 1485 ounces (of silver); 6587 presentation-scarves; 1500 rolls of :. silk; 300 rolls
of cloth; 10 (pairs) of matching . and bells; 10 large bell-metal cymbals; 50 covers for
the top of the vo/ra-seat;121215 otuRi (?);1213 15 leather-bags of tea; 5 leather-bags
of grapes; (one) coat-of-mail and helmet; (one) gun; 2 swords; (one) spear; (one) case
for bow and arrows;1214 matching bows and arrows; 3 silver saddles; a red saddle with
matching attachments; 7 camels; 10 horses; and 6 mules. At the end of this, he (the Dalai
Lama) granted (the status of) a full devotee .,/ .c./.) to the Incarnate of bDe-
CHen CHos-KHor (monastery). bsTan-DZin rGya-mTSHo, the Abbot of sPyan-gYas
monastery, offered an image of the Mahasiddha Karmavajra (and the Dalai Lama) gave
him his blessings.
r//. .,, /. .,. / /. /.. / /. t. /-
r/- /. .- / / .,/. curu /. /. / ,. /,,. /t.
o cu.t /.//
c.--/./.. /.//./, /..,, /- /. ,/
:/. t/ t- ,.. /- /. ,,,. -. / o//z t..r .c.t.,
:/. ..... ./ . /. /. . /.. / // ...
:/. /, ,.. ./.. . /. ... -.// . /,. / t,/. .
t.
r ///.. ./ /. /. .// /.. /. /. / // /, /- .
/,
u. ./ . .... / /- ./ . /. c-tt
r/ c-tt /. -. / /. ./, / /. ./ .
t./, .,/./. /. .-/.// / /. /,., .- / t . t
tt:::
:/. t/ t- .,.. / /. .... /.././/, .. /
+. ,.. /- /. - -. / o/c/z/ z/. -t c,/o
u. ./ /. /.. / ../ /. .., /,/ ., / /.,1216
o/ /. /., / . ./. /... .... ... -, /.
./. . /-
, ::/; :/ o//z/ :su.t /. ,. r/ / /. : /. / /. r///
. -, /. ./. .-/.
.. //., /. / /. //
r// ... .-,//. . .. / ,.
r// -/.. ..., .,. /. ... / /. : ...
r// /. --/ +. /. ///.. / /. / /. r///
+ /. -. -. /., ./ --...//. .. / /. . / /. ..
/- /. t/ t- -./
Such are the verses between two sections.
* * *
On the 27th day (6 December 1681), he bestowed an audience and (gave) tea to the
newly-arrived envoys from the Left Wing (of the Mongols). (During the commemoration
of the death of bTSon-KHa-Pa) on the 25th day (of the 10th month), both last year and this
year, there were no snow-storms1217or winds at all, either in the country as a whole or in
any part of it,1218 in general or within this area1219 in particular. So I asked which exact
divination should be made.1220Although I did not know the view of (the school of) E,1221as
a means of averting, by whatever means, (the possibility of) a disturbance in either
(the office of) the Administrator or the customs (of the country), in eight monasteries such
as CHos-KHor rGyal, ol-dGa, Bras-sPuns, etc., between 25 and 50 monk-pupils
performed the rites of propitiating (/r/,s Yamaraja and Karmayama for seven days,
as much as possible, at the end of which they offered ,: (sacrificial cakes) as
repayment for adventitious acts (performed).1222 Each of 25 monks from the three
monasteries of rGyal-rTSe, PHyon-rGyas and rGyal and 50 monks from the Upper
Tantric College at Ra-Mo-CHe performed the rites of propitiation and the rules ()
of the six-armed Mahakala as much as possible for the same number of days as above,
at the end of which they offered ,: (sacrificial cakes) as repayment for adventitious
acts. In the dGe-Lugs-Pa monasteries of dBus and gTSan, during each of five general
distributions of tea, the .reciters recited . and the students of the - offered
,: (sacrificial cakes) to the six-armed Mahakala and to Karmayama. For the service
of praying for the long life of the Lord-Lama himself, during the distributions of tea at
Se-Ra and Bras-sPuns, the r/. t-/.// was recited 100,000 (times).1223In six districts
and estates, including Gon-dKar, between 100 and 200 monk-pupils - (the exact number)
depending on their connection (with the districts and.estates) - (recited) the /r c,.
107 times; the (.t./. / r.- s t. and the s.//, [p. 171a:] 100 times
(each); the r/. t-/.// and the -/,/ 400 times each; the u. / /.
t./. / r.- 54,800 (times); the u,- : 12,200 (times); and the t/.
./ 606,000 (times). At my religious services at rGyal Me-Tog THan, dMag-Zor-ma
was propitiated 100,000 (times). At mKHar-rTSe, the inmates of THan-Sag (monastery)
(recited) the summarised ./- 2040 times; the s..,//- s. and
the -cu. t. t:::each 1000 (times); and :/. o// ,... ru-cu., x225 1600
(times). At gZis-rTSe, the inmates of Myug1226 CHos-KHor Glin (monastery) and
Gans-Can CHos-PHel (monastery) (recited) the r/. t-/.// 300,000 (times).
At Lhasa, 100 inmates of the monastery of Bye (?) - Ser Ni-THan (recited) the t./.
/ r.- : t. 1021 (times); the u,- :, 21,000 (times); the r/.
t-/.// 3000 (times); and the u. / /. t./. / r.- 27,000 (times). The
inmates of PHa-Bori-KHa (monastery) made the peaceful burnt-offering a hundred times.
The lama-pandita, Nag-dBan, made a thread-cross to trap demons and a thread-cross
dedicated to the goddesses, (and performed) a rite to pacify the earth spirits and a
rite to pacify the goddesses.1227(All these rites were performed) elaborately. From
sNe-THari down to sTag-rTSe, he established1228stone (images of) gods and - stones.
He ransomed the lives of 100 yaks and sheep and 100,000 fish. 122 inmates of sPyan-gYas
(monastery) (recited) the u. / /. t./. / r.- for seven days and
eight inmates of Byan-CHub Glin (monastery) (performed) the worship of the Victor for
the same number of days as above, as much as possible. At Yer-Pa, for one month and
twelve days, on each day, at each distribution of tea, the +/// :,/c,)1229
(was recited) 100,000 times.
With the encouragement and at the request of the Incarnate Great Guardian-of-the-
Faith of gNas-CHun, prayers for the long life of the Lord-Lama, the supreme crest-
ornament of Samsara and Nirvana, (were offered). Among the subjects of dBus and
gTSan, to each household to which gifts had not been sent by the 9th month (12 October-
10 November 1681), a distribution (was made), chiefly (a distribution of grain) at the rate
of two-and-a-half ,sru/ (of grain) (per household).1230As a means for driving away
the (Dalai Lamas) disease, [p. 171b:] the rites of offering incense to the gods (tu/s/),
the service in praise of the war-god (.c/u .t/:. and the burning of incense
(to the departing god)1231 were fully performed, during the waxing fortnight of the moon,
[p. 171a, line 6:] from the Bye Pass in CHu-Sur [p. 171b, line 1:] down to PHag-Gun,
through ( the districts of Klun-Sod, PHan-Yul and sTod-Lun.
At my religious services at rNam-Glin (monastery), the inmates of Myug CHos-Glin
(monastery) recited the t./. / r.- : t. one hundred times.
The lama-pandita, Nag-dBan-Can, (erected) a c,/ thread-cross in the south-east and
a /:s thread-cross in the west. The lama of sNin-Ri made a ,z thread-cross
for three days and (erected it) in the west. During the waxing fortnight of the moon, the
tantrists of Lhasa offered high praise (of the war-god) in full and extensive forms,
on three occasions.
On the 28th day (7 December 1681), dGe-bsNen rGya-mTSHo, the monk-pupil of
bSad-Grub Glin monastery in THod-Ri, took an oral examination on :/. ./,-/
+ o .. /. o. / /. /,::::Because the lama of the monastery (called)
Dam-Sil CHos-sDiris had not written an introduction, distinguishing good from bad1233
and offered it to the Lord-Lama, (therefore), whatever sacred objects,1234 ritual objects
-cu.tzand tantric objects (,cu the lama-palace and the monk-pupils
possessed,1235 were confiscated1236 and given to the chief preacher, Zil-gNon rDo-rJe of
rKan-PHu. As the residence of the religious Administrator of the Jo-Nan-Pa district, the
lama of bKra-Sis Rab-brTan (monastery) (was given) the new monastery of gSam-Bu
(and) the temple of the goddesses, instead of land - together with 23 fields near the
garden (for the support of the) vessels of the Body, Speech and Mind (of the Buddha).
The lama of Yans-Pa-Can (was given) the basic property (ru./ necessary to maintain a
rider, namely, a house on one r/ of land - with a rent of 7 ru/ of grain - (situated)
above lHa-sDins in the former district (:./ of sGu. The tantrist, gNas-Chun-Pa,
(was given) officials1237 and ritual objects for the worship of the three Vessels (at) the
monastery (called) bKra-Sis CHos-sDins (situated at) rNam-Rab-Sras Tog.1238 (He was
also given) a screened canopy, a seat for use in the kitchen,1239 meadow-willows
(?Afa-/CVm),Gla-TSHer (plants?), his ownership (/t,:u/)1240 of the grass and water
of the mountains and valleys, 32 monk-pupils of (the monastic school called) Gra-gTSan
in Glin-sTod, 7 officials,1241 12 big and small households in the small monastery1242
of Glin-sMad, and an income of [p. 172a:] 771 ru/ of grain. Although the tantrist,
O-rGyan Kun-bZan, was at present only a minor1243 taxpayer, nevertheless, from being
a family of tantrists, (his family) had, later, produced a virtuous line of disciples (of the
dGe-Lugs-Pa). Because of this, they had performed whatever honour was due to the
dGe-Lugs-Pa creed, done good to living beings, been humble1244and had become learned
in the truth.1245 Therefore, (he was given) the monastery known as Zla-sTen monastery,
its male and female ../ and whatever monastic estates and lands it possessed
at present. A house and pasture1246 (were given) to Mother rGya-THun and her son
as sustenance (t:r/ and a measure of 140 ru/ of grain as autumnal income
(? ::/
In accordance with the written contract (between the rNin-Ma-Pa and the dGe-Lugs-
Pa), the rNin-Ma-Pa monk-pupils of PHan-bDe (monastery) had been humble and
learned in the truth of whatever inner (=religious) and outer (=secular) matters there were,
laid down by the customs of the (dGe-Lugs-Pa) creed and government. Therefore, as a
basic residential holding (:., in return for handing-over o-Sod and CHu-sKor
to the government,1247a division tu,.,s/ was made (giving them) half of each (of two
places called) rTSe-lHa-sGan and Jo-rDZon (=the district of the Jo-Nan-Pa), amounting1248
(in revenue) to 1618 ru/ of grain. (They were also given) just over 70 serf-households;
the assembly-hall of their residence1249 at rTSe-lHa-sGan, where the monk-pupils of the
./, who had changed their creed and were either happy or unhappy about it,
were made to sit together; ritual objects for the worship of the Three Vessels (containing
the Body, Speech and Mind of the Buddha); a screened canopy; a seat; cups; dishes;
gold;1250and the produce of their own (fields),1251which amounted to 363 ru/ of grain.
Together with the monastic estates mentioned above, he (the Dalai Lama) gave these to the
head of the monk-pupils of PHan(-bDe) Peak.
Because bSod-Nams dBan-Po of rGyal-sKor had served the government in both
peace and war and had been mindful (of his duties) as a representative (of the government),
(therefore, now), (the Dalai Lama), keeping very much in view1252the carefully drawn-up
petition (made on his behalf) by the close relatives of bSod-Nams Nor-Bu of De-Mo,
issued an edict /r endowing him with new lands and adding a wish that a proper
account of receipts and expenses1253should be (drawn) from the oldest sources (of receipts
and expenses). (This edict), which [p. 172b:] took over the government1254of CHab-mDo,
sGan, sBus-Gron, Gron-gSar, Nan-Lun and Glin-Bar, granted (bSod-Nams dBan-Po)
30 (fiefs), from beginning to end.
(3) THE 11TH MONTH (10 DECEMBER 1681-8 JANUARY 1682)
On the first day of the 11th month (10 December 1681), (the Dalai Lama) granted
an audience to the inhabitants of Gron-sMad who had come to offer new tea. On the
second day (11 December 1681), (the Dalai Lama) considered the ,:: of the ,s.,
,:::cofferings (offered) by the monastic school, the dispersal of the ,: offerings
by two crows and (the fact that) crumbs from the top of the ,: offerings, which had
risen up to the sky, had fallen on (his?) lap, and bestowed (the rites for) preventing
a flood (cu./z/,),1257in a full and developed way.
In accordance with the prophecy that (the Dalai Lama) would found thirteen
monasteries, (the monastery called) gSan-sNags Byan-CHub Glin had been founded on
the property of a former Kar-Ma-Pa (monastery) with a complement of 80 monk-pupils.
In the time of the lord of men, bSod-Nams Rab-brTan,1258 in the year r/ (.o/o.
(20 February 1651-9 February 1652) of the 11th cycle, (the Dalai Lama) had bestowed
an edict establishing the practices of PHan-bDe Legs-bSad Glin (for them), namely,
the ,-// vows in external matters and the secret - according to the
collection of the early Vajrayana translations, in internal matters. (However), they did not
have old (land on which to sow)seed. (Therefore, later, the Dalai Lama) refounded (gSan-
sNags Byan-CHub Glin). (Now), on the latter third day (of the 11th month) (13 December
1681), the lama (of gSan-sNags Byan-CHub Glin), (and?) the Doctor of Divinity
(in charge of) the monk-pupils of rNam-rGyal monastic school, piled up their offerings
and 30 monk-pupils prayed for the long life (of the Dalai Lama), basing themselves on
the five sections of the s/,r...
At the end of this, (1) the chief abbot and 100 ordinary monk-pupils of the monastery
called Right Eye (t,,: - so called because the right eye of Sariputra, one of the
two best (disciples of the Buddha), having been put into a painting by the treasure-
discoverer Gra-Pa mNon-Ses (c. 1012-1090),1259the reincarnation of Sud-Bu, was there -
(2) (the lamas and pupils of) Bog-Do monastery in IHo-Brag, founded by mGon-Po
Byan-CHub of Yar-Brog, the personal disciple of the lord (bTSon-KHa-Pa?); and
(3) (the lamas and others of) bKra-Sis CHos-Glin monastery in gTam-Sul, together
with the chief custodians of these three (monasteries), offered prayers for the long life
(of the Dalai Lama). In addition to this, (the Dalai Lama) granted the ,..,, based on
the t,/:s. and [p. 173a:] his personal instructions for a prayer for long life
which had been newly asked for. He (also) granted an audience to King bsTan-DZin
Da-Las, his queen and son(s). (He granted) an audience and his blessings to the niece
(or grand-daughter) of Er-Te-Na THai-Ji; the niece (or grand-daughter) of CHe-CHen
dBon-Po; Si-Ral-THu CHos-rJe; the Dar-rGan1260of bsTan-Dzin the Incarnate; the envoy
of King Bo-Sog-THu; the envoy of the Abbot of Rva-sGren and (the envoy of) Mer-rGan
THai-Ji the Administrator (of Rva-sGren); the elder Incarnate of sByor-Ra; the Incarnate
of De-Mo and many other Tibetan and West Mongolian lamas; rTa-Ra Sar-Pa of sTag-
Du (?); (the inmates of) rNam-rGyal monastic school; Nag-dBan Ses-Rab the lama (in
charge of services) of worship -cu..t (the head of) the Sa-sKya-Pa; (the head of)
rTSe-gDon (monastery); and the monks of Lhasa and others who came to offer new tea.
He granted gifts of barley with his own hands to about 500 ordinary West Mongolians.
He bestowed the death-ransom of the white JvalamukhI on King (bsTan-DZin Da-Las)
and his son(s).
On the 4th day (14 December 1681), Sar-KHan Nomun Khan added his gifts ;o.
alms : arid sacrificial offerings (:st,ru in high (measure). (The monk-pupils
of) rNam-rGyal monastic school offered prayers for the long life (of the Dalai Lama) -
connected with warding-off the displeasure1261 of the sky-wanderers - through (prayers
addressed to) the Immortal Effulgent God.1262This day, he granted me, too, the Sky-wanderers
on the icy path and other engraved scrolls (? :su.. t/::c:properly arranged.
On the 8th day (18 December 1681), he granted Blo-bZari TSHe-Rin, the son
of KHa-Dan Ba-THur and about 300 West Mongolian and Tibetan envoys the permission
(to actualise) (1) the Great Compassionate One as the chief deity, (attended by) three
attendants, in the manner of sKyer-sGari;1264(2) one of the four deities of the bKa-gDams-
Pa, namely, the Tara of the catechu forest1265 as the chief deity, (attended by) three
attendants; and (3) Vajrapani Bhutadamara (tu,, t o,./ t./)1266 as preached by
(Mahakala), the lord of the tent (c.-c). To me, he bestowed the death-ransom of
the white JvalamukhI.
(The Dalai Lama) gave farewell presents to gZod-PHel, the Doctor of Divinity
from Tre-Bo,1267 who was (now) the (head-)lama of the sNags-Pa (- (college of
Bras-sPuns monastery) and a representative of KHan-Legs-Pa Don-Grub KHrol-CHa of
Pa-TSHul,1268 the (head-)teacher of Blo-gSal Glin (college, in Bras-sPuns monastery).
(He also gave farewell presents to) Legs-bSad, the Master of Ten Difficult Subjects, who
came from Rag-Ma and was a lama of Yan-dGon monastery, (presently teaching) as a lama
at the sNags-Pa (college in Bras-sPuns monastery).
On the 12th day (22 December 1681), [p. 173b:] os-Du, the representative of
Blo-bZan bKra-Sis of Tre-Bo, the lama of Byes college in Se-Ra monastery, had some
divinations (/:,/c/ made, (as a result of which) rGyal-mTSHan Don-Grub of
Nan-Bran departed. (The Dalai Lama) bade farewell to him.
In view of the request made by Don-Grub rGya-mTSHo, the Master of Mantras
(,,t-t of dGa-gDori (monastery) and others who lived within the borders
(ruled by the earth-god) Ki-Kari,1269(the Dalai Lama taught them) how to make ,:
(sacrificial cakes) offerings to the four-armed Mahakala and to Dhumavatl.1270 For the
sake of the mother of Nag-dBan Ses-Rab, the lama (in charge of services) of worship,
he composed the inscription (z/o,/ for the silk scarves, which were to be offered
(by her). (He also wrote) an edict, drawn up in verses, in /., style, ordering Nag-dBan
mKHyen-brTSe of CHan-KHyim to come to La-Mo. (He also composed) an inscription
(ruo,/ for the presentation of a canopy (to be used by) Nag-dBan, the Master of
Ten Difficult Subjects and (head) of bDe-Yans monastic school (in Bras-sPuns), at the
time when he would (be presiding over or participating in) the collective debates in Bras-
sPuns.1271 (Finally), he wrote the inscriptions to be placed at the back of, and the prayers
for, five portraits, marked by (the Dalai Lamas) finger-prints,1272and thirty other portraits
(painted) by TSHe-dBan Rab-brTan.
On the 14th day (24 December 1681), as a replacement of lHun-Grub rTSe-Pa, the
governor of the district of lHun-rTSe, (the Dalai Lama) bade farewell to mGon(-Po)
rNam(-rGyal) of sKyid-sBug in lHa-rTSe.
On the 16th day (25 December 1681), Byams-Pa Rin-CHen, the Master of Ten
Difficult Subjects (and the lama in charge of) the monk-pupils of dGa-lDan gSun-Rab
Glin (monastery) (took an oral examination on) the complete basic text of, and commentary
on, :/. c/ .. /. ,.. +//./-. 1273 Gyal-Ba, the Master of Ten
Difficult Subjects, and Byams-Pa PHrin-Las both took an oral examination on the text
of :/. o .. /. o. / /. ./,-//, ::
On the 17th day (26 December 1681), (the Dalai Lama) bade farewell to the chief
preacher of Glin-sTod (monastery), who was the representative of gZims-KHari Sar-Ba,
the lama of the old (t ./ of rGya-Ma.
On the 22nd day (31 December 1681), (the Dalai Lama) granted the death-ransom,
based on (the rites of) the white JvalamukhI, to dMag-Zor TSHaris-dBari. On the 24th day
(2 January 1682), he bade farewell to Sans-rGyas CHos-PHel, Doctor of Divinity in the
Lower College of Se-Ra, who was the representative of the lama of mCHod-KHari rTSe.
On the 25th day (3 January 1682), he bestowed on me, again, the death-ransom, as
before. [P. 174a:] On the 30th day (8 January 1682), he bestowed the death-ransom on
dMag-Zor TSHans-dBan, as before.
(4) THE 12TH MONTH (9 JANUARY-7 FEBRUARY 1682)
On the 2nd day of the 12th month (10 January 1682), Blo-bZan sByin-Pa, the
Administrator of sNeu-sDon, offered seven good sets-of-nine offerings,1275mainly clothes,
complete with good attachments; one ounce of gold; outer and inner clothes; tea; woollen
cloth, etc. (The monk-pupils of) rNam-rGyal monastic school offered alms and prayers
for the long life (of the Dalai Lama) based on (the god of unending life) t./
/c..t..ni6 After that, even the others (t.ru, of Byams-KHari rGyab-Pa1277
offered seven sets-of-nine offerings, such as a co,,1278 etc. Adding alms to these,
they offered the prayers of the monastic school for the long life (of the Dalai Lama). At the
end of this, the Dalai Lama gave his blessings to the special people1279 and a general
audience to the ordinary people1280 including (the following): the retired abbot of dPal-
KHor CHos-sDe (monastery); the 18th Chief Preacher (of that monastery); the lama of
bGro-Ba monastery in IHo-Brag; the lama of Rab-brTan monastery in Nags-Sod; the lama
of CHu-bZan in Nan-Po; the lama of PHag-Mo CHos-sDe (monastery); the lamas of
KHyams-Pa in sKyor-Lun and the nephew of the lama of KHyun-TSHan in IHo-Brag;
the retired lama of Zur-Ri; the nephew of the lama of Yari-Ri; the steward of CHos-KHor
gNas; (the lama of) sPel-gSar in A-mDo and his nephew; (the lama of) Nas-Bras, with his
aunts; the queen of Er-Te-Na Huri-THai-Ji, with her sons; Na-Ma-THar the mother and
(her) four sons; two Chief Preachers; two envoys from Bo-Sog-THu Khan, including the
Doctor of Divinity from TSHogs-gSog (monastery); Grags-Pa od-Zer-Can, the Doctor of
Divinity of Grol-sDebs (monastery); A-Yo-Khi, the THor-KHod (=Toryud); Vairocana;
the THai-Ji (=chieftain) of the Dur-sPod (=D0rbed); Mun-Gu CHiri-Ba-THur; the Zabs-
Drun of sTon-KHor; the envoys of dGa-lDan Dai-CHin and others; Sans-rGyas Don-
Grub, the Doctor of Divinity, who was returning from gTSan and was lama of Dal-Buri
(=Delbeg?) Hun-THai-Ji, the Khalka (chieftain); the Administrator of TSHal-Pa, the
master with his servant; and about 300 ordinary West Mongolians. The lama of Rab-brTan
(monastery) in Nags-Sod [p. 174b:] made an offering of 19 horses.
On the third day (11 January 1682), the Incarnate of De-Mo piled high his gifts
of a cloak, 126 z of gold, 120 ounces of silver, 100 (bricks of) both good and bad tea
of six types1281 and, adding his alms to these (offerings), he had prayers, connected with
the immortal Amitabha, offered by the rNam-rGyal monastic school for the long life
(of the Dalai Lama).
On the 8th day (16 January 1682), the seasonal rites t. t- of the great ./
of Vajraklla - the personal deity whose activities had subdued the (evil) signs from
the direction of the black, untamed (powers), as soon as the book (on the ./ of
Vajraklla?) had arrived at Yan-Le-Sod in Nepal and other places - were performed in
accordance with former custom. This day, (however), even the drum (used a t ) the main
dance (to calm?) the very strong winds, was blown away by the wind.
On the 12th day (20 January 1682), he fully ordained (1) the reincarnation of rGyal-
Bai PHrin-Las-Pa the chief preacher; (2) the senior monk-pupil (cu-tz.-2Blo-
bZan mKHyen-brTSe, who was a monk-pupil in the monastic school and a follower1283
of the lama of Byan-CHub Glin (monastery); and (3) Blo-bZan Nam-mKHa of the Lower
College of Se-Ra, a follower of the lama of Brag-dBar (monastery).
On the 14th day (22 January 1682), he came to the spectacle of the great o./
cu- dance. This year, (all) the spectacles of the granting of intentions (.c:.
from (those of) the main dance onwards, were performed without a break.
On the 15th day (23 January 1682) he granted an audience and gave tea to about
200 Tibetans and West Mongolians including the two sons of Er-Te-Ni Hun THai-Ji;
Queen Na-Ma-THar and her sons; the Doctor of Divinity of TSHogs-gSog (monastery);
Jo-Rig KHo-Sor-CHi, the envoy of Ji-Non; the envoy of Muri-Gu Chin Ba-THur; the
reincarnation of Siddhesvara (Humkara);1284 sGe-Bai dBan-Po, the abbot of dGe-bCu
(monastery); the lama of PHags-sDe (monastery) in sNe-THan; dGa-Rab-Pa, the lama
of bDud-dPuri Zil-gNon monastery at Ri-Bo-CHe in PHuri-Po, together with his nephew;
the lama of sTag-rTSe monastery; the keeper of images (r.:.t at-La-Mo
(monastery); the nephew of dBan-CHen of Nag-TSHan; and sKor-CHen-Pa of rGyal-
rTSe. In the afternoon, he granted a (private) audience to the abbot of dGe-bGu
(monastery), Lama dGa-Rab-Pa and the retired monk of the Dvags-Po monastic school
in rNam-Rab.1285
[P. 175a:] On the 16th day (24 January 1682), he presided over an assembly1286
of a fixed number of monk-pupils of the monastic school, who offered sacrificial cakes
,:,s (representing) the treasury of Vaisravana (the god of wealth). In accordance
with what had arrived (as a result of) divining the personal deity of the Lord-Lama,
the supreme crest-ornament of Samsara and Nirvana, for the general religious services
(performed by) the religious and secular (establishments) and the common people of Tibet,
the sixty (dGe-Lugs-Pa) estates in the districts of Lhasa, Gon-dKar, gZis-rTSe, etc.,
provided the necessary articles (and performed) the bSam-Pa lHun-Grub-Ma (prayer-
ritual)1287 as much as possible, using whatever there was at the head of the 10 days
offerings of each (of the sixty estates). Each of the estates (recited) the u,/ t.
/ /. rc. At my religious services, each (group) of four tantrists from ten estates
(recited) the u,/ t. / /. rc. as extensively as possible.
In accordance with the exhortations humbly put forward by the great Guardian-of-the-
Faith at gNas-CHun, at the religious services of this Holy One himself, (that is to say), the
Lord-Lama, the crest-ornament of Samsara and Nirvana, the /r c,. (was recited)
\
once at each of twenty distributions of tea in Se-Ra, Bras-sPuns and dGa-lDan
(monasteries). In addition to this, the r/. t-/.// and the t./. / r.-
(were recited) as much as possible. At Lhasa, 100 inmates of bDe-Yans (college in Bras-
sPuns monastery) recited the t./. / r.- s t. for 15 days; and
the r/. t-/.// and the t./. / r.- as much as possible for 15 days.
The learned lama, Nag-dBan, subdued the male demons and (performed) elaborate
(rites) for the removal of curses (ru
In accordance with the instructions of the Lord-Lama, the supreme crest-ornament
of Samsara and Nirvana, 21 lamas and monk-pupils of bKra-Sis CHos-sDe (monastery)
in Yar-Kluns, keeping in view the (rites prescribed by the book called) :/. ./..
...... /. , / /. .-,/. //.. :/. o/. offered ,:
(offerings) (to) the Great Red (Mahakala) of the Tent, on top of (the temple called?) The
Victor in Battle (,:./c,/ itself. In the Vulture treasury, 13 monks and monk-pupils of
Gon-dKar CHos-sDe (monastery) performed, individually, the ./ of the (four-)faced
Mahakala, and offered stuffed ,: (offerings), for each of 7 days. When it was over,
(the Dalai Lama) gave his blessings to both monasteries (bKra-Sis CHos-sDe and Gon-
dKar CHos-sDe).
On the 17th day (25 January 1682), the works of the Lord (bTSon-KHa-Pa),
called [p. 175b:] + t.// c// / /. u... ., ot r.,s/.
:/. r//.////, c. .... .,/ / /. +//-, / /. o/...
c/s/.-. the basic text of the r.,. and the new and old biographies
of gYu-THog arrived from PHun-TSHogs Glin (monastery).
On the 18th day (26 January 1682), the abbot of (the monastery called) dGe-bCu
(Ten Virtues) - which had been founded as a tantrist monastery of the rDZon school
by Abbot Byams-Pa dKon-Cog - and the ordinary monks of both dGe-bCu and Lu-Bu
offered prayers for the long life (of the Dalai Lama).
On the 19th day (27 January 1682), (the Dalai Lama) gave his blessings to the lama
of dGa-Rab (monastery) and his nephew, who were about to depart. He also gave them
generously a ./. ,z.//z.,1290 a blessed object (o,:.::.: and
instructions for the erection of shrines in bDud-dPun Zil-gNon (Conqueror of the
armies of Mara) monastery.
On the 22nd day (29 January 1682), he gave his blessings to the abbot of dGe-bCu
monastery, who was about to depart.
On the 23rd day (30 January 1682), (the Dalai Lama) established the seasonal
services, including wofship and actualization, of the Lord of Life (:su./t,), in
accordance with precedent.
On the 25th day (2 February 1682), (the Dalai Lama) granted an audience and gave
tea to about 300 Tibetans and West Mongolians including the Abbot of sGrom-mDa;
the Abbot of Maii-Ra and some other Tibetan lamas; and recently-arrived Western
Mongolians such as Queen CHos-sKyabs. At that time, Queen CHos-sKyabs presented
300 scarves (signifying) good luck; 700 royal scarves (c,//:, 50 rolls of cloth,
including satin (ru:u rolls;1292 300 rolls of :s. silk; 200 bricks (o,)1293
of ::su/ (tea); 300 ounces of silver in the form of a silver tea-chumer (../-t/
a silver saddle, with good matching appurtenances of coral and amber beads; one (pair of)
bell-metal cymbals o.,cu/ one (pair of) cymbals (,s/ one horse; and
5 camels. (She also presented) the petition (z.:. of Ma-I-Si Khan, seeking the
protection of his personal god (the Dalai Lama), accompanied by 100 scarves (as a sign)
of his piety; one woollen cloak; a back-rest; a seat; 238 rolls of cloth; one (pair of)
good Chinese cymbals; one big and good tea-churner made of silver; 1000 ounces of
silver; 700 rolls of old and new :s. silk; 4400 royal scarves; 200 otut;1294
[p. 176a:] 300 bricks of t. tea from Hsi-ning; 3100 good luck scarves; and 3 scarves
wishing good luck for the day (/t. and other items of the offering of ten
thousand items ruo.
The fellow-pilgrim1295 (of Queen CHos-sKyabs), the tantrist Chief Preacher Zla-Ba
Grags-Pa, gave 100 scarves (as a sign of) his piety; 51 rolls of cloth; 100 ounces of silver;
1 woollen cloak r.o. 1 cloak -o, 1 back-rest; a Chinese bell with a
clapper; a .-. a tea-cup; a silver table; a spittoon; a wash-basin; a (pair of) bell-metal
cymbals, with good attachments; a rosary of (20 beads of) crystal, with 2 gold markers, one
after every 10 beads; a saddle made of 50 ounces of silver with ornaments made of coral or
amber beads; 12 rolls of :. silk; 10 rolls of red and yellow Chinese silk; 15 ot
ut::.c 30 bricks of t. tea from Hsi-ning; a porcelain (cup); a tea-churner made of
catechu wood and fitted with (metal?) bands; 550 royal scarves; and 15 scarves wishing
good luck for the day.
Jai-San KHo-Sor-CHi, the envoy of bsTan-DZin KHo-Sor-CHi, made generous
offerings of one scarf wishing good luck for the day; 60 scarves marked with the eight
auspicious signs; 200 royal scarves; 5 rolls of cloth; 30 rolls of Chinese silk; 2 rolls of
:s. silk; and 30 (bricks of) t. tea from Hsi-ning. (On behalf) of Er-KHe the
Chief Preacher, (Jai-San KHo-Sor-CHi presented) 50 rolls of :s. silk; 10 rolls
of cloth; one 50-ounce piece of silver (//c. and 16 bricks of Hsi-ning (tea).
(On behalf) of No-Yon the Chief Preacher, (Jai-San KHo-Sor-CHi presented) one
scarf wishing good luck for the day; 20 rolls of cloth; and 5 rolls of Chinese and non-
Chinese silk.
:/. /. / / /. . / ,.,
+. /. /. ./. .. / / /. /. /. / // ,. ../
r.. -,/../, ./.... 1297
c-, /- / /. /,
+. .., /. -. -. /. /. ./
, 176b, line 1:; r.. /., ,.. .
[p. 176a, line 6:; o, /. ,/. . / ..//.. //
[p. 176b, line 1:; +. /, /. ./. /,/ /. /. /,
:/. c/./ t./. z/o c,t
+. ... cur,/ ./ /. .,... /.,, . /,
o//... - / //.,
c, / ,.. /, . /. / // /... . -./... /
. . .. // //.,
t.//. -, /.... / ,,. / //.,
:/ - / //., /., -, /. .- / /. ./
r -. / ,.. / ,.,/. .,.
Such are the verses between two sections.
* * *
On the 29th day (6 February 1682), (the Dalai Lama) gave orders for (1) + +,,..
.///, /. - / /. .,/, / /. s,. / /. t/
(to be prepared) at the request of Blo-bZan CHos-Grags, the abbot of Li-THan;
(2) an edict, drawn up in the form of a poem, for the reincarnation of the spiritual son
(of bTSon-KHa-Pa?); (3) the worship of the Goddess of the Burning-Ground to be
established at dGa-lDan bDud-Joms monastery at mKhar-Chu in IHo-Brag;
(4) a superscription for the gift of a silver Padma-plate,1298 made of 14 ounces of silver,
to be given to the monk Yon-Tan dPal-bZan, on his appointment as the lama in charge
of discipline in rNam-rGyal monastic school; (5) a prayer for long life to be said at dGa-
lDan THar-Pa monastery and gSan-sNags Byan-CHub monastery at the request of bDe-
CHen dBan-rGyal of bSam-mKHar, the official in charge of the horses; (6) a prayer for
long life to be said at bDe-Yaris and sNags-KHan at the request of Blo-bZan TSHe-Rin;
(7) silk scarves to be presented to the goddess during the great (offering of) sacrificial
cakes on the first day (of the year); (8) a superscription z/o, for the silk scarves
to be offered to the goddess, to bSe-KHrab-Pa and to the Guardian-of-the-Faith of gNas-
CHuri, at the request of the abbot of sPyan-gYas monastery; (9) a superscription for the
silk scarves to be offered at Yan-dGon and other temples of TSHal Gun(-THan), at the
time when, later, I would go on a circumambulation of (the shrine called) s,c.
o.-t.. in Gun-THari; (10) a poem replying to the petition, drawn up in the form
of a /., offered by rDo-rJe rNam-rGyal of Bya; (11) a prayer for the great abbot
(of Za-Lu) himself, written at the request of bSod-Nams Rin-CHen, the treasurer of
the All-Encompassing (abbot) of Za-Lu; [p. 177a:} (12) an inscription to be written
at the back of :u/r depicting the Lord (bTSon-KHa-Pa) himself and Vajrapani,
to be erected by Jigs-Med dBan-Po of dGa-Ru Sag as a token of faith (t.:. and
(13) superscriptions for the silk scarves to be offered at Ra-Mo-CHe and the Po-Ta-La,
with the necessary expense.
On the 30th day (7 February 1682), in the afternoon, as was customary,1300(the Dalai
Lama) presided over the assembly, (held) in the /r c,. house, to bless the sacrificial
cakes, which were to be offered at the great offering of sacrificial cakes on the first day
of the year.
4. SANS-RGYAS RGYA-MTSHOS ACCOUNT OF HIS MINISTRY
(14 JULY 1679-7 FEBRUARY 1682)
As for showing respect to the (Three) Jewels, honouring the Sangha and building
religious (edifices), all with a view to the long life (of the Dalai Lama), from the year Earth-
Sheep (11 February 1679-31 January 1680) - when I was appointed Administrator
s.r,/ - to this Iron-Bird year (19 February 1681-7 February 1682), as has been
said in the /-// s.:::
+ /. --. / ../ ... / -. s,./ c... .,. /. -. / /. :/..
:.../ /.. -. /.. .. /., . .. ../ /. /. ../ /. ...
,. ./ ../ .// r/.... /. . .. / /. ....
/.. // /.. /. .// /. ./
In that (context), with regard to the Buddha, in the +,://.
o./... tu,t s/c, r, :,t /:.t s./t r,
-t:::things such as (the following) have been said fully:
u. ./ ../ ./.,. /. o.../
r// /. ./ /.. ../ .//
t.., /. ,. / /. /. / -.
u. .// / /. ,. / /. /, / /. ,.
In those . with regard to the ability to confer benefit which worship and service
have, (it has been said) in the .,,/ s. o,-t :.,t -t:::
u. ./ ///, / //., ./ // /. : ,.. /,
o//. /.- /. o.../ . :/,
u. ./ ,., / ,/- , ./ /.
:/. /. -. / /. t/,/.-. / / -. /.;1304
t.. / /. .. .. ,/. ..
u. ,.. / -.
u. ./ /. // /., /.,
+// /., /., . -// ..///. .
, :::/; t.. ../ , / /- .// /. ..//..1305 /, ,.
And furthermore:
u. ./ /., ,.,.. : ,.. /,
o//. /.- /. o./. ./ /.. . ,..
t / /. ... ,. t/,/.-.
u -. ../. /. ... -, -.
In the Mahayana . called the r/. t. / /. u/, t./, s../-,../
t-t cu t. .rt is said):
:/. o/... o. /.... /. ///., ..
t ,./ ./., ..
t. -. ., // ,. -/
:/ r,, -, u.. . s/.
r// ./, /. o.../ / ,...
+/. /. o.../ / ,... /.. /.. .
u. .// /./. -, /. / /. o.../
+. /. ,. ..... /.-
u. .// ./, /.- ./ .. . //..
+/. , / / /.- /.,
u. .// /.-. /. t./, t.. t.,.1306
A life-story of the Buddha, which appears in (the chapter called) t./ c, ,z
(the Basis of Instructions and Medicine) (in the o/ / t,/.:::says:
t-./, ./. /. . .. ., -
s.., / /. o.../ ,, -t ,z,- /. -. /., / /-
./ // / /. /. ,... . /. /.. ..ru ,.1309 /. /.,,,
/./ t. ,. o.-o.- /.// /. /.,,,/./ -. / /. , / /.
/.,,,/./ . /.// /. ,.. . /. . .. ,. /. /.,,,/./
// /. /.// /. ,..
o, -. / / ,. //.,
o, ,, ,,. ./ / /. /.-. c/. /, //.. ./
t. . ./.. .. /. /. . . /// /. :,/ /...
In the s. / /. t,. -.. /, /. .- c., 1311 (it is said):
t / /. ./ / ,. ./,
:/., .// ., ... ,. ,,. / o...//.
u. ./. ./ / /. . / t/,/.-. , ::s; /-
. ./,/./ / /- /.. . /. /.. ./.
In accordance with many such sayings and keeping in view the prayers for long
life (mentioned in) :/. s,. / /. s... /. :/.. :.../ it was established1312
that, from the first day of the month of +. (=the 9th month) of the year Earth-Sheep
(5 October 1679), the 5 kinds of offerings1313 (and) the newly-established 50 (kinds of
offerings?) (were to be offered), once (every year), for as long as the precious Teaching
lasted, in the presence of the precious silver shrine (of bTSon-KHa-Pa) at dGa-lDan.
The cost c/- of the annual expenses,1315reckoned in silver,1316was 516 ounces, 6 z
and three and one-third r As far as the three offerings-of-worship (to the monks)
were concerned, in general, adding together the monthly allowances for a whole year,
the cost was valued1317at 10 ounces, 9 z one-and-a-half r and one-sixth (of a r
of silver. After the recent appointment of a keeper of treasures (.r,. at the temple
of rDZon-dKar, the tradition of worship was re-established (there). The annual cost was
valued at 7 ounces and 9 z of silver. The distant temples of Grom-Pa in Ru-Lag not
only performed worship as usual but, after thinking about it deeply, the practice of
worship with butter-lamps (was established) in seven temples - including Yum-Bu Lun -
in addition to the circumambulation (r The annual cost was 9 ounces, 3 z and three
and one-third r of silver. At the living quarters at ol-dGa, called KHams-gSum
rNam-rGyal, the tradition of worship was re-established. The annual cost, reckoned
V
in silver, was valued at 3 ounces, 7 z and 8 r The great temple of Sol-Nag THan-
Po-CHe - together with its shrines and enshrined objects - which was founded by the
great Gru-Mer (in 1017)1318 was re-established with four monks from Ri-Bo bDe-CHen,
to offer worship for as long as the sky did not fall down. The (annual) cost was worth
411 ounces, 3 z and three and one-third r of silver. The annual cost remunerating
the services of the four offerings of worship (by the four monks) and (the services) of the
tea-maker was valued at [p. 178b:] 46 ounces, 9 z and three-and-a-half r of silver.
From the 4th day of the month of A/./ (=the sixth month) - being the day of the
festival (commemorating) the Turning of the Dharma-Wheel of the Four truths by the
Teacher, the King of Sages, (the Buddha) - in the year Iron-Ape (29 July 1680), the grain,
the fire(-wood) and the (lamp-)wicks1319for daily use by each of the 12 temples of Yer-Pa
were fixed, for as long as the precious Teaching lasted, at an annual cost worth
28 ounces, 3 z and three and one-third r of silver. For the requisites for the worship
of the Victor1320at rNam-Glin (monastery), the annual cost was valued at 2 ounces, 9 z
and 9 r of silver.
In the year Iron-Bird (19 February 1681-7 February 1682), the cost of the religious
services throughout the year in the presence of (the image of) Maitreya-of-the-three-spheres
at gZis-(KHa-)rTSe - which was circumambulated by a group of four (monks) - as well as
(those in) the central temple .o.:s.::::and the temples to the east and west, was worth
ten-and-a-half ounces of silver. The cost of the (remuneration to) the men who offered
worship and music at the morning assembly and (the cost of) incense was worth 2 ounces,
3 z three-and-a-half r and one quarter (of a r of silver. For the worship at the
temple (into which was) incorporated1322 (the shrine) which received1323 (=contained)
the tomb (:.) and the ritual objects (-cu.cu of the lama of sNin-PHu-Bu in rTSe-
sGan, the annual cost was 4 ounces, 3 Zos and one-and-a-half r of silver. The cost of
the annual appropriation (:u/ reckoned as one total,1324 for the above-mentioned1325
practices of worship, from the year Earth-Sheep (11 February 1679-31 January 1680)
to the year Iron-Bird (19 February 1681-7 February 1682) was valued at 955 ounces, 1 z
and 2 r of silver. The cost of the remuneration and alms given to those who offered
worship was 60 ounces, 1 z eight-and-a-half r and two-and-a-half sixth-parts
(of a r
Among the newly-established religious foundations, in the year Earth-Sheep
(11 February 1679-31 January 1680), the cost of the seasonal offerings of sacrificial
cakes (t.,: made throughout the year, and the other traditions of worship at the
monastery of bDud-dPun Zil-gNon (Conqueror of the armies of Mara) at PHun-Po
Ri-Bo-CHe1326in gTSan was valued at 34 ounces and 8 z of silver. In the year Iron-Ape
(1 February 1680-18 February 1681), the cost of the annual divine services, as well as the
seasonal offerings of sacrificial cakes by, chiefly, the (monks of the) hall at the rear ,:s
ru/ of dGa-lDan gSan-sNags bDe-CHen monastery in IHo-Brag, was valued at a
total of 54 ounces, 8 z and 1 r of silver. In the year Iron-Bird (19 February 1681
7 February 1682), the cost of the annual divine services, including the ones continued
(throughout the year) and the seasonal offerings of sacrificial cakes at dGa-ldan Gro-
PHan monastery at CHu-dBar, [p. 179a:] was valued at a total of 6 ounces, 7 z and
3 r of silver. The annual cost of the newly-established services continued (throughout
the year) and the seasonal offerings of sacrificial cakes at (the monastery called) dGa-lDan
rNam-rGyal lHa-rTSe at rTa-Vari in mTSHo-sNa was valued at a total of more than
20 ounces, 3 z and 5 r of silver. The annual cost of the newly-established divine
services continued (throughout the year) at dGa-lDan Gro-Don monastery - which
(practised) the ways of our creed and was, perhaps, (established) to drive out the existence
of evil practices in mTSHo-sNa, where there were many exalted monasteries of other
creeds - was valued at more than 4 ounces, 2 z and four-and-a-half r of silver.
The cost of the uninterrupted divine services and offerings of sacrificial cakes within
the circumference of the temples of the newly-established bDud-Joms monastery at
mKHar-CHu in IHo-Brag,1327 which is the place where Sri O-rGyan CHen-Po realised
V
his mind (=meditated), was valued at more than 63 ounces, 3 z and 5 r of silver.
The cost of the annual divine services continued (throughout the year) at dGe-bCu
bKra-Sis monastery was valued at more than 13 ounces, 9 z and five-and-a-half r
of silver. Putting together all the divine services continued (throughout the year) in the
newly-established monasteries, the cost was valued at more than 198 ounces, 2 z and
four-and-a-half r of silver. Adding up all three items, namely, (1) the above-mentioned
newly-increased (t divine services in the years Earth-Sheep (11 February 1679-
31 January 1680), Iron-Ape (1 February 1680-18 February 1681) and Iron-Bird
(19 February 1681-7 February 1682); (2) the seasonal offerings of sacrificial cakes in the
newly-established monasteries; and (3) the additions between parts of the divine services
continued (throughout the year),1328 (the cost was) more than 1,253 ounces, 5 z and
five-and-a-half r of silver. At the rate of exchange between silver and grain in the
market of Lhasa, namely, 18 measured ru/ (of grain) for each ounce (of silver), more
than 22,564 ru/ (each ru/ measured in one o1329- and four-and-a-half handfuls
(of grain) were given away.
+ /, /. / ./.. /. /.,/. /-
:/. .-., ./-.. /. / /. ./. , ::./; /. s.,.
r// /. ./. ./. .. -/. /. /. ,.. //-
t- /. -. / s..// / / /. /... ,,.. / ./.. -/
, /. ./ -./ /, /. /.. / //., .-, /- s-//.1330
+ ../ / /. ,. ./,
o/ /. :/.. :.../ /. / / . /.
+ ..// /. ./, / /. /. . ./.. /.
c/.//, /. -:u t./ :/t./ . t., .-,/.),1331
o. /.// ./ /. /., / s-//.
Such are the verses between two sections.
* * *
It has been said in the +,/,/.../-,,, t/,t z./ c
-t cur, -c/):1332
u. ./ .. ... ....
r// /. ...
u. ./ .. .. ....
r// /. ././
In this way, generally speaking, (the .) categorises virtue and vice fully.
Furthermore, in the +.,,,/ s. tt z.t -tJ,1333
fit is said):
o +/ /.. /. ,/ /./.-. .// -,/../, / /. //, ./,
/ ,. r// /. :/. // / // .. ... .. / ...,.
. // : /. ,./. / ./, . /./. -/. ,/ / //. /. /..
//. -... .. //.. . /. ... +/. /., /.
,./, . /./. ,.. /. ,/ / ,, t ..,/, ,. /.
,./. :/. ./,. ,/ . /. :/.. /. ,/ .// -,/../, / /.
./, / ,.
In the +,/,/.../-,,, t/,t z./c-t cur,
-c/ (it is said):
:/. ./ ,.. /, /
: -, :./,
r// /.. ,. .,-. . -./ ..//
t .,/, /.. .
-. ./ /., . ./.. /., . /
:/., .// /., /. /.// / ,/
:/. /. o.../ /. . ./- ,/ /./. /. -..
u. ,/.. . /. /. / /. ,/ -.. /- /,.
~ v
[P. 180a:] In the s-,.,/ tt.,z, (it is said):
u. /. -/ -././
+ //, -/ ..... /. o.../ /.. .. ./ ./,
u. //. /. ,.. ./,
u. ,. .,,
u. ..,... / ...
u. .. ,.... , /.
u. .. .. ,/, ..,..
u. ..,... . , .,
u. .-,//.
u. .// /. /. /./. / .../ // /., /.,
o. ... / /. /./. / ... /. ./. ,,,
c-,/../, ,..
r/. .,
r/. ..
t...
o.,
t-/.
u -././/, //..
t.//.
t.,.///. /- /. ./-. ./,
r/. .
t.-./, ./,,
s./ /. -././. / -/
In the s. / r/,// ./ . / s /t rut /c.t
-t)m4 (it is said):
+//.,/ /. ,.. /. /... / ,. . -.
..././. .. , ...,/, /- /. ./ /.. /... /. ./.
u. .// ./, / . ./ .... ,./ ,/
+. .// , --..//. /,,.
Furthermore, in the same s. (it is said):
u., .. ..... ///.//, /. ./ . .... ,.//. /.
:/., .// /. .... /- /. . / ..
t., ../, ./.... , /. ..,. / /.- //
:/. ./ -... /., ...,/,
t,/, /.-./.. . -.., ,/../,
o... / /. // /., .// /. .... /- /. . / s-
u., // // /. /.. .//.
:/., .// ,. // -, //, ./, /.//,
t / . .. ./, /. ./ . .... ,.//. /.
u. .// /.-. . / ,. ./.
In the r, / s...// o,c,.. t.,c./),1335(it is said)
u., /.. ... , :s/; /. /. /. ,/ / /. /.
u. .. /. //, ./,
+ /. .-/.-. / /. //, ./. / /. /./. / ...
u. //. / /. /. -/ ..//
Similarly, in the t after the explanation of the (Sanghas) eight qualities of
knowledge and liberation,1336(it is said) that the hoard (gathered in) the field of virtue is the
Jewel of the Sangha. In a section of that t again, (it is said) that there are two
types of monks1337who are objects of worship.
In accordance with many such sayings, from the year Earth-Sheep (11 February
1679-31 January 1680), when I was appointed Administrator (s.r,/), to the year
Iron-Bird (19 February 1681-7 February 1682), the honour which I have shown to the
Jewel of the Sangha, for the purpose of maintaining them (the monks and nuns), by setting
aside monastic estates (for them) and by laying down measures1338(of grain, etc., for them),
with the hope that the lotus-feet1339 (of) this Lord-Lama - who holds a white lotus in
his hands and amuses (himself) with the dance of the yellow robe, the Lord who protects
(all living beings) including gods, the Holy One called Nag-Gi dBan-PHyug Blo-bZan
rGya-mTSHo, the banner of whose fame has been raised on the peak of the world - would
be served from one aeon to another, is as follows:
In the year Earth-Sheep (11 February 1679-31 January 1680), within the jurisdiction
of the 13 government districts and estates (tz/,z in the administrative divisions
of mDo-KHams, there were 657 monasteries with monk-pupils,1340of which those of the
dGe-Lugs-Pa sect were in a majority, with 31,947 monk-pupils. In the dGe-Lugs-Pa
monasteries, the r/. t-/.// and the .-/,/ were recited and in all
(other monasteries), without sectarianism, service (z//: to the Lord-Lama was
performed by reciting (1) Amitayus as a protector and (2) Ananta dwelling in a field,
(the latter of) which was offered by means of Brahma-with-a-conch-shell-and-skull.
Those rNin-Ma-Pa monasteries which harboured no resentment1341 (towards us) should
have (performed), unimpairedly, the special1342rites and rituals of (our) important acts of
worship. But some among them did not take into consideration the establishment of our
dGe-Lugs-Pa monasteries in their areas. Therefore, in accordance with the situation of
these (dGe-Lugs-Pa monasteries), the neighbouring (non-dGe-Lugs-Pa monasteries)
[p. 181a, line 1:] were allowed to accept what was offered (to them) faithfully, [p. 180b,
line 6:] in accordance with their connections ;o./-:su./ with the land (where they
were situated), namely, (1) the continued flow of monk-pupils, (2) the continuation of
religious services,1343 as clearly defined1344 by their income from alms1345 and (3) the
alms1346(given to monk-pupils as) allowances (of food, firewood, etc.). [P. 181a, line 1:].
An edict047 was issued to the Sa-sKya-Pa and the rNin-Ma-Pa (saying that) they should
read1348 (and act according to) what had been decided by the clear and powerful1349
sealed edicts of the Lord-Lama, the great crest-ornament of Samsara and Nirvana.
The other (non-rNin-Ma-Pa/non-Sa-sKya-Pa) objects of worship -cu.:./ should read
(and act according to), principally, the dGe-Lugs-Pa (rules). Together (with the edict),
disciplinary rules (/c:, suited to the country, time, state-of-affairs and individuals,
were issued (saying)that whatever was not in those (rules) would not be right.
(If), above the full number of monk-pupils, there were as few as two or three dGe-
Lugs-Pa monk-pupils, (there), on the strength of that (fact), (the recitation of) :/. r/.
t-/.// and the (/.-/, was established. (They were also awarded) tea,
butter, salt and milk, which, reckoned in grain, (amounted to) 360 -rut. ru/
17 o.s, 2 tu./ and 2 one-fifth parts (of a tu./
Whatever were the previous possessions tz/t,xwhich belonged to the
mKHar-THog monastery in Dra, such as sacred texts, ritual objects, kitchen-utensils1352
means of transport,1353houses, monastic estates and fields (were confirmed as belonging to
mKHar-THog monastery). In addition, the houses and monastic estates of other sects were
also clearly defined (tu,.,s/ and re-established. Reckoning in grain, these amounted to
6,251 -rut. ru/ 11 o.s and 2 t/./
The rTSi-THog monastery in Dra changed its creed to the dGe-Lugs-Pa. The
ownership (/t,:u/)1354 of the sacred texts, ritual objects, kitchen-utensils, means of
transport, monks dwellings,1355houses, monastic estates and lands belonging to the temple
of rGyal-CHos, whether (these possessions were) outside, inside or in-between,135*3was
clearly set-out (tu,.,s/ as large and small basic (,z:.)1357 monastic estates.
Reckoned in grain, the total amount was 3,927 -rut. ru/ and 16 o. s.
In addition to making (over) the possessions of the Bon monastery of Dam-Pa Ran-
Grol in dPal-Yul to the head of (the dGe-Lugs-Pa monastery of) dGa-lDan CHos-Glin
within the jurisdiction of Rab-sGan in mDo, a specification (.tu,.,s/ / these
possessions) was (also) made. (The produce of his) personally cultivated fields1358
(amounted to) 322 -rut.ru/ [p. 181b:] 14 o.s and five-and-a-quarter tu./
The head of (the monastery called) Gi-Ba-KHa at Rab-sGan in mDo was granted the
monastic fields of Du-Ra monastery in Miu Ron and the houses of lHag-La in TSHer-Mo
Ron as basic property (,z:. The value, reckoned in grain, was 296 -rut.
ru/ and 15 o. s.
The landed properties ( tzs./ houses and fields of the Bon monastery (called)
Geb-sPyod-Pa; together with those of Na-sBa rGya-mTSHo and sBa dKar-PHu in Siu
Ron; plus the levy on livestock1359 in Eastern sGa-Ra were (granted) to the sPyi-So1360
of rGyud-Zur monastery in Rab-sGan. With regard to these (grants), a clarification
(.tu,.,s/ was made, together with an agreement (cc, binding on all.1361 The
value (of the grant), reckoned in grain, was 574 -rut. ru/ 16 o.s and three-
quarters of a tu./
As capital for the distribution of tea at dGe-Byin monastery, tea from Ron and
(butter, etc., provided by) the herdsmen (of Ron) (were granted to the monastery),
(the value of which), reckoned in grain, was 870 t.ru/
The new Ti-Lo-Pa monastery at Rab-sGan (was granted) the Bon monastery situated
in the sTag-sTag mountain range and called Gi-Lau (monastery);1362 and the monastery
(situated at) sGom-Pa Sen-Ge od-sKu Ti-Ri, as its monastic estates. The value, reckoned
in grain, was 219 -rut. ru/ and 9 o. s.
For the worship performed on the (twenty-)fifth day (of the 10th month, to
commemorate the death of bTSon-KHa-Pa) at (the monastery of) sTori-sKu in Rab-sGan,
the whole1363 of the lands owned ;tzs./ by Be-Lo monastery and 8 orchard-plots
owned by the Bon-Po (were granted to sTori-sKu), together with soft beds, and soft
seats (?)1364 and houses, the value of which, reckoned in grain, was 225 -rut.
ru/ and 15 o. s. For the worship performed on the (twenty-)fifth day (of the 10th
month) at gNas-mGo in Rab-sGan, the fields of bSod-Nams gYun-Drun and a house
belonging to bsDu-Rab of dPal-DZin Ron (were granted), the value of which reckoned
in grain, was 187 -rut. ru/ 17 o.s and four-and-a-half tu./ For the
worship performed on the (twenty-)fifth day (of the 10th month) within the jurisdiction
of Rab-sGan in mDo, a temple, a kitchen t./ru/ and monks quarters1365 were
newly established. Adding up the wages paid, including the cost of stones, wood, (paid)
labour and forced labour and reckoning it in grain, (the cost was) 6,412 -rut. ru/
6 o.s and 4 tu./
[P. 182a:] (The produce of) the cultivated fields in the lands owned (tz s./
by the keeper of the orchard of the monastery of Yan-Bon, reckoned in grain, was
74 -rut. ru/ 12 o.s, three-and-a-half tu./ and one quarter (of a tu./ The
300 -rut. ru/ of grain granted to PHags-Pa CHos-rDZon (monastery) in
De-Mo was to be measured out annually by the keeper of the granary.1366 The meat,
parched barley and cakes to be distributed at the end-of-the-year worship in the
monastery of the Ba (region), called dGa-lDan bDe-Glin (monastery), reckoned in grain,
(came to) 302 -rut. ru/ and 2 o. s. The current revenue t,: derived
from 16 households, together with the silver, barley and buck-wheat which was
awarded to the dGe-Lugs-Pa monastery called gTSug Nor-Bu monastery in the
jurisdiction of Ba, reckoned in grain (came to) 199 -rut. ru/ 5 o. and three-
and-a-half tu./. At the urgent request of Lama bKra-Sis CHos-PHel, (the monastery of)
Ri-Bo dGa-lDan in CHab-Nag (was given) thirty-one-and-a-half r/ (of land) for
its serf-householders at bSe-Mo-Nas; three (landless) serfs, with their houses; and the
revenue ;o/ from curds, butter and green grass as its sources of revenue (:/c both
original (revenue) (:s and (further) increase ( tu./ Reckoned in grain (it came to)
1,140 -rut. ru/ and 12 o. s.
The year Iron-Ape (1 February 1680-18 February 1681): Ever since Phags-Pa Rin-
Po-CHe, the lord of the world, had drawn a picture of the monastery of dPal-Bar, it had
become like an ancestress for the growth of dGe-Lugs-Pa monasteries in the upper
southern part of KHams. After that, the Rin-CHen Byan-CHub (monastery) in Guri-Ru
converted to the dGe-Lugs-Pa. After that, the government, thinking of local usages,
gave allowances and awards (to the monks) and regularly1367 appointed the great abbots
(of Rin-CHen Byan-CHub monastery), e.g., bsTan-DZin Legs-bSad, the KHri Rin-Po-
CHe of dGa-lDan1368and others. This, together with the stream of monk-pupils to both Se-
Ra and gSan(-sNags mKHar?),1369had benefited the continued teaching (of the dGe-Lugs-
Pa creed). This situation was backed up1370by a written document1371 settling the disputes
among the monk-pupils. [P. 182b:] Together with a double (:u.)1372 set of rules
/c:, relating to (a) the grain held ( tzo by the monastery, (b) the realisation
and worship of the secret bDe-mCHog,1373(c) the necessities for the acts of worship to be
performed in the temple without interruption and (d) a final settlement of arrangements,
(I) made a present to them of whatever large increase would come to them (in future).
In order to provide the means for the allowances (given to monks), (I granted the
monastery of) bKra-Sis Rab-brTan, in the jursidiction of rTSe-sGan, 300 -rut.
ru/ (of grain) annually.
As means for the ./ worship and seasonal offerings of sacrificial cakes by
the tantric (monastery) of Ko-og, within the jursidiction of dGa-lDan rNam-gSum
(monastery), (I granted) 30 -rut. ru/ (of grain) annually.
The year Iron-Bird (19 February 1681-7 February 1682): The attachment and sense
of responsibility of Jam-sByans, the lama of dPon-Bor, towards his own creed had been
so great that it was decided (to appoint someone) by an edict /r ru issued by the
government - together with a new grant of lands - to the two monasteries subordinate
(to the lama of dPon-Bor). This (action) was like (i.e., conformed to) the temporary
appointment1374made by the Administrator of sNeu-sDori. However, on the pretext that
the envoy of the appointee (z/:., had come late, there was a quarrel and other
unpleasant (scenes). (Finally), the envoy (accepted) the resolution of the dispute made by
the joint administrators (secular and religious)1375 of IHo-Brag. The grain held ('tz
o by the monasteries, the erection of their shrines, their cloud of worship, their
customs, ./ and religious services were expanded greatly. The existing state-of-
affairs at the border between China and Tibet and the stream of monk-pupils (from there to
inner Tibet) remained the same as before.
The root of the dispute about the two monasteries was that the great circuit of
Ka-sBas, with its (secular) ruler and a thousand households of (ordinary) people was held
by both China and Tibet. Because the Chinese taxes were ceaseless (cu,.. the
envoys1376 of the king (=secular patron) of THar-Lam (monastery) and the envoys of
the ruler (=patron) of Ka-sBas (monastery) led an uninterrupted stream of monk-pupils to
Se-Ra, Bras-sPuns and dGa-lDan. The roots of virtue (obtained by) the accumulation
of merit, and the other benefits to the (continued) flow of teaching, had been great.
(However), there is no1377(document) setting out clearly1378the income from alms (.rs
.c.ru/ of the 657 temples and monasteries, most of which belong to our own dGe-
Lugs-Pa creed, in the jurisdictional area of the 13 districts and large valleys of mDo-
KHams, mentioned above. [P. 183a, line 2:] Neither is there a list, (set out) reliably
(../c of the large and small ownership of inner and outer things, such as monastic
estates, chief of which are the shrines, books and ritual objects given to (monasteries)
generally and including [p. 182b, line 6:] the clouds of worship performed in temples;
[p. 183a, line 1:] the alms given as allowances (to monks); the ./ and worship
performed in the monastery of dPal-Bar; its continuity of worship; the means for the new
house at CHab-Nag and the allowances (for the monks) of bKra-Sis Rab-brTan
(monastery); and the lands given to the lama of dPon-Bor. Therefore, I am unable to add
up (the value of the original grants). Later, the total (value of the grants), reckoned in grain,
was over 33,009 measured o ru/ 17 o.s and one-fifth of a tu./
Within the jurisdiction of dBus-gTSari, in the year Earth-Sheep (11 February 1679-
31 January 1680), the upper monastery of rGyal-lHa-KHari (was granted) the revenue
( o/ from
the houses,
pastures and woods,
the personally-cultivated (fields),13??
part (of the harvest),
the income (:/c) of the serfs,
butter,
meat,
fat,
the heads of wild oats,1380
rolls of cotton-cloth,
rakes (s/ and
grass and hay
of gYun-mKHar-Lun, within the jurisdiction of Rin-sPuns. The house-holder serfs
(were granted) seven-and-a-quarter r of land (each?). All told and reckoned in grain,
(the grant amounted to) 699 -rut. ru/ 8 o.s and 5 tu./
The monastery of rGyal-Gliri TSHogs-Pa1381was granted (the monastery of) Bum-gDon
Glin and half (the revenue from) the hand-operated water-mill of the monastery, together
with the water-mill at Dar-rGyas. To this, an estimated income (:/:su. reckoned in
grain, of full 140 -rut. ru/ was added as an estimate of profitable use.1382
At the request and urging of the retired Administrator of sNeu-sDon that the
allowance and other expenses (given to monks) in sNeu-sDon-rTSe TSHogs-Pa1383
(monastery) ought to be the same as in olden days, (an edict) was issued clarifying
(these matters). At that time, it was necessary to compensate1384 for the expenses, which
were like a dead child inside his mother.1385Therefore,
the revenue (:/o/
flour,
butter,
gold,
woollen cloth,
tin,1386
the flesh of young animals given (as gifts),1387
strapped horses (c,:
foot-rests to descend (from the horses?)1388
the abandoned pastures of sheep and rams,1389
rugged country,
[p. 183b:] fragrant wood,
green grass,
plain, abandoned pastures (r,:su.),
the income ( o/ derived from roses,
(the rent of) thirteen-and-a-half r of land (allotted) to householder-serfs and
six serfs, each with house and land,
[p. 183a, line 6:] (belonging collectively to) (1) dPal-Grori in Yar-Kluns, (2) the houses of
Gra-Nari, together with Gad-Pa-KHa and (3) Yar-sTod, together with Go-Mal, these three
monasteries, were granted (to sNeu-sDori-rTSe TSHogs-Pa). [P. 183b:] The whole,
reckoned in grain, (came to) 3, 155 -rut. ru/ : o.s and four-and-a-half tu./
Together with whatever excess there might be (in future), this was given, for as long as the
precious Teaching lasted, as a means to make up for (the loss of) allowances.
Although there was (already) an old (edict) clarifying the monastic estates of bDud-
dPun Zil-gNon monastery, nevertheless, once again, the t,: (personal income,
derived from tax) on each r/ of previously-assessed (land) (to be used) for the
propagation of religion in sNan-PHu mDo, within the jurisdiction of rGyal-rTSe, was
(now) estimated at 50 -rut. ru/ of grain.
The (number of) monks at dPal-lDan Bras-sPuns monastery having increased greatly
of late, the allowances (made out) of the old monastic estates gradually became something
which one could not accommodate (=tolerate) in ones mind. Therefore, I had a great desire
to make a large land-distribution (to Bras-sPuns) with a view to providing1390 for the
monks, in accordance with the distance or nearness of their connection (with the
monastery). Later, however, because of the intervention (.o.t of the northern patron,
the first step (in this direction) was a big step. (An edict was issued) clearly defining the
lands (granted to Bras-sPuns), namely, the jurisdictional area of PHun-Glin (monastery),
with its small cultivated lands, within the (administrative) area of dBus; (the area) above
Glin-sNon, together with Mus-Nan, which is opposite the northern area (tt, o,
/c,.. down to KHrab; and the area above brGya-mKHar, in the south (tu/c,..
down to gCes. The profitable use (.c.o.. of (various) types of houses, meadows and
agricultural tools (was also granted to Bras-sPuns). Later,
(a) the income o/- from
the (original) income (:/c and its (later) increases,
oil,
turnips,
raw meat,
sheeps heads,
scarves,
:s. silk,
cotton cloth,
paper,
ropes,
green grass,
dry grass,
goats and female yaks;
(b) 142-and-a-half r of land, plus one one-eighth part and one one-twelfth part
(of a r/ of land), occupied by serfs with large houses;
(c) 80 (landless) serfs, [p. 184a:] and
(d) 16 nomadic families
(were granted to Bras-sPuns). Adding on (to this) the value of the grain-lists, which were
presented repeatedly, the total was 9,522 -rut. ru/, 14 o.s, three-and-a-half
tu./ and one-and-a-half one-fifth parts (of a tu./
Because the Karma-Pa, Phag-Mo-Gru-Pa, Zi-Byed and others were nothing
more than miscellaneous creeds at Sel-Brag, (the realisation of) the Guru (Padmasambhava)
in his peaceful and fierce forms, according to the school of Ratna Glin-Pa, (and the
realisation of) the Great Compassionate one in his peaceful and wrathful forms were
established (there) for the monk-pupils and monks who went to (that) special place
(for the realisation) of the qualities of the Great Teacher. In order to provide the capital for
the requisites (for these forms of worships), (an edict was issued) clearly (granting them)
the houses (of laymen) attached to the living-quarters (of the monks) at sMan-Lun, the
lands at sGo-PHyi, the personally-cultivated (fields) of Mo-Bran and whatever (rights of)
ownership (/t,:u/ there were of grass, water and wood. The profitable use
(.c.o.. of the houses, the lands of sGo-PHyi, the natural and planted trees, and
the grain which was part of (the harvest in) the estate - in all 330 -rut. ru/ were
added (to the grant).
The revenue ;o/ from the grain, grass, hay and dung in the jurisdiction of
lHun-Grub rDZori (was granted) to the monk-pupils of Bras-sPuns hill. In all, reckoned in
grain, it came to 10 -rut. ru/ 18 o.s and two-and-a-half tu./ To the t,s
(chief accountant) of sTag-Lun, 10 -rut. ru/ 5 o.s and 4 tu./ of grain were
granted from the jurisdiction of lHun-Grub rDZon.
In accordance with the orders of the Lord-Lama, the niece (or grand-daughter) of
Lord (-ct bSod-Nams mCHog-lDan of Pa-sNam, namely, the nun Kun-dGa
CHos-dBan of gNas-gSar, (was granted) 50 -rut. ru/ (of grain) at Za-Lu, for as
long as the sky was in place,1392 so that she could perform her religious duties (cu
:u./ every (year).
To provide for rain-wear and the (general) good health of (the monks of) dPal-Di,1393
grain from rGyal-rTSe (was granted to them). Together with an addition of grass,
reckoned in grain, the total came to 22 -rut. ru/ and 15 o. s. The (lama of)
gSan-sNags CHos-Glin (monastery) in dPal-Di (had already been granted) (some)
measures (of grain) for as long as he was in good health, in the year Earth-Horse
(22 February 1678-10 February 1679). [P. 184b:] From the year Iron-Bird (19 February
1681-7 February 1682) onwards, he was granted 100 -rut. ru/ (of grain),
permanently, for each (year).
KHams-Nam bZan-Ba, the lama of PHu-Klun (monastery) (was granted), annually,
46 -rut. ru/, 13 o.s and 2 tu./ of grain from PHyori-rGyas.
From this year onwards, the three keepers of images at the great temple of sTag-Luri
and the two keepers of images in the sKu-Bum (temple at sTag-Lun) (were granted)
annual allowances of grain, grass, hay, tea and butter, which, reckoned in grain, amounted
to 163 -rut. ru/ 3 o.s and three-and-a-quarter tu./
Zari-sTon the hermit had earlier been granted Gud-Mad as a substitute for the
lands of bKra-Sis sTeii in bZari-Yul. Nevertheless, there was a petition every (year?) for
additional lands and (so), the revenue of Glin-dKar (monastery), as well as its sacred
vessels, (were granted to him). In addition, 250 -rut. ru/ of grain were annually
allotted (to him) for each year.
Having, previously, been expelled from (the lands) subject to THem-CHun Brag in
Yas-Pa,1394 the Doctor of Divinity of Har-gDori, later, acted as the lama of the Dar-Phad
(=D0rbed) tribe. At the time, as a means for the performance of his duties as a lama
(.o/:u./ in addition to part (of the harvest) of the estate, he was granted the profitable
use of the houses, grass and trees, together with (natural) increases, all of which amounted
to 125 -rut.ru/ 7 o.s and 4 tu./ of grain.
Blo-bZan PHrin-Las dBah-PHyug, the hermit of dBus-sDins, having offered the
conch-shell1395of the Lord-Mahatman (?) and other sacred vessels (to the Dalai Lama), was
granted 33 -rut. ru/ 6 o.s and 4 tu./ of grain, annually, from Rin-sPuris.
The above-mentioned (grants) in dBus-gTSari, down from gYun-mKHar, which
belongs to the upper monastery of rGyal lHa-KHan, amounted to over 22,065 measured
ru/ 2 o.s and one-and-a-half tu./ of grain.
In the year Iron-Ape (1 February 1680-18 February 1681), [p. 185a, line 1:] THar
Glin in Gra-PHyi, [p. 184b, line 6:] which was the religious endowment (cu:u./ of
the monastic school called sMin-Grol Glin [p. 185a, line 1:] and was not small in size, had
been granted [p. 184b, line 6:] to the Incarnate gTer-bDag Glin-Pa.1396 [P. 185a, line 1:]
Nevertheless, it was (still) necessary for the family of the Treasure-Discoverer (gTer-bDag
Glin-Pa) to rely on the Jnana-dakim-vidya-who-removes-all-obstructions-to-making-
profit,1397in order to remove (such) obstructions. (Therefore), as an allotment (,s/r/
for the descendants of the knowledge-bearer (gTer-bDag Glin-Pa) and other such beings -
together with the descendants of the secret mother, who did not have the impurity
tu... of being mixed with the monastic laws (tucu of the ultimate resort
tu.,:./ (of the descendants of gTer-bDag Glin-Pa), namely, sMin-Grol Glin -
(I issued an edict), with a pure mind, clearly (setting out a grant of)
the central area (.r,/t. of Gra-Nan,
the new house at Dar-rGyas,
the house at rGya-So, with its water-mill in the meadow,
willow trees,
meadows and gardens,
the grassy areas,
the hay from the estate,
the fee for (grinding) flour at the water-mill,
grain (reckoned as) income, both the original (income) and its increases,
salt,
butter,
meat,
heads of sheep,
woollen cloth,
dung,
hay,
the tax on seedlings (ru/
handles of hoes (o,,:.-
22 r of land in a village of serfs with possessions and
5 landless serfs.
In all, reckoned in grain, (the grant) amounted to 2,888 -rut. ru/ 8 o. and
4 tu./
Legs-Grub, the lama of gNam-Gon (monastery) was granted the not unimportant
shrines, books and ritual objects of gNam-Gon monastery, chief of which (ritual objects)
was a picture of Padmasambhava,1399 which was close to the size of a man and was the
handiwork of Sleu CHun-Pa. As a means for the performance of worship, he was granted
the houses, chief of which was the temple,
the trees, both natural and planted,
grasslands,
the grain which was to be his current income t,: both as it was now and as it
increased in future,
butter,
pork,
piglets,
birds eggs and
the income o/ from grass.
Reckoned in grain, (the grant) amounted to 9,141 -rut. ru/ . o. and four-and-
a-half tu./
sGrol-Ma sDins, which was a property held by (the monastery of?) Bag-mTHo-Ba,
was added to the endowments of the tantrist monastery of CHu-sPre sDins. [P. 185b,
line 2:] In order to enable them to perform their religious services,
(a) [p. 185b, line 1:] the current expenses c,.c of the [p. 185a, line 6:] shrines,
books and ritual [p. 185b, line 1:] objects;
(b) the revenue o/ derived from
the personally-cultivated fields
part (of the harvest),
(other) sources of income (:/c
grain,
butter,
the harvest of grass,
dung,
soft grass lands1400and
manure; and
(c) six and one-third r (of land) with serf-households
were granted (to CHu-sPre sDins). Reckoned in grain, (the grant) came to 645 -rut.
ru/ and 2 tu./
The revenue o/ derived from the lay population of sPuns-Rin, which consisted of
the 160 (serf?) houses of gNam, sDom and Ral, these three places; the income-yielding
:o/ grain; the tea-money,1401plus the butter; the (whole) carcasses of sheep; pieces
of meat; turnips; and fodder - amounting to 4,884 ru/ and 10 o.s, when reckoned
in grain - were granted to (the monastery of) ICam-mDa, so that they may recite the u.
/ /. t/,-s. etc., ceaselessly, with a view to performing divine service
(for the Dalai Lama) and so that, afterwards, they may keep (the grant) for as long as the
precious Teaching (of the Buddha) lasts.
In addition to the gifts to the students of medicine in gZis-rTSe (for) the continued
worship of the God of Medicine on the eighth day (of the month), for whatever was
necessary by way of expenses for each day-long service (in honour of) the God of
Medicine - (such service being performed) with a view to performing divine service for
the Lord-Lama at the religious assemblies1402on the 15th day of the waxing fortnight of the
8th month and the 30th day of the month - 1,306 o measurements of ru/ . o. and
four-and-one-fifth tu./ of grain were granted additionally in order to balance the income
and expenditure.
The tantrist (monastery of) Bon-Gron had been granted the lands, walled houses,
utensils for inner and outer use and agricultural tools owned by the Bri-Gun-Pa
(monastery) of Nag-Gu; the profitable use of Na-KHa bSrun-Ri; eight servant-households;
and the revenue :/c from personally-cultivated fields, rents and part (of the harvest).
Reckoned in grain, (the grant) had amounted to 652 -rut.ru/ In accordance
(with the fact) that the Golden-Roofed monastery (of Nag-Gu?) should have lands which
produced :uru./ over 100 -rut. ru/ and lands (granted to it) in exchange
(of lands taken away from it) as its present income t, :);1403 putting a value on the
present income and the profitable use of the houses, etc., (the sum of) [p. 186a, line 1:]
440 [p. 185b, line 6:] -rut. ru/ of grain, [p. 186a, line 1:] approximately, and
(the income from) the eight servant-households was, indeed, very great. Nevertheless,
a special grant of revenue for the necessities of divine services was added in good faith.1404
The value (of the grant) which went to od-mCHog sPrul-sKu (for) the woodwork -
mainly, the gate-house, the staircase and the beams - and the bells and iron(-work) of
Dar-rGyas Glin (monastery) in gYun, reckoned in grain, amounted to 785 -rut.
ru/ and 13 o. s.
Because the reincarnation of the t/-.- of the rGya family in Kon-Po,
his niece and mother, needed the means for their religious provisions (? cuc,,
therefore, from the many (fields from which) part (of the harvest could be taken as tax)1405
at THan-dKar, (the produce of) 5 large and small fields on which 9 ru/ and 1 o.
of seed could be sown, was granted to them as clean, tax-free ( ru.. produce
for as long as the precious Teaching would last (in this) world (and) the sky remained
in place.
Although the traditional activities of the rNin-Ma-Pa occupants of mCHim-PHu were
not good, nevertheless, deducting the dead rNin-Ma-Pa monk-pupils from earlier (times)
:u, ) (to) this year, there were, at present (t, :. only four (monk-pupils)
remaining. As means for the practice of their religion, the lama-palace weighed out
6 -rut. ru/ (of grain) to each person annually, for as long as the sky and the
earth remained.
There was already a grant of (monks) allowances to the two monasteries of gSari-
sNags Glin in mDZo-sGari and gSari-sNags bDe-CHen in sPom-mDa. From this year
onwards, the upper and lower monasteries were each (granted), in addition, :,:., 1406
butter, flour, salt and the carcasses of sheep. Reckoned in grain, (the grant) amounted to
341 -rut. ru/ for each (monastery). This was announced in a new written record
of the grant which would be (in force) for as long as it was not broken.
With the offering of a big presentation-painting of TSHe-bDag (the Lord of Life) by
CHu-bZan Lama of Brag-dKar in Nam-Rin, from this year onwards, in addition to the
income (fixed) in accordance with his relationship (to the Dalai Lama), he was also granted
a matching (quantity of) 150 measured ru/ of grain at each distribution (of grain).
Down from the central area of Gra-Nari, mentioned above, [p. 186b:] the total
value (of the grants) up to and including this year (Iron-Ape, 1 February 1680-18 February
1681), was over 30,863 *o measurements of ru/, 5 o.s and four-and-a-half tu./
of grain.
In the year Iron-Bird (19 February 1681-7 February 16B2), the expenses (,:/c
for grain, fruit, flour, salt, tea and butter, ears of cereals c sugar, medicinal herbs
c,ru.:: cheese and cakes, small cooking-vessels (cu./ru,) and woollen
cloth granted to (monasteries), principally those within the jurisdiction of gSan-sNags
CHos-rDZon in De-Mo, reckoned in grain, came to 709 -rut. ru/, 11 o.s and
one-and-a-half tu./ The (parched?) flour, unparched (flour?), oil, barley, grapes,1408
peaches and walnuts, raw meat, cheese and cakes, pastries made of buckwheat-flour,1409
silk, cotton and perfume granted as necessities -:u.r,. to (the monasteries),
principally, once again, those within the jurisdiction of gSari-sNags CHos-rDZon
in De-Mo, reckoned in grain, came to 1,422 -rut. ru/ : o. and three-
and-a-half tu./
The monastery of Ri-Bo-CHe had, from earlier (times) (:u, been clearly
granted (.tu,.,s/ to the (Head-)Lama/Doctor of Divinity and to its monastic Doctor of
Divinity. (It was now) established as the monastic estate of THub-bsTan Glin (monastery).
(This estate) consisted of
143-and-a-half r of land with serf-householders,
6 (collections of?) goods,
149 wells,
iron, butter and cheese which yielded current income,
flour, barley, meat and beer,
the temple,
the (head-)lamas palace,
the monks quarters and other newly-established wooden buildings.
The value (of all this), plus the estimate t-:su. of the wages and food for the forced
labourers to be used in work with stone or wood, reckoned in grain, (came to) 7,464
-rut. ru/ c o. and one-and-a-half tu./
An annual grant of good (and bad) grains, mixed together, amounting to 138 -ru
t. ru/ was made to the monastery (called) TSHa-Rag dGon, (situated in) Po-Ti-Ma,
in the jurisdiction of So-mDo, each (year), for its living expenses.
Because of the weak ways and activities of the previous occupants of dGa-lDan bDe-
CHen Glin (monastery) in Sen-rDZon (district), the harm done to the monastery had been
very great. Nevertheless, when the monastery changed its creed to (our) own, [p. 187a:]
it was granted large and small ownership (of the monastic estate), chiefly over the shrines,
books and ritual objects. An additional grant was made of
(a) the current value of
the shrines, books and ritual objects,
kitchen utensils and
means of transport;1410
(b) the profitable use (.c.o.. of the houses and cottages (or cells), chief of which was
the temple; and
(c) the produce of the unoccupied fields to provide for the religious services.
Reckoned in grain, (the additional grant) amounted to 1,327 -rut. ru/ of grain.
The revenue o/ derived from the present income, grain, butter, onions, tamarisk
branches,1411 wet wood and grass, granted, from this year (onwards), to rDo-rJe dBari-
Grags rGya-mTSHo, the lama of the jurisdiction of Do-rDZon, to provide for his
religious services, amounted to 76 -rut. ru/ 11 o.s and five-and-a-half
tu./ of grain.
The temple of rTSis-gNas-gSar1412 was founded, over a period of time, by the
three t/- Sron-bTSan sGam-Po, KHri-Sron IDe-bTSan and Ral-Pa-Can.1413
Additionally, it was the special place where there was an image of Mahakala, in relief,
drawn with the blood from the nose (s-:su/ of the honourable Great Teacher
(Padmasambhava). And not only that, but, in Tibet and KHams, it was also a temple which
was a means of (acquiring) happiness. (Therefore), the monk-pupils who were nephews
(=disciples) of t/-.- (came) in a flood along the well-trodden path to
the monastic school (of rTSis-gNas-gSar) in gTSan. Each (of the monk-pupils) had the
intention that he would become an adherent of the creed of the t/- In order to
provide for the continuation of this virtuous conduct, a grant of 200 measured ru/ of
grain to each (monk-pupil) was made annually, from Pa-sNam, from this year onwards, for
as long as the precious Teaching would last.
(An edict had been issued) clearly granting to the tantrist of gNas-CHuri whatever
belonged to (the monastic establishment called) bKra-Sis CHos-sDiris, (situated in) rNam-
Rab Sras-Tog1414(Now), an additional grant was made (consisting of)
(a) the profitable use (.c.o.. of the houses in various sections of the monastery,
(b) the current use c,.c of the shrines, books and ritual objects,
(c) the value of the kitchen-utensils,
(d) the profitable use of the natural and planted trees,
(e) the possessions ( tz/t, of the Upper Monastery,
(f) [p. 187b:] the produce of
7 large households,
4 small (households),
11 (houses) with stone hearths and
part of the personal estate
in the monastery (.c on the estate of the Lower Monastery c/ and
(g) the income o/ derived from
rents o,
the fee for (grinding com into) flour,
the price t of grass,
butter made from the milk of cows, ewes and she-goats,
raw meat and
woollen cloth
Reckoned in grain, (the grant) amounted to over 28,218 -rut. ru/ 15 o. and
5 tu.x (and was to last) for as long as the precious Teaching would last.
Although the tantric tradition of O-rGyan Kun-bZan the tantrist was pure, the quality
of the previous monastery and (that of) the tantrists were not very great. Subsequently,
only the rites of the tantrists were (deemed to be) right. The monastery submitted petitions,
each (expressing) their wish to do whatever service to the dGe-Lugs-Pa creed was possible
and (whatever) good they could to living beings. Accordingly, the shrines, books and ritual
objects which belonged to Zla-sTod monastery; the monk-pupils of the monastery; and the
possessions of its monastic estate were granted additionally (to them). Reckoned in grain,
(the additional grant) totalled 3,360 -rut. ru/
In accordance with (the fact that) the rNin-Ma-Pa monastic school of PHan-bDe
needed (lands in) exchange for their lands in which the geomantic signs . the peg
(driven into the ground to quell demons)1415 and the water(-divination) did not tally
with each other, they handed over to the government (the lands of) CHu-sKor in od-Sod.
As a substitute, they were granted, (by an edict granting them) clearly, half of (the estate of)
rTSe-La-sGan (monastery) and half of (the estate of) Jo-rDZon (monastery). This grant
consisted of
(a) the revenue ( o/: of the two monasteries (i.e., half of the revenue of each
monastery);
(b) the income (o/ derived from
grain,
flour,
oil,
apricots,
garlic (c,t
saltpetre (z.:su.
butter,
eggs,
scarves
:s. silk
cotton,
wool for making caps with,
white wool,
paper,
rc, (?)
parched barley balls with garlic1416and
grass;
(c) the produce :u of
3 r of land for serf-households,
9 houses of landless serfs and
14 households of married monks;
(d) all1417[p. 188a, line 1:] the shrines, books and ritual objects [p. 187b, line 6:] of the
meditational section of rTSe-La-sGan, which had changed its creed; [p. 188a:] its
(the meditational sections) curtained canopy, white cushions, means of transport,
iron tools, temple, lama-palace and
(e) the income o/ derived from
the natural and planted trees (and plants), such as cereal (plants) and (natural) trees,
the grain grown at present in the personally-cultivated fields1418 and in the fields
(where the monastery was entitled to) a part (of the produce),
walnuts,
dried apricots and
woollen cloth.
Reckoned in grain, (the grant) amounted to over 4,030 -rut. ru/ 2 o.s and 1
tu./ It was made additionally, chiefly because of the united desire of the rNin-Ma-Pa
monastic school of PHan-bDe and the rNin-Ma-Pa meditational (section) of rTSe-La-sGan
to change their creed.
(An edict was issued) clearly (granting) the house of the (female deities) in the
new monastery of gSam-Bu; the vessels of (the Buddhas) body, speech and mind; the
orchard and the nearby fields to the monastery of Jo-rDZon. The current value c,. c
of the three vessels and the ritual objects; the profitable use .c.o.. of the houses, grains
and trees; the orchard near the houses of the married monks; and the 23 wells, reckoned in
grain, amounted to 920 -rut. ru/ 1 Bre and one-and-a-half tu./ (This grant
was made) additionally to the new monastery for as long as the precious Teaching lasted.
The houses and lands of the basic source of income ru. (situated at) Ya-rTa,
(taken) from the temple in the country (called) sNa-sGu, were additionally granted to
(the monastery of) Yaris-Pa-Can, for as long as the precious Teaching lasted. Reckoned
in grain, (the grant amounted to) 48 -rut. ru/
[P. 188b, line 1:] The rent o, part (of the harvest) and miscellaneous ru
:u grains [p. 188a, line 6:] of Lu-Pa, gZa, bTSan-Gro, Lower Ban and other (places)
in the eastern part of IHo-Brag, which were properties held by (the monastery or lord of)
mKHar-CHu, (were granted) [p. 188a, line 5:] to the t/-.- of gNas-gZi1419
[p. 188a, line 6:] as a religious estate. [P. 188b, line 1:] Together with the mutton (which
he was granted at the same time), the grant, reckoned in grain, came to 448 -rut.
ru/ 3 o.s and one-and-a-half tu./ [P. 188a, line 5:] (This grant was made on the
understanding that) he would change to the worship of, principally, Lalitavajra t/t
t:. in his fierce ruo form. At the same time, he was presented with the special
present of the pronouncements revealed /ro/ to the sovereign lord Nari(-Ral),
when the perfection of the Perfect One c./:u/ .c./ drew out, from below the
feet of the ,// of Lhasa, the scroll, written by THon-Mi, of the last will - both first part
and second part - of the t/- Sron-bTSan sGam-Po.
[P. 188b, line 1:] Down from the above-mentioned jurisdiction of gSan-sNags CHos-
rDZon in De-Mo,1420 all the grants down to this year, amounted to over 55,263 ru/
8 o.s and four-and-a-half tu./
:/. ../ /.,
t .... /.. / /. ., . ..
o/ // /. ,. . ../
o. //. /.///. / .. .. /.. ./
:/. //. / . /. /- / /. ., / /.
t/ // , //. /. /. / ,..
r/.. ,. . -. /.
+ ,. /.../. ... ,, / /./..,. . ./..
+. .... /. /. / ,.. .../,
s / /. - / / /.././ /.,
s,.. ./ /. ... / / -/ . ,
, /. ..//, -/...
r./. /. ,.. /. ,,. . ..... /. ..,..
Such are the verses between two sections.
* * *
Although (the following) went out as decisions (cu.c made in order to honour
the Sangha, with a view to their offering divine service for the life of the Lord-Lama, the
great crest-ornament of Samsara and Nirvana, (nevertheless), in the worlds range of vision
they are somewhat connected with lands given as substitute (for confiscated lands):
In the year Earth-Sheep (11 February 1679-31 January 1680), ill-feeling1421between
the clergy and laity in sTag-Lun had become serious. Therefore, an apportionment
,s/r/ was made clearly between the head lama z/ the clergy and the laity,
whereby it was necessary to take over1422 the monastery and district entirely (and place
them) under the governments protection, (a) The allowances of the keeper of treasures
0.r,. (b) the means whereby, if a building held by the government were to
collapse, the responsibility for the (new) earth- and stone-work (+t would be borne by
the government; (c) the abbatial lands at sTag-Lun which would belong to the Abbot from
now on; (d) [p. 189a, line 1:] the large and small sources of income (:/c - chief
of which were the houses, the personally^cultivated fields, rents and part (of the harvest) -
[p. 188b, line 6:] of the estate of Bye-Ma, which had been the basic source of income
ru./) of lHun-Grub district (but was now given) as a monastic estate (to sTag-Lun),
(so that sTag-Lun monastery might have) a means (to meet) the expenses (of religious
services), principally the worship (performed) on the sixth day (of the month?) and the
././, (e) [p. 189a, line 1:] large and small serf-households; (1) (the lands on?)
the further, lower side of sTag-Lun monastery; (g) the cell called the house of (the
worship of) the sixth day;1423and (h) the nomads (known as ) sBra-PHyar (those who put
up black yak-hair tents) and others were clearly (granted to sTag-Lun). (Of this grant),
the total (value of) the houses of the monastery and town; the groves of willows and
grass; the profitable use of the waste lands which were the main landed possessions
sru./:: the grain which would come to hand (.t, : from now on; tea and
butter; the revenue o/ derived from the carcases of sheep (bred for) meat, in the
north, and from wood; 18-and-a-half r (of land allotted) to householder-serfs; and
12 (landless) serfs, reckoned in grain, (amounted to) over 1,551 -rut. ru/ 5 o.
and four-and-a-half tu./
(In addition) to the ordinary apportionment (for) the young brothers, namely, the Zabs-
Drun and assistant head (ruz. (of sTag-Lun), their brothers and sisters and their
mother; the servant, as previously requested, was himself granted the revenue :o/
of (all) laymen and monk-pupils who owned one r/ of land. On top of this,
the houses,
meadow willows,
the profitable use of 28 waste lands,
the income as at present t,:
the part of the grain(-harvest) paid as rent,
tea,
the income o/ derived from the flesh of yaks, sheep and goats,
16 r (of land) with householder-serfs and
4 (landless) serfs
of the estate of gYag-Gron were clearly (granted to sTag-Lun). Reckoned in grain,
this amounted to 1,415 -rut. ru/ : o. and half-a-P///.
The strategic point1425 which belonged to Gad-Pa-KHa in Gra-Nan, the monastic
estate of the monastic school of sTag-Luri, was taken over by the government, as land
necessary (for the government) which would be exchanged (for some other land).
As a substitute for the land, (they were granted) (a) the estate of lCan-Ma, within the
jurisdiction of lHun-Grub district; (b) its personally-cultivated fields; (c) its rents and part
(of the harvest); and (d) large and small sources of income :/c mainly from large
and small householder-serfs. To make up the shortfall,1426(a) the profitable use .c.o..
of the houses, grasslands and empty lands which were the main landed possessions
sru./ (b) the revenue o/ from the present income t,: [p. 189b, line 1:]
the rents and part (of the harvest), beer, the carcases of sheep, sheeps heads and beef;
(c) 11 rKans of land (cultivated by) serfs; and (d) 5 (landless) serfs [p. 189a, line 6:] were
(taken) from Jo-gDan in sNa-Mo, the property held ( DZin-Sul by The Eighteen (?) and
clearly (granted to the monastic school of sTag-Lun). [P. 189b, line 1:] Reckoned in grain,
(the grant) amounted to 912 mKHar-Ru KHah, 16 Bres and 2 PHuh.
The strategic point which belonged to dPal-Grori, the monastic estate of the head
of sTag-Lun monastery, had to be taken over by the government as (land) necessary
(for the government) which would be exchanged (for some other land).1427As a substitute,
he was clearly (granted) the estate of mDun-Gron, within the jurisdiction of lHun-Grub
district and the cottages of the clean (=settled?) sBra-PHyar (nomads),1428 with the result
that his income (from various sources) and (his income from) serfs were equalised.1429
From now on, he was granted, additionally,
(a) the revenue {Bab) from
the residential area of mDun-Gron,
willows, wood and thorns,
the profitable use, current income, rents and part (of the harvest) of 20 empty lands of
the estate,
the locally-produced meat,
carcasses of goats,
fleeces and
grass;
(b) nine-and-a-half rKans of land owned by householder-serfs; and
(c) 5 (landless) serfs.
Altogether, reckoned in grain, (the grant) amounted to over 1,959 mKHar-Ru KHah,
16 Bres and four-and-a-half PHuh.
Because rNam-rGyal rDo-rJe of (the medical monastery called) TSHo-Byed lHun-
sDins was very learned in (the arts of) healing and diagnosing, he had a stream of medical
students and a (flourishing) practice of medicine for the benefit of others. In order to set
an example for the teaching of medicine and in order to provide for the students,
in accordance with the instructions of the Lord-Lama, he (rNam-rGyal rDo-rJe) was
granted 100 mKHar-Ru KHah of grain annually, each (year), for as long as he was
in good health (i.e., for as long as he lived).
The chief officiant (dBu-mDZad of the middle monastery of PHun-Glin (was
granted) 4 mKHar-Ru KHah, 2 Bres and four-and-a-half PHuh of grain.
For as long as the two retired administrators, Blo-bZan CHos-lDan of Byins and
Nag-dBan PHrin-Las of Dre-lNa continued to serve the monks, (Blo-bZan) CHos-lDan
(was granted) 100 mKHar-Ru KHah and Nag-dBan PHrin-Las 50 KHah (of grain), each
for as long as he lived.
v
Zi-Ba bZan-Po, the secretary of the dBon-Po, and the dBon-Po (himself), together
with 5 servants, (were granted) an annual allowance of [p. 190a:] 330 mKHar-Ru KHah
of grain.
In the year Iron-Ape (IFebruary 1680-18 February 1681):
Lama sKyabs-Kyi CHos-Grags brTan-Pa, the nephew of the abbot of Rva-sGren,
(was granted) 8 mKHar-Ru KHah of grain, annually, for his (personal) requirements, for
as long as he remained a pupil at Bras-sPuns.
Blo-bZan Ses-Rab, the son of PHun-TSHogs, (was granted) 13 mKHar-Ru KHah,
6 Bres and 4 PHuh of wheat and barley, in half-loads (of each), every year for 5 years
from this year, for being a student at Bras-sPuns.
rGyal mTSHan bKra-Sis, the son of Jo-Rig-THu, (was granted) 40 mKHar-Ru KHah
of grain, every year for 7 years from this year, for being a student at Bras-sPuns.
The son of dByi-Nag1430 Ba-THur THai-Ji (was granted) 13 mKHar-Ru KHah,
6 Bres and 4 PHuh of grain for his (personal) requirements, every year for 9 years from
this year, as long as he remained a student.
Blo-bZan lHun-Grub, the Master of Ten Difficult Subjects, (was granted) 8 mKHar-
Ru KHah of grain annually, from this year on, for as long as he remained alive.
The son of CHen Pa-THur (was granted) 13 mKHar-Ru KHah, 6 Bres and 4 PHuh
of grain annually, from this year on, for as long as he remained a student.
Grags-Pa Don-Grub, a monk-pupil of Mer-Ga Lama, (was granted) 20 mKHar-Ru
KHah of grain annually, from this year on, for as long as he remained a student at Bras-
sPuns.
Blo-bZan Nag-dBan of Gram, a monk-pupil at rNam-rGyal monastic school,
(was granted) 33 mKHar-Ru KHah, 6 Bres and 4 PHuh of grain annually, from this year
on, for as long as he remained in the monastic school, so that he might perform suitable1431
service, having (already) shown a sense of responsibility.
Each of these (persons) took what was measured out to them in accordance with his
connection (to the dGe-Lugs-Pa).
The total amount granted, from the (grants to the) abbatial estate of sTag-Lun,
mentioned above, down to this (last-mentioned grant), amounted to over 9,859 KHah
measured in Bos, 1 Bre and three-and-a-half PHuh of grain.
[P. 190b:] Thus, within the jurisdiction of the 13 large valleys and government
estates (rDZoh-gZis of mDo-KHams, as (described) above, with regard to (a) the stream of
monk-pupils, (b) the income from alms,1432(c) the continuous cloud of worship, (d) the
means for the granting of allowances to monks in the 657 temples and monasteries, most of
which belonged to our dGe-Lugs-Pa creed; and (e) the continuity of worship and (rights of)
ownership in dPal-Bar CHos-sDe (monastery);1433there are not many reliable lists in the
edicts of the (head-)lama of dPon-Bor (monastery). Therefore, these (items) have not been
added up. Consequently, if one were to put together into one the total made clearly above
(and) the clarification (which may be) contained in the 5 (additional) items, the total would
be over 154,482 measured ru/, 11 o.s and 3 tu./
* * *
With regard to the expenses (,:/c) (granted to) seasonal monk-pupils of the rites,
./ and acts of worship in re-established monasteries:
In the year Earth-Sheep (11 February 1679-31 January 1680), the annual expenses
for services (granted) to the 30 lamas and monk-pupils of the re-established monastery
(called) bDud-dPun Zil-gNon at PHun-Po Ri-Bo-CHe - the place where the treasures
of O-rGyan CHen-Po (were discovered) - such as (providing them with) tea, soup and
:sut1434were added up. Reckoning grain only as the object of work at harvest(-time)
and setting a price on it, they obtained 799 ru/ 1 o. and 5 tu./ In addition, they
were granted
(a) the estate consisting of the former endowment (ru./ of sPel, (taken) from
the great property called (the property of) gNan-Phu, with the addition of 1r/
(of land) in mDo-CHod,
(b) sheep enclosures,
(c) sources of income, both original and (later) additions,
(d) wide forests,1435
(e) the tax on bags (c,.ru/) and the revenue o/ from manure,
(f) the tax on asses,
(g) the ownership of lands,
(h) fodder and fuel,
(i) raw meat of good quality,
(j) the share (:u/ of tea,
(k) 14 r (of land) with serfs and enclosures (for pasturing sheep) for wool and
14 r of land with 4 comers1436 and
(1) 1 r/ (of land) in mDo-CHod in gNan-Phu.
In all, reckoned in grain, (the grant came to) 1,531 -rut. ru/ 16 o. and
half-a-P//w/.
In the year Iron-Ape (1 February 1680-18 February 1681), at Sras, in IHo-Brag
[p. 191a:] the monastic school of the head-lamas palace,1437 which was one of the
monastic schools of CHos-KHor rGyal monastic school, was moved and the monastic
school was refounded as the monastery called dGa-lDan gSan-sNags bDe-CHen.
(For) the requirements of expenses, such as (the expenses of) annual allowances,
(the performance of their) rites, ./ and (acts of) worship by the 130 lamas and
monk-pupils, they obtained (a sum which), reckoned in grain, (amounted to) 3,225
-rut. ru/, 9 o.s and 1 tu./ As the monastic estate (which would provide them
with this sum), they were granted additionally,
(a) one hundred-and-a-half r (of land allotted) to householders in the settled
townships of the 5 new parts of sPel in Sras,
(b) the harvest, reckoned in grain, plus 11 (landless) serfs,
(c) the revenue o/ represented by their personal income t, : and
(d) (money) for fixed expenses1438 such as authorizations of expenditure1439 for
allowances of tea,
(amounting to) 3,565 -ru ru/, 8 o. and 2 tu./ This was more than enough1440
for their expenses.
In view of the fact that the hermits of Zans-PHug in Gro-Bo-Lun had gathered
together1441 at gNa-gNa, an edict :,:, was issued (to the effect that), in addition
to1442the (income from the) basic land-holdings ,z:. at Zans-PHug itself, permitting
the rNin-Ma-Pa monk-pupils of sTag-Lun monastic school at Sras to stay (there), the
(income from the) old basic land-holdings at PHug-dKar and mGar-TSHan should be spent
on appropriate rites, ./ and (acts of) worship. (It was laid down that) the monastic
school of the head-lamas palace at Sras would give 324 ru/ of grain for 9 months to the
total of 36 rNin-Ma-Pa monk-pupils as their allowances and that the government would
give its share, amounting to 108 ru/ of grain for 3 months. Together with what was
measured out to the keeper of the granary1443 at mTSHo-Yul in wealth, the total came to
422 -ru ru/ (per year).1444In addition to the rNin-Ma-Pa tantrists of the school of
meditation at gNa-gNa, the tantrists of Zans-PHug and mGar-TSHan had not been
idle1445in the management1446of the monastery which they had set up. Because of this, they
had performed their rites, ./ and (acts of) worship without injury or interruption.
Consequently, part (of the harvest) and the wood (derived from) the old basic land-holdings
,z:. were granted (to them), for as long as they kept in mind the pure (religious)
service (for the Dalai Lama).
[P. 191b, line 1:] Because of the soundness1447of (the policy of) not being idle in the
management of the nunnery set up jointly by [p. 191a, line 6:] the rNin-Ma-Pa nuns of the
nunnery of Gro-Bo-Lun and, in addition to them, [p. 191b, line 1:] the nuns of PHug-dKar
and mGar-TSHan, the rites, ./ and (acts of) worship had been uninjured and
uninterrupted. Therefore, they had earlier been granted the fields and part (of the harvest) of
the old basic land-holdings.
In the year Iron-Bird (19 February 16817 February 1682), within the jurisdiction of
Sen-rDZon, the nuns of the middle monastery and of Dur-Khrod La-KHa converted to our
creed and, adding a few nuns (to their number), established a new nunnery called dGe-bCu
bKra-Sis Glin. Adding up the expenses of the total of 67 nuns and reckoning in grain,
they obtained 1,217 -rut. ru/, 19 o.s, four-and-a-half tu./ and two-and-a-half
one-sixth parts (of a tu./ The fixed expenses (:u/./s of
the fields from which they could get a part (of the harvest),
the personally-cultivated fields (from which they could get all the produce),
houses,
peaches and walnuts,
crab-apples,
rent paid in grain and
trade
were granted (to them) additionally.
The 87 monk-pupils of dGa-lDan bDud-Joms Glin (monastery) at mKHar-CHu
in IHo-Brag obtained (a grant) for whatever they needed by way of annual allowances
and expenses for the rites, ./ and (acts of) worship. Reckoned in grain, (the grant)
amounted to 5,309 -ru ru/ 14 o.s and two-and-a-half tu./ The fixed expenses
:u/. (incurred) by (a) the re-allocation of the monastic estates, (b) (providing?)
nomads tents and (c) trade, were added (to the grant).
Although the monasteries of other creeds were numerous in mTSHo-sNa, the
newly-established monastery (called) dGa-lDan Gro-Don Glin converted to our creed.
For whatever was needed by way of annual allowances and expenses for the rites,
./ and (acts of) worship performed by 163 nuns (in the monastery), they obtained
(a grant of) 1,996 -ru ru/ : o. and five-and-a-quarter tu./ of grain. As the
monastic estate (which provided them with the above income) the lama estates and
[p. 192a, line 1:] open fields z/ru,. of [p. 191b, line 6:] the monastery on the
Blan river, (the Brug-Pa monastery called) Brug CHos-sDins, (the monastery called)
Bla-Ma bDe-CHen, the new monastery of Pa-Lu and (the monastery called) A-Ti
Kun-sNan [p. 192a, line 1:] were re-allocated (to them). The fixed expenses (:u/.
(incurred) by authorizations of expenditure (t.tz)1449 and by trade, were also
granted (to them).
At CHu-dBar on the border between Nepal and Tibet, the necessities for the annual
allowances and expenses on rites, ./ and (acts of) worship, (performed by) the
30 monk-pupils of dGa-lDan Gro-PHan Glin (monastery) and the lama-stewards
and officials, - in all, 41 persons - reckoned in grain, came to 2,425 -ru ru/
19 o. one-and-a-half tu./ and one-fifth plus one-sixth (of a tu./ (As the monastic
estate which would provide them with this income), (a) the small income from the
neighbourhood of the old monastic estate of CHu-dBar; (b) the additional lands of PHa-
Drug with (its monastery called?) Klu-sDins, namely, (the additional lands called)
dPal-gSum (situated) in PHa-Drug; (c) the endowments ru./ of mGon-Po dPal-Bar
(monastery or temple), totalling 13 tax-paying r (of land); and (d) the present level
and future increases of the income (:/c derived from 13 serfs and the increase
of trade were added, by an unanimously agreed-upon calculation (ruc,:s),1450
(to the old estate).
In (the monastery called) dGa-lDan rNam-rGyal lHa-rTSe and rTa-Van in mTSHo-
sNa, (there were) 4 lamas and associates, 3 teachers and assistants, a resident tea-maker
for the monks, a total of 200 disciples /c,c- including the full complement of
stewards and 5 steward-officials. Each month, for 20 days during the period of religious
debates and for every 10 days at the beginning or the end of the period of religious debates,
they obtained allowances, tea and soup. Reckoned in terms of grain, granted as the
wherewithal for expenses for the whole year, the total was 6,629 -rut. ru/
4 o.s and 5 tu./ In accordance with their current prosperity and connections, they were
also granted authorizations of expenditure (.t.tz and yak-herds to whom yaks
were hired out s.ru, from the government estates.
In addition to the total amount of grain granted to the 11 monasteries, down from
the re-established monastery (called) bDud-dPuri Zil-gNon Glin at PHun-Po Ri-Bo CHe,
mentioned above,1451 the outer wealth and inner (sacred) objects of Sras such as the three
vessels (of the Buddhas Body, Speech and Mind) and ritual objects, [p. 192b:] and the
(new) estimated income (.t-:su. amounting to 1,616 measured ru/ and 7 o.s,
added to the old basic land-holdings (,z:. of Gro-Bo-Lun, Zans-PHug and gNa-
gNa, (amounted to) 36, 264 ru/ measured in o 2 o. and five-and-a-half tu./
* * *
Among the new monasteries for the Sangha, in the year Iron-Bird (19 February 1681
7 February 1682), the monks of THos-bSam Dar-rGyas Glin (monastery) were granted
whatever old lands had belonged to the temple and estate of the property of Yar-sTod
dGa-TSHal, in addition to the monastery and monastic estate which they already had.
In consequence of this, the government granted them the corvee labour required to re-lay
the floor of the main temple, the head-lamas palace on top of the inner sanctum, the
kitchen on the east side and the monks quarters on the edges (of the property). (It also
granted them) the wages of the stone-masons and carpenters, as well as those of their
foremen. Together with the total expense on wood supplied by the wood-cutters within the
jurisdiction of the palace of Yar-sTod, the grant, reckoned in grain, amounted to over
94,736 measured ru/ : o. and half-a-/7/w/.
* * *
As for promoting the constant practice of performing divine service (for the Dalai
Lama): In the year Earth-Sheep (11 February 1679-31 January 1680), the expenses of
(a) (the performance of the rites of) the wrathful Rol-Pai rDo-rJe (Lalitavajra) by the three
tantrists of lHun-Grub rDZon, (b) (the offering of sacrificial cakes at) dawn by gNan-
THogs-Pa and (c) ,: offerings made of /// t.,c.t rice,1452 together
with (the recitation of) dirges by Rin-CHen Brag-Pa, (were provided for by grants of)
tea and butter,
grain for making flour,
raw (meat),
salt,
oil,
curds,
peaches and walnuts,
white and black incense,
wool,
small carcases (of animals),
silk and cotton,
paper,
woollen cloth,
leather and skins,
arrows,
cakes, etc.
Reckoned in grain, (the grants amounted to) 279 -rut. ru/, 1o. and half-atu./
In the year Iron-Ape (1 February 1680-18 February 1681), expenses (incurred by)
the tantrist, CHu-sPre sTeri-Pa, to offer sacrificial cakes, together with (the recitation of)
dirges at dawn, in the jurisdictional district of Rin-sPuris, (were granted to him by grants of)
tea and butter,
barley for making flour,
salt and oil,
raw (meat),
[p. 193a:] curds,
peaches and walnuts,
c.c./ incense,
butter-colouring (?),
silk and cotton,
woollen cloth,
wool,
paper,
goat-hair (or yak-hair) blankets,
incense-sticks,
leather and
mutton
Reckoned in grain, (the grants amounted to) 8,907 -rut. ru/, 18 Bres and
half-a-Ptfw/.
The regular offerings of sacrificial cakes1453 at the temple of Mahakala (called) The
Cool Grove s. /s/ o :su/ at Go-mDo, were changed annually in the 10th
month. From now on, (it was decided) that the setting-up and completion of sacrificial
cakes required propitiatory rites /r/,s for two days. Together with the allowances
for the full complement of stewards, the annual grant of
tea and butter,
salt and curds,
barley for making flour,
raw (flesh),
meat and beer,
reckoned in grain, (amounted to) 234 -rut. ru/, 16 o.s and four-and-a-half
tu./
Each of the 103 followers who belonged to the following of the teacher at dPal-
Ri (monastery) in PHyon-rGyas (performed) three times the rites, dedicated to the Great
Compassionate One, of freeing oneself from the world of Samsara. Including (provisions
for one) performance (by) each (of the 103 followers) of the propitiatory rites dedicated
to the Guardians of the Word and Defenders of the Faith, they were granted, without
fail, on the 27th day of the 9th month of each year, ingredients for making sacrificial
cakes, ritual articles and fees for (religious) services performed. Adding it all together and
reckoning it in grain, (the grant came to) 81 -rut. ru/ and 7 o. s.
From (the grant made in) the year Earth-Sheep (11 February 1679-31 January 1680)
to the three tantrists of lHun-Grub rDZon for the rites of the wrathful Lalitavajra, up to
now, (the grants) added together (came to) more than 14,254 measured ru/, 14 o.s and
2 tu./
+ /. ...... .-./ / /. ... / /. :/.. :.../
t/.. /,/, ./, / /. /,/. .,.
:/. ../ / /. .//.////, .. /. //
r/ /. ,. /. / ...-.//, /.../..
Such are the verses between two sections.
* * *
As for the rest, even if by comparison, the value of the endowments was not very
great, nevertheless,1454 [p. 193b:] endowments made [p. 193a, line 6:] to the s/,/
[p. 193b, line 1:] with a view to prayers for (the life of the Dalai Lama) are as follows:
In the year Earth-Sheep (11 February 1679-31 January 1680), the temple of mTSHo-
sMad in sTod-Luri (was granted) the rents and a part (of the produce) of 10 fields of
1 r/ each, as a basic endowment, in order to provide for the rites, for as long as he
(the chief priest of the temple?) did not die or was sent into exile.1455
(With regard to) the revenue-producing fields from which dNos-Grub TSHe-Rin,
the servant of (the head-lama of) CHu-sMad, had produced an income-revenue :/o/
of 8 -rut. ru/ and three-and-a-half tu./ for the lower monastic school of Se-Ra,
although, (because of) the way in which the governments affairs had been looked
after (there),1456 the appropriate (amount) o/o./:57 (as laid down in) the previous
endowment, was not there, (nevertheless), because (the income-revenue) had gone to a
monastic school of a monastery unlike any other, (therefore), thinking of the continuous
stream of monks, (those fields) were given to them for as long as possible.
Although the seasonal expenses of the rNin-Ma-Pa monastery at gSari-Lun were not
very appropriate, (nevertheless), without undertaking, once again, the work of allocating
lands s o,.. 500 -rut. ru/ (of grain) from the revenues of lHa-TSe district
were granted annually, to dGa-lDan CHos-sDe in lHa-rTSe.
In the year Iron-Bird (19 February 1681-7 February 1682): The revenue (o/ of
two houses and the small grass-plots (taken) from Dum were not very clear from the lands
defined in the.original legal documents ,::su,. Although (lands) fit to be
granted and suitable were not very ample, (nevertheless), thinking of the (steady) flow of
monks, 7 -rut. ru/, 2 o.s and 3 tu./ of grain, plus the grass-plots mentioned
above, were granted to (the monastery of) rGyal-sTod in PHan-Yul.
At the monastery of Glan-Ru in rGya-mDa, the revenue o/ derivable from the
23 serfs mentioned in the Rent Book was not clear in the official document (,:ru),
(but) annually1459(it consisted of)
-rut. ru/ of grain,
roses,
pastures for goats,
tea,
butter,
salt,
whole musks,
goats and
goat-skins.
Reckoned in grain, (it came to) 143 -ru ru/ 1:o. and three-and-a-half tu./
Although the (amount) suitable (to their needs) was not greater than the average
t. /c./),1460(nevertheless), once again, a legal document (,::su, confirming
the previous grants, was issued, (confirming) the expenditure on a monastery of our own
creed and (on its) stream of monks.
In the legal documents ,:ru :,t, issued to Ri-KHa monastery [p. 194a,
line 1:] it was stated, [p. 193b, line 6:] not (very) clearly, (that they would get) an annual
[p. 194a, line 1:] income o/ from alms (consisting of)
barley from the jurisdiction of Glan-Ru,
butter,
male and female yaks and
white and black woollen cloth.
Reckoned in grain, the value (of the above) was 63 -rut. ru/ and 4 o. s.
Although the (amount) suitable (to their needs) was not greater than the average t.
/c./ because it would be spent on a monastery of our own creed, (I) confirmed the
grants1461 for (the sake of) the stream of monks.
Although the (amount laid down as) suitable in the previous grant (for the purpose of)
the seasonal expenses of the ruler of De-Mo, was not large, (he received, nonetheless),
(a) annual expenses on
tea and butter,
grain for making flour,
salt,
silk and cotton,
which, reckoned in grain, (amounted to) 804 -rut. ru/, 1 o. and 2 tu./
(offered by several monasteries), chief of which was dGa-lDan bSad-Grub Glin
(monastery); and
(b) money-wages and skins from the middle dGe-Dun sGari (Monks Hill) of Bras
(-sPuris monastery), which, reckoned in grain, (amounted to) 19 -rut. ru/
and 4 o. s.
(However, these offerings) had no basis in legal documents (and), although (the ruler of
De-Mo) was not able to rely on (the claim) that he had not enjoyed these offerings
previously (i.e., he was not able to claim that he had not received these offerings), thinking
about the stream of monks in a monastery of our own creed, (I) confirmed the grants.1462
In a carefully drawn-up section of the Revenue-Record :t./ of Gun-mKHar
in Mas-Dro, it appears that there are 12 wells, plus houses, which are said to have been
added when Dar-rGan Kho-Sor-CHe held (the property). Because there is no legal
document ,::su, about the produce of the fields and the value of the houses,
which, reckoned in grain, come to 120 -rut. ru/ therefore, they were not fit to
be granted. Nevertheless, thinking of the stream of monks into an important monastic-
school of our own sect, the grant was made to the rGyud-sTod (tantric school in Lhasa)1463
for ever.
The produce of the fields and the value of the houses and threshing-floor of (the fields
watered by) 4 large and small wells in Mas-Dro, the houses and properties of the original
(endowment) of dPal-Byor Glin (monastery), its threshing-floor and one room in the
interior of the main house of sGo-Mo-CHe, reckoned in grain, (amounted to) 39 -ru
t. ru/ and 10 o. s. (However), these (properties) were without reliable legal
documentation . [P. 194b, line 1:] Consequently, their fitness to be granted was not great.
Nevertheless, thinking of a means for the worship of Brahma-with-a-conch-shell-and-skull
and the stream of monks, (I) made a basic grant (of these properties) [p. 194a, line 5:]
to the shrine of La-Mo.
[P. 194b, line 1 :] The chief accountant (t,s) of Bras-sPuns (had been granted)
the rents of sTag-Lun Brag, (amounting to) 12 -ruru/ and two-and-a-half tu./,
and the fields on the property at mTSHo-gDon, plus the (monopoly of?) the making of
images (of gods, etc.) as his private property. The relevant (r/o,o income
produced (by these grants) amounted, in all, to 23 -ruru/ and two-and-a-half
tu./ From now on, (because of) the way in which the governments interests were
looked after,1464the appropriate (amount), fit to be granted according to former custom, was
not there.1465 Nevertheless, because this great monastery (of Bras-sPuns) was different
from all others, thinking of the stream of monks, the grant was made, additionally, for ever.
* * *
Miscellaneous expenses: In the year Earth-Sheep (11 February 1679-31 January
1680), traders from Hsi-ning brought tea-buds (.:c (carried by) 30 or fewer pack-
animals to the storehouse of dGa-lDan CHos-KHor (monastery), with a view to
(providing for) prayers (for the Dalai Lama). (They were paid) 54 ounces of silver.
In the year Iron-Bird (19 February 1681-7 February 1682), in accordance with the
orders of the Lord-Lama, (a) an income equal to (the expenses on) good works (performed
on the occasion of) the death and rebirth of KHra-Lun-Pa, down to the year Fire-Dragon
(14 February 1676-2 February 1677); (b) part of the t,t tax1466 paid by 9 serf-
householders; (c) 6 ru/ of barley as personal income t,: and (d) 54 ounces of
ru/-c silver, (were granted) to the lama of KHra-sTen CHen.
Down from the (grant made to) the above-mentioned temple of mTSHo-sMad in
sTod-Lun in the year Earth-Sheep1467and (including the grant made to) dGa-lDan CHos-
KHor monastery in Sans and the grant made to the lama of KHra-sTen CHen, the total
value of the grain and silver given away amounted to 4,022 measured ru/ : o. and
5 tu./
:/. /./ ..1468/ /.. .///. 1469
o, -. / .. .//.. /, /. . ,.
c--.. /, /. ./... ..// . /. ,./ /. / /. .,..
o/ /. ./ ,. /. .... ,. / ,., . /, /../,
Such are the verses between two sections.
* * *
[P. 195a:] For the well-being and (continuance of Buddhist) teaching and government
in Tibet and KHams, in the year Earth-Sheep (11 February 1679-31 January 1680), the
allowances and other annual grants for (a) the ritual objects required for the continuous
and daily rites of worship of the eternal jewel of the Buddhas Teaching (addressed)
to :/. s.. c. s/.1470 by four monastic schools of dGa-lDan THar-Pa
Glin (monastery) in the dKyil-KHor sDins (chapel) of the .seat of Tibet, namely,
the great temple called dGa-bZi PHrul-sNan;1471and (b), in addition to the four monastic
schools,1472the additional provision of a tea-maker, reckoned in grain, amounted to 1,337
-rut. ru/, 18 o. four-and-a-half tu./ and one-and-a-half one-fifth parts
(of a tu./
As for the exaltation of the (Buddhist) Teaching and the government, from the
year Iron-Ape (1 February 1680-18 February 1681) onwards, CHu-sPre-sTen-Pa,1473 the
tantrist of Rin-sPuris and twelve of his disciples (were granted) whatever ritual require
ments they needed to perform the rites of the fierce Lalitavajra ru t/ with one throw
of sacrificial cakes. The tea, soup, allowances and alms for the uninterrupted (recitation of)
dirges,1474reckoned in grain, amounted to 367 -ruru/ and 16 o. s.
From the year Iron-Bird (19 February 1681-7 February 1682) onwards, (the
monastery of) rGyal-rTSe (was granted) the ritual requirements for the three days of
preparation for the seven - including the - of sGrad (=Srad?);1475 and also
(the ritual requirements for) the dirges (recited) on the seven days of the ./ for the
suppression of the hostility of (the , Ki-Kan - who had (previously) suppressed what
was above (the ground) - by the Lord of Life. Together with the allowances, tea, soup and
alms (which rGyal-rTSe was also granted), the total (came to) 324 -rut. ru/
In order to fulfil, without satiety, the desire of the Administrator, PHrin-Las rGya-
mTSHo, for high status (-:u)1476and (rebirth in) permanent happiness,1477from the
year t.. that is to say, from the year Iron-Ape (1 February 1680-18 February 1681)
onwards, (he was granted) [p. 195b, line 1:] a monastic estate consisting of
8 serf-households within the jurisdiction of PHu-mDo,
the income currently to hand,
a part of the rents,
carcases of sheep,
heads of sheep,
yaks and sheep,
butter,
:,:.-
wood which had fallen off the trees,
grass (to be sold to?) travellers,
hay and
wood (to be sold to?) travellers.
[P. 195a, line 5:] (This grant was made in order to enable PHrin-Las rGya-mTSHo)
to (a) offer, in the month of t//,. (=the second month) of each year, the five offerings
(=incense, flower, light, food and water) - each one a hundred times - to the shrines and
enshrined objects of the great and famous temple of Rva-sGren, the residence of the
honourable and incomparable great lord (Atlsa) and other Victors; (b) honour 325 monks;
(c) [p. 195b, line 1:] continuously worship, [p. 195a, line 6:] from now on, [p. 195b, line 1:]
the Holy Three [p. 195a, line 6:] Precious (Jewels), every two months, accompanied by
the distribution of tea, on each occasion; and [p. 195b, line 1:] (d) honour and do service
(to the Sangha). In all, reckoned in grain, (the grant came to) 449 -ru ru/, 17 o.s,
three-and-a-half tu./ and one-tenth (of a tu./ The necessary establishment of a grant
( :,, corresponding wholly to the monastic estate, (which would be) the source of
the (above) income, was issued with a legal document ;,::su,
The total (grants) down from (that for) the worship of the s/., mentioned
above,1479 was over 3,719 measured ru/, 8 o. and three-and-a-half tu./ From
the year Earth-Sheep (11 February 1679-31 January 1680) to the year Iron-Bird
(19 February 1681-7 February 1682), as far as showing respect to the Jewel of the Sahgha
(was concerned), up to (a) the small total of the abbot of sTag-Luns estate, (b) the grand
total of the 5 totals in between and, (c) among the re-established monasteries, the five
large and small totals in between - all put together in silver grain (i.e., grain valued
in silver), according to the market-value in Lhasa, namely 18 measured ru/ (of grain)
to each ounce (of silver) - amounted to over 17,144 ounces, 4 z and one-and-a-half
r (of silver). The amount of grain (corresponding to this) was over 380,599 measured
ru/, 19 o. and 3 tu./
o, / -..-. / /. ./. .-/.// / ./, . ,..-.
:/ , /. ./, / /:s/rut ./ ... /. ./../ / ./,
+. /. ,..-. ... /. t/. /.c/t /. .. / // ..
, :.c /. :; :/. , / // .-/... /.,
,:. / /. c; t :-/..., ,../ . , :.c /. :; :/. ,./
t...
:/.,/ /. ... / /., /. s/,/
r/ /.// . ....., , ., ../, . ./. ..,
o, /. /.//,.,... ,/ / /. /
:/. /.. ./. /.-. ,..
:/. o.../ /. /. ,. -../. / // /. .-/... /.,
t.//, ... -, .-//. / /.. . -//. ,.,
o. ./.. /, /. /. . /. /. s/,/
+ /. +/,./- //. ... ./.. /, /. /. /., /...
: /. --., / /., . //. .// /. s/,/
Such are the verses between two section?.
* * *
In the s../-,../ s. (it is said):
:/. ./ /// -, /., /., / ,/...
+. ,/. /. //./ .. .
+/ /.- ./, /., . . .. /.-
In the Chapter on bDen-Pa-Po (=Satyavan?), (it is said);
o r, . /. //.
s,. /. //. / // /., /.,
:/. .., .. //. / ...
t // / /, //. ... ,. /.. -.
In the s-,.,/ tt .,z, (it is said):
t // /. ./ . /. .-/
t/. / /. ,.,. / ..., .
r/... ./. //. ,..
s./ . /./. /// //.
Furthermore, there is the saying about the ten rules of a long life, (which include)
(1) to hate the killing of life,
(2) to speak well of life,
(3) to encourage it,
(4) to spare the life of a man, a cow, a pig or a fowl, who or which is about to be killed
and,
(5) since living beings are afraid, to give (the boon of) having no fear to those who are in
trouble.
[P. 196b:] In the smaller version of the s,. / /. t/ t/,/.-.
(it is said):
r/. . ,//, . . /. ///..
+. /., /. ..//..... ./ //.
t ... /., /., /- ../
+ /, //. .// /. /
As far as granting protection1481to (forms of) lives, thus praised elaborately - in order
mainly1482to prolong the life (of the Dalai Lama) - (is concerned):
In the year Earth-Sheep (11 February 1679-31 January 1680), two men who had
saved (some) fish from dying on the banks of the dPal-KHud river in a valley in mNa-Ris
district (were granted) every year, for three fortnights in summer, 15 -rut. ru/ of
barley, as allowances for general living expenses. The fishermen1483 (were also granted)
the carcase of a sheep, one leg (of a sheep)1484and 3 o.s and 2 tu./ of salt. By these
grants the fish were saved from being killed. Even a layman1485 and a bird-catcher
(.o,/t/6 Were each given allowances for three months each year for sparing
the eggs. These (allowances), together with the compensation given to the fishermen, came
to about 9 -rut. ru/ of grain and the eggs were saved.
The head of Sri dGon-Pa, which belonged to the Sa-sKya-Pa creed and was situated
in Tre-KHrod, was granted annually measures (of various things) amounting to 100
-rut. ru/ from the (government) district, for the shrine of Jig-sKyabs situated
in Na-KHa at dGe-TSHeg in the north. They (the Sa-sKya-Pa) made arrangements for the
necessary supervision of the killing of fish.
In the areas protected by all the gTSan-Pa monasteries in the jurisdictions of mDo-
KHams, the boon of protection was granted by disallowing hunting for four years from this
year on. Together with the fish and the eggs mentioned above, the living beings thus saved
from extinction cannot be calculated, but if the expenses on allowances made for the
protection (of living beings) be added up, they come to 130 -rut. ru/ of barley,
3 o.s and 2 tu./ of salt, 1 carcase of sheep and one leg (of a carcase of sheep). The
value of this (in silver), according to the market values of Lhasa, was over 11 ounces of
silver, 4 z 2 r and one-third (of a r [P. 197a:] Reckoned in grain, it came to
205 ru/ measured in o 12 o. and 4 tu./ of grain.
(In the year Earth-Sheep, 11 February 1679-31 January 1680), six men, including
Don-bZari the Karma-Pa of the sGaii tradition, (were released) from sTar-rDZon. In the
year Iron-Ape (1 February 1680-18 February 1681), three men, including the Guru of
bKra-Sis KHah in Sag-TSHal, (were released) from rNam-rGyal lHa-rTSe in the north;
and A-Sud of rNod (was released) from sTar-rDZon. In the year Iron-Bird (19 February
1681-7 February 1682), ten persons, including the nun, Byan-CHub CHos-sGron, (were
released) from gZis-rTSe; seven men, including the rulers of Uans - father and son -
(were released) from Gon-dKar; three men, including the son of the dBon-rGod of lHau
(were released) from PHag-Guri; and the three Kun-bZari brothers from Ci-Gon
(were released) from sTar-rDZon. In all, 33 men were released from prison-dungeons.
They prayed earnestly for the life of the Lord-Lama - and him only - with words of high
praise.
:/. - / ,. .... ,./-..
o, ,, /, //. ///./ /.,
t- /. ,. /. .// -. ..//, /. /.. /
:/. -. // /. . -/ / / ./.
c /. ... ... /, -.
Such are the verses between two sections.
* * *
In Chapter 27 of the basic of Samvara, (it is said):
t / ,. ,./- ./, //. / /,
+. //. // /. ./ .,././ -.
:/.,/ /. ,, / ./ / ,. /,
t /./. /. ,./-.. ., . .
o /. ./ ., / /. ., /,/ / /. -
+. ./... ., / /. ., /,/ ,,,.
t./- ./, ./ ,., ...
In the :,-/, r.t,.),1487(it is said):
o /. ./
o/ /. .. -/ / ..: . /. -/
r/, .,././/,
Thus, in the creed of the new Secret Mantras, the assembly of the sky-wanderers,
which is said (to take place) mainly in the month of t./ (takes place on the 10th day of
the fortnight). In the Vajrayana of the Old Translations, the Great Teacher Padma dKar-Po
[p. 197b, line 1:] performed his great deeds, chief of which were being born [p. 197a,
line 6:]on a lotus-stalk in the Sindhu ocean [p. 197b, line 1:] and becoming a prince;
renouncing the world and being empowered fully by the four empowerments granted to
him by a nun; obtaining (the title of?) a knowledge-bearer for life; meeting (other)
knowledge-bearers; and performing his ./ on the Vajra-seat in the Cool Forest,
on the 10th day (of the fortnight). In Tibet, too, events such as (Padmasambhavas) meeting
with the king, his blessing of the place of meditation, his departure for the land of demons,
generally took place on the 10th day. Furthermore, the month Qf the Ape1489in the year of
the Ape being very important,1490because of the special (feature) of just considering the
month of the Ape to be the chief (month), the old and new (translations) are united in
considering (it to be) the special time for the assembly of the sky-wanderers. As it says in
the :.., / :.../ o. o/-tz.
s. /. .,/. / -, ./,
r/ /, /. /,,. :/.
r/. /. - . /. /,
o /. ./ ., / /. ., /,/
:/. . / t.--//. / oc, .// .
And further from the same book:
o. ./ /. /.. ,,. / ,.
. -- /. / /, //.
o /. ./ ., / /. , / /. - /. /,
o. /./. ,.. ./ -, ./... . /
: , //. /.,, ., , /. -/
r/ -. . .
t /./ / /. ./ ., / /. ., /,/
t..../ / /. /,/. -../, /.. ./.
r. /, ,/. .. ....//,
t /. /. / /. o.../ . /. ..///., / /., /.,
u ., .// /. ///.. ./ /. -. / -,
+// / /. //.
r// /. ./ //., t.--//.
o /. /.,/ -, ,,.
r/... ,. /. .. .// .. /.... /.. -.
u. .// /., /. ,... /, -, -,
In the treasure discovered by Ratna-Glin-Pa, (it is said):
r/. t .. /. /. / /. ..-
t . /. r, / :/. ... / -
o ,. ./ /.. -., 1491 , :.s; /. ./ ., / /. -/
t .. / t /// .. /. /. / /. ..-
t.--//. ... .....
c // ../ .. o -, ///..
In this way, special consideration (is given) to the time(of worship) and the offering of
a multitude of sacrificial cakes. Also, the Six Syllables have been spoken of in the u....
:/.. r. / /. r, which is one of three treasures - as (conferring) great
benefit, principally the attainment of Buddhahood in an early stage of life, in the middle
stage or in the intermediate stage (between two lives). Keeping in view, (therefore), only
the prayers for the life of the Lord-Lama, the crest-ornament of Samsara and Nirvana,
in the year Iron-Ape (1 February 1680-18 February 1681), the steward of ol-dGa
(was granted), annually, grain to make parched barley with and other things for the great
festival (of worship) on the 10th day of the 5th month. The value (of the grain, etc.),
V
reckoned in silver, was 4 ounces of silver, 6 z and 8 r
In the year Iron-Bird (19 February 1681-7 February 1682), the monastery (called)
rNam-sProd obtained an annual (grant of) grain for the (worship of) the tenth day. The
value, reckoned in silver, was over 2 ounces of silver, 2 z and 2 r The (small)
monastery, called THa-dKar-CHu-KHa monastery, attached to (the large monastery called)
Nam-sTen monastery, was granted (lands watered by?) 5 wells for the performance of
__ /
the ./ Together with an increased part (of the harvest) s : (the grant),
reckoned in silver, came to 1 ounce, 8 z and seven-and-a-half r
In the years Iron-Ape (1 February 1680-18 February 1681) and Iron-Bird (19
February 1681-7 February 1682), the combined value of (the grants) made for the worship
of the tenth day, together with the (performance of the) ./ reckoned in silver,
came to over 8 ounces, 7 z one-and-a-half r and one-sixth part (of a r
r.// -. /- /. .., /. . ... .
o/ /. ,. . - //. / // ./.
o/ /. ... / /. , / ./- cur/:.://..
: /. ,.,/. / :/. /, // /. / /. +,. / t.,..,
t /. ./ / /. ,.. . /... ,/
t /. -. / /. ./ ./, .// ,/... /. /.,... . /.
/,....
+. /. -. / /. /, / /. s s,////.
o, / ,. / /. /.. -. /. ,.. / /. .//.////, .. / ,..
.//...
t :.s/; t /.. /, /./ . /. ,/./ ,.. / ,..
Such are the verses between two sections.
* * *
In the Mirror of Rites t r, . t (it is said)
+ /. -. ./. /. o/... o. . .., ./ / ///.. /. ./, /
/-. /./. /. .. ru./t s. /. /-. ..... /- -.
-.., ,./. ./ /. -/ /. // / /. .. ru./t r/. /., /.
.. .. /, /. , /.,. /., /... /- . //... /- /. /. u.
,./.. ,,,. ./,. .- s-. / /. /-. .... /.
.- 1493. ./.. ., ., /. -. .. t/,/.-.
t./. ./. /. o/... o. -. ./ / ///.. ,/. ./.. /-.
/... /. // / /. .. c,. /. . /.- t., -. /.. :/.,
. c.. . /. /. 1494:/. :./. . r/. t . /- ,... //.
. .. /. .. / /. +,./-// .. /. .. / /.. t../.
r,, .. /. .. / ,. t .. /. , /. /- /.- :/.
/-. ../. /. s /. . t. . ./ // ,. ./ -, ///..
:/. //, -. - /-/.. / . ., /. /. .. /.. / /.
o/... o. . /.., /. /. .. :/..., /- .., -/. .
../,/.. . /... /. o.../ :/. o/... o. .,/ /. o.../ ./, /-
. /. .... /. .- u. . o/... o. t /.. ... /. . / //. .
. t /.. .. /. -. / /. t /.. /. /. . / ../ .// t /..
,... /. /.../, . / /. t /.. /.. ,/.. -, ,. . -. t..
-, //. / .. / -. t.. -, -/. / .. / t :..; t.. /.
/, / .. / s /. .. // /. ///.. / /. o.../ :/. /. /
/. /-. .,... . /., /. o.../ /... / u. /. //... /.
/. o.../ . / ///.. :/. o.../ . t /... / - .// /. /.
t,./o.../ s- ruo /c/t.
In accordance with such elaborate sayings about the benefits obtained by those who
had entered the stream, after the followers of the Teacher had crossed the ferry; and
thinking of (prayers for) the life of the Lord-Lama, the excellent crest-ornament of Samsara
and Nirvana, ferries and bridges were newly constructed or repaired, as follows:
From the year Earth-Sheep (11 February 1679-31 January 1680) onwards, the value
of the annual grants for (a) the wages of the masons and carpenters, (b) the food given as
payment1496 to the corvee labourers and (c) the wood for the repair of large and small
bridges - principally, the great bridge in front of the fortress within the jurisdiction of
Pa-sNam - reckoned in grain, (came to) 2,119 -rut. ru/, 6 o.s and 3 tu./
At THon-Pa, the value of the expenses on wood (and other) materials for (the building
of) boats, reckoned in grain, (came to) 41 -rut. ru/
The value of the wages of the foremen, the food given as payment to the corvee
labourers and the iron and wooden materials for the building of a ferry at Sa-Ra in Rin-
sPuris, reckoned in grain, (came to) 1,083 -rut. ru/ 6 o.s and 5 tu./
The wages of the workers repairing one of the two shoulders1497of the iron bridge in
front of the new fortress of Gun-mKHar and the food given as payment to the corvee
labourers, reckoned in grain, (came to) 194 -rut. ru/ 12 o.s and 2 tu./
In the year Iron-Ape (1 February 1680-18 February 1681), the ingredients for the
making of soup and the food given as payment to the corvee labourers who were building
each of the bridges1498 of the white staircase, above and below, at Drin-rDo, within the
jurisdiction of Sel-dKar, reckoned in grain, (came to) 1,593 -rut. ru/, [p. 199b:]
8 o.s and half-atu./
The value of the food given as wages to the corvee labourers and the wood provided
for building three sections (=arches?) of the bridge at sNe-Mo, reckoned in grain,
(amounted to) 380 -rut. ru/
The value of the food given as payment to the corvee labourers and (the value of) the
wood for (a) the bridge in the valley of Gan-Pa in Gan-dKar; (b) the dKyil-CHen bridge in
bZad; and (c) the bridge within the jurisdiction of Grags-CHen in sKyid-gSons, reckoned
in grain, (came to) 194 -rut. ru/
In the year Iron-Bird (19 February 1681-7 February 1682), the ingredients for the
making of soup and the compensation given instead of food (which was normally given) as
payment to the corvee labourers, for the building of the bTSan-gDon bridge over the Ra-
CHu river at Sel-dKar, reckoned in grain, (came to) 951 -rut. ru/ and 16 o. s.
The value of the wages paid to the masons and carpenters, the food given as payment
to the corvee labourers and (the cost of) the wood for the rebuilding of the bridge from
Gun-mKHar (to) bKra-Sis sGari, reckoned in grain, (amounted to) 654 -rut. ru/,
15 o.s and three-and-a-half tu./
The food given as wages to the corvee labourers for the bridge within the jurisdiction
of Grags-CHen in sKyid-gSons in Gan-dKar, reckoned in grain, (amounted to) 50 -ru
t. ru/
In the jurisdiction of rGya-mDa, the food given as wages to the corvee labourers for
rebuilding rGya-Zam Mi-gSons in Gya,1499reckoned in grain, (came to) 1,575 -rut.
ru/
In the year Iron-Horse (13 February 1630-1 February 1631), an annual grant of
36 ru/ of barley had (already) been made to a guardian of the iron bridge at Sa-Ra.1500
(The grants made) from the year of (the grant to) the great bridge in front of the
fortress of Pa-sNam in the above-mentioned year Earth-Sheep (11 February 1679-31
January 1680), up to the grants made (annually) to the guardian of the iron bridge at Sa-Ra,
(who had received his original grant in the) year Iron-Horse, totalled 8,873 -rut.
ru/ 5 o.s amd 2 tu./
(With regard to) the repair of narrow roads, for the life of the Lord-Lama, the excellent
crest-ornament of Samsara and Nirvana, and for the benefit of all persons, [p. 200a:] in the
year Iron-Bird (19 February 1681-7 February 1682), the food given as wages to the corvee
labourers for the construction of canals at sNol in gYag-sDe, reckoned in grain, was 250
-rut. ru/ The food given as wages to the corvee labourers for building roads at
Grags-CHen in sKyid-gSons in Gan-dKar, reckoned in grain, was 25 -rut. ru/
(The grant for) the building of canals at sNol in gYag-sDe and (the building of bridges) at
Grags-CHen in sKyid-gSons, mentioned above, put together, (came to) 275 -rut.
ru/ or 22 ounces of silver, 9 z, one-and-a-half r and one-sixth of a r
(of silver). In measured ru/ (,sru/ this is made up of 412 ru/ and 10 o.
:/. ., /. ,/ / /. .// ../ /,,.
+. ... /, , /.,. . /.,.
o./ /, -, //. / /. /. / /. - / .,. .. 1501
t.. // /. /. ..././ ..,.. /./.
r/ .-/.. ,.. ,/. /.. .,
t- /. ./- / ,.. . /,,.
Such are the verses between two sections.
* * *
In the +,-,/.../-,,, tu,t z./c-t cur,
-c/J,1502(it is said):
:/. ./ // / /. s.,.-. o.../
:/. .. . . /,,,
:/. ./ /.. // /. c. .//. ..//
r// ... /. ./ ../ .//
t/. / r.:. .to
o., -,.//.. /, /-. //
t.. / /. .... . -//
:/. ../ / /. .... .// /. /.
t / . . ... /. ..//. /./. / o...//.
:/. /. ,/././
:. /, ., /.. ...
:/.. . -, /.
s /. ./ /. ../,/ /. :./,
:/. .. . .// /. /,,,
Thus the vessels of the (Buddhas) Body1503 are spoken of as especially holy.
In accordance with this, in the year Earth-Sheep (11 February 1679-31 January 1680),
a new [p. 200b:] portrait, made of gilded copper, of the assembly of the gods (attendant
on) the God of Medicine, was placed in the middle hall of the temple of Lhasa. For the
making of images of the God of Medicine with 8 Sugatas (seated on) lion-thrones; the 16
(Maha-)sattvas; the 12 leaders of the armies of ,// the 10 guardians of the directions;
the sun and the moon with their vehicles; the 4 great Victors with lotus-seats and bolsters;
and for a double book-shelf,1504(grants) headed by 185 z of pure gold (and followed by)
1,211 z of liquid silver (and amounts of) copper, zinc1505and tin (were made). The value
(of these grants) was 245 ounces of silver, 6 z and 5 r of silver. Reckoned in grain,
(the amount) was 4,421 measured ru/ and 14 o. s.
The allowances (given to the monks), the religious offerings (made to them) and the
spectacles (connected with) the surpassing concentrations1506 and empowerments of
longevity1507(according to the school o f ) mDo-mKHar, (performed) on top of gZis-sNiri
and rKari-Ma, which are (under my personal?) supervision;1508 together with (the
allowances, religious offerings and spectacles connected with) (the worship of) the six
t/ of Nepal,1509 added together and reckoned in silver, (amounted to) over 176
ounces, 5 z and 8 r Reckoned in grain, (it came to) over 3,178 measured ru/ 8
o. and four-and-a-half tu./
In order to build the Chinese-style roofs,1510 the steeple, the jewelled latticed-
flower-pattern work,1511 the corner roofs, the jewelled figures, the ornamental -/
and, furthermore,1512 (to make) the 44 cur thread-crosses with tops ornamented
with (representations of) foxes and crows1513 for the hall in which the chief shrine of
the lama-temple of the Potala, namely, the portrait of the Victor, bTSon-KHa-Pa the
Great, called The Auspicious Essential1514 (One), was housed, (grants were made),
chiefly of gold, about 39 z (followed by) over 333 z of liquid silver, and copper.
The value (of the copper?) was 42 ounces, 5 z and 6 r of silver. (Reckoned)
in grain, (the grant came to) 766 measured ru/ 1 o. three-and-a-half tu./ and
one-tenth (of a tu./
[P. 201a, line 1 :] The allowances (given to the monks) and the offerings made to the
teachers (:: for [p. 200b, line 6:] the surpassing concentrations and
empowerments of longevity (according to the school of) mDo-mKHar (to be performed)
on top of rKari-Ma and gZis-sNiri, which are (under my personal?) supervision, plus
(the allowances and payments for) (the worship of) [p. 201a, line 1:] the six t/ of
Nepal, (came to) 19 ounces of silver, 3 z four-and-a-half r or over 348 ru/ of
measured grain, 4 o. and 1 tu./-
In the year Iron-Ape (1 February 1680-18 February 1681), (with regard to) the
designs (z//r.-6for (the introductory pages of?) the Biography of the Lord-Lama,
the crest-ornament of Sairisara and Nirvana, the great holy one, the portrait1517(of the fifth
Dalai Lama) granting (us) the posture of a god1518 as his presence, its (=the portraits)
backing,1519the thin-as-an-eggshell cotton cloth,1520the colours (to be put) on top, the tested
types of gold, etc., (were provided for) lavishly, with best quality1521 (materials). The old
satin on top and bottom (was to be) blue. The many-coloured satin (was to be) reddish-
yellow. (It was also decided that) the front1522of the main (portrait) and the tassels; (and)
the front of the other (portraits) (should be made of) Mongolian cloth (and) satin cloth with
clouds-and-dragons designs1523 on a red background with designs of Chinese birds and
dragons. The old satin (would have) a red background. Of the two coverings (z/
ru./)1524 the top one (would be) of old :s. silk1525 and the bottom one of red
Mongolian silk. The straps to keep the :u/r from being blown by, the wind (? t/.
, and the strap to hang them with1526(were to be made of) red, (Chinese) silk.1527The
outer covering (c,/s- (was to be) of silk gauze1529 and the nails1530 and rings of
gilded brass. On the leather, which cut off (and covered) the sides, latticed-flower-pattern
work (t: of shagreen was stitched on. (The wood at) the top (would be) sandal
wood. (Finally), on top of soft and clean red cloth, there would be the opening words of the
t./. / r.- (Therefore), for the making of 651530aportraits (of this type), (grants),
chief of which were 30 z and 11 s.o:::of gold-dust,1532(followed by) blue (colour),
green (colour), yellow arsenic, indigo of the best quality, vermilion, melted (?), Chinese
satin (.t/tu with red background, satin cloth with clouds-and-dragons designs on a
red background with designs of Chinese birds and dragons, both medium and old varieties
of satin with red backgrounds, golden backing, green backing, soft and clean red cloth,
thin-as-an-eggshell cotton cloth, old :s. silk, red Mongolian silk, red Chinese silk,
(Chinese) silk gauze, Chinese ink-stones, glue, paper, a sandalwood top, shagreen, and
nails and rings of gilded brass, (were made). The value (of all this), added up, was
[p. 201b:] 464 ounces of silver, 6 z and two-and-a-half r (of silver). Measured in
grain, it was 8,363 ru/ 5 o. and 4 tu./
The value of the allowances and offerings (to monks), the tea-and-rice gruel,1533
additional gifts,1534 (money for) festivals, ornamental silk and returned presentation-silks
given to (a) the Administrator ( o, c/ t (under my personal?) supervision,1535(called)
Blo-Gros rGyal-mTSHan; (b) the 47 men including PHo-Bran PHun-TSHogs, the head
of the artists and Jam-dByans dBan-Po of Rag-KHa; (c) Blo-bZan dBah-PHyug of Bya-
sGo, the Chamberlain (under my personal?) supervision, who sewed the top and
bottom (of the :ur (d) Nag-dBan Rin-CHen, the physician of rKan-Ma; and
(e) the 10 men, including bSod-Nams, the householder of Ra-rTSe, the head of the tailors,
amounted to 854 ounces, 6 z and six-and-a-half r of silver. Measured in ru/
(it came to) 15,383 ru/ 19 o. and 2 tu./ and two-fifths (of a tu./
Furthermore, for (the worship of) the repository of (our) faith, (our) personal god
(the fifth Dalai Lama), for all seven sections (of the worship),1536(I made a grant to paint)
15 large images (of the Dalai Lama), in order.1537 (Each of these painted scrolls) was to
have backing (,z,t colours to go on the thin-as-an-eggshell cotton-cloth, tested
types1538 of gold, (all) lavishly (provided), of best quality; drawings, of the best quality,
of clouds on the blue cloth on top and bottom; a many-coloured cloth, reddish-yellow,
like the one above; a front (made of) Mongolian cloth; two coverings, the top (made of)
old :s. silk, the bottom of Mongolian silk; straps to keep the :ur from
being blown by the wind, a strap to hang it up with, and the outer covering (made of) silk;
nails and rings of gilded brass; the top made of gilded iron; and the title written on soft
and clean red cloth.
(The grants consisted of), chiefly, about 6 z of gold-dust, (followed by) vermilion or
cinnabar -:su/ yellow lead tru blue (colour), green (colour), yellow arsenic,
indigo u t- vermilion (c,:su melted (?), Mongolian cloth, cloth with
cloud designs and red yellow and blue borders, soft and clean red cloth, thin-as-an-eggshell
cotton cloth, old :s. silk, Mongolian silk, Chinese silk, Chinese ink, [p. 202a:] glue,
paper, the top with carvings,1539and nails and rings of gilded brass. The value (of all) these
(grants) was 107 ounces, 2 z and 1 r of silver. Reckoned in grain, it was 1,929
measured ru/ 15 o., three-and-a-half tu./ and one-tenth (of a tu./ The value of
the allowances, additional gifts, (money for) festivals, offerings and ornamental silk given
to the 47 men, including the Administrator (under my personal?) supervision (called)
Blo-Gros rGyal-mTSHan; PHo-Bran PHun-TSHogs, the middle-ranking (head) of the
artists; Jam-dByans dBan-Po of Rag-KHa; and the ten men including bSod-Nams, the
householder of Ra-rTse, the head of those who sewed the top and bottom (of the :u
r amounted to 197 ounces, 2 z and 3 r of silver. Reckoned in grain, (it came to)
3,550 measured ru/ 2 o. four-and-a-half tu./ and one-and-a-half fifth-parts
(of a tu./
The value of the total expenses required for the newly cut carved tops (:, r
:su, for the twenty :u/r mentioned above, made as repositories of faith
(in the Dalai Lama) and the single :u/r of Ki-Kan, the god of death, (consisting)
mainly of 5 z of pure gold (and followed by) silver and iron, (came to) 7 ounces and
1 z of silver. Reckoned in grain, (it came to) 127 measured ru/ and 16 o. Adding
together (the costs of) the festivals and the allowances given and offerings made (to the
monks performing the rites of) the protector-gods (-ct of gZis-sNin, which was
(under my personal?) supervision, and TSHags-Pa, (the total was) 9 ounces, 8 z
one-and-a-half r and one-and-a-half sixth-parts (of a r of silver. Reckoned in
grain, (it came to) over 176 measured ru/ 14 o. and 5 tu./
Because I had to make an offering to Sankhapall in the presence of the Lord-Lama,
the crest-ornament of Samsara and Nirvana, therefore, for the making of an image
(of Sankhapall) with the 8 signs of good fortune,1540the 8 substances (?), the 7 emblems of
sovereignty1541 and a few other small articles, (I gave) more than 4 ounces of silver, silver
pieces, gold pieces, copper pieces, gilded copper, soft copper, zinc,1542 [p. 202b:] tin,1543
lead,1544 beeswax, (plants called) ./:s., 1545 (berries called) :o. molasses,
frankincense, glue and woollen cloth, parched barley and simple food1546(for the workers).
The value (of all this) added up, (came to) 53 ounces and 5 z of silver. Measured in
grain, it was 963 ru/
The total value of the allowances (to the monks) and the offerings made to the
teachers :: (for the performance of) (a) the surpassing concentrations and
empowerments of longevity (according to the school of) mDo-mKHar, on top of rKan-
Ma and gZis-sNin, which were (under my personal?) supervision and (b) (the worship of)
V
the 8 t/ of Nepal, (came to) 24 ounces, 8 z and five-and-a-half r of silver.
Measured in grain, (it came to) 447 ru/ : o. and four-and-a-half tu./ and one-and-
a-half fifth-part (of a tu./
From the year Earth-Sheep (11 February 1679-31 January 1680) to the year Iron-Bird
(19 February 1681-7 February 1682), the total expense for the six totals, from (that for) the
newly set-up (portrait of) the God of Medicine, to (that for) the 8 signs of good fortune
(for Sankhapall), was over 36 z of gold dust and silver. Of pure gold, there were 229 z
V
(of gold). Of liquid silver only, there were over 1,550 z The total value of the silver
pieces, gold pieces, copper pieces, copper, zinc, tin, lead, beeswax, iron, (plants called)
./:s. (berries called) :o. molasses, flour, frankincense, glue, woollen cloth,
simple food, vermilion or cinnabar ;-:su/ yellow lead ;tru blue (colour), green
(colour), yellow arsenic, indigo, vermilion (c,:su), melted (?), Chinese satin t/
tu Mongolian cloth, satin cloth with clouds-and-dragons designs :,s. satin
with many-coloured surfaces, soft and clean red cloth, red yellow and blue cloth with cloud
designs, gauze ;ct. red Chinese silk, Mongolian silk, old :s. silk, rc cloth,
shagreen, Chinese ink, paper, the sandal-wood tops, the tops with engravings1547 and the
nails and rings of gilded brass was 920 ounces, 6 z and four-and-a-half r of silver.
[P. 203a:] Reckoned in grain, it was 16,571 measured ru/ 12 o.s, 1 tu./ and one-
fifth of a tu./ The total of all the allowances, the offerings made to the teachers1548 and
the additional gifts, mentioned above, was 1,282 ounces, 4 z . r and two-and-a-
half sixth-parts of a r of silver. Measured in grain, it was over 23,084 ru/ 17 o.
and 5 tu./
:/. ,.. // ..,, /. ,. .. /. c. / ... /.
,. / /. +,. / t.,..,
+. /. //., /. -,..1549+./,,/, / / ,. /. ///
t/ t-
t.... -.,.. / /. ./. /. / /. o., / /. /. ///
t/ t-
t/. /.... /.. - ,., .,
t /. -:/ /. -. .// s,/. r./..,.
+// /. ./.. -,. / ,. /. . ./.,./. -.
+. /. ./, t./ .// ./. /. s.,.-. t./.,.
t, /./, //. /. ., ,/- / /././ ..-
t / . /. //. /. s , / ,. /.. /. s ./. . /. : .-//.-
/ ...,,
: s//,// ,.//, /./..1551 /, . . .//
:/. /. ,/. ...,, / /. ,. /,.-
+ / ../ -., /. +,. / /. /. / /. :,- /...
t/. /. . -..//, .//, /. ./ . /::. /..::
t // /. ,.//. . / /. /.. ./.
r// . /. /, / /. ,. ./ .. /, /. ../,,.... //.,
s///,
Such are the verses between two sections.
* * *
ABBREVIATIONS
BA gZon-Nu dPal, t./:/. t
translated by G.N. Roerich, :/. o/..
+/ 2 vols. (Calcutta, Asiatic
Society, 1949, 1953)
BL British Library (London) xylograph of
Tibetan text used for this translation.
Buck Buck, S.H., :/.t,// t,
(Washington VD.C., The Catholic
University of America Press, 1969).
Chang
CG
Chang I-sun gj| , o.c, :su,
-tz. cu.:,u :..
. j$| $ f t , 3 vols. (Nationalities
Publishing House, Beijing, 1985)
CHos-Kyi Grags-Pa, /tt, /
:su, ,s/o:, r. :...
(Nationalities Publishing
House, Beijing, 1957).
DL III, -:u :. /:s. :u- c. -ru,. t
/s.- c, -:su - :u
. c./ c, -:su s :
Biography of the 3rd Dalai Lama by the
5th Dalai Lama (Tashi Dorje. Tibetan
Bonpo Monastic Community, Dolanji,
P.O. Ochghat, Dist. Solan, Himachal
Pradesh, 1982).
DL IV, -:u :, :. .o/ tu,., :u- c.
-ru,. t : : c, -:su
.t/ /z/ t - :u
o. tu. o Biography of the 4th
Dalai Lama by the 5th Dalai Lama
(Tashi Dorje, Tibetan Bonpo Monastic
Community, Dolanji, P.O. Ochghat,
Dist. Solan, Himachal Pradesh, 1982).
Dargyay
Dargyay, E.M., :/. t. / t.
o.../- :/. (Delhi, Motilal
Banarsidass, 1977).
Das
Das, S.C., A :/.t,// t,
(Calcutta, 1902).
Dudjom
Dudjom Rinpoche, :/. ,,-
s// / :/. o.../- t
t..-./ . u, 2 vols.
(Wisdom Publications, Boston, 1991).
Edgerton
Edgerton, F., o.../ u,/.s/
c-- . t, Vol. II:
Dictionary (Reprint, Delhi, Motilal
Banarsidass, 1970).
Ferrari
Ferrari, A., -r,./:s. c...
/. u/, t/. / c./ :/. (Rome,
Istituto Italiano per il Medio ed Estremo
Oriente, 1958).
Goldstein
Hahn
Hermann
HT
Goldstein, M.C., :/.t,// t,
/ ..- :/. (Kathmandu, Ratna
Pustak Bhandar, 1978).
Hahn, M., t.//./ .. ///.
/./. s//,/. (Bonn, 1985).
Hermann, Silke, t. /./. .
.. t,,.././. (St. Augustin,
VGH Wissenschaftsverlag, 1983).
Nag-dBan Blo-bZan rGya-mTSHo,
5th Dalai Lama of Tibet, + u, /
:/. translated by Zahiruddin Ahmad
(Indiana University, Research Institute
for Inner Asian Studies, Bloomington,
Indiana, 1995).
IOL India Office Library (London) xylograph
of Tibetan text used for this translation.
Jaschke Jaschke, H.A., + :/.t,//
t, (Reprint, London, Routledge
& Kegan Paul, 1958).
Lalou Lalou, M., ../ ./.-.. ..
:/. /.. (Paris, 1950).
LC (1976) Lokesh Chandra, :/.s/
t, 2 vols. (Reprint, Kyoto,
Rinsen Book Co., 1976).
LC (1987) Lokesh Chandra, o.../ t,,/,
revised and enlarged edition, 2 vols.
(New Delhi, Aditya Prakashan, 1987).
LC (1991) I
LC (1993) II
LC (1993) III
LC (1993) IV
LC (1993) V
LC (1994) VI
LC (1994) VII
Lokesh Chandra, :/.s/
t, Supplementary Volumes
I-VII (New Delhi, International Acad
emy of Indian Culture & Aditya
Prakashan, 1991-94)
Mathews Mathews, R.H., /.. c/..
t,// t, (Revised American
edition, 13th printing, Harvard University
Press, 1975).
MW Monier-Williams, M., + s/
t,// t, (Oxford, Clarendon
Press, 1899).
Nebesky-Wojkowitz
Rigzin
Schuh (1973)
Schuh, ZAS (1973)
Soothill and Hodous
Tohoku (1934)
Tohoku (1953)
Nebesky-Wojkowitz, Rene de, o/.
. t.- / :/. :/. c./
t,,/, / /. :/. t...
t.. (Reprint, Kathmandu, Tiwaris
Pilgrims Book House, 1993).
Rigzin, Tsepak, :/.t,//
t, / o.../ :.-/,,
(Dharamsala, Library of Tibetan Works
and Archives, 1986).
Schuh, D., t../.,. ..
c.//. .. / . / .
r/..../., (Wiesbaden, Franz
Steiner Verlag, 1973).
Schuh, D., Der chinesische Steinkreis.
Ein Beitrag zur Kenntnis der Sino-
tibetischen Divinations-kalkulationen,
z.//. s... 7 (1973),
pp. 353-423 (Wiesbaden, Otto
Harrassowitz, 1973).
Soothill, W.E. & Hodous, L.,
+ t, / c/.. o.../
:.- (Reprint, Taipei, Cheng-Wen
Publishing Co., 1975).
Hakuju Ui, Munetada Suzuki, Yensho
Kanakura & Tokan Tada (editors), A
c-,/.. c/,.. / /. :/.
o.../ c /r//c,.
/:/,,. 2 vols. (Sendai, Tohoku
Imperial University, 1934).
Yensho Kanakura, Ryujo Yamada,
Tokan Tada and Hakuyu Hadano
(editors), c/,.. / /. ://.
t.., c//. / :/. r/
/ o.../- (Sendai, Tohoku
University, 1953).
Vostrikov Vostrikov, A. L., :/. u/
t... (Calcutta, Indian Studies Past
& Present, 1970).
VSP Sans-rGyas rGya-mTSHo, ..,
s.t edited by Lokesh Chandra
(New Delhi, International Academy of
Indian Culture, 1960).
Wylie (1957) Wylie, T.V., + t/.-. t..
c.,. t./ :/ /
/. o/.. +/ (Rome, Istituto Italiano
per il Medio ed Estremo Oriente, 1957).
Wylie (1962) Wylie, T.V., :/. c.,,/, / :/.
., /. tz- c/, c,
/su. (Rome, Istituto Italiano per il
Medio ed Estremo Oriente, 1962).
Other books and articles have been mentioned in the notes.
NOTES
1 The Sanskrit version of the title is: Prasadavan mulasya-guru vag-indra sumati sa(ga)rasya
samanya parasya vimoksha dukulasya suvastrasya tripustakasya starana caturtham viharati
sma. Note that the words PHyi rNam-THar, which I have translated as outer life - i.e., an
account of the outer life (of the Dalai Lama) - have been translated into Sanskrit as parasya
vimoksha, the release of others (from Samsara). The outer life is, therefore, lived for the
salvation of others. It is only this life that Sans-rGyas rGya-mTSHo sets out to narrate in his rTogs-
brJod, avadana, record of deeds. See Vostrikov, A.I., Tibetan Historical Literature (Calcutta,
Indian Studies Past and Present, 1970), p. 187.
2 Verse 1, line 2, INa Rig. See Das, p. 371, col. 1 and LC (1976), I, p. 641, col. 2. For the 10
branches of learning, divided into 5 major branches and 5 minor branches, see Rigzin, p. 395.
3 Verse 1, line 2. Yohs Grol Ba means, literally, fully released but, since we are talking about
(the petals of) a lotus, the translation full-blown seems more appropriate.
4 Verse 1, line 2. TSHans Pai Sras Mo, the daughter of Brahma, is Sarasvatl, the goddess of
learning.
5 I read verse 1, line 2 (p. 2a) as follows: THub bsTan sPyi Dan bTSon KHa Pa Yi Lah TSHoi....
6 Verse 1, lines 1-2. The words Nag dBah Bio bZah rGya mTSHo Jigs Med Go CHa THub bsTan
Lah TSHoi sDe are names of the fifth Dalai Lama. See Vostrikov, op. cit., p. 223.
7 Verse 1, line 3. gDoh Drug, the six-faced (god), Shadanana, is also known as Kartikeya
(q.v., MW, p. 275, col. 3), Kumara or Skanda.
8 Verse 1, line 4. This line is almost illegible in the India Office Library xylograph. The words
TSHans Sras bZad Pai rDo rJe, gDoh Drug bsNems Pai Lah TSHo and Jam dByahs dGa Bai
bSes gNen, which occur in verse 1, lines 2-4, are names of the fifth Dalai Lama. See Vostrikov,
op. cit., p. 46.
9 Verse 2, line 1. Ris bDa, I translate as sweet aspect.
10 Verse 2, line 3. Gahs Can mTSHo. For Vairocana the Great Glacial Lake (gangs chen mtsho),
see Dudjom, I, p. 118 and II, p. 10, note 117.
11 Verse 2, line 3. Nes Pa INa IDan, possessing the five certainties. See Rigzin, pp. 87-88.
12 Verse 2, line 4. Srid Zi = Samsara (Srid) and Nirvana (Zi).
13 Verse 2, line 4. KHor Ba Med Pa = non-Samsaric.
14 Verse 2, line 4. Rah gZugs = svarupa. I translate this as being. See verse 55, line 1.
15 Verses 3-5 form a group. Each verse contains 4 lines, each line 7 syllables.
16 Verse 3, line 2. KHyad CHos bCo brGyad. For the 18 special (dvenika) dharmas of the Buddha,
see Edgerton, p. 108, col. 2 and Conze, E. (ed.), Buddhist Texts through the Ages (New York,
1964), p. 145.
17 Verse 3, line 1. TSHans Pai Kluh, the river of Brahma is the Brahmaputra.
18 Verse 4, line 1. Blo-bZan Grags-pa = bTSon-KHa-Pa.
19 Verse 5, line 3. Dod Srid = Kamaloka or Kamadhatu = the world of desires or the sphere in which
the sense-organs operate, the sensual sphere.
20 Verses 6 , 7 and 8 form a group and pay homage, respectively, to the Body (sKu), Speech (gSuh)
and Mind (THugs) of the Dalai Lama.
21 gNen in verse 6 , line 2 and bSes in verse 8 , line 4, both stand for dGe B ai bSes gNen =
Kalyanamitra = good friend or spiritual guide.
22 Verse 7, line 4. DZam Glih = the world. See note 30, below.
23 Verse 8 , line 2. Byuh Gyur. See LC (1976), II, p. 1725; Chang, II, p. 1981, col. 1 (not yet,
future); Rigzin, pp. 294-295. Rigzin gives the Sanskrit equivalent as abhutika but this should
be amended to abhautika which means not relating to or not produced by the gross elements,
not material (MW, p. 75, col. 2). Reg-Bya, in the phrase Byuh Gyur Gyi Reg Bya, means, of
course, tangible objects (sprashtavya), but Byuh 'Gyur as such, perhaps, does not mean i
tangible objects. I prefer the Sanskrit abhautika, immaterial. See abhauti- in Edgerton, p. 60.
24 Verses 9, 10 and 11 refer to the first of the 12 deeds of the Dalai Lama: his migration from the Pure
Region (Dag Zih Nas PHo Ba).
25 Verse 9, line 4. Kun KHyab THugs rJe, All-Encompassing Compassion, is sPyan-Ras gZigs,
Avalokitesvara.
26 Verses 12, 13 and 14 refer to the second of the 12 deeds of the Dalai Lama: his entry into the
womb (IHums Su Zugs).
27 Verse 12, line 4. Ri Byi rNa rGyan Ma, the ear-ornament of the Rishi. The ear-ornament of
the Rishi Jahnu is Ganga (the river Ganges), who was imprisoned in and set free from the ear of
Jahnu. Hence her name Jahnavl. See Dowson, J., Hindu Classical Dictionary (6 th edn., London,
Kegan Paul, 1928), p. 108. According to Das, p. 117, col. 2; LC (1976), II, p. 2245, col. 2; and
Chang, m, p. 2678, col. 1, Ri-Byi refers to the Rishi Agastya.
28 Verse 12, line 3. Nam mKHa rGyal Po, the king of the sky is the moon.
29 Verse 12, line 1. CHi Med Lam Nas sKal IDan Dod gSol Nor, (literally) From the path of
heaven, in response to the wishes and prayers for good fortune. There may be a play on words
here, because CHi Med CHab (the river of the gods or the river of immortality) is the Ganges and
sKal IDan Sin rTa is Bhaglratha, who was responsible for bringing the Ganges to earth. Hence her
name BhagirathT (sKal IDan Sin rTai Bu Mo).
30 Verse 12, line 2. DZam Glih is best translated here as India. See note 22, above.
31 Verse 13, line 3. Dug gSum, the three poisons = lust ( Dod-Pa, kama), anger (KHro-Ba, krodha)
and ignorance (gTi-Mug, moha).
32 Verse 14, line 1. PHye Pa = pf. of Byed Pa, to open, etc.
33 Verse 14, line 2. Bris = Bris-sKu, which, according to CG, p. 578 and Chang, II, p. 1905, col. 1,
means H q.v. Mathews, 2222.8 (to paint portraits). Portrait or, as I have said, a likeness,
seems a fair translation.
34 Verse 14, line 2. rJes Gro or, more fully, rJes Su Gro Ba, is anvaya in Sanskrit and means,
among other things, descendants, race, lineage, family (MW, p. 46, col. 2).
35 Verse 14, line 3. PHyis = pf. of Byi Ba, to be wiped off, effaced.
36 Verses 15, 16 and 17 form a group and deal with the third of the 12 deeds of the Dalai Lama: his
birth (sKu blTams Pa).
37 Verse 17, line 1. Lumbi = LumbinI, the birth-place of the Buddha Sakyamuni.
38 Verse 17, line 4. INa Par Gyur (Pa) = death. See CG, p. 220, col. 1 and INa Par PHyin Pa in
Chang, I, p. 703, col. 1.
39 Verses 18, 19 and 20 form a group and deal with the fourth of the 12 deeds of the Dalai Lama: his
youthful sports (gZon Nui Rol rTSed).
40 Verse 18, line 2. mTSHan dPe. The Buddha and Bodhisattvas had 32 marks (mTSHan, lakshana) -3
and 80 signs (dPe, anuvyahjana) on their bodies, See Har Dayal, The Bodhisattva Doctrine in
Buddhist Sanskrit Literature (London, 1932), p. 27. See note 92, below.
41 Verse 18, line 4. gZon Nui Dus = the time of youth = adolescence.
42 Verse 19, line 2. Ma Gos = unsullied. Gos = pf. of 'Go Ba.
43 Verse 19, line 3. I translate brTul Zugs as avowed practice. See Rigzin, pp. 164-165.
44 Verse 20, line 2. Rih Dor Te. This seems to be the BL reading. The 10L reading is almost illegible.
Literally, the words mean threw far away. I translate as excelled by far.
45 Verse 20, line 4. TSHul Min = undisciplined, i.e., one (like Ganesa) who had not taken the vows
of self-control (as Kartika had). According to legend, however, it was Parasurama, not Kartika,
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
who was responsible for destroying one of the two tusks of Ganesa. Glah sNa more fully Glah Po
CHe sNa = Ganesa.
Verses 21, 22 and 23 form a group and deal with the fifth of the 12 deeds of the Dalai Lama: his
austere practices (dKa Ba sPyad Pa, tapasya).
Verse 21, line 3. CHa TSam. I translate as insignificance. Literally, it means (the fact of being)
a mere (TSam) part (CHa).
Verse 23, line 2. gZan dBah, the dependent (paratantra) nature of existence, as distinct from its
imagined (Kun brTags Pa, parikalpita) and real (Yohs Su Grub Pa, parinishpanna) natures.
Verse 23, line 1. rTa gDoh Ri, Mount Mares Mouth. rTa gDoh Me is Vadabagni, mares fire,
submarine fire or the fire of the lower regions (fabled to emerge from a cavity called the mares
mouth under the sea at the south pole, MW, p. 915, col. 1. See also Vadabagni in MW, p. 939,
col. 2. See below Verse 64, line 2 and note 174.
Verse 22, line 4. I translate dGoh Pa Dus Gyur, literally change of mind as disloyalty.
See Dus Gyur in Chang, II, p. 1270, col. 2.
Verse 22, line 4. The name of the minister, according to Sans-rGya-mTSHos footnote, was
mKHyen-Rab dPal-bZan.
Verse 22, line 2. Gya Gyui sNags, wicked mantras.
Verses 24, 25 and 26 form a group and deal with the sixth of the 12 deeds of the Dalai Lama:
the arising of the thought (of Enlightenment) (THugs bsKyed, cittotpada).
Verse 24, line 1. Ris means figure, form, design, drawn with a brush, etc. Hence, line. The
word seems to have been used for the sake of the metaphor with the Pir (pen) of the next line.
Perhaps also a pun is intended, because PHyogs Ris (like PHyogs IHuh, pakshapata, in the next
line) means partiality.
Verse 24, line 2. Pir = pencil, pen, brush (Das, p. 783, col. 1). The word is derived from the
Chinese pi jpE (Mathews, 5130). See Chang, II, p. 1617, col. 1.
The means which had arisen was the orb of the sun of religion and (secular) government.
Verse 25, line 4. Yid Re = hope. See Chang, III, p. 2577, col. 2.
Verses 27, 28 and 29 form a group and deal with the seventh of the 12 deeds of the Dalai Lama:
his renunciation of the world (Rab Tu Byuh Ba).
Verse 27, line 4. Zag Med = anasrava = untainted. The word asrava has been translated as
intoxicant by Mrs Rhys-Davids, canker by Bhikkhu Nanamoli, outflow or impurity
by Conze and vice by La Vallee Poussin. Under the Tibetan equivalent, Zag pa, Das, p. 1089,
col. 2, says depravity or misery, affliction, sorrow. The 4 asravas are (1) sensual desire,
(2) desire for rebirth, (3) wrong views and (4) ignorance.
Verse 29, line 1. Yab gZis (paternal home), in the present context, means Samsara, according
to Geshe Thubten Loden.
I read verse 29, line 4, as mCHod Pa i rTen Di Dus gSum rGyal Bas bsGrubs.
Verses 30, 31 and 32 form a group and deal with the eighth of the 12 deeds of the Dalai Lama: his
mastery of knowledge (Rig Pai gNas La mKHas Pa).
Verse 30, line 1. Tambu Ra. I translate as tambura(=lute) rather than tambour, because the
reference is, obviously, to the rGyud Man (lute) of verse 32, line 4.
Verse 32, line 1. De Ni, that one, i.e., the player of the tambura referred to in verse 30.
Verses 33, 34 and 35 form a group and deal with the ninth of the 12 deeds of the Dalai Lama: his
conquest of other sects (gZan sDe bCom Pa).
Verse 33, line 1. Go = Go CHa, armour.
Verse 33, line 3. gNis DZin. I translate as doubts. See Das, p. 493, col. 1. See also Chang, I,
p. 982, col. 1 and LC (1993), IE, p. 725, col. 1.
Verse 34, line 2. mCHog Min = mChog Yas, q.v., Das, p. 437, col. 2.
69 Verse 35, line 1. Ma bsKul, without exhortation, means that the subjects of the CakravartT king
becarfie his subjects without any exhortation or encouragement on his part to induce them to do
so. Hence,-effortlessly.
70 Verse 35, line 2. gDul Zih. See Chang, II, p. 1348, col. 2.
71 Verse 35, line 3. BL reads (b)rTags instead of bTags. If the BL reading is correct, the translation
would be: by his well-considered laws.
72 Verses 36, 37 and 38 form a group and deal with the tenth of the 12 deeds of the Dalai Lama: his
attainment of Enlightenment (mNon Par Byah CHub Pa).
73 Verse 36, line 1. Rluh sByor = pranayama (LC(1976), I, p. 2284, col. 2), breathing exercises.
74 Verse 36, line 1. Zag Med = undefiled. See note 59, above.
75 Verse 36, line 2. Zas, food. See Zas bZi in Das, p. 1093, cols. 1-2; CG, p. 759, col. 2; Chang, III,
p. 2457, col. 1; Rigzin, pp. 362-363.
76 Verse 36, line 4. Dad gSum. See Das, p. 617, col. 1; CG, p. 390, col. 2; Chang, II, p. 1243, col. 1;
Rigzin, p. 188, col. 2.
77 Verse 37, line 2. rDZu PHrul rKah Pa = riddhipada. See Har Dayal, op. cit., p. 105.
78 Verse 37, line 2. dPal Ri = Srlparvata. The tantric Nagarjuna is said to have lived in Snparvata for
200 years. Dudjom, I, p. 480.
79 Verse 37, line 3. rTSa gSum. Das, p. 1007, col. 2, defines the rTSa gSum Kun 'Dus as sKu (body),
gSun (speech) and THugs (mind). CG, p. 678, col. 2 defines them as the three veins known as Ro-
Ma (Rasana), brKyah-Ma (Lalana) and dBu Ma (the central one, Avadhuti). See also Chang, II,
p. 2214, col. 1. There is no contradiction between the two definitions. The three veins which,
according to the yoga of Vajrayana, run up the centre of the spinal column (meru) are Rasana on
the right, Lalana on the left and Avadhuti in the centre. They represent, among other things, the
Body, Speech and Mind of the Buddha. See S.B. Das-Gupta, An Introduction to Tantric Buddhism
(Calcutta, 1958; reprint, Berkeley, 1974), p. 106ff, A Wayman, The Buddhist Tantras (London,
1973), p. 180, Table 14.
80 Verses 39, 40 and 41 form a group and deal with the eleventh of the 12 deeds of the Dalai Lama:
his turning of the wheel of religion (CHos KHor bsKor Ba).
81 Verse 39, line 3. rTSibs sToh = sahasrara, the thousand-spoked wheel (cakra) situated in the
crown of the head, according to Hindu yogic theory. The progression from the three Veins in
verse 37 to the thousand-spoked wheel in verse 39 should be noted.
82 Verse 39, line 1. bZi sToh IHag Pai brGyad KHri, 8 ten-thousands with the addition of 4
thousands = 84,000. See verse 49, line 1.
83 Verse 39, line 1. CHos-PHuh - Dharmaskandha, items or categories of the Dharma taught by the
Buddha. See verse 49, line 1.
84 Verse 40, line 1. sTobs = sTobs bCu, ten powers. See Das, p. 556, cols, 1-2.
85 Verse 40, line 1. Byor = Byor Pa bCu, ten possessions. Das, p. 927, col. 1.
8 6 Verse 40, line 2. rNam Sad. CG, p. 483, col. 2, defines rNam Sad as ^ H , one who is always
awake. Chang, II, p. 1577, col. 2, says that it is another name for a god.
87 Verse 41, line 4. Las IDan = karma-possessing.
88 Verses 42-45 form a group and deal with the last of the 12 deeds of the Dalai Lama: his
attainment of a Vajra-body (rDo rJi sKu brNes Pa). Verse 44, line 3 - Verse 45, line 4 have been
omitted in p. 10a-II.
89 The main words of the subordinate clause which stretches from the first word of verse 42, line 1.
to the second word of verse 44, line 1, are: PHuh Po Dis (verse 42, line 4) ... sTon Pa rDo rJe
sNih Poi sKur (verse 43, line 4) bZehs Kyah (verse 44, line 1), Although ... this collection
(PHuh-Po) ... ascended to the body of the Teacher Vajrasattva.
90 Verse 42, line 4. PHuh Po. The collection (of the 5 aggregates, PHuh Po, skandha) is the
body of the Dalai Lama, in which, according to this verse, the 3 hidden guides were hidden.
91
92
93
94
95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111
112
113
Verse 42, line 4. rNam Dren gSah Ba gSum, the three hidden guides are, presumably, the three
Buddhas of the three veins mentioned in verses 37 and 38.
Verse 42, line 3. dPe By ad = anuvyahjana = sign; mTSHan dPe = lakshana - mark. See note 40,
above.
Verse 43, line 2. Zi Ba = Nirvana.
Verse 43, line 1. Nes Par Gyo Ba = Samsara.
Verse 43, line 1. Dus Byas rNam bZi, The 4 types of compounded things. According
to Vasubandhus Abhidharmakosa, II, 21 c-d - which is, however, a Sarvastivada work - the
4 types of compounded (samskrita, Du Byas) dharmas are: matter (rupa), the empirical mind
(citta), conditioning factors associated with the empirical mind (caittas or citta-samprayukta
samskaras) and conditioning factors not associated with the empirical mind (citta-viprayukta
samskaras). See La Vallee Poussin, LAbhidharmokosa de Vasubandhu, Vol. I, p. 144. See also
Das, p. 687, col. 2 - p. 6 8 8 , col. 1, where he gives a list of the 4 dhatus (kamadhatu, rupadhatu,
arupadhdtu and asamskritadhatu) under Du Byas (samskrita), the last of which, however, is
uncompounded.
ascended (bZens) belongs to verse 44, line 1.
Verse 44, line 4. Srid Pa = Samsara.
Verse 44, line 3. TSHur mTHoh. See Rigzin, p. 335, col. 2. The word occurs previously in
verse 21, line 3.
Verse 46, line 2. Kun Tu bZah Po = Samantabhadra, the rNin-Ma-Pa Adi-Buddha.
Verse 46, lines 2-3. Nal Ba sBa Bar Ma Nus = unable to conceal their fatigue at the effort of
having to compose even as few as a hundred words only.
Verse 46, line 4. Dad Pa, their faith, i.e., in the dGe-Lugs-Pa Dalai Lama.
Sans rGyas rGya mTSHos footnote at the end of verse 46: Zes rJe Bla Ma Nid Kyi THun Mon
Bai mDZad Pa gSun gSum Sogs La mCHan sGra bCas bsTod bsNags (p. 10a-II, line 3:) Kyi
TSHogs Dan THun Moh Min Pa (p. 10a-I, line 3:) Sans rGyas KHo Na Dan mTSHuhs Pai PHyir
mDZad Pa bCu gNis Dan sByar Ba i bsNags bsTod Kyi TSHogs bCas Son Nas Sis Pa brJod Pa
dNos Kyi Rim Pa La. Thus the group of laudatory verses, (lauding) the ordinary deeds of the
Lord Lama in three verses (verses 6- 8 ), together with footnotes, as well as the group of laudatory
verses (9-46) connected with his 12 extraordinary deeds (which were made) for the sake of
comparison with the Buddha only, being over, (we proceed) to the series of the actual
pronouncements of blessings.
Verse 47, line 4. Non Mohs = klesa, corruption or torment (Rhys-Davids); defilement
(Nanamoli, Conze). See Das, p. 490, col. 1.
Verse 48, line 1. TSHans Pa = Brahma, bDe Byuh = Siva, Sred Med Bu = Vishnu.
Verse 48, line 2. rDZogs Byed = rDZogs Byed od Sruh = Purana Kasyapa. Das, p. 967, col. 2 and
LC (1976), II, p. 2005, col. 1.
Verse 48, line 2. rTag and CHad = permanent and temporary, respectively.
Verse 48, line 2. Lam Gol = literally, divergent paths, hence, heterodox creeds.
Verse 48, line 3. Bya dKa. See Bya dKa rNam gSum, three difficult aspects of practice in
Rigzin, p. 277, col. 2.
Verse 48, line 3. bsNen (b)Srih Mi mNa - Ne Rih Med Pa, q.v., Das, p. 487, col. 1, impartial.
See bsNen Srih in Chang, I, p. 1019, col. 1.
Verse 49, line 1. gDoh INa = Pancanana = the five-faced (god) = Siva.
Verse 49, line 1. dPal Gyi mGur. See above, verse 39, line 2.
Verse 49, line 3. Legs Bris = a god. See CG, p. 8 6 6 , col. 1.
Verse 49, line 4. 'DZin KHri. Das, p. 421, col. 2, defines CHu Srin DZin KHri as a throne
supported on carved crocodiles. LC (1976), II, p. 1995, col. 1, defines DZin KHri, as an
equivalent of CHu Srin DZin KHri, which he there translates as graha (a rapacious animal
living in fresh or sea water, any large fish or marine animal (crocodile, shark, serpent, Gangetic
alligator,water elephant or hippopotamus), MW, p. 372, col. 3). LC (1976), I, p. 707, col. 1, gives
6 translations of CHu Srin, the third of which, makara (q.v., MW, p. 771, col. 2), seems
appropriate here. The makara appears in the makara-banner (makara-dhvaja), which, I think, is
the same as the dharma-banner (dharma-dhvaja, CHos Kyi rGyal mTSHan).
114 Verse 50, line 3. Reg Bya, sprashtavya. For the 11 tangibles see Rigzin, p. 402, col. 1.
115 Verse 50, line 4. mTSHan Mo i mGon Po = the lord of the night = the moon.
116 Verse 50, line 4. bCu Drug CHa Sas = the moon. See CG, p. 238, col. 1 and Chang, I, p. 753,
col. 2. The 16 phases of the moon are the 15 days of the waxing fortnight of the moon (counting
from the night of the new moon, inclusively) and the night of the full moon.
117 mTHa Yas Pa (the limitless god) = KHyab Jug (the all-encompassing god) = Vishnu.
118 Verse 51, line 2. The reading is Jig Pai mTHu, not Jigs Pai mTHu.
119 Verse 51, line 2. Groh = Grohs or Grons, q.v., CG, p. 136, col. 2 and p. 167, col. 2.
120 Verse 51, line 4. bDe Ba Can =Sukhavati = paradise.
121 Verse 52, line 2. rGyu INai Sems Can, the 5 kinds of living beings = (1) beings of hell,
(2) ghosts, (3) animals, (4) human beings, (5) gods and demons.
122 Verse 52, line 3. mNon Par PHyin Kyah = appearing in visible form.
123 Verse 53, line 2. bDe sKyid IHa, the god of happiness = rNam THos = Vaisravana.
124 Verse 53, line 4. Yid Srubs = Manmatha = Love or desire or the god of love and/or desire (Kama).
125 Verse 53, line 4. Utpala rGyud, the lotus lineage of Avalokitesvara (Padmapani).
126 Verse 53, line 4. Srid rTSe = Bhavagra = the highest meditational stage in the immaterial sphere
(arupya-dhatu), where, through the door (ayatana) of neither perception nor non-preception
(naivasamjhanasamjha), one enters into Vajra-like concentration (vajropama samadhi).
127 Verse 54, line 2. sGyu Ma = Maya = illusory appearance.
128 Verse 54, line 3. CHos dByihs gZuh Ma = Dharma-dhatu-dhatri (?) = the goddess-owner of the
Dharma-sphere.
129 Verse 54, line 4. Jig rTen = loka, mundane; Jig rTen Las Das = lokottara, supramundane.
130 Verse 54, line 4. Yah Dag THob. See Yah Dag THob and Yah Dag Par THob Pa in LC (1976), II,
p. 2124, col. 2 and p. 2128, col. 1, respectively. See also samudagata and samudagama in MW,
p. 1167, col. 2 and Edgerton, p. 572.
131 Verse 54, line 4. TSHe Dan Ye Ses mNam Med. Cp. TSHe Dan Ye Ses dPag Tu Med Pa in LC
(1976), II, p. 1947, col. 2.
132 Verse 55, line 2. The 5 generations between IHa THo-Ri gNan-bTSan and Sron-bTSan sGam-Po
were those of IHa THo-Ri gNan-bTSan, KHri gNan gZuns-bTSan, Bro-gNan IDeu, sTag-Ri
gNan-gZigs, gNam-Ri Sron-bTSan and Sron-bTSan sGam-Po.
133 Verse 56, line 1. Byor Pa = vibhuti. See LC (1976), II, p. 1732, col. 1 and MW, pp. 978-979.
134 Verse 56, line 1. PHun TSHogs = sampad. See LC (1976), II, p. 1535, col. 1and MW, p. 1172,
col. 1.
135 Verse 57, line 1. CHos Kyi rGyal mTSHan, the first Pan-CHen Lama, 1569-1662.
136 Verse 57, line 2. dPal-Byor lHun-Grubs dates are 1561-1637.
137 Verse 57, line 4. Mi PHyis Dri Bral bCas Min = not (Min) having (bCas) the spotless(-ness) (Dri-
Brat) which has not (Mi) been wiped (completely clean) (PHyis). Hence, (completely) spotless.
138 Verse 58, line 1. od sToh IDan = sahasra-kirana = the sun.
139 Verse 58, line 1. Ri Boh Can = Sasahka or Sasadhara = the moon.
140 Verse 58, line 3. sNih sTobs CHe = one whose strength of mind is great = Mahasattva, one whose
being is great, great one.
141 Verse 58, line 3. IHan sKyes = sahaja, spontaneous, natural. IHan sKyes Nid = sahajikata,
spontaneity, naturalness.
142 Verse 58, line 4. Padmai gDuh TSHob = the descendant of the lotus line = Padmapani. For gDuh
TSHob, see CG, p. 416, col. 1 and Chang, II, p. 1347, col. 2.
143 Verse 58, line 4. For gTer-bDag Glin-Pa (1634/46-1714), see Dargyay, pp. 174-186.
144 Verse 59, line 3. sNin sTobs. See note 140, above.
145 Verse 59, line 3. od Kyis bSil Ba is, I think, a synonym for bsil Zer Can (LC, 1976, II, p. 2513,
col. 2 ) = himahsu = the moon.
146 Verse 59, line 3. gZan dBah. See note 48, above.
147 Verse 59, line 4. Ri Boi TSHogs rNams means mountains (see Chang, III, p. 2676, col. 1) but is
used here as a metaphor for the teachers of the Dalai Lama.
148 Verse 59, line 4. sPo Ba = transmigration.
149 Verse 59, line 4. TSHa Zer Can = ushna-kirana or ushna-rasmi (that which has hot rays) = the
sun.
150 Verse 60, line 2. sGra sNan. See LC (1976), I, p. 555, col. 1 and LC (1993), pp. 474-475; Chang,
I, p. 606, col. 2. Chang understands sGra-sNan to mean either one of two stringed musical
instruments, the p i-p ef and the hsien-tzu jj ; or a general name for all stringed musical
instruments.
151 Verse 60, line 2. sDeb sByor. Either orthography or the art of composition. See Chang, II, p. 1476,
col. 2 .
152 Verse 60, line 2. gSer mNal Can = Hiranya-garbha, the Golden Womb.
153 Verse 60, line 3. PHug Pa. PHug-Pa lHun-Grub rGya-mTSHo composed his work on astronomy/
astrology, called Padma dKar-Poi Zal-Luh, in 1447, according to Chang, II, p. 1714, col. 1, but
this seems unlikely if Padma dKar-Po himself lived in 1527-92 as stated by Schuh (1973), p. 36
and M. Aris, Bhutan (Warminister, 1979), p. 205. On lHun-Grub rGya-mTSHo, see Schuh, op. cit.,
p. 82ff.
154 sMra Bai IHa, the god of speech = Manjughosha.
155 Verse 61, line 1. gSer Gyi Ri, kanakagiri or kahcanagiri. See Chang, III, pp. 3022-3023.
156 Verse 62, line 2. gZugs sKu = rupakaya = the Form Body.
157 Verse 62, line 2. dByahs IDan Ma = Sarasvatl, the goddess of learning.
158 Verse 62, line 2. Man Ma Drug Cu = the 60 ways in which a single speech by Sarasvatl is heard
by 60 different types of listeners. (Information supplied by Geshe Thubten Loden). See Sixty
Doctrines in Dudjom, II, p. 185.
159 Verse 62, line 3. Ner Zi = upasama.
160 Verse 62, line 3. sPros Ba = prapahca.
161 The body, speech and mind of Sarasvatl are visualised in that order. The mind is visualised as the
moon.
162 Verse 62, line 2. TSHans Pai dByahs, Brahmasvara, one of the 32 marks of the Buddha. See
Rigzin, pp. 341-343.
163 Verse 62, line 4. So mCHe Byuh IHa Mo, the goddess who arises on the teeth, seems to be an
epithet for Sarasvatl, the goddess of speech.
164 Verse 62, line 4. Dod Jo Ba, which I have translated as to fulfil the desire, means, literally,
to milk the desire. Dod Jo Ba also means the wish-fulfilling cow, kamadhenu.
165 Yi Dam = ishta-devata = tutelary deity, personal god.
166 Verse 63, line 1. gDehs Can = Airavata, Indras elephant.
167 Verse 63, line 3. Dus Grai dBah Po = the god who is an enemy of time = death.
168 Verse 63, line 3. PHyag rGya = mudra = the female partner, on whom see A. Wayman, The
Buddhist Tantras (London, 1973), ch. 14.
169 Verse 63, line 3. KHor Das = KHor Ba Dan Mya Nan Las Das Pa = Samsara and Nirvana.
170 CHos sKyoh = Dharmapala = protector of Buddhism.
171 Verse 64, line 1. Gar dGu. The dances referred to here are the tandava dances which signal the
end of an epoch.
172 Verse 64, line 1. rNam Gyur. I translate as manifestation.
173 Verse 64, line 1. Mig sMan, (She who wears) collyrium (on her eyes), Byu Rui IHun For dGod,
(she who is) seated on a heap of corals; and Drags Sul Jigs Run, (she who) causes terrible fear
are, I think, epithets of dMag Zor IHa Mo (Parvatl, according to LC, 1976, II, p. 1861, col. 2).
174 Verse 64, line 2. rTa gDoh Gis R i ... Rab bsKor Te, (The fire emerging from) Mares Mouth has
completely surrounded the mountain... For rTa-gDoh (Mares Mouth), see note 49, above. The
mountain referred to here is, most probably, Mount Sumeru (Ri Rab) which stands at the centre of
the (flat) earth.
175 Verse 64, line 2. bsKal Pai Zugs = the fire which occurs at the end of an aeon or epoch.
176 Verse 65, line 3. rTogs Pa brJod Pa, avadana. I translate, simply, as a record of deeds.
177 Verse 6 8 , line 2. KHrel = apatrapya, q.v., Edgerton, p. 43, col. 2.
178 Verse 6 8 , line 4. mChed, ayatana. I translate, in the present context, as a quiver (of arrows). The
arrows are the records of the deeds of the Dalai Lama, with which one can destroy impious lies.
179 Verse 6 8 , line 4. Srid sGrub = Arjuna.
180 P. 13b, line 2. Bram Ze rGya mTSHoi rDul = the Brahmana, Sagararenu.
181 P. 13b, line 2. bsKal bZah = Bhadra kalpika Sutra. LC (1976), I, p. 197, col. 1; Tohoku (1934),
No. 94.
182 P. 13b, line 2. mDo sDe Drin Lan bSab Pa. See Tohoku (1934), No. 353.
183 P. 13b, line 4. THad Pa = anukula. LC (1976), p. 1076, col. 2.
184 P. 13b, line 4. rGyan = mNon Par rTogs Pai rGyan = Abhisamayalamkara.
185 P. 13b, line 5. rDZa mKHan Gyi KHyeu sNan Byed. I have translated this as the potters
(or Ghatikaras) boy, sNan Byed (=Jyoti(-pala)?), because rDZa mKHan could be a proper name,
translating the Sanskrit Ghatlkara. The story of GhatTkara and Jyotipala will be found in the
Majjhima Nikaya, tr. by I.B. Horner Collection of Middle-length Sayings, Vol. II, (London 1957),
pp. 243-50 and the Mahavastu, tr. by JJ. Jones, Vol. 1 (London 1949), p. 265ff. The boy, sNan
Ba is mentioned again on p. 33b of the text.
186 P. 13b, line 5. Gron Bu INai Me Tog = A five - petalled flower.
187 P. 13b, line 6 . bDag rKyen = adhipati-pratyaya = dominant condition.
188 P. 13b, line 6 . Dan Po Yin Pai PHyogs. I translate as seems to be first. Literally, (is on) the side
of being the first.
189 P. 13b, line 6 . PHuh Po gSum Pa = triskandhaka (LC, 1976, II, p. 1534, col. 1), q.v., Edgerton,
p. 608, col. 1.
190 P. 13b, line 6 . TSHoh dPon Gyi Bu mNon dGa. I translate this as the traders son, mNon-dGa.
However, according to LC (1976), II, p. 1959, col. 1, TSHoh dPon Gyi Bu = Sreshthiputra and the
passage could read when he was born as Sreshthiputra mNon-dGa. Sreshthiputra is the
equivalent of Srenika, which occurs as part of the name of Srenika Bimbisara, the king of
Magadha at the time of the Buddha.
191 P. 13b, line 6 . 1 wonder if mJes CHen should be read as mDZes CHen = Mahaprasada.
192 P. 14a, line 2. gZir bCas. See Das, p. 1081, col. 1 & Goldstein, p. 992, col. 1.
193 Tohoku (1934), No. 386.
194 P. 14a, line 6 . Mi mJed Jig rTen = Sahaloka, this world. See LC (1976), p. 1793, col. 2.
195 P. 14b, line 5. Mi mJed Kyi bDag Po TSHans Pa = Brahma Sahaiiipati. LC (1976), II, p. 1793,
col. 2 .
196 P. 15a, line 3. Yah Dag Par Blahs Pa = samadana (LC, 1976, II, p. 2130, col. 1.), q.v., Edgerton,
p. 567, col. 2.
197 The Sanskrit text of the verses from the Lalitavistara, quoted in pp. 16a-17a. will be found in
Vaidya, P.L. (ed.), Lalitavistara (Darbhanga, 1958) (Buddhist Sanskrit Texts, No. 1), pp. 9-10.
198 Lalita vistara (Sanskrit text) verse 8 , line 2, says, atha ca punar akshana-gata apaya-samsthan
apekshasva. The Tibetan says, .... on Gyis Kyah/Dal Dan Mi IDan Gyur Bai Nan Son Du/gNas
Pa Gyur Ba Dag La gZigs Su gSol. Skt. akshana-gata = Tib. Dal Dan Mi IDan Gyur Ba = one
who has not been bom at the right time, see Edgerton, p. 2, col. 2. Apdya = Nan Son, misfortune.
Apekshasva = gZigs Su gSol = we beg you to look at.
199 P. 16b, lines 4-5. The words sMan Pas Bor Ba Yi/Sems Can, living beings abandoned by their
physicians, do not occur in the Sanskrit.
200 P. 16b, line 5. Trivimoksha, rNam THar gSum = the three doors to deliverance (Conze, E.,
Buddhist Thought in India, London, 1962, p. 59): (1) not wished-for {apranihita), (2) without any
external signs of recognition (animitta), (3) empty (sunya). See Rigzin, p. 236, col. 1.
201 P. 17b, line 2. Sems IDog Par Gyur Sems Can Yal Bar Dor Bar dGag Par TSHigs Su bCad Pa.
See IDog Par Gyur in LC (1976), I, p. 1311, col. 1 (nivartayet, nivarteta). For Yal Bar Dor Ba, see
CG, p. 793, col. 1.
202 P. 17b, line 5. Bya Bai Rigs. See Bya Ba Byed Pai Rigs, kritakaranyaya (the semblance of work
done). LC (1976), II, p. 1630, col. 2.
203 P. 18a, line 2. Nih mTSHams sByor Ba Med Par Yah Ses La KHams gSum Du Yah mTSHams sByor
Ba Dan. For Nih mTSHams sByor Ba = pratisandhi, see Das, p. 481, col. 2; LC (1976), I, p. 857,
col. 1; Edgerton, p. 372, col. 1. See also patisandhi (rebirth-linking) in Buddhaghosha, The Path
of Purification (tr. by Nanamoli, 3rd edn., Kandy, 1975), pp. 514-515.
204 P. 18a, line 2. mTSHams sByor Ba = anusandhi. See Das, p. 1039, col. 1; LC (1976), II, p. 1971,
col. 1; Edgerton, p. 36, col. 1.
205 P. 18a, line 2. bsDu Ba = samgraha, LC (1976), I, p. 1328, col. 1. See Edgerton, p. 548; Rigzin,
p. 225.
206 The passage from Snmdladevisimhanada Sutra, quoted by Sans-rGyas rGya-mTSHo at p. 18a,
line 5 - p. 18b, line 1, has been translated by A & H Wayman, The Lions Roar of Queen Srimala
(Columbia, 1974), p. 92, lines 17-23.
207 It is this passage which A & H Wayman seem to have translated as follows in p. 92 of their
translation of The Lions Roar of Queen Srimala (Columbia, 1974):
Because, Lord, the Tathagata does not dwell within the limits of time; the Tathagata-Arhat
Samyaksambuddhas dwell at the uppermost limit. The Tathagatas do not have a time limit for
their compassion or for their pledge to heal the world. When people exclaim, Ah, for the worlds
benefit he has compassion without temporal limit, has the pledge without temporal limit, they
refer to the Tathagata himself!
The Tibetan version, quoted by Sans-rGyas rGya-mTSHo, p. 18a, line 5 - p. 18b, line 1, runs as
follows:
bCom IDan Das De bZin gSegs Pa rNams Ni Dus Kyi mTHa mCHis Pa La gNas Pa Ma Lags Te
/bCom IDan Das De bZin gSegs Pa dGra bCom Pa Yah Dag Par rDZogs Pai Sans rGyas rNams
Ni PHyi Ma i mTHa i Mur THug Par gNas Pa i Slad Du o// bCom IDan Das De bZin gSegs Pa
rNams Ni Jig rTen La sMan Pai Slad Du Dus Kyi mTHa mCHis Pai THugs rJe Can Dan/Dus
Kyi mTHa mCHis Pai THugs Dam mNaPa Ma Lags Te/ Kye Jig rTen [p. 18b:] La PHan Pai
PHyir Dus Kyi mTHa Med Par sNih rJe Dan IDan Pa Dan / Dus Kyi mTHa Med Par Yid Dam
bCas Pai Sems Can A La La Zes CHi bDag Ni bCom IDan Das De bZin gSegs Pa Nid La Yah
Dag Par sMra Bas sMra Ba Lags So
The words Zes CHi bDag Ni (in p. 18b, line 1) do not seem to occur in the text which the
Waymans translated. Yah Dag Par sMra = bhutavadin (LC (1976), II, p. 2130, col. 2). Bhutavadin
= telling the real fact or truth (MW, p. 762, col. 2).
208 P. 18b, line 5. Me Tog gSus Pa = Me Tog ITo Ba, which CG, p. 645, col. 1, translates as Khyab
Jug (Vishnu). LC (1993), V, p. 1442, col. 2, says Damodara (Krishna).
209 See The Larger Sukhavativyuha, translated by F.Max Muller in Buddhist Mahayana Texts
(S.B.E., 49; reprint, Motilal Banarsidass, Delhi, 1968), pp. 6-28.
210 Ibid., p. 27, sec. 11.
211 Ibid., pp. 27-28.
212 Tohoku (1934), no. 112.
213 P. 20b, line 4. Bas Pa. See CG, p. 560, col. 1; Chang, II, p. 1826, col. 2.
214 P. 20b, line 4. Yohs Su bsNo Ba = parinama, LC (1976), II, p. 2175, col. 1.
215 P. 21b, line 2. TSHo Zih gZes Pa. See Das, p. 1082, col. 2 (under gZes Pa) and CG, p. 716, col. 2.
216 P. 21b, line 1. De bZin gSegs Pa Rin Po CHei sNih Pos rGyal [line 2:] Bu Mig Mi DZum Luh
bsTan Nas Di sKad Ces Kyah bKa sTSal To
I am not sure if these words are part of the quotation or Saris-Gyas rGya-mTSHos. own words.
217 P. 22a, line 1. Sin Tu rNam Par Nes Pa = suviniscita.
218 For the Northern Treasure (Byah gTer), see Dargyay, p. 129ff.
219 Probably, Sabale, Abale, the vocatives of Sabala and Abala, meaning O strong one, O weak
one, respectively.
220 P. 22b, line 1. TSHei gZuhs, long-life spell. There are four types of dharanls (spells). See
Edgerton, p. 284. col. 2. A long-life spell is, probably, the same as an atma dharani.
221. P. 22b, line 1, TSHe dPag Med IHa dGu Ma, Amitayus as nine gods. See LC (1987), I,
p. 96, illustration 87. Since Amitayus or TSHe dPag Med means Boundless Life, the dharani
mentioned in the text would be appropriate in his rites.
222 See above, pp. 18b-19a.
223 See above, pp. 20a-21b
224 See above, pp. 17b-18a.
225 See above, pp. 19a-20a.
226 P. 23a, line 3. Sel mDag ICi Me Rab Tu Bar Bar Bor Gyur Kyah. ICi Ba = cowdung, LC (1976),
p. 687, col. 2. For Bor, see Bo Ba and Bo Ba in Das, p. 877, col. 2. and p. 922, col. 1.
227 P. 23a, line 4. brNas Sin KHyad bSad De bZin Brin Cih bSlus Ba Dan. See brNas Pai KHyad Du
bSod Pa in Das, p. 509, col. 2. brNas in LC (1976), I, p. 907, col. 1. (3) = prativimanana, q.v.,
Edgerton, p. 368, col. 2. See also KHyad Du bSad Pa in CG, p. 84, col. 2.
228 P. 23a, line 5. Glags blTa. See Glags ITa Ba in LC (1976), I, p. 396, col. 2, avataraprekshin, q.v.,
Edgerton, p. 71, col. 2.
229 P. 23a, line 6 . Byad = Kakhorda (LC (1976), II, p. 1642, col. 1), q.v., Edgerton, p. 175, col. 1.
230 P. 23b, line 2. Rah Gi rGyud = Svasantana, LC (1976), II, p. 2207, col. 2.
231 Saddharmapundarlka, ed. by P.L. Vaidya (Mithila Institute, Darbhanga, 1960), p. 250, line 3
(Bhagavantam etad avocat...) - line 17.
232 q.v., CG, p. 629, col. 1,
233 P. 24a, line 1. rDoi sNih-Po = asmagarbha = emerald.
234 Saddharmapundarlka, pp. 252-53, verse 1, line 1 - verse 3, line 3.
235 P. 24a, line 5. rGya Gyur. See rGyas Gyur/rGyas Par Gyur, LC (1976), I, pp. 528-529; LC
(1993), II, pp. 455-456. See also rGyas Gyur Gyi Rigs, Rigzin, p. 71, col. 1.
236 P. 24b, line 1. sNan TSHul and gNas TSHul = outward form and real nature. See Das, p. 768,
col. 2 and p. 1028, col. 2 .
237 P. 24b, line 4. mTSHuhs Par Gyur Ba = samanya, LC (1976), II, p. 1973, col. 2.
238 P. 24b, line 5. Ye Ses mGon Po PHyag Drug Pa = (?) Ye Ses Sems dPa, jhanasattva. mGon Po
PHyag Drug Pa = Shadbhuja Mahakala, LC (1976), I, p. 451, col. 2.
239 P. 25a, line 1. mTSHams = antara, Das, p. 1038, col. 2; LC (1976), n, p. 1970, col. 2. See also MW,
pp. 43^44.
240 Saddharmapundarlka, p. 251, line 32 - p. 252, line 10.
241 P. 25b, line 5. Sa Ma La is, probably, syanmla, q.v., MW, p. 1094, col. 3. For tamala, campaka,
asoka and atimuktaka, see ibid., p. 438, col. 1; p. 388, col. 3; p. 113, col. 3 and p. 12, col. 3.
242 Tohoku (1934), No. 883 (38).
243 Ibid., No. 703.
244
245
246
247
248
249
250
251
252
253
254
255
256
257
258
259
260
261
262
263
264
265
266
267
268
Ibid., No. 897 (52).
P. 26b, lines 3-4. Rig Pai rGyal Mo (LC, 1976, II, p. 2250, col. 1).
P. 26b, line 3. rTag Tu Lags Par bsTen Pao. See rTag Tu bsTen Par Bya (LC, 1976, I, p. 1006,
col. 2) = nishevitavya, q.v., MW, p. 562, col. 2.
P. 26b, line 5. For these flowers, see MW, p. 584, col. 2; p. 292, col. 3; p. 631, col. 3; p. 388,
col. 3; p. 113, col. 3; p. 606, col. 1; and p. 774, col. 2.
P. 26b, line 5. Na Li Da must be either Nalada or Nalina/Nalim, q.v., MW, p. 530, col. 2.
P. 26b, line 5. Siu Gan DHi = sugandhi, MW, p. 1222, cols. 2-3.
For kesara, see MW, p. 310, col. 3 - p. 311, col. 1.
P. 27a, line 1. mNam Pa CHa mDZes Pa. I understand mNam Pa CHa as an equivalent of CHa
mNam, the full moon. See Chang, I, p. 773, col. 2.
P. 27a, line 3. CHu DZin = jaladhara = cloud. In the present context, since the second CHu
DZin and the third CHu DZin are mentioned after the first mDa Yab, CHu DZin must be
a synonym for CHu sKyor, q.v., Chang, I, p. 797, col. 1.
P. 27a, line 3. Dra Ba PHyed Pa. See Das, p. 646, col. 2 and p. 647, col. 1.
P. 27a, line 6 . KHro PHu brGya rTSai dGohs Pa. The temple at KHro-PHu was built by rGyal-
TSHa (1118-1195), the chief disciple of PHag-Mo-Gru-Pa (1110-70), BA, II, p. 707. For the
KHro-PHu Lo-TSa-Ba (1173-1225), see ibid., pp. 708-710. A KHro-PHu-Pa was also the teacher
of Klori-CHen Rab-Byams-Pa (1308-63), Dudjom, I, p. 576. For brGya rTSa, see Chang, I, p. 628,
col. 1. For the translation of dGohs-Pa as meaning, see Chang, I, p. 459, col. 2 (2nd meaning).
P. 27b, line 3. KHas Blahs So = recognised. See Chang, I, p. 229, col. 1.
P. 27b, line 3. KHa By ah, sNih By ah and Ze By ah. I translate these terms as abbreviated list,
list of locations and lists of books, respectively. For KHa Byah, see CG, p. 72, col. 1 and the
meaning of piao ti ^ in Xiandai Hanyu Cidian (Commercial Press, Hong Kong, 1977), p. 63,
col. 2. Dudjom, II, p. 356, col. 2, translates as inventory of treasure doctrines. Dargyay, p. 63,
says hint or key, i.e. lists which catalogue the books which are hidden at various locations
in a district. She also (p. 129) translates sNih Byah as a list of hiding places of the said hidden
books, or treasures (gTer Mas). Dudjom, II, p. 356, col. 2, translates sNih Byah as
quintessential (inventory). I am inclined to agree with Dargyay. Ze Byah I take to be an
equivalent of Zal Byah, q.v., Das, p. 1069, col. 2; CG, p. 735, col. 1; Chang, III, p. 2381, col. 2.
Byah is probably the Chinese chang 0jt.
P. 28a, line 5. Ci Byar Yah Med Pa = one who has nothing (more) to do. See LC (1976), I, p. 656,
col. 2 .
P. 28a, line 6 . Bla Mas PHyin Ci Log Tu bsTan Kyah Sems Kyis sKur Pa Ma Debs Sig.
P. 29a, line 3. Mi Ren dKar Po Dun So KHor Mar Yod fa La sMin KHyug sNon Po Can Zig Na
Re. Shell teeth means, I think, teeth as sharp and white as shell. For KHor Ma, threshing flail,
see Chang, I, p. 318, col. 1.
P. 29a, line 5. Ma bCos Pa = anadhishta, LC (1976), II, p. 1761, col. 2.
P. 29b, line 1. bKod Pa. In the present context, I translate as setting.
P. 29b, line 5. KHa rSa Pa Ni = KHa Sarpa Ni = Khasarpana, q.v. LC (1987), I, p. 242, illustration
623. ^
P. 29b, line 5. gSah Ba gNis, the two secrets = (?) the Guhyasamaja tantra, according to the
school of Nagarjuna and the Guhyasamaja tantra, according to the school of Jnanapada.
P. 30a, line 1. Bo Da could represent Udra situated in present-day Orissa. See Ray-Chaudhuri,
H.C., Political History of Ancient India (4th edn., Calcutta, 1938), map opp. p. 491.
P. 30a, line 1. -mandra is, probably, -mundri as in Rajamundri in Andhra-pradesh.
P. 30a, line 3. raga. I take raga to be the equivalent of padmaraga, as in p. 27a, line 2.
P. 30a, line 4. Dra Ba Dra PHyed. See above, p. 27a, line 3 and note 253.
Ilustrations of the 36 reincarnations of Avalokitesvara in India will be found in LC (1987), II,
pp. 592-601, illustrations 1846-1881.
269 P. 30b, line 1, syllables 10-11. Dogs Nan = evil doubt.
270 P. 30b, line 1. THad Pa = upapatti, LC (1976), I, p. 1076, col. 2; Edgerton, p. 138, col. 2.
271 P. 30b, line 1. gNas TSHul See note 236, above.
272 P. 30b, line 2. sPrul gZi, the incarnation wished for, the god (Avalokitesvara) who was incarnated
in the rebirth (Lokesvara).
273 P. 31b, line 6 . Sum Cu rTSa gSum Pa = trayastrimsa (thirty-three), LC (1976), II, p. 2420, col. 1;
Edgerton, p. 257, col. 2 (trayatrimsa).
214 P. 32a, line 3. Bye Ma gSer Glih. gSer Glih = suvarna-dvlpa.
275 P. 32b, line 6 . Gar Gyi dBah Phyug = Natesvara = Amoghasiddha. See Govinda, Anagarika,
Foundations of Tibetan Mysticism (London, Rider & Co., 1960), p. 202.
276 P. 33a, line 4. Sugs bsTan Dah/dNos bsTan La. Das, p. 361, col. 1, defines dNos Sugs as an
abbreviation of dNos bsTan and Sugs bsTan, honest belief in a doctrine and also apparent belief
in it. Goldstein, p. 1146, col. 1, defines Sugs bsTan as deduction, implication. D. S. Ruegg,
La Theorie du Tathdgatagarbha et du Gotra (Paris, 1969), p. 135, defines dNos bsTan as
enseignement explicite or choses actuellement enseignees. Rigzin defines dNos rTogs and
Sugs rTogs as direct understanding; direct apprehension (p. 91) and Indirect cognition;
indirect perception; indirect understanding (p. 422), respectively.
277 P. 33a, line 4. Mi mJed Jig rTen = Sahaloka, LC (1976) II, p. 1793, col. 2.
278 P. 33a, line 2. Yi Ge bCu Pa = Dasakshara , the ten-syllable mantra of Tara, Om Tare Tuttare Ture
Svaha See Dudjom, I, p. 857; II, p. 84, note 1183.
279 P. 34a, line 4. Nag gCog = (?) Nag gCod. See Nag bCad Pa, Chang, I, p. 642, col. 1.
280 P. 34a, line 4. Bral Bar Yah Ma PH(y)ed Par Yod Pa. PHyed = pf. of Byed Pa. I translate as
although (asked to) disperse, they did not do so.
281 P. 35a, line 5. For sGro Dogs (attribution of reality) and sKur Pa (denial of reality) - samaropa
and apavada in Sanskrit, chien li ^ L and fei pang pft ^ in Chinese - see LC (1976), I, p. 565,
col. 1 and p. 135, col. 2; D. T. Suzuki, Studies in the Lahkavatara Sutra (London, Routledge &
Kegan Paul, 1930; reprint, 1972), pp. 450-451 & p. 382. Rigzin, p. 83, col. 2 & p. 20, col. 1 is not
quite right in either definition.
282 P. 35b, line 1 bsDigs Pa = afraid. See CG, p. 456, col. 1.
283 P. 35b, line 4. CHos Gos rNam Pa gSum. LC (1976), I, p. 730, col. 2, says CHos Gos gSum = tri-
civara or trai-civarika, q.v., Edgerton, p. 257, col. 2 & p. 259, col. 2. Edgerton, p. 549, col. 2
(samghati) gives the names of the three pieces of cloth worn by Buddhist monks as samghati,
antarvasas and uttarasahga. See also CG, p. 273, col. 2.
284 P. 35b, line 5. No bSruh Med Par, without regard to respect. For No bSruh, see CG, p. 210, col. 1.
285 P. 36a, line 3, rGyal Srid DZin = rGyal Srid sKyoh.
286 P. 36b, line 2. gNid Dan rMugs Pa = styana-middha, LC (1976), I, p. 879, col. 1 and II, p. 1870,
col. 2. See also Edgerton, p. 609, col. 1. Bhikkhu Nanamoli, in his translation of Buddhaghoshas
Visuddhimagga (Path of Purification), translated thina-middha as stiffness and torpor.
287 According to BA, I, p. 251, Brom-sTons fathers name was rTa-gSum Su-bZer. sKu-gSen is a Bon
priest. BA gives the mothers name as KHu-lTo gZa Lan-gCig-Ma.
288 P. 37a, line 1. Zih Groh = Zih Grohs = Samsara.
289 P. 37a, line 1. Nes dMigs (Das, p. 489, col. 2) = adinava, q.v., Edgerton, p. 94, cols. 1-2.
290 P. 37a, line 5. dBugs dByuh, to comfort, to console. See Chang, II, p. 1945, col. 1.
291 P. 37b, line 1. rGyal-Bu Kun-Tu dGa. In LC (1976), I, p. 19, col. 1, Kun Tu dGa Bar mDZad Pa
is translated as Santoshana, q.v., MW, p. 1142, col. 2. In LC (1992), I, p. 23, col. 2, Kun Tu dGa
Ba = Ananda.
292 P. 37b, line 1. dGa Rab CHen Po. Accordingly to LC (1976), II, p. 2221, col. 1, Rab Tu dGa
means praharshita (q.v., MW, p. 701, col. 2), pramodya or supraharshita.
293 P. 37b, line 1. According to LC (1993), II, p. 389, col. 1, dGa Byed Ma = Madya or Visvasta,
qq.v., MW, p. 779, col. 1 and p. 995, col. 1.
294 P. 37b, line 1. According to LC (1993), II, p. 386, col. 1, dGa Bai dPal = NandanasrI or
Nandasri.
295 P. 37b, line 3, syllables 18-19. For rGyal Po (king), read rGyal-Bu (prince).
296 P. 37b, lines 3-4. TSHod blTas Pa. See Das, p. 1035, col. 1; Chang, II, p. 2297, cols. 1-2.
297 P. 37b, line 6 . rGyun TSHan, literally, continuity-series or continuities.
298 I believe the kings speech is an example of sandhya bhasha, twilight language, q.v.,
A. Wayman, The Buddhist Tantras (London, 1973), pp. 128-135.
299 P. 39a, line 5. bDe sPyod. According to LC (1993), IV, p. 965, col. 1, bDe sPyod bZah Mo =
Udayibhadra. bDe sPyod bZah Po would, therefore, be Udayibhadra. Udayibhadda, son of
Ajatasatru, was king of Magadha, c. 461-445 B.C. See H.C. Ray-Chaudhuri, Political History of
Ancient India, 4th edition (1938), pp. 176-177.
300 P. 39b, lines 1-2. Forty teeth = one of the 32 marks (mTSHan) of a Buddha.
301 P. 39b, line 3. Blus Par Go Nas = (?) bSlus Par Go Nas.
302 P. 40a, line 6 . So Dun So KHor Mar Yod Pa. See above, p. 29a, line 3 and note 259.
303 P. 40b, line 1. mGon sKyabs = a place of refuge. Chang, I, p. 483, col. 1.
304 P. 40b, line 2. sGo gSum = body, speech and mind. Chang, I, p. 595, col. 2.
305 P. 40b, line 3. Yal Bar Dor. See CG, p. 793, col. 1.
306 P. 40b, line 6 . sNa Gros = purvamgama, q.v., Edgerton, p. 351, col. 2.
307 P. 41a, line 2. TSHogs KHor (gana-cakra) = circle of multitudes, S. Beyer, The Cult of Tara
(California, 1973), p. 312; ibid, Index, p. 534, col. 1, under multitudes.
308 P. 41b, line 2. There seem to be some words missing here: Ses Rab Ye Ses Kyi dBah bsKur
G y i . . . gSuhs Nas dBah sKur Te/
309 P. 41b, line 2. Lanka Pu Rahs = Lankapuri.
310 P. 41b, line 3. mTSHo-sKyoh = Sagarapala.
311 P. 41b, line 3. Bar Du gCod Pa = antarayika, LC (1976), II, p. 1609, col. 2. Bar Du gCod Pa Ma
Gyur Ba = Anantarayika, q.v., Edgerton, p. 20, col. 1.
312 See A. Wayman, The Buddhist Tantras (London, 1973), p. 122ff.
313 Ibid, ch. 12 (The Nine Orifices of the Body).
314 P. 43a, line 1. Dod Yon = kamaguna , LC (1976), I, p. 1267, col. 2. See Edgerton, p. 177, col. 1;
Rigzin, p. 217, col. 1.
315 P. 43a, line 2. rKan sGra Tog. See CG, p. 34, col. 2; Chang, I, pp. 94-95 (rKan sGra). See also Das,
p. 331, col. 2. (sGra Tog).
316 P. 43b, line 1. gSuh Rab Yan Lag bCu gNis, the 12 scriptural categories. See Rigzin, p. 453,
col. 2 .
317 P. 43b, line 2. Nor Byin is, possibly, Nor DZin, Vasudha or Vasundhara.
318 P. 43b, line 4. Mya Nan Dan Bral Ba = Vigatasoka, LC (1976), II, p. 1853, col. 1.
319 P. 44a, line 3. mGrin bCu = Dasakantha = Ravana.
320 P. 44a, line 4. Bal Gyi Glah Po CHe = Bal Glah = elephant. See LC (1976), II, p. 1611, col. 2;
Chang, II, p. 1824, col. 2.
321 P. 44a, line 4. dBah Du Byas Nas. See dBah Du Byed Pa in Chang, II, p. 1932, col. 1 (2nd
meaning), in accordance with.
322 P. 44a, lines 4-5. Nes Med Du PHyin Na, If you arrive without certainty (that you have arrived
at the right time), i.e., If you arrive at the wrong (time).
323. P. 44a, line 6 . PHahs mTHo Ba. See 'PHah mTHo Ba in Chang, II, p. 1778, col. 2.
324 P. 44b, line 3, syllables 32-33. KHugs Pa = nishkasita (LC, 1976, II p. 237, col. 1), q.v., MW,
p. 562, col. 2, expelled. Hence, brought forth or forthcoming. See KHug Pa (2nd meaning)
in Chang, I, p. 232, col. 2.
325 P. 44b, line 3, syllable 29. Nes. -I take this as an equivalent of mNes, made happy.
326 P. 44b, line 3, syllables 43-44. Sus Thob. See CG, p. 908, col. 2 and Goldstein, p. 1170, col. 1 and
ibid, p. 1215, col. 1 (under Hab Thob).
327 P. 45a, line 4. Yan Lag bDun Pa Dan Ner sPyod. See Yan Lag bDun in Das, p. 1128, col. 2;
Rigzin, p. 378, col. 2.
328 P. 45a, line 6 . sNan sToh. See Chang II, p. 1588, col. 2.
329 P. 45a, line 6 . Grag sToh = echo, according to Das, p. 239, col. 2; but see Chang, II, p. 389,
col. 1.
330 P. 45a, line 6 . Brel CHags. See Chang, II, p. 2004, col. 2.
331 P. 45b, line 2. dMar Po Za = meat. See dMar Zas in Chang, II, p. 2141, col. 1.
332 P. 46a, line 1. PHyih dKar Ba. See R. de Nebesky-Wojkowitz, Oracles and Demons of Tibet
(reprint, Kathmandu, 1993), ch. XI, pp. 160-165.
333 P. 46b, line 3. Nes Byuh. See Das, p. 355, col. 1; Rigzin, p. 8 8 , col. 2; Chang, I, p. 658, col. 1.
334 P. 47b, line 1. bDe-sTer = Kanduka or Sukhaprada, according to LC (1993), IV, p. 964, col. 2.
335 P. 47b, line 3. Dei Na rDZu La PHan dBah Gis. For Na rDZu, see Chang, II, p. 1495, col. 2.
336 P. 48a, line 2. Gugs Pa and KHugs. See Jaschke, pp. 93-94.
337 P. 48a, line 4. There seems to be some confusion here between Pancasikha (Zur PHud INa Pa) and
Pancasara or Pancabana (mDa INa Pa), the god of love ( Dod IHa).
338 P. 48b, line 3, syllables 9-12 are almost illegible in both xylographs. I read them as Nai Chos Su,
into my religion.
339 P. 48b, lines 4-5. Ha San = Ho shang jnj , Buddhist priest.
340 P. 48b, line 5, syllables 51-52. Nag Po. I read this as rGya Nag Po, Chinese.
341 P. 49a, line 2, syllables 22-21. rGya Gar Nan Pai Bio Nan. There is, obviously, a syllable
missing here, because the other lines of the verse have seven syllables each. Perhaps the reading
should be: rGya Gar Nan Pa i Bio Mi Nan.
342 P. 49a, line 3. sPyad Na TSHad Med bZi IDan bZah. For the Four Immeasurables (catvari
apramanani, TSHad Med bZi), see Edgerton, p. 49, col. 1 and p. 404, col. 1 (under brahma-
vihara).
343 Apparently, Mativardhana was deposed from the kingship but allowed to remain in the palace.
344 P. 49b, line 5. gZan Mi gSuh Ba = unique speech.
345 P. 49b, line 6 . gDug Pa Gan Gis TSHe TSHa Ma Za Gyis.
346 P. 50a, line 1, syllables 17-18. KHyer Med = nirgati, LC (1976), I, p. 266, col. 2.
See nirgamana in MW, p. 554, col. 3.
347 P. 50a, line 5. Ni Ma dMar THag CHod Pa. See Chang, I, p. 947, col. 2.
348 P. 50a, line 6 . blTams Nas Byuh.
349 P. 50a, line 6 . gNa Sin = gNa Zih, q.v., CG, p. 316, col. 2.
350 P. 51a, line 2. rTSi Ma Ghi, q.v., Das, p. 1010, col. 1.
351 P. 51a, line 5. sKal CHad. See CG, p. 41, col. 1; Chang, I, p. 116, col. 2.
352 P. 51b, line 1. CHar Mi PHod. See CG, p. 253, col. 1.
353 P. 52a, line 4. rGyal-Bai Byun-gNas = Brom-sTon (1005-1064).
354 P. 52a, line 4. rGyal Por mNa gSol Zih. See Chang, I, p. 684, col. 1.
355 P. 52a, line 5. sGo gSum Mi dGe Ba Dan Mi Bags Par. The three gates to Nirvana are empty
(sunya), without external signs of recognition (animitta) and undesired (apranihita). See
E. Conze, Buddhist Thought in India (London, 1962), pp. 70-71.
356 P. 52b, line 1. For the 10 virtues (dGe Ba bCu) and the 10 non-virtues (Mi dGe Ba bCu), see
Rigzin, p. 54, col. 1 and p. 313, col. 1.
357 P. 52b, line 5, syllables 11-12. Dri Mai should be amended to Dri Lan.
358 P. 53a, line 1. dMan CHa Blahs Nas. See Chang, II, p. 2137, col. 1.
359 P. 53a, line 1. Ku Su Lui sPyod Pas. For Ku Su Lu, a yogi mendicant, See Rigzin, p. 1, col. 2.
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Kusului tsok (Ku Su Lui TSHogs) is mentioned in Takpo Tashi Namgyal, Mahamudra
(Shambhala, 1986), p. 333 and explained on p. 456, note 175.
P. 53a, line 3. Bya Ka Lan Ta Ka. See kalandaka in MW, p. 260, col. 3 and LC (1976), I , p. 5.
P. 53b, line 1. bKod Pa = vyuha, q.v., Edgerton, p. 520, col. 1.
P. 54a, line 5. gNas = sGrai sKye gNas (Das, p. 332, col. 1.) = dhatu, stems.
P. 54a, line 6 . rKyen = pratyaya, an affix or suffix to roots (forming verbs, substantives,
adjectives and all derivatives), MW, p. 673, col. 3.
P. 54a, line 6 . Ner sByor = Ne Bar sByor Ba (upayoga), q.v., LC (1976), I, p. 865, col. 2. See the
meanings of upanaya, upayoga and upasamhara in MW, p. 201, col. 2; p. 204, col. 2; and p. 208,
col. 3.
P. 54b, line 1, syllables 34-35. sNa Zom. See Chang, II, p. 1586, col. 1 (sNa Zom) and III, p. 2405,
col. 2 (under Zom Pa).
P. 54b, line 5, syllables 20-24. brGyud TSHad mTHo Bas.
See Das, p. 722, col. 2; Rigzin, p. 224, col. 1.
P. 55b, line 1. Nes bZuh TSHig Gi Don Ma mCHis. Nes Par DZin Pa = avadharana, LC (1976),
I, p. 610, col. 2. Nes bZuh = avadhrita, q.v., MW, p. 100, col. 1. TSHig Gi Don = padartha, LC
(1976), II, p. 1934, col. 1. See padartha in MW, p. 583, col. 3 . 1 translate the word as something.
P. 55b, line 4. Nan PHyid. See Chang, I, pp. 647-648.
P. 55b, line 6 . gNad La dGar. See gNad La bKar Ba in Chang, II, p. 1537, col. 2.
P. 56a, line 1. bsNo. See Rigzin, pp. 99-100.
P. 56a, line 1. sPyod Lam.
P. 56a, line 1 Gro 'Dug. See Chang, I, p. 516, col. 2. Going to and staying at (various places).
P. 56b, line 4, syllables 34-35. I read as dGe TSHul rather than Dag TSHul.
P. 56b, line 6 . Ri Boh Rva = sasa-vishana - a hares horn, a term for an impossibility, MW,
p. 1060, col. 1.
P. 56b, line 6 , syllables 24-25. Dom Pa = to assemble, to come together (Das, p. 695, col. 1;
Chang,II, p. 1422, col. 1). Here, I think, it is the equivalent of Dus Byas, samskrita,
compounded. The 18 samskrita dharmas, compound existents, referred to here, are, I think,
the 18 dhatus (elements). Dom Med (p. 56b, line 6 , syllables 22-23) would then be the
equivalent of Dus Ma Byas, asamskrita, uncompounded.
P. 56b, line 6 . Bral CHos, the destructibility of the dream-self.
P. 57a, line 1. E Ma E Med A Nid De. With regard to A, see Das, p. 1341, col. 1: the letter is a
symbol of the deity or of the CHos sKu (dharma body) that was before anything else. See also
Rigzin, p. 469, col. 1. For E (the third syllable of the sentence), see A. Wayman, The Buddhist
Tantras (London, 1973), p. 171ff. It means wisdom (prajha), as contrasted with means
(upaya), emptiness (sunyata) as contrasted with compassion (karuna), etc. The A without
the E means, I think, the ultimate reality without differentiation. This interpretation seems to
be confirmed by the next line.
P. 57b, line 4. mGrin sNon Can = Nilakantha Arya Avalokitesvara, q.v., A. K. Gordon, The
Iconography of Tibetan Lamaism (reprint, New York, 1967), p. 65. In Hindu mythology,
Nilakantha is Siva.
P. 57b, line 4. Hur Bag Can. See CG, p. 951, col. 2; Chang, III, p. 3069, col. 1.
P. 57b, line 4. rTa mCHog = asvaratna (Das, p. 531, col. 1), the best horse, one of the 7 insignia
of royalty (Das, p. 314, col. 2)
P. 57b, line 4. sDigs Grogs = papa-mitra, LC (1976), I, p. 1314, col. 1.
P. 58a, line 2, syllable 14. gNas = avastha = stage. The 5 stages of the Yogacara path are the
sambhara-, prayoga-, prativedha-, bhavana- and nishtha-avastha.
P. 58a, line 2. rGyal-Bai Byun-gNas = Brom-sTon (1004-1064).
P. 58a, line 6 . IHun Grub = anabhoga, nirabhoga, without enjoyment.
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Sans-rGyas rGya-mTSHo
P. 59a, line 1. Bad Pa. See Chang, II, p. 1812, col. 2.
P. 60a, line 5. rTSi = essence. See CG, p. 680, col. 2.
P. 60b, line 1. rKed So = sKed So, q.v., Chang, I, p. 132, col. 1.
P. 60b, line 4. Nags De Nal Bar Gyur Nas, since the forest went to sleep. I take this to mean
since it was night in the forest. See Nal Dus and Nal Byed Ma in CG, pp. 306-307, the latter
also in Chang, p. 943, col. 1.
P. 60b, line 6 . Sin Tu dPa Zum Par Byao. See dPa Zum in Chang, II, p. 1627, col. 2.
P. 61a, line 5, syllable 45. I take Byuh to be the equivalent of PHyuh (from Byin Pa).
P. 61a, line 6 . Srog Lan, retribution. See Chang, III, p. 2990.
P. 61b, line 2. Neu gSih. See Chang, II, p. 1529, col. 1.
P. 62a, line 1. rMu THoms Gan Gis Glo BurDu/rMu THams Ga Zig rGyal bsKos Kyah. I take
rMu as an equivalent of dMu, q.v., Chang, II, p. 2145, col. 1 (3rd meaning). For THoms Pa see
Das, p. 609, col. 2 and Chang, II, p. 1231, col. 1. I read THams as THoms. See THam Pa and
THams Pa in Chang, II, p. 1227, col. 1.
P. 62b, line 3, syllables 41-43. Sig Sig Pa. See CG, p. 879, col. 1.
P. 62b, line 3. mGur dByahs. See Chang, I, p. 473, col. 2. In the present context, I translate as
mantra .
P. 63a, line 2. Grah gZi = disease induced by cold (Das, p. 241, col. 1), like pus dripping from the
penis (CG, p. 129, col. 2). Chang, I, p. 392, col. 2, says cold or gonorrhoea.
P. 63a, line 2. TSHa Ba gSum. See CG, p. 6 8 8 , col. 2. B. Dash, Formulary of Tibetan Medicine
(Delhi, 1988), p. 426, defines the three pungent herbs as ginger, black pepper and long pepper.
P. 63a, line 4. Nes Par Byuh Ba = niryana, niryata, nairyanika, qq.v., Edgerton, p. 303, col. 1;
p. 303, col. 2 and p. 312, col. 2. Here it seems better to follow the meanings given in Rigzin,
pp. 88-89; Chang, I, p. 658, col. 1.
P. 63a, line 5. Nes Par Byuh. See note 399, above.
P. 63b, line 2, syllables 14-17. KHri gNan Sa La. See Khri gNan Sa Ra in Chang, I, p. 278,
col. 2. Krishnasara means, among other things, the spotted antelope, according to MW, p. 307,
col. 3.
P. 63b, line 3. My a Nan Med = asoka = no suffering.
See later, pp. 70a-70b.
P. 63b, line 5. sKyer sGah Pa. For sGah Pa = time, see sGah in Chang, I, p. 585, col. 2
(4th meaning).
P. 64a, line 3. Nar Son See LC (1976), II, p. 1349, col. 1.
P. 64a, line 3, syllables 50-51. Ma PHreh. I translate as unattached.
P. 65a, line 3. For the story of Raja the single man, see Hermann, S., pp. 44-47 (text), pp. 99-102
(translation). Hermann translates PHo-Reh-Po Raja as ein Mann ohne Familie der hiess Raja.
PHo-Reh-Po means either a bachelor or a widower (Chang, II, p. 1727, col. 2).
P. 65a, line 4. Zan Mar. Hermann p. 99, says Butterporridge. According to Chang, III, p. 2451,
col. 2, Zan means either balls of tsampa known as sPag in dBus-gTSan or, simply, food.
P. 65a, line 5. Rluh Gis Run Bar Byas Te.
P. 65a, line 6 . Mi KHom. See KHom Pa in Das, p. 154, col. 1 and Mi KHom Pa in Das, p. 956,
col. 2 .
P. 6 6 a, line 4. TSog Pu. Das, p. 999, col. 1 and Chang, II, p. 2187, col. 2, give two different
meanings. I have chosen the meaning given by Chang.
For the story of Ge-Sar, see Hermann, op. cit., pp. 47-50 (text), pp. 102-106 (translation).
P. 6 6 b, line 3. De Nas Ge Sar Ma Mad La Byor Pa Med Par bZah Mos PHyags Sin Gian Te Groh
KHyer Du bTSohs Nas Ma Med gNis Za Ba La KHa Ba Babs Te PHyags Sin Ma Lon brGyags
CHad. I translate Za Ba La Kha Ba Babs Te (literally, snow fell on their food or for food, snow
fell (to their lot)) as had a hard time.
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424
P. 6 6 b, line 6 (=Hermann, p. 48, line 9). Zih La IHuh hZed hKah sTe Drahs Pa Na. Hermann,
p. 103, line 28, translates this as Er fiillte die Almosenschale seines Objektes und bot sie ihm
an. Her translation of Zih as Das Objekt (seines Verdienstes) occurs first on p. 103, line 25,
translating her text, p. 48, line 7 {Zih Na Re). In the IOL xylograph, p. 6 6 b, line 6 , syllables 1-3,
the words Zih Na Re of Hermanns text, p. 48, line 7, occur as bSod sNoms Pa Na Re, so that the
equation of Zih with bSod sNoms Pa is justified. On p. 142, note 8 6 , Hermann, on the authority of
C.P. Tshering, explains the Zih of her text, p. 48, line 7, as an abbreviation of bsod hams sags pa
zih sa. It seems better to take it as an abbreviation of bSod Nams Zih, punyakshetra. There seems
to be some confusion between bSod sNoms (pinda) and bSod Nams (punya).
P. 67a, line 1. brJes Na dKor Du Gro. For the meaning of Gro (without Ba) at the end of a
sentence - it seems as if, probably, most likely, etc. - see Chang, I, p. 515, col. 2. dKor,
I think, stands for dKor Zas, q.v., Chang, I, p. 62, col. 2. See also chai ^ (zhai ^ j in Soothill
and Hodous, p. 464, col. 2 . 1take dKor Zas as an equivalent of chai shih "ft, abstinential food.
P. 67a, line 2. Hermann, p. 48, line 17, reads sems dan sbyor ba dhos dag cih and, on p. 104,
line 2, translates this as Deine Gedanken und Taten sind wirklich rein. I read the line as Sems
Dan sByor Ba dNos De gCod and translate as in the text.
P. 67a, line 4. Lo Drug gZon Nu PHags bZuh Bas / rNed Pa bKur sTis bsKyah Bar Bya. Hermann,
p. 104, translates this as Der Edle hat sich des 6jahrigen Jungen angenommen, / er wird mich mit
Besitz und Ehre schutzen. If Gesar was 6 years old, he would, perhaps, not have described
himself as gZon Nu, a young man. See the definitions of KHyeu (one below 10 years of age), Byis
Pa (one below 8 years) and gZon Nu (one above the age of a Byis Pa) in Chang, I, p. 267, col. 2;
II, p. 1887, col. 1; and III, p. 2432, col. 1. Secondly, if PHags is a noun/subject (Der Edle), it
should have been PHags Pas. I think PHags is the perfect of PHag Pa (see Das, p. 845), here
used as a past participle/adjective qualifying gZon Nu. Of the meanings of PHags (see LC, 1976,
II, p. 1581, col. 1.), the one which is most appropriate here seems to be samprasthita, q.v., MW,
p. 1176, col. 3: set out on a journey, departed. The meaning I give to DZin Pa, to take on
(the role of) is derived from one of the meanings of DZin given by Goldstein, pp. 950-51 to be
costumed.
P. 67a, line 4, syllables 49-55. Ma PHreh KHo Bo Da ITa Gro. For Ma PHreh, see note 406,
above.
P. 67a, line 5. IHa sMan. See Chang, III, p. 3087, col. 1. Hermann, p. 104, translates IHa sMan
Gyis TSHo Bai gYah rKyal Byin as (er) erhielt den mit Gotterlabsal nahrenden Glucksbeutel.
I cannot see how By in can be translated as erhielt.
P. 67a, lines 5-6. De Nas Utpa Lai Byor Ba Mi mNon Par Ma Mad gNis sKyid Po De mTHoh
Nas. Hermann, p. 49, lines 9-10, reads: de nas utpal gyis byor pa mi mhon par ma smad ghis
skyidpa de mthoh nas. Hermanns reading seems to me more reasonable-and I have, consequently,
accepted it as well as her translation (p. 104, lines 28-29): Nun aber sah Utpal das Wohlergehen
der Mutter und deren Sohn, ohne dass Hab und Gut zu sehen waren.
P. 67a, line 6 . TSHod ITa Bai PHyir Du, in order to find out. See Das, p. 541, col. 1; p. 1035,
col. 1.
P. 67b, line 1. KHyod Na dBah Bai Mi Yin Pas. I follow Hermanns translation, pp. 104-105:
Du bist jemand, der in meiner Gewalt ist, . . .
P. 67b, line 3. Hermann, p. 49, line 27, reads sgrib sin and translates on p. 105, line 14 as
Tarnstecken. See Das, p. 335, col. 2; CG, p. 191, col. 1; Chang, I, p. 613, col. 1. A magic
wand, which could make its owner invisible (at the owners will), seems a good translation.
P. 67b, line 4. Gral mGo Ma Zig Gi Zas La Zas Pas Mi Gegs Par Zos Kyah Ma Gens Zer Nas
IDum Ra gCig Tu Son Sul Du PHyin Pas. Hermann, p. 49, lines 29-31, reads gral mgo ma cig gi
zas la zos pas/mi gegs par zos kyah ma grans zer nas/zlum ra cig tu son sul du phyin pas and
translates on p. 105, lines 17-20 as so ass er (unsichtbar) das Essen eines Mannes, der an der
378 Sans-rGyas rGya-mTSHo
Spitze der Tafel sass. Der meinte: Ich esse zwar (die ganze Zeit) nach Herzenslust, aber satt werde
ich nicht. Er ging zu seinem Garten und Gesar folgte ihm. I have followed Hermanns
interpretation of the subjects of the verbs Zas Pas (syllables 8-9), Zer Nas (syllables 17-18), Son
(syllable 23) and PHyin Pas (syllables 26-27).
425 P. 67b, line 6 . rGyu Grul. See Chang, I, p. 563, col. 1.
426 P. 6 8 a, line 3. See Hermann, pp. 50-54 (text), pp. 106-110 (translation).
427 P. 6 8 a, line 6 . Za KHam. I take this as a synonym for KHam Zas, q.v., CG, p. 77, col. 1; Chang,
I, p. 223, col. 1.
428 P. 6 8 b, line 2. THor Re Lon Ne. For THor Re, an intensive, see Hahn, p. 174 (17.10d). Lon Ne,
I think, means Lon Lon, q.v., Chang, III, p. 2817, col. 2.
429 P. 6 8 b, line 3. TSHod ITai Mi De. See TSHod ITa Ba in Chang, II, p. 2297.
430 P. 6 8 b, line 4. Boh Ba, q.v., Chang, II, p. 1845, col. 1.
431 P. 69a, line 2. See Hermann, pp. 56-60 (text), pp. 112-116 (translation).
432 P. 69a, line 5. rGyal bZag, derived from rGyal Jog Pa. See under rGyal in Chang, I, p. 548,
col. 1; rGyal DZugs (Goldstein, p. 275, col. 2.); rGyan DZugs (ibid., p. 268, col. 1).
433 P. 69b, line 3. Lus PHags = Videha (Das, p. 1218, col. 1).
434 Hermanns text, p. 58, line 33, reads cig min zos nas glah sa cig. Her translation on p. 115 (which
should be 114), line 34, reads: und frass alles bis auf ein (Stuck).
435 P. 69b, line 6 . Glah Sa De Ti Ga Gyis La Mi Di La Ci dGos Dris Las Gan Zer bsGrubs Zer Bas.
Hermanns text is on p. 59, lines 1-3. Her translation, which I follow, is on p. 114 (which should
be 115), lines 1-3: Das Elephantenfleisch/nimm als Kostprobe, dann frage den Menschen (dort
unten), /was er will. Erfiille was er sagt. Hermanns translation of Ti Ka or Ti Ga as Kostprobe
is borne out by Chang, II, p. 1102, col. 2 (sTi Ga).
436 P. 70a, line 5. Du DZi gYeh Bai Bya Ba. For Du DZi, see Das, p. 683, col. 1; LC (1976), I,
p. 1247, col. 1; Rigzin, p. 213, col. 1; Chang, II, p. 1399, col. 1. For gYeh Ba, see Das, p. 1155,
col. 1; LC (1976), II, p. 2200; Rigzin, p. 388, col. 2; Chang, III, p. 2626, col. 2.
437 P. 70a, line 5. Hermann, pp. 60-62 (text), pp. 116-118 (translation).
438 P. 70a, line 6 . CHer Lons Pa. See the meaning of Lons Pa as rGyags Pa in Chang, III, p. 2818,
col. 1 and the meanings of rGyags Pa in Chang, I, p. 541.
439 P. 70b, line 4. I change bsGrugs to bsGrubs.
440 P. 70b, lines 5-6. Hermann, pp. 62-63 (text), pp. 118-119 (translation).
441 P. 71a, line 1. dMigs Pa.
442 P. 71a, line 2. PHya sMod sKur Ba sNa TSHogs bTab. I translate this, simply, as slandered
(him).
443 P. 71a, lines 3-4. Hermann, pp. 64-65 (text), pp. 120-121 (translation).
444 P. 71a, line 5, syllables 23-29. Nal Ba Kus Debs Byed Par Zad. This is the same reading as
Hermann, p. 64, line 13. Hermann, p. 120, line 21, translates: endet (bei dir) immer alles in
ermiidendem Gezeter. Kus = bKus = pf. of bKu Ba, to boil, e.g., medicinal herbs in order to extract
the juice. See Chang, I, p. 80, col. 2. One of the Chinese meanings of bKu Ba given by Chang is
ao chien which, according to Mathews, 59(b)2, means to harass, to worry. Jianao
according to the Pinyin Chinese-English Dictionary (Hong Kong, 1979), p. 329, col. 1, means
suffering, torture, torment.
445 P. 71b, line 1. sNon Du Gyur Bai TSHe Di La. Hermann, p. 64, line 28, reads mNon instead of
sNon and translates, on p. 121, line 2, in diesem, mir gegebenen Leben. On p. 144, note 123,
she explains this to mean in diesem sichtbar gewordenen Leben. I stick to my reading. sNon Du
Gyur Bai TSHe means the life which is in front, i.e., the latest in the series of reincarnations.
446 P. 71b, lines 2-3. sMre sNags Don Cih. See sMre sNags in Chang, II, p. 2181, col. 2; sMre Nag
Don Pa in Rigzin, p. 325, col. 2.
447 P. 71b, line 3. Hermann, pp. 66-67 (text), pp. 122-123 (translation).
448 P. 71b, line 4. Gar dGa, fond of dancing. CG, p. 115, col. 2, says that Gar La dGa is the name
of a god. See note 275, above.
449 P. 71b, line 4-5. DZihs Pa.
450 Hermann, pp. 68-69 (text), pp. 124-126 (translation).
451 P. 72a, line 5. sGron Pa . See Chang, I, p. 624, col. 1, 2nd meaning.
452 P. 72a, line 5. Zahs gSog, kupfergefiedert, Hermann, p. 125, line 13. See Zahs Sog (copper
plate) in Chang, III, p. 2450, col. 1.
453 Hermann, pp. 38-44 (text), pp. 91-99 (translation).
454 P. 72b, line 4, syllables 41-42. IOL and BL both read Ram Ra. Hermann, p. 38, line 19, reads rem
po. It could be Rem Pa as well. See the meanings of these words in Chang, III, p. 2721, col. 1. For
the 43rd syllable, oh, which I translate as may have been, see Chang, III. p. 2530, col. 2, under
oh Ba, (2) (2).
455 P. 73a, line 1, syllables 8-15. Ma bCol Bai mDun Ma Ma Byed Cig. mDun M a - Dun Ma
(Chang, II, p. 1380, col. 1) = plan, etc. (ibid, p. 1403, col. 2).
456 P. 73a, line 2. Bya Byed. See Chang, II, p. 1862, col. 2.
457 P. 73a, line 2. PHyis Kyi Gyod rDal Bas. See Gyod brDal Byas in Chang, I, p. 386, col. 2.
458 P. 73a, line 3, syllables 12-14. Bal Dud gSad. I follow Hermanns text (bal Idud sed) on p. 39,
line 21; her amendment of Idud to mdud in p. 140, note 46; and her translation (Ordne die
verfilzte Wolle) orrp. 93, line 5.
459 P. 73b, line 2. mNon TSHan sKyuhs La. mNon TSHan (interest on a loan) should be amended to
mNon mTSHan. See Chang, I, p. 691, col. 1.
460 P. 73b, line 4. Bran Gyis rJe Moi rKan Thag Drahs. Literally, the servant has dragged her
mistresss feet with a rope. For rKan Dren, to disgrace, see Das, p. 74, col. 1; Jaschke, p. 16,
col. 1; Chang, I, p. 91, col. 1.
461 P. 73b, line 5. IOL and BL both read Bran Mos Bya THal PHuh La brDabs Pai TSHe, the
servant-woman threw (him) down on a heap of bird-droppings. At that time. . . Hermanns text,
pp. 41-42, says bran tshig pa zos te/kun du rgyu bzuh te [p. 42:] phahs pas thal phuh cig la
rgyab/de la . . . She translates this on p. 96 as Da packte die Dienerin der Zom, sie ergriff Kun-
tu-rgyu und schleuderte ihn umher, so dass er in einen Aschehaufen fiel. I follow Hermann in
making Kun-Tu-rGyu the subject of the verb brDabs, q.v., Chang, II, p. 1485, col. 1.
462 P. 74a, line 2, syllable 33. sPags or sBags. See LC (1976), II, p. 1742, col. 1, sBags Pa (3) =
Parihara, q.v., Edgerton, p. 332, col. 2.
463 P. 74a, line 4. Mi Dod sGo rTSar Byuh Du CHa. CHa means decided, determined, sure, & c. See
Chang, I, p. 772, col. 1, meaning (2) (2) rGyus mNa.
464 P. 74a, line 4. THah Zig THoh Zig sGo CHad Do. I take THah Zig as an equivalent of THah (g)Cig,
q.v., Das, p. 568, col. 1; CG, p. 365, col. 2; Chang, II, p. 1141, col. 1. For Thoh Zig, see CG, p. 377,
col. 1. Thoh = imperative of gToh Ba. I understand sGo CHad Do as a synonym for sGo Chod,
q.v., CG, p. 185, col. 1.
465 P. 74a, line 4. sKyur Cig sKyur Cig Nen Nas gDa. For sKyur or sKyur Ba see CG, p. 52, col. 2;
Chang, I, p. 151, col. 1. For Nen Nas see LC (1976), I, p. 8 6 8 , col. 2.
466 P. 74a, line 4. PHus Thob PHus THob Lud Nas Byuh. PHus = pf. of Bud Pa. THob = imperative
of Debs Pa. The it of the translation refers to sexual desire.
467 P. 74a, line 5. CHad Do CHad Do KHo THag CHad. There seems to be a pun here. Literally,
the sentence means It is cut, it is cut, his rope is cut or, given the second meaning of gCod Pa
(to decide), It is decided, it is decided, it is decided for him, i.e., it is decidedly or decisively
over with him. See KHo THag gCod Pa in Das, p. 151, col. 1; KHo THag CHog Pa in CG, p. 82,
col. 1; and KHo THag CHod Pa in Chang, I, p. 239, col. 1. See also THag gCod Pa in Das
pp. 566-567; CG, p. 364, col. 2; Chang, II, p. 1137, col. 2.
468 P. 74b, line 4. bDag Tu bZuh. See bDag Tu Ma bZuh Ba and bDag Tu DZin Pa under bDag in
Chang, II, p. 1355, col. 1.
469 P. 75a, line 1. Sa sBur. I reads as Sa Bur, q.v., Chang, III, p. 2902, col. 1.
470 P. 75b, line 2. Ha Pa Ma. According to Myint Myint San of La Trobe University this could
represent Maha Bama or Great Burma.
471 P. 75b, line 2. Nam-Gata. Gata is probably -ghata. I wonder if Nam-ghata is Nowgong in Assam.
472 P. 75b, line 2. Pu is possibly connected with Pyu, q.v., Coedes, G., The Indianised States of
Southeast Asia (Australian National University, Canberra, 1968), p. 62ff.
473 P. 75b, line 2. Bal-Ku = (?) Pegu.
474 P. 75b, line 2. Ra-KHah is almost certainly Arakan.
475 P. 75b, line 2. Ha Sa Va Ta is, probably, HamsavatT, the ancient name of Pegu. See Coedes,
op. cit., p. 104ff. Ma-rKa could be Mergui.
476 P. 75b, line 2. The Pa Mu of Pa Mu Nan is, probably, Bama (Burma).
477 P. 75b, line 3. Cak Ma. The Chakma people live in the Chittagong Hill Tracts of present-day
Bangladesh.
478 P. 75b, line 3. Kamboja (Cambodia) is mentioned after Cak-Ma, probably because of some
confusion between Cak-Ma and Champa, the latter in present-day Vietnam.
479 P. 75b, line 3. Ka-Ki is, probably, Kuki, the name of a tribe in Assam. The whole passage is a
somewhat confused account of peoples and places in north-eastern India and Burma.
480 P. 75b, line 3. Sala seems to be a mistake for Pala.
481 P. 75b, line 5. mTSHan ITas mKHan Po. Chang, II, p. 2306, col. 1.
482 P. 76a, line 2. CHos Byar Yod Pai Lus Sig sMon Lam Debs. I understand Byar Yod Pa as the
opposite of Byar Med, q.v., Chang, II, p. 1879, col. 2.
483 P. 76a, line 3. sKye bDun Sar Rig sTe Ril Bu dPag Tu Med Pa Byas. Dargyay, p. 149, says that
sKye bDun Ril Bu are relic pills which liberate within the next seven lives, but see the present
text, p. 76b, line 3: Bram Ze sKye Ba bDun Pai Sa.
484 P. 76a, line 4. PHo TSHos. See Chang, n, p. 1727, col. 1, where it is defined as a synonym for rGya
sKyegs, which, according to Dash, Formulary of Tibetan Medicine (Delhi, 1988), p. 402, means
lac.
485 P. 76a, line 5. TSHar Ma. Chang, II, p. 2263, col. 2.
486 P. 76b, line 2. bKa Dus Chos Kyi rGya mTSHo, the Collection of Words (known as) The Ocean
of Religion. The Collection of Words includes the bKa THah sDe INa. See Dargyay, p. 128
and Das, p. 64, col. 1. In Dudjom, II, p. 254, the title is translated as Ocean of Doctrine, the Great
Gathering of Transmitted Precepts.
487 P. 76b, line 6 . Ner bsDogs = samantaka (LC, 1976,1, p. 869, col. 1), q.v., Edgerton, p. 591, col. 2;
Rigzin, p. 132, col. 1; CG, p. 314, col. 1; Chang, I, p. 966. col. 1.
488 See HT, p. 172.
489 P. 77a, line 1. The Autobiography of the fifth Dalai Lama
490 P. 77a, line 1. Byin Pa. In the present context, I translate as to be expunged.
491 P. 77a, line 1. (Mu sTegs Kyi) sTon Pa Drug. For the six (heretical) teachers, see Rigzin, p. 319,
col. 2. Devadatta was a well-known enemy of the Buddha.
492 Dalai Lama III (1543-1588).
493 Dalai Lama II (1476-1542).
494 P. 77a, line 4. Dod Pai Yon Tan INa. Chang, II, p. 1418, col. 2; Rigzin, p. 217, col. 1.
495 P. 77a, lines 4-5. rGyal (line 5:) Srid Kyi CHa La Bal Glah Moi Gros TSHad bDun Yod Pa.
Literally, in (any) one part of the kingdom, there were seven cattle-walk measures. For CHa La,
see CG, p. 246, col. 2. According to CG, p. 559, col. 2, Bal Glah Mo, also written as Ban Glah Mo
means a cow. According to Chang, II, p. 1824, col. 1, Bal Glah is a type of elephant. According
to LC (1993), V, p. 1240, col. 2, Ban Glah Mo means either dhenuka (cow) or hastini (a female
elephant). I understand Bal Glah Moi Gros TSHad as gocara, q.v., MW, p. 364, col. 1.
Incidentally, I read Gros instead of Gos.
496 P. 77a, line 5. gZan Drin Mi Jog Pa. See Chang, III, p. 2412, col. 1.
497 P. 77b, line 3. Nor Bui PHreh Ba = Rosary of Precious Stones = (?) the 5th Dalai Lamas
biography of Yon-Tan rGya-mTSHo, the 4th Dalai Lama (1589-1616).
498 P. 78a, line 4, bDe Gro mTHo Ris. See Chang, II, p. 1366, col. 1; Rigzin, p. 209, col. 1 (bDe Gro).
499 P. 78a, line 6 . Nan Gro = animals, hell-beings and ghosts as distinct from human beings, gods
and titans.
500 P. 79a, line 6 . sPrul Pa Man Po Yah KHye. KHye seems to be the imperative of 'Gyed Pa, q.v.,
Das, p. 295, col. 1; Chang, I, p. 507, col. 1.
501 P. 79b, line 4. Ri Bogs CHad gYu Yi Bum Pa La. For Ri Bogs (a tax on mountains), see Chang, III,
p. 2677, col. 1 . 1 propose to read Ri Bags CHad. For Bags = slowly, gradually, see Das, p. 863,
col. 1. CHad = pf. of CHad Pa, Das, p. 441, col. 2.
502 P. 80a, lines 1-2. gNas KHah bZah PHel Bai rTags Su bZah. See gNas KHah in CG, p. 474,
col. 2; LC (1976), II, p. 1366, col. 2 (vihara); Chang, II, p. 1544, col. 1. See also KHah bZah in
Das, p. 138, col. 2 (palace) and Chang, I, p. 219, col. 2; KHah bZahs in CG, p. 76, col. 2 (palace);
KHah bZah and KHah bZahs in LC (1976), I, p. 226-227.
503 P. 80a, lines 2-3. PHyogs gZan gSum Mi Ner Sugs La Ses. For Ner Ba = Nub Pa, see Jaschke,
p. 306, col. 2. See Ner in Goldstein, p. 644, col. 2 (to sink).
504 P. 80a, line 3. rGas Mi sNa PHro Rab Dun sTahs PHel. For Rab Tu Dun Pa = tivracchandikata
(eager desire), see LC (1976), II, p. 2226, col. 1. See chandika in Edgerton, p. 235, col. 1..
505 Sad Na Legs = good (only) when examined (carefully).
506 The passage between p. 81a, line 6 (sTod mNa-Ris Kyi Yul Ni, the land of mNa-Ris in the upper
(part of Tibet)) and p. 81b, line 3 (Bod Kyi Mii rGyal KHams PHel Bar Gyur, developed the
realm of human beings in Tibet) is a summary of the fifth Dalai Lamas rGyal-Rabs, p. 10a,
line 4 - p. 10b, line 5, translated in HT, p. 9, line 9 - p. 10, line 1. The translation of gYa Ri Dan
Gahs Ri (rGyal-Rabs, p. 10a, line 5) in HT, p. 9, lines 13-14 as gYa Ri (the rust mountain) and
Gans Ri (the snow mountain) should be amended to mountains of flat, green stones and snow
mountains.
507 HT, p. 10.
508 For the passage between p. 81b, line 5 (dMag brGya Pa Zes P a i Sras Su, as the son of
Satanika) - p. 82a, line 2 (PHo Bran Yum Bu Gla sGah brTSegs, He built the palace of Yum
Bu Gla sGari), see the fifth Dalai Lamas rGyal-Rabs, p. 11a, lines 1-6, translated in HT, p. 10,
lines 13-35. The translation of Pad dKar DZin Pai Ye Ses mCHog Gi od Zer Gyis sNan Ba
bsGyur Nas (rGyal-Rabs, p. 11a, line 3) as The rays of the supreme knowledge of Padmapani
gave him light in HT, p. 10, line 21, should be amended to The rays of the supreme knowledge
of Padmapani changed his appearance. Also, the translation of IHun Poi mDZes sDug La CHags
Pa (rGyal-Rabs, p. 11a, line 4) as born in the beauty of the hill (HT, p. 10, line 25) should be
changed to which had fallen in love with the beauty of the hill.
509 HT, pp. 10-11.
510 P. 82a, line 5. Dor KHa. For Dor = a pair, see Das, p. 645, col. 2; Chang, II, p. 1309, col. 2. For
KHa as the age of animals, see Chang, I, p. 185, col. 2, meaning (8).
511 P. 82a, line 5. THul. See Chang, II, p. 1178, col. 1.
512 P. 82a, line 5. mDar CHu Ko Mog Tu bsKyil. For Ko CHu = well water, see CG, p. 12, col. 2. For
Ko Mog, see Chang, I, p. 30, col. 1.
513 P. 82a, line 6 . gYa sPah mTSHams. For gYa mTSHams, see. CG, p. 807, col. 1 and Chang, III,
pp. 2616-2617. See also gYa Ri in Chang, III, p. 2617, col. 2. The translation of gYa sPah
mTSHams Su (rGyal-Rabs, p. 12a, line 3) as between dirt and marshlands in HT, p. 12* line 7,
should be amended to between mountains of flat, green stones and grasslands.
514 P. 82b, line 2. DZa = Ja = Raja?
515 P. 82b, line 3. sPah sKoh PHyag brGya Pa/gSer Gyi mCHod rTen/mDo sDe Za Ma Tog Gi sNih
Po Yi Ge Drug Pa/TSHi N-DHA Ma Nii rKos PHor rNams mKHa Las Babs Te. Small circles,
indicating book titles, appear under all syllables from sPah to Ni. The fifth Dalai Lamas rGyal-
Rabs, p. 12b, line 6 - p. 13a, line 6 , writes sBa bKoh instead of sPah sKoh, TSi instead of TSHi
and sKor instead of rKos. The Beijing edition (1957) of the rGyal-Rabs, p. 22, follows the
xylograph, substituting dPah for sBa. The translation of the passage in HT, p. 15, should, perhaps,
be amended to dPah bKoh PHyag brGya Pa;150 The Golden Shrine; The Six Syllables
(containing) the Essence o f the Karandavyuha Sutra;151 a cup (containing?) the Cycle of
Cintamani,152 and other things, fell down from the sky.
516 P. 82b, line 6 . rGya = rGya-Gar (India) or rGya-Nag (China).
517 P. 82b, line 6 . rTa Do Ba Can Ses. See HT, p. 15.
518 P. 83a, line 2. IHa IDan Yul, Land of the Gods = Lhasa.
519 P. 83b, line 4. From this point, the text closely follows the fifth Dalai Lamas rGyal-Rabs, p. 14a,
line 3, ff./HT, p. 17ff. Where Sans-rGyas rGya-mTSHo, IV, p. 83b, line 4, writes Bod KHams mGon
Med Yul Du THugs rJes Son, the rGyal-Rabs, p. 14a, line 3, writes Bod KHams mGon Med Yul Du
bDe Bar Son. The translation of the latter line as There will be happiness in the lordlessm land
of Tibet in HT, p. 17, line 13, should be amended to Go, happily, to the lordless172 land of
Tibet.
520 P. 83b, line 4. TSHad Mar DZin = to trust, to have confidence in, etc. See CG, p. 693, col. 2.
521 P. 83b, line 4 . 1 read sKye Ba Bar Ma CHod Par.
522 P. 83b, line 5. Sa Mo Glah. In accordance with the statement that Sron-bTSan sGam-Po will rule
for eighty years (p. 83a, line 3), the year of his birth must be placed in 569 rather than 629
(HT, p. 17). Similarly, the year of his accession has to be placed in 582.
523 P. 84a, line 3 (mTHa bZii Dregs IDan Gyi rGyal Po...) - line 5 (... sKye Bo rNams Glen No) = 5th
Dalai Lamas rGyal Rabs, p. 14b, lines 2-4. The translation in HT, p. 17, line 34 (All the
kings....) - p. 18, line 7 (...(rainbow colours).) should be amended as follows:
All the kings of the four directions, filled with devotion, thought (that he had) acquired
miraculously all the qualities of the eight gods, 176 who were (now) bowing to him humbly, having
lost their own power. (So thinking), they set out on the road. When they came to the defile of
Ge-Re, 177 they saw the self-arisen Six Syllables. They washed themselves and prayed. Five colours
emanated from there (i.e., from the Six Syllables), variegated like (the colours of) a rainbow, and
fell on the self-arisen images of Avalokitesvara, Tara and Hayagriva on the rock of PHa-Ri. From
there again (i.e., from the self-arisen images), the garland of rays which fell hitherward on the Six
Syllables was a Wonderful sight, (wonderful) as an object of the eyes. People called it Ja -mDahs
(rainbow colours).
524 P. 84a, lines 5-6. Kun gSal Bu Moi Gram sTegs ITar mTHo bTSan Gyi PHo Bran bZehs Nas.
The line occurs in the fith Dalai Lamas rGyal-Rabs, p. 14b, line 5. The translation in HT, p. 18,
lines 12-13 ((Here), he built ... the sky,178) should be amended to (Here), he built an awe
inspiring palace, as high as the steps (leading to) the sky-maiden, 178
525 Translated into French by J. Bacot, Les Slokas Grammaticaux de Thonmi Sambhota (Paris, 1928).
526 P. 84b, line 3. TSan Dan sBrul Gyi sNih Po = uragasara candana, snakes heart sandalwood
(Das, p. 996, col. 2) or sarpahridaya candana (MW, p. 1184, col. 2).
527 P. 84b, line 6 . Rin Po CHe Bai Du Ryai KHrab Kyi rTen Bal Poi rGyal Por bsKur Ba La brTen
Nas Blon Po rTa Pa INa brGyas .... The fifth Dalai Lamas rGyal-Rabs, p. 19a, line 5, says Bai Du
Ryai KHrab Kyis rTen Dan bCas Te Bod Blon rTa Pa INa brGyas Bal Yul Du brDZahs Pa rNams
.... HT, p. 26, line 22, (protected) by should be changed to (consisting of).
528 P. 85a, line 1. Koh Jo = Kung Chu i = princess.
529 P. 85a, line 3. sKyid Sod Nan Bran PHa Boh KHa. See the fifth Dalai Lamas rGyal-Rabs, p. 24b,
line 5. The translation of this in HT, p. 37, lines 18-19, at sKyid Sod, Nan-Bran and PHa-Bon-
530
531
532
533
534
535
536
537
538
539
540
541
542
543
544
545
546
547
548
549
550
KHa. should be changed to at PHa-Bon-KHa in Nan-Bran (district) in sKyid-Sod.
P. 85a, line 3. Bod Srin Mo Gan rKyal Du bsGyel Bai Me bTSa rNams Su. See Gan rKyal in Das,
p. 213, col. 2 and Me bTSa in Chang, II, p. 2113, col. 1.
P. 85a, line 5. Ha San = hua sheng or hua shen tyc^ >qq*v., Soothill & Hodous, p. 142.
Here it probably transcribes the Chinese ho shang $] fnj, a Buddhist priest.
P. 85b, line 2, syllables 53-57 seem to be rDog Rih La Nag Pos. The fifth Dalai Lamas rGyal-
Rabs, p. 30b, line 2, reads rNog instead of rDog. IDog occurs as a place-name in BA. See Wylie
(1957), p. 23.
P. 85b, line 6 . Kin Si = Ching Shih a master of sutras?
P. 8 6 a, line 2. Yag Jam Li KHri bZer Lah. Li $ was the family name of the Tang emperors of
China. bZer Lah is, possibly, Shen Lung ^ f | , the reign title of Chung Tsung from 705 to 707.
Chin Cheng the daughter of Shou-li, Prince of Yung, was the adopted daughter of Chung
Tsung, who reigned Jan. - Feb. 684 and 705 - 710. See S.W. Bushell, The Early History of Tibet
from Chinese Sources, Journal of the Asiatic Society, New Series, Vol. XII (1880), pp. 456-57.
The passage from p. 85b, line 2 (Man Sun Man bTSan ...) to p. 8 6 a, line 3 (Bah So Mu Ra Ri La
brTSigs) will be found in the fifth Dalai Lamas rGyal-Rabs, p. 30b, line 1 - p. 31a, line 4. See HT,
pp. 47-48.
dGe Dun Grub, Dalai Lama I (1391-1475).
P. 8 6 a - II, line 5. Zur PHud INa Pa = Panca-sikha, but the reference here is not to the gandharva
but to Manjusri. See Das, p. 1096, col. 2 (Zur PHud INa Pa) and p. 453, col. 2 ('Jam dPal).
P. 8 6 a - II, line 6 . Koh Jo gNis. In the present context, I translate this as the second princess.
Presumably, the Chinese princess who married Sron-bTSan sGam-Po was the first (Chinese)
princess and the one who married KHri-lDe gTSug-brTan the second.
The fifth Dalai Lamas rGyal-Rabs, p. 31b, line 4 and p. 32a, line 1, writes rNam-sNah instead of
sNa-Nam.
KHri-Sron IDe-bTSan is probably describing himself as the sisters son (TSHa-Bo) of Hsiian Tsung
(reigned, 712-56), since his (KHri-Sron IDe-bTSans) mother was the adopted daughter of Chung
Tsung (684, 705-710), the brother of Jui Tsung (684-90, 710), the father of Hsiian Tsung. He
could also be describing himself as the grandson (TSHa-Bo) of Chung Tsung. In the next line, the
present text, p. 86 b, line 3, reads sNa Nam Zan Gi Don Mi TSHal. The fifth Dalai Lamas rGyal-
Rabs, p. 32a, line 1, reads rNam sNan Gan Gi Don Mi TSHal.
The passage between p. 8 6 a (contd.), line 5 (De Yah ...) and p. 8 6 b, line 4 (....gSes) occurs in the
fifth Dalai Lamas rGyal-Rabs, p. 31b, line 2 - p. 32a, line 2. See HT, p. 50 (After that...) - p. 51,
line 2 (....previously).
P. 8 6 b - II, line 2. sDe brGyad. See Chang, II, pp. 1472-73.
P. 86 b - II, line 4. According to Chang, III, p. 2452, col. 2, Zan Yah means san yang H W three
kinds.
See Dargyay, pp. 69-70.
For the Eight Pronouncements (bKa brGyad), see Dargyay, p. 3Iff.
P. 87a, line 1. sMin Grol, empowerment (consecration) and teaching. See Chang, II p. 2170,
col. 1 .
More correctly, mDo-sGyu-Sems. mDo refers to mDo dGohs-Pa Dus-Pa (Sutra which gathers all
Intentions, Dudjom, II, p. 271). sGyu or sGyu-PHrul (maya) refers to the sGyu-PHrul class of
tantras (Dudjom, II, pp. 248-249) and Sems (mind) refers to the Mental Class of the tantras of
the Atiyoga (Dudjom, I, pp. 319-326).
P. 87a, lines 2-3. CHab Mad Pa. I understand this as a synonym for CHab og Pa (Chang, I,
p. 788, col. 1). Mad = sMad = og.
P. 87a, line 4. Nams Sad CHed. For Nams Sad (to test), see Chang, I, p. 941, col. 2.
P. 87a, line 5, syllables 11-17. Neu gSih Du sNo PHyam Gyi Son. PHyam is, perhaps, the same as
lCam(-Pa), a medicinal herb, q.v., Chang, I, p. 766, col. 1; Dash, Formulary of Tibetan Medicine
(1988), p. 405. Gyi should be amended to Gyis.
551 For another version of this story, see Dudjom, I, p. 516.
552 P. 87a, line 6 , syllables 54-59. ... Bai PHros rNams bSol La. Syllable 54 is not very clear.
553 P. 87b, lines 1-2. Man Nag ITa PHreh, the line similar to the one of instructions, Dargyay,
pp. 30-31; Garland of Views: A collection of Esoteric Instructions, Dudjom, II, p. 231.
554 The 59th year from 742 A.D. is 800 A.D.
555 P. 87b, line 4. IHai Me Tog. According to LC (1976), II, p. 2458, col. 1, IHai Me Tog =
Kusumadeva, which is (probably) a name for the god of love (Kama).
556 P. 87b, lines 5-6. sGra Grag Pa. LC (1976), I, p. 552, col. 2, says kekayita. Kekaya seems better.
The Kekayas lived in the Jhilam-Chinab Doab, east of Gandhara. See H.C. Ray-Chaudhuri,
Political History of Ancient India, 4th edn. (1938), p. 52ff.
557 P. 8 8 a, line 1. I read the first two syllables as gZon Zig.
558 P. 8 8 a, line 2. bKod Pa CHen Po = Mahavyuha samadhi. See LC (1976), I, p. 95, col. 1 and
Edgerton, p. 426, col. 1.
559 P. 8 8 a, line 2. Legs Par brGyan Pa = samalamkrita (LC, 1976, II, p. 2323, col. 1), q.v., MW,
p. 1157, col. 1.
560 P. 8 8 a, line 3 (Lah TSHo gZon Nui Dus Nid Nas...) - line 4 (....CHos Blon Bran Ka dPal Gyi Yon
Tan Gyis Byas). See the 5th Dalai Lamas rGyal-Rabs, p. 42a, lines 3-4; HT, p. 69.
561 P. 8 8 a, line 4. og KHah gSum rDo .... Las Byas Pa. 5th Dalai Lamas rGyal-Rabs, p. 43b, line 6
- p. 44a, line 1 has og THog gSum rDo .... Las Grub Pa, its three lower roofs were made of
stone.
562 P. 8 8 a, line 5. sDe bZi, the four categories of things = Dharma, Artha, Kama and moksha. For
the passage between p. 8 8 a, line 4 (Mes Kyi IHa KHah....) and line 5 (...sGo PHar brGya PHrag
Tu PHye), see 5th Dalai Lamas rGyal-Rabs, p. 43b, line 6 - p. 44a, line 3; HT, p. 73.
562a. The translation of sGra-sByor Bam gNis Pa in HT, p. 67, line 5 and p. 69, lines 37-38 (Royal
Pronouncements in two volumes), should be amended to (The Formation of Words, in two
volumes)
563 P. 8 8 b, line 2 . 1translate sDeb (= tse , CG, p. 452, col. 2), in the present context, as manuals.
564 P. 8 8 b, line 2. bCad, IHug and sPel Ma are, respectively, verse, prose and mixed verse-and-prose
passages.
565 For the passage from p. 8 8 a, line 5 (sGra sByor Bam gNis Pa Las..... ) to p. 88 b, line 3 (....PHral Te
bsGyur Ba), see 5th Dalai Lamas rGyal-Rabs, p. 42a, line 4 - p. 42b, line 2; HT, pp. 69-70.
566 P. 8 8 b, line 3.Gyur bCos, revision. See Chang, I, p. 504, col. 2.
567 P. 8 8 b, line 4 . 1 take PHo ITah and Mo ITah as the equivalents of PHo THoh (or PHo Ton) and Mo
THoh (or Mo Ton), q.v., D.L. Snellgrove, The Nine Ways of Bon (1967), p. 302, p. 305.
568 P. 8 8 b, line 4. PHyag Ka rTSa Bu brGyad. I understand Ka rTSa as Ka TSa Lin Di cloth, Das,
p. 8 , col. 2. Bu would then, perhaps, be the Chinese pu meaning cloth. 5th Dalai Lamas rGyal-
Rabs, p. 43a, line 3, writes PHyag rKa rTSa Bu brGyad.
569 P. 8 8 b, lines 3-4. See 5th Dalai Lamas rGyal-Rabs, p. 43a, lines 3-4; The translation in HT,
p. 71, lines 25-38, should be amended as follows:
Furthermore, (things) such as
(1) the four Treatises on medicine,580
(2) the five divination-charts for the diviner,581
(3) the seven (instances of) alacrity582 of the former generations (of kings),
(4) the twelve eyes of the wise ones (of the former generations),
(5) the eight preparations for (the making of) a male figure,
(6) the twelve preparations for (the making of) a female figure,583
(7) the six seals,
(8) the four royal seats,
(9) the eight rows of ministers,
(10) the eight pieces of Ka-rTSa cloth for the hand584 and
( 11) the four friendly agreements,
570 P. 89a, line 1. According to the numbers - not always very legible - on top of the names, from
p. 82a onwards, these ten persons were: (1) gNa-KHri bTSan-Po, (2) I-So-Legs, (3) IDe-PHrul
gNam-gZun bTSan, (4) IDe rGyal Po, (5) KHri sGra dPun bTSan, (6 ) lHa-THo THo-Ri gNan-
bTSan, (7) Sron bTSan sGam-Po, (8 ) Dus Sron Man-Po rJe, (9) KHri Sron IDe-bTSan and
(10) KHri Ral-Pa-Can. See p. 137a, lines 5-6.
571 P. 89a, line 2. Nes Par Byed Pa, LC (1976), p. 609, col. 2. The word is, perhaps, not different from
Nes Par Byed Pa, nirvedha (LC, 1976, p. 610, col. 1), q.v. Edgerton, p. 305, col. 1.
572 P. 89a, line 3. THa rGod. See CG, p. 363, col. 2.
573 P. 90a, line 2. Rigs-gSum mGon-Po. See Rigzin, p. 398, col. 2.
574 P. 90a, line 3. The reading seems to be gYah Sa CHuh Bai CHos, but p. 90b, line 1, mentions
gYuh CHos, so I amend the present gYah to gYuh. (For gYah-Sa, see Das, p. 1150). gYuh-Po is a
candala. gYuh-Mo is Dombl or Mamaki associated with Akshobhya in the heart. See Wayman,
The Buddhist Tantras (1975), p. 164ff. I also amend Sa to Se. Se CHuh is the name of a place and
of a tribe, according to CG, p. 908, col. 2; Chang, III, p. 2931, col. 1. So CHuh Ba (1062-1128)
- see BA, II, pp. 876-81 - was born two years before Brom-sTons death, was not associated with
Kashmir and is, therefore, not likely to be referred to here.
575 P. 90a, lines 5-6. In the cycle of 60 years (967-1026), preceding the first cycle of 60 years (1027-
1086), the 32nd year would be the Earth-Dog year (998). The year Wood-Dragon would be the
38th year and correspond to 1004 A.D.
576 P. 90b, line 2. Pandi Ta sGrai TSHer Zes sMri Ti La Bi Varta Sogs sGra gSan. Possibly, the
Sanskrit word Smriti is used here in the sense of Smarta, an orthodox Brahman versed in or
guided by traditional law and usage (MW, p. 1272, col. 2).
577 P. 91a, line 1. Si Bral = CHi Med = deathlessness or salvation.
578 P. 91a, line 2. Bran Ga. See Nebesky-Wojkowitz, pp. 232-233.
579 P. 91a, line 3, syllables 52-53, Bya gZag. See Chang, II, p. 1865, col. 1.
580 P. 91a, line 3. gYeh Ba Du DZi. See gYeh Ba in Chang, III, p. 2626, col. 2 (meaning 2 (2)) and
Du DZi in Chang, II, p. 1399, col. 1 (2nd meaning).
581 P. 91a, line 3. IHa CHos bDun IDan. Dargyay, p. 201, translates as Seven Divine Doctrines.
See Chang, III, p. 3081, col. 2.
582 See Dargyay, pp. 97-103; Dudjom, I, pp. 755-759.
583 P. 91b, line 3. THugs-gTer, mind-treasure. On p. 109 of her book, Dargyay translates this term as
concealed teaching (which he had visualised) in his unbiased mind. On p. 171, she says
concealed teaching that will be discovered by intuition. However, on p. 91b, line 5, of the
present text, we find mention of sKu-gTer, gSuh-gTer and THugs-gTer, so these terms must mean
treasures relating to the body, speech and mind (of the Buddha).
584 P. 91b, line 3. KHa-Byah. See note 256, above.
585 P. 91b, line 5. THem Yig Med Pa. Literally, without a THem Yig. For THem Yig, see Chang, II,
p. 1186, col. 2 , lintel inscription.
586 P. 92a, line 5. rGyud Rih Ba. See rGyud Rih in CG, p. 181, col. 1.
587 P. 92b, line 2. Nams ur. See Chang, I, p. 941, col. 1.
588 P. 93a, line 2. I translate gTer sGo as, literally, the door of the treasure.
589 P. 93a, line 3. dBah sDud = vasamkara, LC (1976), II, p. 1696, col. 1.
590 P. 93a, line 6 . I read CHos TSHan, doctrinal sections, but the reading could be TSHes TSHan,
daily sections, i.e., one for each day.
591 P. 93b, line 1. sDe dPon Sum Cu. See sDe dPon CHen Po in Rigzin, p. 223, col. 2.
592 P. 94a, line 1. rDZoh PHrah, narrow path to the fortress (Dudjom, I, p. 757), name of a book (?).
593 See Dargyay, pp. 103-119; Dudjom, I, pp. 760-770.
594 P. 94b, line 3. Yul IHo La Yag rDZa Bar. Following Ferrari, p. 58 and Dargyay, p. 104,1 read La.
Yag rDZa Ba as a place-name.
595 P. 94b, line 3, syllables 28-29, TSHigs mTSHams. See Chang, II, p. 2272, col. 2.
596 P. 94b, line 4, syllable 36. Read Drahs instead of Dras.
597 P. 95a, lines 1-2. TSHad Ma Rigs THig = TSHad Ma Rig THigs = Nydyabindu (Rigzin, p. 334,
col. 1). sPyod Pa = Byah CHub sPyod Pa La Jug Pa = Bodhicaryavatara.
598 P. 95a, line 3. mDun Ma = proposal. See CG, p. 427, col. 2. See also Dun Ma in Chang, II,
p. 1403, col. 2.
599 P. 95a, line 3. Following Dargyay, p. 108 and Dudjom, I, p. 763, I read Jam dPal dByans Kyis
instead of . . . Kyi.
600 Dargyay, p. 109; Dudjom, I, p. 764.
601 P. 95b, line 2. dBah Poi sDe = Indrasena (LC, 1976, II, p. 1699, col. 1) = name of a naga
(Edgerton, p. 115, col. 1).
602 P. 95b, line 3. Kye TSHan = Keu TSHan, q.v., Chang, I, p. 27, col. 2.
603 P. 95b, line 3. bCud Len. See Dargyay, p. 222, note 219; CG, p. 239, col. 1; Chang, I, p. 755,
col. 2 .
604 P. 95b, line 6 . No sProd. See Das, p. 356, col. 1; CG, p. 209, col. 1; Chang, I, p. 662; Dudjom, I,
pp. 762-763; Dudjom, II, p. 50, note 673.
605 P. 95b, line 6 . TSHe sGrub = ayuh sadhana, LC (1976), p. 1947, col. 1.
606 P. 96a, line 1. Sogs dBrag. Sogs Pa = shoulder blade (Das, p. 1284, col. 1.); dBrag = intermediate
space (Das, p. 916, col. 1).
607 P. 96a, line 1. bDud rTSi KHyil Ba = Amritakundali, LC (1976), I, p. 1206, col. 2. See Edgerton,
p. 64, col. 1.
608 P. 96a, line 1. Dur Lo. Like Pad Lo (q.v., Snellgrove, The Nine Ways of Bon, Oxford, 1967, p. 301)
I take Dur Lo to be a dress, possibly one worn by an ascetic who lived in a cemetery, although it
does not appear in the eight adornments of an ascetic who dwells in a cemetry in Rigzin, p. 191,
col. 1.
609 P. 96a, line 1. Ye Ses Mig gCig = Jhanaikacakshus, LC (1994), p. 1738, col. 1.
610 P. 96a, line 3. Dus Pa = dGohs Pa Dus Pa, q.v,, Dudjom II, p. 271 (Sutra which gathers all
intentions.)
611 P. 96a, line 3. bCud Len. See note 603, above.
612 P. 96a, line 6 . The name has been deleted in both BL and IOL.
613 P. 96a, line 6 - p. 96b, line 1. mTSHan Ma Dan mTSHan Ma Med Pa. mTSHan Ma = nimitta, sign;
mTSHan Ma Med Pa = animitta, without signs.
614 P. 96b, line 1. I read Me Tog instead of Lo Tog.
615 Dargyay, pp. 156-160; Dudjom, I, pp. 805-808.
616 P. 97a, line 2 and line 5. Rig DZin Yohs Dus. See Dudjom, I, p. 807: Final Gathering of the
Transmitted Precepts which is the Doctrinal Cycle of the Entire Gathering of Awareness-holders,
the Means for the Attainment of the Seven-Chapter Supplication (bka- dus phyi-ma rig-dzin
yongs-dus-kyi chos-skor gsol-debs leu-bdun-mai sgrub-thabs).
617 Dargyay, p. 158. Legs -IDan rDo-rJe was the brother of mNa-Ris Pan-CHen.
618 P. 97a, line 3. dPa-Bo = Daka. mKHa- Gro = Dakirii.
619 P. 97a, line 3. Bla Mai sGrub Pa Yohs Dus rNam gSum Yod. The three parts (rNam gSum)
refer, perhaps, to the three divisions of the Yohs Dus, (1) the cycle of teachings (CHos-sKor),
(2) Prayers (gSol-Debs) and (3) the sadhanas in seven chapters (Leu-bDun-Mai sGrub-THabs)1
620 P. 97a, line 4. gTer bDag Bya dKar sMyug rGod gTor Mas mCHod. Nebesky-Wojkowitz, p. 151,
refers to white birds of the lha.
621 P. 97a, line 4. Byor dGu. For Byor Ba bCu, the ten endowments, see Rigzin, p. 295, col. 2. dGu
is used here used in the sense of many.
622 P. 98a, line 5. Dud Sol IHa Mo = Dhumavati, LC (1976), I, p. 1103, col. 1.
623 P. 98a, line 5, syllables 1-2. gZugs sNan = gZugs brNan = bimba,t the physical manifestation
of the deity (Snellgrove) or the perfection of the image (Wayman) or the appearance (of the
deity). See D.L. Snellgrove, The Hevajra Tantra, Part 1 (London, 1959), pp. 56-57; A. Wayman,
Yoga of the Guhyasamaja Tantra (Delhi, 1977), p. 156.
624 P. 98a, line 5. Grub mTSHan = Grub Pai mTSHan Nid = nishpannalakshana, LC (1976), I,
p. 389, col. 2.
625 P. 98a, line 5. Sva od = flood, CG, p. 875, col. 2; Chang, III, p. 2872, col. 1.
626 P. 98b, line 1. I translate Grib TSHod Pa as measurer of the (suns) shadow, hence, a time
keeper. See CG, p. 131, col. 1; LC (1976), I, p. 383, col. 2; Chang, I, p. 400, col. 1.
627 P. 98b, line 2. TSHul gSum. See Chang, II, p. 2280, col. 1; Rigzin, p. 336, col. 1. I do not think
that the meaning, the three modes of reasoning, can apply here. In the present context, it would
be better to take the three ways to refer to the three ways of the three types of persons
mentioned immediately above, lay devotee, novice-monk and monk.
628 P. 98b, line 6 . PHyag sKor. See Das, p. 96, col. 1.
629 P. 99b, line 1. Sans-rGyas mNam-sByor = Sri-sarva-buddha-samayoga-dakirii-jdla-samvara-
. nama-uttara-tantra, LC (1976), I, p. 8 8 8 , col. 2.
630 P. 99b, line 3. CHe mCHog. Occurs on p. 100a, line 2, as CHen mCHog. Is Mahottara Heruka.
See Dudjom, II, p. 419, under Mahottara.
631 P. 99b, line 3. KHor-CHen. See KHor Lo CHen Po bZi in Rigzin, p. 39, col. 1.
632 P. 99b, line 6 . There is a pun here on the word Luh which means both instruction and valley.
633 P. 99b, line 6 . bSe, rhinoceros, means a pratyeka-buddha. See LC (1976), II, p. 2514, col. 2.
634 P. 99b, line 6 . rGya Bio sByoh Gis Sa rGya Man Du bCad. See Sa bCad in Das, p. 1257, col. 1;
CG, p. 898, col. 1; Chang, III, p. 2895, col. 1; LC, Suppl. IV (1993), p. 978, col. 2. (mDor bSad
Pai Sa bCad).
635 P. 99b, line 6 . gNas Rigs gSum. I understand this to mean gNas Gyur THar PHyin Pa gSum,
q.v., Rigzin, p. 231, col. 1.
636 P. 100a, line 1. bDud bZu Rigzin, pp. 208-209; Chang, II, p. 1364, col. 2.
637 P. 100a, line 3. Nan By an = wisdom, CG, p. 461, col. 1.
638 P. 100b, line 2. Ton KHu (Ton KHun in p. 101a, line 5) = sTong sKor in Wylie (1962), Map, east
of 100E and north of 32N.
639 P. 101a, line 4. Ron bZi, the four Rons. See Wylie (1962), p. 98.
640 P. 101b, line 5, syllables 30-33. Zlum Po bZi dBah.
641 P. 101b, line 5, syllables 35-38. Grva Pai Jam dMar. See LC (1987), I, p. 311, illustration 824.
For Trapa Ngonshe (Grva-Pa mNon-Ses), see Dudjom, I, pp. 753-754.
642 P. 102a, line 2. dGohs Pa Zan THal = Penetration of Samantabhadras Intention (kun-bzang
dgongs-pa zang-thal), Dudjom, II, p. 256.
643 P. 102a, line 5. mNes Pa gSum. See Dudjom, II, p. 117 (Three Means to Delight the Guru).
644 P. 102b, line 5. sGyu-PHrul Dra-Ba, the Web of Maya. See Dudjom, II, p. 248.
645 P. 102b, line 5. KHor Lo CHah CHuh. See the fifth meaning of KHor Lo in Chang, I, p. 318,
col. 2. For CHah CHuh (short for CHah Ni CHuh Ni), see Chang, I, p. 782, col. 1.
646 P. 102b, line 6 . Mi dGe bCu. See Das, p. 957, col. 1.
647 P. 102b, line 6 . mTSHams Med INa. Das, p. 1039, col. 2.
648 P. 103a, line 2 . 1 take A-Rya-Pa-Lo to be the same as A-Rya-Pa of p. 100a, line 6 .
649 P. 103a, line 3. dPon Slob os Rigs Dan bCas Pas. See os Sin Rigs Pa in Goldstein, p. 1030,
col. 2 .
650 P. 103b, line 1. Mi THog = generation, Goldstein, p. 823, col. 2; Chang, II, p. 2070, col. 1.
651 P. 103b, line 2. TSHogs Kyi Yo Byad bSags Te. See TSHogs bSags in Das, p. 1034, col. 1. TSHogs
also refers to TSHogs Lam, sambharamarga, the path of moral provisioning for the journey ahead.
652 P. 103b, lines 4-5. rTSis gNas gSar PHyogs Na Den San Ser Drag Bab Kyi E Dug Ces Yul Mi
Byuh Ba TSHer Dri Mai Yah Nas Yah Du mDZad Cih, I change Mai to Mol.
653 P. 104a, line 3. For the full title of this work, Yi-Dam bKa- Dus CHos-Kyi rGya-mTSHo,
see Dudjom, I, p. 775.
654 P. 104a, line 4. For the full title of this work, bKa- Dus Bar-Ba Bla-Ma dGohs-Pa Dus Pa,
see Dudjom, I, p. 785.
655 P. 104a, line 4. For the full title of this work, bKa- Dus PHyi-Ma Rig-DZin Yohs-Dus . . .,
see Dudjom, I, p. 807; note 616, above.
656 P. 104b, line 1. TSHub CHa = ill omen, Chang, II, p. 2326, col. 1.
657 P. 104b, line 2. TSHub Gyur = trouble, CG, p. 715, col. 1.
658 P. 104b, line 2, syllables 42-44. Rigs Pags Pa. I read this as Rigs dPags Pa, measured by kinds.
See Rigs Pas dPag in Goldstein, p. 1088, col. 2.
659 P. 104b, line 3. gZis Byes. See Chang, III, p. 2424, col. 2.
660 P. 104b, line 3. Bio TSHab. See Chang, II, pp. 1923-24.
661 P. 104b, line 3, syllables 19-26. Gan Drag Gi Ram Ci Drag Gis bTeg. See Gan Drag Ci Drag in
Chang, I, p. 340, col. 2 and Ram Degs in ibid., Ill, p. 2666, col. 2.
662 P. 105a, line 3. Na Ba (Skt. mlna) = the zodiacal sign Pisces (Das, p. 160, col. 2), which
corresponds, I think, to the month of Caitra and the lunar stations Citrd and Svati.
663 P. 105a, line 4. rDZoh Gru. I take this to mean farewell-offerings. See rDZoh PHru in CG,
p. 727, col. 2.
664 Ferrari, p. 6 6 ; p. 154, note 555. Dudjom, I, p. 780.
665 P. 105a, line 4. KHa Ral Gyi Dus. See KHa Ral in CG, p. 74 (2nd meaning).
6 6 6 P. 105a, line 5. I take Mu THur to be an equivalent of Mu THud, q.v., Chang, II. p. 2102.
667 P. 105, line 2. Luh KHuhs = prophetic sources.
6 6 8 P. 105a, line 6 . rGyai Mi Yur CHen Mo. I read as rGyai Ma Yur CHen Mo. Ma Yur CHen Mo =
rMa Bya CHen Mo = Mahamayuri. LC (1976), II, p. 1867, col. 2.
669 P. 106a, line 5. Ti Srir bKur = the respect (shown to him) as Ti Sri. Ti Sri = Ti Shih % 1^,
Imperial Preceptor.
670 P. 106a, line 6 . Rih Du sByahs Bas. I understand this as Rih Du sPahs Bas. See Chang, III, p. 2694,
col. 1.
671 P. 107a, line 3. rGya Ban Gos Nag Can, Chinese priests who dressed in black = Taoists.
672 P. 107a, line 6 . Gan Sog. See Chang, I, p. 349, col. 1.
673 Dalai Lama III (1543-1588).
674 P. 107b, line 6 . THugs Kyis gSos Pa, nurtured by the mind. The expression should, I think, be
distinguished from THugs gSo Ba, q.v., Chang, II, p. 1169, col. 2; Das, p. 1312, col. 2.
675 Dalai Lama I (1391-1475).
676 P. 108a, line 1. Nan Don = the knowledge of what to accept and what to reject, according to CG,
p. 460, col. 2. See also Chang, II, p. 1507, col. 1 and Nan Rig Pa in ibid., p. 1510.
677 The first four Dalai Lamas.
678 CHos-Kyi dBan-PHyug, mNa-Ris Pan-CHen and CHos-rGyal bKra-Sis sTobs-rGyal.
679 P. 108b, line 1. brTag Pa brGyad, the eight subjects. Dudjom, II, p. 161.
680 P. 108b, line 5. Zen Pa bZi Bral. See Chang, III, p. 2402, col. 2. Freedom from attachment to
this life, to samsara, to self and to wrong views.
681 P. 108b, line 5. Mi Dan Me Lab Pa ITar.
682 P. 108b, line 6 . According to Rigzin, p. 286, col. 2, there are three highest tantras, the
Guhyasamaja, the Cakrasamvara and the Vajrabhairava.
683 P. 109a, line 2. bsDu Bai dNos Po bZi, the four attractive qualities of a Bodhisattva. See Chang,
684
685
686
687
688
689
690
691
692
693
694
695
696
697
698
699
700
701
702
703
704
705
706
707
708
709
710
711
712
713
714
II, p. 1487, col. 2; Dudjom, II, p. 124; Rigzin, p. 225.
P. 109a, line 3. This part of the line is illegible in both BL and IOL. dPa Bo Dan . . . gTor Mai
TSHogs Kyis bSus Nas.
BA, II, pp. 711-715.
P. 109b, line 1. Srog Sin, the tree of life. See Chang, III, p. 2990, col. 2.
P. 109b, line 2. THugs Kyis gSos Sin. See note 674, above.
P. 109b, line 2. sDe brGyad. See Chang, II, pp. 1472-73. The eight classes are (1) gods, (2) nagas,
(3) yakshas, (4) gandharvas, (5) non-humans, (6 ) garudas, (7) kinnaras (8 ) great serpents
(mahoraga).
P. 109b, lines 2-3. See Biography of the Third Dalai Lama (Jayyed Press, Delhi, 1982), p. 22b
(44).
P. 109b, line 4. mNon sPyod (abhicara). See CG, p. 215, col. 1; Chang, I, p. 690, col. 1.
P. 109b, line 6 . Rluh Bum Pa Can, being able to retain his breath like a pitcher. Bum Pa Can =
kumbhaka, q.v., MW, p. 293, col. 2; Ernest Wood, Yoga (Penguin, 1962), p. 99ff.
P. 110a, line 4, syllables 9-10, Dom Blahs, and syllables 41-45, Dom Blahs Pai Mi rNams.
See Dom Len in Chang, II, p. 1309, col. 2.
P. 110a, line 4. Glo Bur. See CG, p. 142, col. 2; Chang, I, p. 432, col. 2.
P. 110a, line 5. Ri rGya. Chang, III, p. 2763, col. 1.
P. 110a, line 5. Lam rGya. Chang, III, p. 2763, col. 2.
P. 110a, line 6 . Ye Ses mGon Po PHyag bZi Pa, the four-armed lord of knowledge. mGon Po
PHyag bZi Pa - Caturbhuja Mahakala, LC (1976), I, p. 452, col. 1.
P. 110a, line 6 . Bya Rog gDoh Can. See LC (1976), II, p. 1632, col. 1. See also mGon Po Bya
gDoh (Kakamukha Mahakala) in LC (1976), I, p. 454, col. 2. and Bya gDoh (Mahakala
Kakamukha) in LC (1976), II, p. 1628, col. 2.
P. 110a, line 6 . mGon KHyi Dom Nag sNih dKar. KHyi Dom = KHyi IDom = wild dog, CG,
p. 8 6 , col. 1; Chang, I, p. 258, col. 1.
P. 110a, line 6 . dKyus bZin, in an ordinary way, CG, p. 24, col. 1.
P. 110b, line 1. Rogs Dan. See Chang, III, p. 2726, col. 2.
P. 110b, line 1. bTSad Po = bTSand Po = bTSan Po = bTSan, a species of demon, Das, p. 1003,
col. 2 .
BA, II, pp. 653-657.
P. 111a, line 1. This seems to be wrong. Earth-Ox of the second cycle is 1109. Earth-Ox of the
third cycle (1169) seems to be correct.
BA, II, p. 654, line 22, apparently reads CHos bZi (four texts) instead of CHos gZi.
P. 111a, line 5. Zig-Po bDud-rTSi (1143-1199). Dudjom, I, pp. 653-656.
P. 111a, line 5. The reading seems to be Pra sBah or (less likely) sBad. Pra is, probably, the same
as sGrags, q.v., Ferrari, p. 117, note 162. sBah should, probably, be read as sBrah(-rTSi).
P. 111a, line 6 . CHos THun gCig. For THun, see Rigzin, p. 171, col. 2.
P. 111b, line 2. For Lo-Ro-Ba Ras-CHun-Ba (1083-1161), see BA, II, pp. 436-441.
P. 111b, line 3. sPyod THun gCig. BA, II, p. 656, line 10, reads sPyod as gCod.
P. 112a, line Dr ah Sron gZa = Drah Sron bDun = Saptarshi, the Great Bear (Das, p. 649,
col. 1). According to Chang, II, p. 1320, col. 2, Drah Sron gZa INa = Mercury, Venus, Mars,
Jupiter and Saturn.
P. 112a, line 2. See Chang, III, p. 2928, col. 1.
P. 112a, line 3. See Chang, III, p. 2622-2623.
P. 112a, line 5, syllables 7-10. PHa PHyogs Su PHog.
P. 112b, line 1. rGyud bZi. See A. I. Vostrikov, Tibetan Historical Literature (Indian Studies Past
and Present, Calcutta, 1970), p. 125; Dargyay, p. 95 and p. 212 (fn. 35); Chang, III, p. 2622-2623
(gYu-THog gSar-Ma).
715 P. 112b, line 6 , syllable 60. The verb after syllables 58-59 (KHa Rluh) is illegible but, on the
analogy of p. 113a, line 6 , syllables 37-39 (CHu Yah Bri) is, probably, 1Sri.
716 P. 113a, line 2. Jo gDan. Possibly, the priest (dean) in charge of the Jo KHah in Lhasa.
717 P. 113a, line 3, syllables 14-15.1 read as Bio Se(d), q.v., Chang, II, p. 1926, col. 1.
718 P. 113a, line 6 . About 16 syllables, which appear on line 7 as an insertion to-line 6 , are somewhat
illegible. The reading seems to be: Zan Nan Dags Mai Dro . . . Gyi Ri rDo rNams ur rDos Lahs
Te Rags Su brTSigs.
719 P. 113b, line 1. The reading is not very clear.
720 P. 113b, line 5. CHe Don = coming of age ceremony, according to BA, I, p. 124; but see Chang,
I, p. 818, col. 1.
721 P. 113b, line 6 . bKa Babs bZi. See Chang, I, p. 72, col. 2; Rigzin, p. 15.
722 P. 114a, line 5. Drug Cu Pa. See Drug Cu Ma in Chang, II, pp. 1332-1333.
723 The date corresponds to 18 May 1448 on the assumption that the 4th month (Vaisakha) was the
4th month of the earlier PHug Pa system. Schuh, *108*.
724 P. 115b, line 4. gSer bTul Ma = bTul Ma = Dul Ma, Chang, II, p. 1055, col. 1. See gSer Dul Ma,
under Dul Ma in Chang, II, p. 1267, col. 1.
725 P. 115b, line 6 and p. 118b, line 4. rGyab mTHo. See mTHo brGyab Pa in Chang, II, p. 1217,
col. 2 .
726 P. 116a, line 2. Kun Rig. See Rigzin, p. 8 , col. 1.
727 P. 116b, line 6 . dPal mGon Zal = dPal mGon Zal bZi Pa (Srmatha Caturmukka)1 See LC (1976),
II, p. 1463, col. 2.
728 P. 117a, line 2. sNan dNags = kavya, LC (1976) I, p. 894, col. 1. sNan dNags Me Lon =
Kavyadarsa.
729 P. 117a, line 3. sGra mTSHams sByor INa Pa. See Chang, II, p. 2311, col. 1.
730 P. 117a, line 3. gTum Po dKar Po = Suklacanda, LC (1976), p. 923, col. 2.
731 P. 117a, line 3. Gur mGon. See LC (1976), I, pp. 352-353. Gur mGon = Mahakala.
732 P. 117a, line 3. gNas bCu = the ten sthaviras (elders). See gNas bCus bsKor Pa (= gNas brTan
bCu brGyad Kyis bsKor Pa) in LC (1976), II, p. 1367, col. 2.
733 The date corresponds to 17 March 1410 on the assumption that the system followed is the system
of the later PHug Pa school. Schuh (1973), *98*.
734 P. 117b, line 1. rTSa Se. See Chang, II, p. 2214, col. 1.
735 P. 117b, line 1. Bla Ma INa bCu Pa. See Rigzin, p. 286, col. 1.
736 P. 117b, line 1. rTSa ITuh. See Rigzin, pp. 327-328.
737 P. 117b, line 2. mTHah Gos. See Chang, II, p. 1201, col. 1.
738 G. Tucci, The Religions of Tibet (Routledge & Kegan Paul, London, 1980), p. 143 (dByar CHos
CHen Mo the great summer period dedicated to the doctrine), p. 144 (dGun CHos CHen Mo,
the great winter festival of the doctrine), p. 267, fn. 12 (dPyid CHos Dan Po and dPyid CHos
CHen Mo).
739 P. 117b, line 5. Byah-CHen (Ri-KHrod). See Ferrari, p. 62. Ri-KHrod = hermitage.
740 P. 117b, line 6 . dByahs CHar = Svarodaya, LC (1976), II, p. 1710; Dudjom, II, p. 67, note 967;
ibid, II, p. 201 (Astrological Treatise entitled Martial Conquest); ibid., II, p. 237 (Svarodaya).
741 This is not the Bo-Don PHyogs-Las-rNam-rGyal (1306-86), whose life will be found in BA, II,
pp. 777-779, but the Bo don Pan een mentioned in Ferrari, p. 67, who is the same as Bo don Cos
rgyal Pyogs las mam rgyal (1375-1450), mentioned by Ferrari, p. 156, fn. 571. See Chang, II,
pp. 184243.
742 P. 118a, line 1. sGrol Ma Ner gCig. See Chang, I, pp. 625-626; LC (1987), II, p. 667ff, no. 2145ff.
743 P. 118a, line 3. gTSug Lag KHah La rDo bCal bTah. See rDo bCal in Goldstein, p. 617, col. 1;
Chang, II, p. 1438, col. 1. (rDo gCal).
7 4 4 p. 118a, line 3. gDoh bZi Pa = (?) dPal mGon Zal bZi Pa, LC (1976), II, p. 1463, col. 2; p. 2012,
col. 1. See note 727, above.
745 P. 118a, line 3. Las gSin, the judge of actions. Rigzin, p. 410, col. 1.
746 P. 118a, line 4. ICags Ral Can = Lohakhadga Hayagriva, LC (1976), I, p. 687, col. 1.
747 P. 118a, line 5. See LC (1976), I, p. 454, col. 2; LC (1987), I, p. 328, no. 874.
748 P. 118a, line 5. (mGon Po) PHyag Drug Pa. See LC (1976), I, p. 85*1, col. 2.
749 P. 118b, line 3. PHrul KHor. See Chang, II, p. 1793; Dudjom, II, p. 387, who gives the meaning
as yogic exercises, but the Sanskrit equivalent is yantra.
750 P. 118b, line 3. bZan Po is the second day of the 5-day cycle. See Schuh (1973), p. 147. Therefore,
the day bZah-Po of the earlier fortnight could be the second, seventh or twelfth day of the
month of Kartika, the tenth Hor month. These would be the 10th, 15th or 20th of November 1447,
according to the earlier PHug-Pa school; the 11th, 16th or 21st of October 1447, according to the
later PHug-Pa school.
751 P. 119a, line 1. CHo 'PHrul Zla Ba. According to Schuh (1973), p. 32, this could be either the
15th day of the first month (victory over non-Buddhists) or the 15th day of the tenth month
(descent from heaven).
752 P. 119a, line 3. Gur. Either mGon Po Gur (Pahjaranatha), LC (1976), I, p. 446, col. 1, or rDo-rJe
Gur (Vajrapahjara), LC (1976), I, p. 1284, col. 2.
753 P. 119a, line 3. See Nebesky-Wojkowitz, p. 89.
754 P. 119a, line 4. CHos Min = adharmika, one who does not belong to the (right) religion, or, as in
this case, sect.
755 P. 119a, line 4. CHa Med = niravayava (LC, 1976,1, p. 690, col. 1), q.v., MW, p. 539, col. 3.
756 P. 119a, line 5. PHur bTSugs Ma. See PHur TSHugs in Chang, II, p. 1720, col. 1. bTSugs is the
pf. of 'DZugs, but the meaning of PHur DZugs, in Chang, II, p. 1720, does not apply here.
757 P. 119b, line 2. That is to say, the practices as practised by the rulers of Tibet.
758 P. 120a, line 2. This is not a title of a work by Dalai Lama II. See Tohoku (1953), Section VI,
p. 173ff.
759 P. 120a, line 4. PHa CHos. See H. Eimer, Berichte iiber das Leben des Afisa (Wiesbaden, Otto
Harrassowitz, 1977), pp. 81-86.
760 P. 120a, line 4. mTSHo Mo rDZin Bu. This seems to be the name of a lake. rDZih-Bu means a pool.
761 P. 120a, line 6 . For Las PHro Glin Pa (1585-1656), see Dargyay, pp. 160-163; Dudjom, I,
pp. 809-812.
762 P. 120b, line 3. E CHos Kyi Byuh gNas. See Wayman, The Buddhist Tantras (1973), p. 172,
where E is defined (among other things) as dharmodaya (CHos Kyi Byuh gNas).
763 P. 121a, line 3. According to Schuh (1973), *115*, there was no third day in the 12th month
(Pausha) of 1475 either in the latter or the former PHug Pa systems. According to the Kalacakra
system, there was no second day in the 12th month (which began on 29 December 1475), so the
third day would be 30 December 1475. According to the PHags-Pa school, the third day of the
12th month (which began on 28 December 1475) would also be 30 December 1475.
764 P. 121b, line 1. Ras CHams could be the same as Ras CHa, soft cloth.
765 P. 121b, line 2. bSe THeb. See Chang, III, p. 3048, col. 2.
766 P. 121b, line 4, syllable 7. Lu. Occurs also on p. 123b, line 3.
767 P. 121b, line 4. Jigs Byed bCu gSum Ma. See Rigzin, p. 118, col. 2.
768 P. 121b, line 4. Ze dGu Ma. See note 843, below.
769 P. 121b, line 4. Sans sKor Rah Gi De La Mi THe Ba, not included in the actual cycles of Sans,
hence, supplements or additions to the cycles of Sans.
770 P. 121b, line 5. Gur = mGon Po Gur, Pahjaranatha, LC (1976), I, p. 446, col. 1.
771 P. 121b, line 5. Yig CHa. See Chang, III, p. 2567.
772 P. 121b, line 6 . sPyod Yul = object of awareness, Rigzin, p. 259, col. 1.
773 P. 122a, line 1. The dPe-CHos of Po-To-Pa was a simplified version of the inner meaning
of Atlsas Bodhipathapradipa. Chang, II, p. 1636, col. 1.
774 P. 122a, line 1. Bar CHad Kun Sel = Sarva-vighna-vinayaka, LC (1976), II, p. 1608, col. 2.
775 P. 122a, line 2. TSHe dBah. See Rigzin. p. 337, col. 1.
776 P. 122a, line 2. Grub rGyal = Grub rGyal TSHe dPag Med, Siddharaja Amitayus. LC (1987), II,
p. 552, no. 1685.
I l l P. 122a, line 2. IHa dGu Ma. Probably Amitayus in a mandala of nine gods, TSHe dPag Med IHa
dGu, LC (1987), I, p. 96, no. 87. Other deities in a mandala of nine are rNam-Sras gSer-CHen IHa
dGu (LC, 1976, II, p. 2528, col. 1), Navatmaka Kartandhara Mahakala (LC, 1987, I, p. 329,
no. 877) and gTSug-Tor rNam-rGyal IHa dGu Ma, Navadeva Ushriishavijaya (LC, 1976, II,
p. 2528 col. 1; LC, 1987, I, p. 347, no. 927).
778 P. 122a, line 2. 'CHi Blu Dan bCas Pa, literally, death, together with the ransom. Vaidurya Ser-
Po (edited by Lokesh Chandra, New Delhi, 1960), p. 98, line 5, writes CHi bSlu bCas. See CHi
bSlu Bai . . . sGrub THabs in LC (1976), p. 776, col. 2.
779 P. 122a, line 2. Bir = Bir = Virupa, LC (1987) II, p. 406, no. 1102 (?).
780 P. 122a, line 2. mKHa Gro Sen Ge gDoh Can = DakinT Simhavaktra, the lion-faced sky-
wanderer.
781 P. 122a, line 2. Ye Ses KHyuh KHra. See KHyuh KHra in LC (1976), I, pp. 262-263; LC (1987),
I, p. 281, no. 739; LC (1987), II, p. 746, no. 2388 (185).
782 P. 122a, line 3. For Don-Yod-Pa (14th century A.D.), see BA, II, p. 635.
783 P. 122a, line 3. Ri CHos, retreat teachings. See Dudjom, I, p. 571. For Yan-dGon-Pa, see BA, II,
pp. 688-691.
784 P. 122a, line 3. sGrub-THabs rGya-mTSHo. See Dudjom, II, p. 254.
785 P. 122a, line 4. Kun Rig = Kun Rig rNam Par sNan mDZad, Sarvavid Vairocana, LC (1976),
p. 40, col. 1.
786 P. 122a, line 4. Ni-Gu was the sister of Naropa. BA, II, p. 728, & c.
787 P. 122a, line 4. Legs IDan mCHed gSum = mGon Po Legs IDan mCHed gSum, Bhratri-traya
Bhagavan Mahakala, LC (1976), II, p. 2321, col. 1.
788 P. 122b, line 1. sNih Zugs PHo Ba bCas Pa.
789 P. 122b, line 2. mDZub KHrid. See Chang, II, p. 2336, col. 1. To explain a text point by point.
790 P. 122b, lines 2-3. Probably Atlsa and Brom-sTon. See also p. 121a, line 5.
791 P. 122b, line 3. Byed rNam gNis = Dharma-dharmata-vibhahga and Madhyanta-vibhahga,
LC (1976), II, p. 1730, col. 2.
792 P. 122b, line 3. By bTSon-KHa-Pa. Tohoku (1953), No. 5396.
793 P. 122b, line 3. Dus Pai dBah. According to LC (1976), I, p. 1256, col. 2, Dus Pai dBah bsKur
Ba mDor bsDus Pa means sahkshipt-abhisheka samdsika.
794 P. 122b, line 4. gSal sGron by bTSon-KHa-Pa. Tohoku (1953), No. 5302. See Note 827, below.
795 P. 122b, line 4. gDan. See gDan gSum and gDan gSum dKyil KHor in Rigzin, p. 203, col. 1 and
Chang, II, p. 1342, col. 2. See Note 1081, below.
796 P. 122b, line 4. sNih Po Don gSum. See Rigzin, p. 141.
797 P. 123a, line 1. PHag Mo bCu gSum Ma. See LC (1987) I, p. 230ff.
798 P. 123a, line 2. THa sNad gTSug Lag. See Chang, II, p. 1133, col. 1.
799 P. 123a, line 4. mTSHan brJod = Nama-sahgiti, LC (1976), II, p. 1963, col. 2. Grel CHen =
Abhisamaydlamkaraloka, LC (1976), I, p. 483, col. 1.
800 P. 123b, line 1. sPyil Bu = cell (Goldstein, p. 697, col. 1.)
801 P. 123b, line 2. See Ferrari, p. 48 and p. 122, Note 207.
802 P. 123b, line 3. Lu. See p. 121b, line 4 and Note 766.
803 P. 123b, line 3. rNam sNan mNon Byah = Vairocanabhisambodhi, LC (1976), II, p. 1393, col. 2.
804 P. 123b, line 3. dMar Po (the Red One) = (?) gSin rJe gSed dMar Po = Raktayamari, LC (1976),
II, p. 2382, col. 1.
805 P. 123b, line 3. PHyag rDor Gro bZah. See PHyag rDor Gos sNon Can 'Gro bZah Lugs in LC
(1976), II, p. 1545, col. 1. and LC (1987), I, p. 257, no. 6 6 8 . Gro bZah Lugs, the school of Gro
bZah, occurs also on p. 128b, line 5. For PHyag rDor U-TSHa-Rya, see LC (1976), II, p. 1548,
col. 1 and LC (1987), I, p. 255, no. 662.
806 P. 123b, line 5. The PHag-Mo-Gru-Pa ruler. See Shakabpa, Tibet, A Political History (Yale, 1961),
pp. 89-90; HT, pp. 154-157.
807 P. 124a, line 2. gSah bDe Jigs gSum = gSari-bDag (Guhyapati), bDe-mCHog (Samvara) and Jigs-
Byed (Bhairava).
808 P. 124a, line 4. gSuh rGyal, the Oracle King. See Wylie (1962), p. 80. See also LC (1987), I,
p. 201, no. 504.
809 P. 124a, line 4. dGra IHa, the Foe God. See H. Hoffmann, The Religions of Tibet (London, 1961),
p. 21; G. Tucci, The Religions of Tibet (London, 1980), p. 187.
810 P. 124a, line 4. PHrin bCol. See Rigzin, p. 273, col. 1.
811 P. 124a, lines 5-6. Bla Ma gZon Nur Gyur Pa refers, perhaps to Jam-dPal gZon Nur Gyur Pa,
Manjusri Kumarabhuta.
812 P. 125a, line 5. IDem PHru Can Dar sNas brGyan Pa. DL III, rNam-THar, p. 17, line 2, writes
IDem PHru Dar sNas brGyan Pa. For IDem PHru, see Chang, II, p. 1456, col. 2.
813 P. 126b, line 3. Glags ITa Ba = to look for an opportunity. CG, p. 138; Chang, I, p. 420, col. 1.
814 P. 127a, line 1, syllables 5-9. CHams Dam Par bCad De. DL III, rNam-THar, p. 36, line 6 , reads
mTSHams instead of CHams. The rNam-THar reading seems to be right.
815 P. 127b, line 4..Ser sBrehs = insignia. See CG, p. 912, col. 2.
816 P. 128a, line 2. Seh-Gei Zal = Harivaktra, LC (1976), II, p. 2424, col. 1.
817 P. 128a, line 2. Glih-sTod. See Ferrari, pp. 165-166 (Note 672).
818 P. 128a, line 2. Bla Ma INa bCu Pa = Guru-pahcasika, LC (1976), II, p. 1682, col. 1.
819 P. 128a, line 2. Byah CHub gZuh Lam = Bodhipaddhati, LC (1976), II, p. 1633, col. 2; Tohoku
(1953), No. 5271.
820 P. 128a, line 2. gZi gSum. Rigzin, p. 356, col. 2.
821 P. 128a, line 3 and DL III, rNam-THar, p. 65, line 4. Las CHog. See CG, p. 857, col. 1; Chang, III,
p. 2778, col. 2.
822 P. 128a, line 3. 'Grel Pa Don gSal = Sphutartha, LC (1976), I, p. 483, col. 1.
823 P. 128a, line 3. rNam Grel = Abhisamayalamkaravartika, LC (1976), II, p. 1387, col, 2.
824 P. 128a, line 3. mDo rTSa = Vinayasutra, LC (1976), p. 1231, col. 1. See Rigzin, pp. 214215
(Dul Ba mDo rTSa Ba = Vinayamulasutra).
825 P. 128a, line 3. Drah Nes rNam Byed = Drah Ba Dan Nes Pai Don rNam Par Byed Paii bsTan
bCos, Legs bSad sNih Po by bTSon-KHa-Pa, Tohoku (1953), No. 5396.
826 P. 128a, line 3. dPe CHos. See Note 773, above.
827 P. 128a, line 3. gSal-sGron = Rim Pa INa Rab Tu gSal Bai sGron Me by bTSon-KHa-Pa, Tohoku
(1953), No. 5302. See Note 794, above. See also A. Wayman, Yoga of the Guhyasamaja Tantra
(Delhi, 1977), p. 364, p. 370.
828 P. 128a, line 3. gDan rDZogs = (?) Rim INa gDan rDZogs Kyi dMar KHrid by bTSon-KHa-Pa,
Tohoku (1953), No. 5314. Wayman, ibid., p. 370.
829 P. 128a, line 4. TSHe Rih mCHed INa. See LC (1987), I, p. 344.
830 All these Vaisravanas will be found in LC (1976), pp. 1421-1424; LC (1987), II, Index, p. 831,
col. 1.
831 P. 128a, line 5. Sramana. LC (1987), I, p. 282, no. 742; II, p. 745, no. 2386 (183).
832 P. 128a, line 5. Sen IDeh Nags sGrol = Sen IDeh Nags Kyi sGrol Ma, KhadiravanI Tara,
LC (1976), II, p. 2425, col. 1.
833 P. 128a, line 5. Sen gDoh Ma = Simhavaktra.
834 P. 128a, line 5. rMe brTSegs. See KHro Bo sMe brTSegs in LC (1976), I, pp. 284-285. See also
835
836
837
838
839
840
841
842
843
844
845
846
847
848
849
850
851
852
853
854
855
856
857
858
859
860
861
sMe brTSegs Kyi sGrub THabs by bTSon-KHa-Pa in Tohoku (1953), No. 5365.
P. 128a, line 6 . See THig Le bCu Drug Gi Nams Len, Shodasabindubhdvana in LC (1976), I,
p. 1029, col. 2.
P. 128a, line 6 . rJei gSuh Bum THor Bu - rJe THams Cad mKHyen Pa bTSon KHa Pa CHen Poi
bKa 'Bum THur Bu, Tohoku (1953), No. 5275.
See Dudjom, II, p. 254.
P. 128b, line 1. Be Bum sNon Po rTSa Grel. See Das, p. 876, col. 1.
P. 128b, line 1. Me Tog PHreh rGyud = Vinayakarika, LC (1976), II, p. 1836, col. 1. Dudjom, II,
p. 229, says Vinayapushpamdla, Flower Garland of the Vinaya.
P. 128b, line 2. gNas bCu = gNas brTan bCu brGyad, LC (1976), II, p. 1367, col. 2.
P. 128b, line 3. Dus Pa PHags Lugs Dan Ye Ses Zabs Lugs. Das, p. 687, col. 2; Wayman, Yoga
of the Guhyasamaja Tantra (Delhi, 1977), pp. 91-95.
P. 128b, line 3. PHyi Nan Samputa = both outer and inner (rites). For samputa = dual, see
Edgerton, p. 576, col. 1. Dril-Bu-Pa = Ghantapada, LC (1976), I, p. 1174, col. 2.
P. 128b, line 4. Ze dGu Ma. See Tohoku (1953), No. 5344: Ze dGu Mai Zin Bris, A note on the
arrangement of 49 Buddhist deities in the Vajrabhairava mandala and their bijas and mantras.
See Note 768, above. Perhaps the 49 deities are connected with the 49 days of the Bar-Do.
P* 128b, line 4. Bar Lugs IHa INa. I believe Bar is short for Ba-Ri Lo-TSa-Ba (11 th-12th centuries
A.D.). For the 5-deity Amoghapasa of Ba-ri, see LC (1987), I, p. 239, no. 615.
P. 128b, line 4. gDugs dKar. LC (1987), I, p. 85, no. 43; ibid., p. 347, no. 926; II, p. 738, no. 2365
(162).
P. 128b, line 4. Gra INa (Pahcaraksha) occurs in bTSon-KHa-Pa, sNags Rim CHen Mo, p. 83,
line 6 . It has been translated by J. Hopkins in The Yoga of Tibet (1981), p. 54, as Five Guards.
A.K. Gordon, The Iconography of Tibetan Lamaism (New York, 1967), p. 71, translated
Pahcaraksha as the Five Spell Goddesses. See gZuhs CHen Grva INa in Chang, III, p. 2507,
col. 1. and the Pahcaraksha in LC (1987), II, pp. 743-744, nos. 2378-2382.
P. 128b, line 6 . Gur Zal Legs IDan mCHed gSum. For mGon-Po Legs-lDan mCHed gSum,
see LC (1976), I, p. 455, col. 2 and LC (1987), I, p. 326, no. 869.1 take Zal to mean Zal bZi Pa,
LC (1976), II, p. 2012-13 and p. 1463, col. 2.
P. 128b, line 6 . mGon Po bZi sBrags. See LC (1976), I, pp. 454-455; LC (1987), I, p. 328, no. 874.
P. 128b, line 6 . Dus mTSHan Ma = gSin rJe Dus mTSHan Ma, Yama Kalaratri, LC (1987), I,
p. 199, no. 496.
P. 129a, line 2. For TSHar CHen, see Ferrari, p. 152, note 518.
P. 129a, line 2. Sa PHur IHa KHra.
P. 129a, lines 2-3. dByahs rDa CHihs. I read rDa as brDa, hence, sounds and symbols connected
(with that god).
P. 129a, line 3. KHro bCu. See Rigzin, pp. 33-34.
P. 129a, line 3. dPal mGon mNah bsTan Sruh. I understand mNah as mNahs-Pa, q.v., Chang, II,
p. 1555, col. 1. (2nd meaning).
See LC (1987), I, p. 113, no. 151.
P. 129a, line 3. gZa is, possibly, gZa mCHog rGyal Po, Rahula. LC (1976), II, p. 2079, col. 1; LC
(1987), II, p. 395, no. 1069.
P. 129a, line 4. DL III, rNam-THar, p. 120, line 1, says bDe-mCHog Lu-Hi-Pa.
P. 129a, line 4, syllable 42. bCas. I understand this as the pf. of CHa-Ba, to make.
P. 129a, line 4. Zal Gyi rDo Nag. Zal = (?) Zal bZi Pa (four-faced); rDo Nag = rDo rJe Nag Po
CHen Po (Vajra Mahakala), LC (1976), I, p. 1290, col. 1.
P. 129a, line 5. Gar THig dByahs. See Dargyay, p. 191; Chang, 1, p. 352, col. 1.
p. 129b, line 1. (rTa mGrin) Sva Na bZi sKor. See LC (1976), p. 937, col. 2; LC (1987), I, p. 259,
no. 674.
862
863
864
865
866
867
868
869
870
871
872
873
874
875
876
877
878
879
880
881
882
883
884
885
P. 129b, line 1. Nag Po Pa. LC (1987), II, p. 476, no. 1375. DL IE, rNam-THar, p. 146, line 6 , says
bDe mCHog Nag Po Ba.
See DL III, rNam-THar, p. 147, line 5.
P. 129b, line 3. See DL III, rNam-THar, p. 167.
P. 129b, line 3. DL III, rNam-THar, p. 160, line 2.
P. 129b, line 6 . Sri = Shih teacher.
P. 130a, line 1. Chang, III, p. 2781, col. 2, says that Lu Hah means liu huang , sulphur. The
meaning applicable here would be sulphur-coloured or yellow.
P. 130a, line 1, syllable 24. dPyad. DL III, rNam-THar, p. 198, line 2, says sPyad.
P. 130a, line 1. Gan Cu Du THah. DL III, rNam-THar, p. 194, line 6 , says Gan Cu Du THah Zes
KHri bsKor bCu gSum Gyi Sa La dBah sGyur Bai Mi dPon CHen Po Zig, the great official,
exercising authority over the land of 13 myriarchies, called Gan Cu Du THah. Gan Cu is almost
certainly Kan-su tt" M Du THah is, probably, Tu-tang ^ ^ (a Viceroy; Governor-General;
Mathews, No. 6508.4).
P. 130a, line 2. Ka-THog-Pa. See Dudjom, I, p. 6 8 8 ff.
See Dargyay, p. 132ff; Dudjom, I, p. 784ff.
P. 130a, line 3. Nus mTHu Rah Med Yod. Rah Med = Rah La Med. See Ran Med gZan TSHol in
Chang, III, p. 2651, col. 2.
P. 130a, lines 4-5. mTHa brTen Pai Bar mDZad Cih. See mTHa brTen in CG, p. 380, col. 2;
mTHa rTen Gyi dBah in Chang, II, p. 1203, col. 1. See Bar Byed Pa in Chang, II, p. 1821, col. 1.
P. 130b, line 3. mDog Ma KHa, did not seem. See Goldstein, p. 597, col. 2 and mDog
(2nd meaning) in Chang, II, p. 1385, col. 1.
P. 131a, lines 5-6. mKHar sNon Po = Koke Khotan = the Blue Town. See DL IV, rNam-THar,
p. 16b (250), line 1.
P. 131b, line 1. Babs THob. See Bab THob in CG, p. 557, col. 2; Babs THob in Goldstein, p. 751,
col. 1; Chang, II, p. 1814, col. 2.
P. 131b, line 3. KHebs gCod = lid, Goldstein, p. 134, col. 1; Chang, I, p. 238, col. 2.
P. 132a, line 2. Kun-Sloh = samutthana, samutpada, LC (1976), I, p. 42. See MW, p. 1166,
cols. 1-2. See also CG, p. 11, col. 2; Goldstein, p. 35, col. 2. In the present context, I translate as
co-operation.
P. 132a, line 2, syllables 32-38. I read Kun Sloh Yah KHa Zen Pa Dan. For Kun Sloh, see
previous note. For KHa Zen, see Chang, I, p. 208, col. 2. The sNel-Pa had been subordinates of the
PHag-Mo-Gru-Pa (whom the Rin-sPuns-Pa had displaced) and supporters of the dGe-Lugs-Pa. HT,
pp. 174-176.
P. 132a, line 3. KHa Yar rGyab. See KHa Ya in CG, p. 73, col. 2 and KHa Yar in CG, p. 74,
col. 1; Chang, I, p. 210, col. 1.
P. 132a, line 3. See DL IV, rNam-THar, p. 41b (300) line 4: Sog Pos sGar Pai rTa Dreu PHyags
Pas bsTan Gro i PHan bDe Joms Pa i gZi CHen Po THihs Pa Yin Zer(The West Mongolians said
that, with the dung of their horses and mules, the tent dwelling (Karma-Pas) were laying down a
large base to overwhelm the benefit and happiness of the (Buddhist) Teaching and the world).
Phyags = PHyags-sNigs or PHyags-Dar, refuse, Chang, II, p. 1737, col. 1.
P. 132a, line 4. Mi gNan Ka Med, no choice but to grant. See Ka Med in Goldstein, p. 32,
col. 1; Chang, I, pp. 5-6.
P. 132a, line 4. dPags Drug Cu Pa. dPags = parihara (LC, 1976, II, p. 1456, col. 1.), q.v.,
Edgerton, p. 332, col. 2. See DL IV, rNam-THar, p. 42b (302), line 5.
DL IV, rNam-THar, p. 44b (306), line 2. The ruler of Yar-rGyab was so impressed by the power of
the fourth Dalai Lama to bring about an invasion of Yar-rGyab by the gTSan-Pa that he renamed
the Dalai Lama.
P. 133a, line 1. sByin IDan = sByin bDag.
8 8 6 P. 133a, line 1. Zag bCas = sasrava, Rigzin, p. 359, col. 1.
887 See DL IV, rNam-THar, p. 6 b (230).
8 8 8 P. 133a, line 4. Mi Za Yah. See Za Ba, meaning (2) (2) in Chang, III, p. 2443, col. 1.
889 P. 133b, line 1. Grag sToh. See Chang, I, p. 389, col. 1.
890 P. 133b, line 2. IHug Pa Nid. See IHug Par in CG, p. 961, col. 1; IHug Pa in Chang, III, p. 3105,
col. 1.
891 P. 134a, line 1. Grag sToh. See Note 889, above.
892 P. 134a, lines 2-3. rGyud Ma Dag rNams La Ci CHa Yod. Ma Dag Pa = asuddha, LC (1976), II,
p. 1766, col. 1. For Ci CHa Yod Pa, see CG, p. 228, col. 1. Changs definition of Ci CHa in I,
p. 727, col. 1 is the same as CGs Ci CHa Med Pa.
893 P. 134a, line 5. gNas INa = pahcasthana or pahcavidyasthana, q.v., Edgerton, p. 488, col. 1.
894 P. 134b, line 2, syllable 48, gSeg = inclined, Goldstein, p. 1202, col. 2; Chang, m, pp. 3018-3019.
895 P. 134b, line 3. sNih-Med. See Chang, I, pp. 1006-1007.
896 P. 134b, line 3. The ordinary, human mind (Sems) is diffentiated from the Buddha-mind (THugs).
The ordinary, human understanding (rTog Pa) is differentiated from the Buddhas understanding
(Ses Rab, Prajha).
897 That is, one body is abandoned before another is reborn in. The arrangement refers to the
arrangement of the five skandhas. Gathering together means ceasing to move out into Samsara,
hence, gathering together in Nirvana.
898 That is, the deity to be reincarnated in another reincarnation.
899 P. 135a, lines 2-3. sKyon Du Gyur blTa.
900 LC (1976), I, p. 1137, col. 2.
901 P. 135b, line 5. Andha rNil = indranila = sapphire (MW, p. 166, col. 3).
902 P. 135b, line 5. sPug = miao yen shih [3[| ^ cats eye stone = padmaraga = ruby, CG, p. 507,
col. 2. Chang, II, p. ,1658, col. 1, says sPug means ping chu shih J^jc f i .
903 P. 136a, line 5. See above, pp. 133b-134a.
904 P. 136a, line 5. dNos sKye bsTar. See bsTar Pa in Chang, II, p. 1129, col. 2; bsTar Ba in CG,
p. 361, col. 2.
905 P. 136a, line 6 . Jug Pa = avatara. In the present context, I translate as actualisation.
906 P. 136b, line 1. Ga La PHyur. I translate as where is the limit? See PHyur Ba in Das, p. 852,
col. U CG, p. 548, col. 1; Chang, II, p. 1789, col. 2.
907 P. 136b, line 2. rGyab Yig. See Vostrikov, p. 45.
908 P. 137a, line 1. sKabs THob. The meanings given in CG, p. 89, col. 1 and Chang, I, p. 110, col. 1
do not seem to apply here. The word occurs again on p. 137a, line 4, PHyag Ris Sogs sKabs THob,
so it is a hand-written document of some sort. THob, probably, stands for THob-Yig, memorandum,
etc. I translate as ad hoc papers.
909 P. 137a, line 4. Phyag Ris Sogs sKabs Thob dMigs bSal. For dMigs bSal = special, see CG, p. 657,
col. 1; Chang, II, pp. 2144-45.
910 P. 137b, line 4. See LC (1976), I, p. 1298, col. 1; II, p. 2050, col. 1.
911 P. 137b, line 5. Nes dMigs = adinava (LC, 1976, p. 872, col. 1), q.v., Edgerton, p. 94.
912 P. 137b, line 6 . sDom brTSon means yati (LC, 1976, I, p. 1324, col. 2) but Sans-rGyas rGya-
mTSHo writes mati.
913 P. 137b, line 6 . Tibetan Bio = Skt. mati.
914 P. 137b, line 6 . PHyogs Gro - glory. See CG, p. 537, col. 2; Chang, II, p. 1762, col. 2.
915 P. 138a, line 2. Sas CHe Ba. See Chang III, p. 2839, col. 2 (possibility).
916 P. 138a, line 4. According to Chang, I, p. 27, col. 1, Keg = sKag, the ninth lunar station,
according to Chang, I, p. 105, col. 1 and ibid, p. 561, col. 2, corresponding to the Sanskrit Aslesha
(Das, p. 316, col. 2) and Chinese liu $P, willow. Ji is, probably, the Chinese chi 3, winnowing
basket, corresponding to the twentieth lunar station, Purvashadha, CHu-sTod. Sans-rGyas
rGya-mTSHos interpretation of Ji-me as PHyoh-rGyas is, probably, wrong. Kun is, clearly,
kun jrfi (trigram = ), earth, as opposed to heaven. bSah (excrement), possibly, translates the
-vishtha (feces, excrement, MW, p. 996, col. 1) of Sravishtha, also known as Dhanishthd, the
name of the twenty-fourth lunar station, Tibetan Mon Gre or Mon Dre, Chinese hsii , empty.
(Etymologically, the -vishtha of sravishtha, q.v., MW, p. 1097, col. 1, has nothing to do with
vishtha, in the above meaning). U-sDud is, possibly, the Sanskrit udaka, meaning water (MW,
p. 183, col. 2). See Das, pp. 316-317, for a list of the twenty-eight lunar stations (rGyu-sKar,
nakshatra).
917 P. 138a, line 4. Nag rTSis, black astrology, is to be contrasted with dKar rTSis, white
astrology, and refers, perhaps, to Chinese (rGya Nag) astrology, as constrasted with Indian (rGya
dKar) astrology. The lines Keg, etc., use terms of black astrology such as Ji and Kun.
918 P. 138a, lines 5-6. dGuh sNih sPyir rTa sBrul Me Bye Brag sBrul Me dBah THah Gis PHye Ba ah.
I owe the translation of this passage to Professor Dr. Dieter Schuh. With regard to the four
elements of life (Srog), body (Lus), prosperity (dBah-THah) and favourable circumstances (Kluh-
rTa), see Schuh, ZAS 7 (1973) pp. 353-423. For Fire (Me) and the element Prosperity in the
year Fire-Serpent (Me-sBrul), see ibid, p. 371.
919 P. 138b, lines 1-2. Bras Bui Dus = fruitional time. See A. Wayman, The Buddhist Tantras
(London, 1973), p. 177.
920 1500 + (500 x 2 =) 1000 + 22 = 2522. 2522 - 25 = 2497.
921 P. 138b, line 6 . bSan = San. For San Byed, see Das, p. 1231, col. 1; Chang, III, p. 2835, col. 1.
922 P. 139a, line 1. gYor. For gYor-Po, see Chang, III, p. 2632, col. 2.
923 P. 139a, line 5. TSHig Don = padartha = matter.
924 P. 139b, line 2. Drin Can Lan Sion Bar Lag Legs Par sKyoh. See the meaning mi pu ^
(to make up; to make good) of Sion Pa in Chang, III, p. 2998, col. 2.
925 P. 139b, line 4. Choki Trakpa (b. 1595) was a renowned exponent of the Drigung Kagyupa
system of the yogas of Naropa, Dudjom, II, p. 77, note 1092.
926 P. 139b, line 5. sDe gNis. See Dudjom, II, p. 107.
927 P. 140a, line 3. Dag sNan. See LC (1976), I, p. 1085, col. 2.
928 P. 140a, line 3, syllables 56-57.1 read De PHror.
929 P. 140b, line 2. Brel TSHad. See CG, p. 610, col. 2.
930 See Karma Thinley, The History of the Sixteen Karmapas of Tibet (Boulder, 1980), pp. 89-95.
931 P. 141a, line 3 and line 6 . The two form-bodies refer, I think, to those of the fourth and fifth Dalai
Lamas.
932 Lalitavistara, p. 14, lines 11-12, says: atha tarhi yada vyakto loko susthito bhavati (but, at the
same time, when the manifest world is well-established). The Tibetan, as quoted by Sans-rGyas
rGya-mTSHo, p. 143a, line 2, says: Gan Gi TSHe Jig rTen sTSal Bar Kun Nas gNas Par Gyur Te
at the time when, in order to give (rise to) the world, every place is dwelt in.
933 Lalitavistara, p. 14, line 12. Jati prajhdyate = there is knowledge of birth, according to
Edgerton, p. 359, col. 1. However, the Tibetan says sKye Ba sNan Bar Gyur, birth appears.
934 Lalitavistara, edited by P. L. Vaidya (Buddhist Sanskrit Text, No. 1, Mithila Institute, Darbhanga,
1958), ch. 3, p. 14, lines 8-25.
935 P. 143b, line 3. Rigs Ji ITa Ba bZin Du, the right caste.
936 P. 143b, line 3. Nih mTSHams sByor Ba. See Das, p. 481, col. 2; Chang, I, p. 952, col. 1.
937 P. 143b, line 4. syllables 28-30. KHa Zer Ba, to ridicule. See CG, p. 73, col. 2; Chang, I, p. 209,
col. 1.
938 P. 145b, line 5. bGrah-Bya = year. Chang, I, p. 469, col. 2.
939 P. 145b, line 5. This would place the birth of the Buddha in 940 B.C., his Nirvana in 860 B.C.
940 P. 145b, lines 5-6. Dam Pa Dan Poi Sans rGyas Dus Kyi KHor Loi sTeh bSre Bar Bya Bai
Das Loi THog Ma sByar Bai Rab Byuh bCu Pai Jig rTen Du Grags Pa Dan. I owe my
understanding of this passage to a conversation with Prof. Dieter Schuh on 16 January 1989.
The literal translation of sTeh bSre Bar Bya Ba (which I have translated as to be added to in the
text) is to be put together on top o f . The reason why Sans-rGyas rGya-mTSHo calls the fifty-first
year of the cycle (Pihgala/dMar-Ser-Can/ting-ssu/Me-Mo-sBrul) Jig-rTen is because, as pointed
out by Chang, I, p. 893, col. 2, the word Jig-rTen (world) also means three, because there are
three worlds, above the earth, on the earth and below the earth. This ties up with his later (p. 146a,
line 1) description of the year Fire-Serpent (Me-sBrul, 1617) as containing three elements
( Byuh Ba Sum IDan), fire, earth and water. See Schuh, ZAS 7 (1973), p. 371. See note 943, below.
941 p. 145b, line 6 . Apparently, the invention of the Chinese sexagenary cycle is attributed to
Pancasikha (Zur PHud INa Pa).
942 P. 146a, line 1. The year ting-ssu (1617) is the fifty-fourth year of the Chinese sexagenary cycle
which began in 1564. If the forty-first cycle began in 1564, the first year of the first cycle would
be 837 B.C.
943 P. 146a, line 1. For Byuh Ba Sum IDan, containing three elements, see note 940, above. For
KHa Yan, see KHa Yan Pa in CG, p. 73, col. 2; KHa Yan in Chang, I, pp. 209-210. These
meanings, apparently do not apply here. Here, it seems to mean that the elements of life and
prosperity have the same primary element, fire.
944 According to the lists of the 28 PHrod Pas and 27 sByor Bas given in Das, p. 857, col. 2 (and
Chang, II, pp. 1797-98) and pp. 941-942, Nes (dhruva) is the name of the 12th sByorBa, not the
name of a PHrod-Pa. As explained by Chang, II, pp. 1797-98, a PHrod-Pa is a conjunction of
one of the 7 planets (Sun, Moon, Mars, Mercury, Jupiter, Venus and Saturn), after which the
7 days of the week are named, with one of the 28 lunar stations (rGyu-sKar, nakshatra), thus, Sun/
Sunday + lunar station 1 (THa-sKar, Asvirii) = PHrod-Pa 1 (Kun-dGa); Moon/Monday + lunar
station 2 (Bra-Ne, Bharam) = PHrod-Pa 2 (Dus-dByig); Mars/Tuesday + lunar station 3 (sMin-
Drug, Krittika)=PHrod-Pa 3 (Dul)', Mercury/Wednesday + lunar station 4 (Be-rDZe, RohinT) =
PHrod-Pa 4 (sKye-rGu); Jupiter/Thursday + lunar station 5 (mGo, Mrigasiras) = PHrod Pa 5
(gZon)\ Venus/Friday + lunar station 6 (Lag, Ardra) = PHrod-Pa 6 (Bya Rog)\ Saturn/Saturday
+ lunar station 7 (Nabs-So, Punarvasu) = PHrod-Pa 1 (rGyal-mTSHan); Sun/Sunday + lunar
station 8 (rGyal, Pushya) = PHrod-Pa 8 (dPal-Beu), etc. A sByor-Ba, according to Chang, II,
p. 2028, is the conjunction of the sun with the lunar station or the arc of the sun in the sky.
945 P. 146a, line 3. rGyal La sKyes Pai KHyi rGan rGya Bo Yah Ji sNed Cig Yod Mod. In the
printed version of the Autobiography of the fifth Dalai Lama, published by Tobden Tsering,
Village Kawring, P.O. Gemur, District Lahul, Himachal Pradesh, 1985, this passage occurs in
Vol. I, p. 23a (43).
946 P. 146a, line 4. Rab bTags = prajhapti, LC, 1976,1, p. 929, col. 1.
947 P. 146a, line 5. There are 60 CHu-TSHods in one day. One CHu-TSHod is, therefore, 24 minutes.
948 P. 146a, line 6 . Gro-Ba = Gro Ba Pa = the Buddha = the fifth Dalai Lama.
949 P. 146b, line 3, syllables 13-18. De Nid Kyi mNal Du PHebs.
950 P. 146b, line 1. As explained to me by Prof. Dr. Dieter Schuh on 23 January 1989, the figures in
the first vertical column on the left give the following information in descending order:
gZa ................................................................. day of the week, numbered 0-6, Wednesday - Tuesday,
CHu-TSHod.....60 periods of 24 minutes each, numbered 0-59, into which a day of the week is divided,
CHu-Srah..... 60 periods of 24 seconds each, numbered 0-59, into which a CHu-TSHod is divided,
dBugs....................... 6 periods of 4 seconds each, numbered 0-5, into which a CHu-Srah is divided,
} ...................................................................................................................smaller divisions.
See Schuh (1973), p. 65 and p. 134.
The second and third vertical columns from the left give, respectively, the position of the sun
and the moon, measured again in gZa, CHu-TSHod, CHu-Srah, dBugs, etc. The fourth vertical
column from the left is an addition (sByor-Ba) of the positions of the sun and the moon. Thus,
951
952
953
954
955
956
957
958
959
960
961
962
963
964
965
966
967
968
3 dBugs for the sun and 5 dBugs for the moon give 8 dBugs or 1 CHu-Srah and 2 dBugs. The 2
dBugs appear in the fourth vertical column as the fourth figure down, while the 1 CHu-Srah is
carried above to the next horizontal line up, to add to the 54 and 2 CHu-Srahs, to make a total of
(54+2+1=) 57 CHu-Srahs. Similarly, 29+45 CHu-TSHods = 74 CHu-TSHods = 1 day and 14 CHu-
TSHods. The 14 CHu-TSHods appear as the second figure down in the fourth vertical column,
while the one day is carried above to the next horizontal line up, to make a total of (6 + 13 + 1=) 20,
which is the sByor-Ba (addition), the first figure from the top in the fourth vertical column. The
figures on the topmost horizontal line, in the second and third vertical columns, give the numbers
of the lunar stations, numbered 0-27. Thus, 6 = Nabs-So (punarvasu), 13 = Nag (citra). See Schuh
(1973), pp. 147-148.
P. 146b, line 5. gZar THig. gZar = gZa + r (the locative ending). THig = THig-Le = zero (Das,
p. 576, col. 1, 5th meaning).
I am extremely grateful to Prof. Dr. Dieter Schuh for help in translating the passage between
p. 145b, line 5 (Dam Pa Dan Poi Sans rGyas Dus Kyi KHor Loi . . . .) and p. 147a, line 2
(. . . . Sans rGyas Dan mTSHuhs Pa Yin La).
P. 147a, line 2. CHos Gyur, (one who has) become a (visible) phenomenon. I translate as who has
been born.
P. 147a, line 5. mTSHan gCig. See Chang, II, p. 2304, col. 1, second meaning: one who has only
one passage for both urinating and defecating, a monotreme.
P. 147b, line 4. sDoms TSHig. See CG, p. 454, col. 1; Chang, II, p. 1482, col. 1.
P. 148a, line 2. Ses Bya Ji ITa Ba Dan Ji sNed Pa. A. Wayman, Calming the Mind and Discerning
the Real (Columbia 1978), translates Ji sNed Pa and Ji ITa Ba as phenomenon and
noumenon. J. Takasaki, A Study on the Ratnagotravibhaga (Rome, 1966), p. 173, translates
Ji ITa Ba bZin Yod Pa and Ji sNed Yod Pa as being as it is and being as far as. D. S. Ruegg,
La Theorie du Tathagatagarbha et du Gotra (Paris, 1969), p. 164, says le connaissable (jheya)
tel quil est (en realite, yathavat) et tel quil apparait en extension (yavat) (ses bya j i Ita ba dan
j i shed pa ghis).
P. 148a, line 6 . Dul Zih CHos TSHigs. For CHos-TSHigs, see Chang, I, p. 8421, col. 1.
P. 148b, line 4. mTSHams sByor = anusandhi, LC (1976), II, p. 1971, col. 1; Chang, II, p. 2311,
col. 1.
P. 149a, line 2. Nes Byuh = nihsarana (LC, 1976,1, p. 611, col. 1.), q.v., Edgerton, p. 310, col. 1;
Chang, I, p. 658, col. 1; Rigzin, p. 8 8 , col. 2.
P. 149a, line 3. See Klui PHo Bran, Klu Palace in Ferrari, p. 96, Note 72.
P. 149b, line 2. gNan sGo. See the meaning of sGo as pan fa and fang shih 5^ in Chang,
I, p. 591, col. 2. See Gro sGo,CHar sGo, gToh-sGo, sTer sGo, Byed sGo and Las-sGo in Das,
p. 300, col. 1; p. 443, col. 1; p. 526, col. 2; p. 551, col. 2; p. 891, col. 2 and p. 1211, col. 2,
respectively. See Note 1054 and Note 1084, below.
P. 149b, line 3. rNa CHihs. See CG, p. 216, col. 1; Chang, I, p. 694, col. 2.
P. 149a, line 3. Dus Gyur. See Chang, II, p. 1270, col. 2.
P. 149b, line 5. Zin Ril Dan bSam Yas Sogs Dregs Pa KHog bRlams Kyis. It is clear from this
that Zin Ril and bSam Yas are Dregs-Pas. For the Dregs-Pas, see Nebesky-Wojkowitz, p. 253ff.
Ril DZin means to seize the disc (orb) of the sun or the moon, as is done by Rahu. See Chang,
III, p. 2705, col. 2 . 1 translate KHog bRlams as internally possessed.
P. 149b, line 6 . Yar Kluhs Ser Ma gZuh Du A(h) Nan Gyis. See Ser Ma in Chang, III, p. 2950,
col. 1. See Ah Nan in CG, p. 3132, col. 1.
P. 150b, line 2. INa mCHod. See Das, p. 370, col. 1 and Chang, I, p. 702, col. 2.
P. 150b, line 4. Rigs bDag (Kulapati). See LC (1976), II, p. 2253, col. 2. The word must mean the
same as Rigs DZin, which again is used as a synonym for Rig DZin (Vidyadhara).
P. 150b, line 5. dBah bZi Pa. The fourth empowerment, the empowerment of word and meaning,
969
970
971
972
973
974
975
976
977
978
979
980
981
982
983
984
985
986
987
988
989
990
991
992
993
994
995
996
997
998
999
1000
1001
1002
1003
1004
1005
1006
1007
according to Dudjom, II, p. 114.
P. 150b, line 5. sGrub sDe CHen Po brGyad, the eight great classes of sadhanas. See Dudjom, II,
p. 157.
P. 150b, line 6 . Pa Nan is, probably, the same as Pa rNam, q.v., Ferrari, p. 60; Wylie (1962), p. 70.
P. 150b, line 6 , syllable 32. I read this as Grog, q.v., Chang, I, p. 409, col. 2 (2nd meaning).
P. 150b, line 6 . sByor Klog. See Chang, II, p. 2027, col. 2.
P. 151a, line 1. Perhaps the words Gyis PHul are missing after Bio bZah CHos Kyi rGyal mTSHan.
P. 151a, line 1. INa brGya Pa = Pahcasatika, LC (1976), I, p. 640, col. 2.
P. 151a, line 2. gZi THams Cad Yod Pa sMra Ba = Mula-Sarvastivad-a/-in.
P. 151a, line 2. IHag Pa TSHul KHrims Kyi bSlab Pa. See Rigzin, p. 465, col. 2.
P. 151a, line 4. Sen Ge bZah Po = Haribhadra, LC (1976), II, p. 2422, col. 2.
P. 151a, line 5. Ri Mor Bris Pai Ba Drus Ma Las o Ma bZos Pas.
P. 151a, line 6 . rGyui THeg Pa, cause vehicles, which lead to the effect.
P. 151b, line 1. rGyan Drug, the six ornaments = Nagarjuna, Aryadeva, Asanga, Vasubandhu,
Dignaga, Dharmaklrti.
P. 151b, line 1. mCHog gNis, the two supreme ones, Nagarjuna and Asanga. Dudjom, II, p. 108.
P. 151b, line 1. sNe Zin. See Chang, II, p. 1599, col. 2.
P. 151b, line 2. dByahs CHar = Svarodaya, by Isvarakrishna.
P. 151b, line 2. Yon Tan brGyad. The meaning given in Dudjom, II, p. 161, the eight virtues of
womankind does not apply here.
P. 151b, line 4. brTag Pa rNam Pa brGyad. This meaning given in Dudjom, II, p. 161, does not
apply here.
P. 151b, lines 4-5. dPyis PHyin Par thoroughly, CG, p. 504, col. 1; Chang, II, p. 1646, col. 1.
Schuh (1973), p. 85.
Ibid., p. 31.
Dargyay, p. 118.
This is, probably, lHo-Brag gSun-sPrul III, TSHul-KHrims rDo-rJe (1598-1669). See references in
Dudjom, II, p. 416.
Dudjom, II, p. 243.
Schuh (1973), pp. 23-26. The additional works are, possibly, the works on the Kalacakra
mentioned by Schuh (1973) on p. 26ff.
Tohoku (1953), No. 5647.
Ibid., No. 5639.
Ibid., No. 5650
Ibid., No. 5648.
Ibid., No. 5669
Ibid., No. 5670.
Ibid., Nos. 5698-5712.
Ibid., No. 5606, No. 5638. The former seems to be meant here.
P. 152a, line 6 . sMin Byed = fire, according to CG, p. 664, col. 2. However, Tohoku (1953),
p. 5717, translates sMin Byed as sadhana. LC (1976), p. 1878, col. 1, says sMin Byed = pacana,
q.v., MW, p. 614, col. 1 . 1prefer to understand the term as sMin Byed Kyi dBah, q.v., under sMin-
Grol in Chang, II, p. 2170, col. 1.
Tohoku (1953), Nos. 5662 and 5665.
Ibid., Nos. 5666-68?
P. 152b, line 1. sNan mGur = Tohoku (1953), No. 5656.
P. 152b, line 1. brTan bZugs = sthirasana. Tohoku (1953), Nos. 5658-59, 5671-72, etc.
Tohoku (1953), No. 5676.
P. 152b, line 2. bKah Ba is, perhaps, an abbreviation of bKah mDos, which is one of three kinds
of mDos (thread-crosses), the other two being rTen mDos and Zlog mDos. See Tohoku (1953),
Nos. 5696-97.
1008 E.g., Tohoku (1953), Nos. 5719, 5725, 5772.
1009 P. 152b, line 2. rTSa Ba gSum, the three roots, are the lama, the personal deity and the sky-
wanderer. Das, p. 1007, col. 2; Rigzin, p. 328, col. 2. Or, perhaps, the reference is to the three
channels of the body, rasana, lalana and avadhuti.
1010 P. 152b, line 6 . Zih bCu TSHan Ba rNams. The expression occurs in the Annals of Kokonor,
Satapitaka 12 (New Delhi, 1960), p. 434, line 19: De La gZan Gyis bKral Bai Zih bCu TSHan Bar
Dug Ces sMad sKad, translated by Yang Ho-Chin, The Annals of Kokonor (Indiana University
Press, 1969), p. 38, lines 3-4: Some people derided [the King of Be-ri] for being completely
corrupted. See Yangs note 105 on pp. 74-75 of his book. The whole expression is Zih bCu TSHan
Bai bsTan dGra, enemies of the (Buddhist) faith in all ten fields, q.v., Chang, III, p. 2389, col. 1.
1011 P. 152b, line 6 . mNon sPyod. See mNon Par sPyod in LC (1976), I, p. 630, col. 2 and mNon sPyod
in CG, p. 215, col. 1.
1012 P. 152b, line 6 . Dus dGrai dBah Po, the lord who is the enemy of time, refers to the god of
death. PHyag-rGya Zil-gNon means one who is subduing his female partner.
1013 P. 153a, line 4. CHabs Cig. Chang, I, p. 788, col. 2.
1014 P. 153a, line 6 . mNon Byah INa, the five enlightenments. Dudjom, II, p. 140.
1015 P. 153b, line 1. Harenu(ka) in Sanskrit. See V.B. Dash, Materia Medica of Tibetan Medicine
(Delhi, 1994), p. 620; MW, p. 1292, col. 2.
1016 It should be Wood-Mouse (Sih-Byi).
1017 P. 153b, line 6 - p. 154a, line 1. For the seven precious emblems of kingship (rGyal Srid Rin
CHen sNa bDun), see Das, p. 314, col. 2. For the seven secondary emblems (Ne Bai Rin CHen
bDun), see Das, p. 485, col. 2.
1018 This is the date according to the Kalacakra system of reckoning [Schuh (1973), *159*] but is
widely at variance with the Ching Shih Lu and the fifth Dalai Lamas Autobiography. See
Z. Ahmad, Sino-Tibetan Relations in the Seventeenth Century (Rome, 1970), p. 337.
1019 P. 154a, line 4. KHo-THug-THu is the Mongolian Xutuytu (Tibetan PHags-Pa, Sanskrit Arya),
Lessing Mongolian-English Dictionary (Indiana, 1982), P. 1190. Possibly, Ri-Dvags is short for
Ri-Dvags Kyi gNas or Ri-Dvags Kyi sKyed-Mos-TSHal, deer park.
1020 P. 154a, line 6 . Zo Sas TSHo Ba. See CG, p. 743, col. 1; Chang, III, pp, 2404-2405.
1021 P. 154b, line 5. dBon CHos mDZad. See under CHos mDZad in Chang, I, p. 842: a higher rank
obtained by a monk-pupil by donating his goods to the monastery.
1022 P. 154b, line 5. Bro gZas Kyi rTSed sNa.
1023 P. 155a, line 1. Zan gYah Mi Gyur IHun Gyis Grub Pa = bSam-Yas. See Wylie (1962), p. 89.
1024 P. 155a, line 2. Dag Pai gZigs sNan = Dag sNan, pure visions. Dudjom, I, pp. 747-748.
1025 P. 155a, line 3. Dal(-Ba brGyad) = the eight happy states of rebirth, q.v., Das, p. 623, col. 1.
Byor(-Ba bCu) = the ten possessions, q.v., Das, p. 927, col. 1.
1026 P. 155a, line 4. Boh Ba gSer gZigs Kyi dNos DZin, the recognition of a clod (of earth) seen as
gold. For Boh Ba gSer gZigs, a clod (of earth) seen as gold, see Chang, II, p. 1845, col. 1.
1027 P. 155a, line 4. Byed Po = Byed Pa Po. Chang, II, p. 1895, col. 1.
1028 P. 155a, line 6 . TSHe-dBan dPal-Bar, in other words, was the medium in whom Pe-Har appeared.
Nebesky-Wojkowitz, pp. 448-449.
1029 P. 155a, line 6 . sMan Yon = sMan Gyi Yon Tan, the quality (or property) of a medicine (Chang, II,
pp. 2167-2168), hence, its ability to cure or its goodness.
1030 P. 155b, line 2. THub Pa Dam TSHig gSum bKod = Tri-samaya-vyuha-muni, LC (1976), II,
p. 1038, col. 2.
1031 P. 155b, lines 2-3. PHyag Na rDo rJe Byuh Dul = Bhuta-damara Vajrapani, LC (1976), II,
p. 1726, col. 1.
1032 P. 155b, line 5. CHos Brel. Chang, I, p. 841, col. 2.
1033 P. 156a, line 4 and line 5. Nams rTogs. See Rigzin, p. 127, col. 2.
1034 P. 156a, line 5. Byihs CHe. See CG, p. 572, col. 1; Chang, II, p. 1883, col. 2.
1035 P. 156b, line 1. dMag-dPon (the general) should be Kartikeya or Skanda (Shadanana), see IHai
dMag dPon, Chang, III, p. 3102, col. 2. However, dMag-dPon, is a synonym for Mig-dMar, Mars,
Tuesday. See Das, p. 964, col. 2, under Mig-dMar. See Grub-sByor, Chang, I, pp. 512-513, where
THa-sKar (Asvirii) is mentioned as dByu-Gu (dByug-Gu). However, the 25th day of the third Hor
month seems to have been a Friday.
1036 P. 156b, line 3. Sems-Ma = female Bodhisattva. Chang, III, p. 2945, col. 2.
1037 P. 156b, line 4. Ma bsGrigs Par Grig P a i rTen Byuh. For Ma bsGrigs Par, effortlessly,
naturally, see Chang, II, p. 1072, col. 1. rTen Byuh is short for rTen Cih Brel Bar Byuh Ba or
pratitya-samutpada, Rigzin, p. 150. I translate rTen Byun as sign.
1038 P. 156b, line 6 . Zig gSo. See Goldstein, p. 972, col. 2.
1039 Wylie (1962), p. 89.
1040 P. 157a, line 1. CHibs Rags. CG, p. 255, col. 2; Chang, I, p. 795, col. 2. Dar CHa = silk pennant.
1041 P. 157a, line 3. mTSHan Nid Dan IDan Pai CHos Grva. mTSHan Nid means lakshana, distinctive
mark or characteristic and, also, as pointed out by Rigzin, p. 340, col. 2, the study of Buddhist
logic. The expression mTSHan Nid Dan IDan Pa cannot be a synonym of mTSHan Nid Can, q.v.,
Chang, II, p. 2305, col. 1.
1042 P. 157a, line 4. ITa Cis Kyah sMos Te. See ITa Ci sMos in CG, p. 348, col. 1; Chang, II, p. 1081,
col. 2 .
1043 P. 157a, line 4. Son Re gNis. For Son, short for Sa Bon (seed), see Chang, III, p. 2963, col. 1. Here,
I think, it is to be understood as (land on which) seed (is sown). For Re gNis, some, see Chang,
III, p. 2716, col. 1.
1044 P. 157a, line 5 . 1 translate bsGril Sul as combined properties. Literally, Sul means inheritance.
(Chang, III, p. 2355, col. 2, 3rd meaning) but, since the inheritance in question is landed
property, the translation property seems justified.
1045 P. 157a, line 5. sPos Sul, properties from which (the Karma-Pa) had been removed. See sPo-Ba
in Das, p. 801, col. 2; Chang, II, p. 1663, col. 2.
1046 P. 157a, line 6 . I translate PHos Sul, which occurs three times in line 6 - and also on p. 157b,
line 2 (twice), line 4; p. 158a, line 1 - as property from which . . . had been transferred.
1047 P. 157a, line 6 , syllables 16-17. sDod Ma. The meaning of sDod Ma in Chang, II, p. 1479, col. 1,
does not apply here.
1048 P. 157b, line 4. The number eleven seems to be an addition of Nos. 1-7, 9-11 and 13, above.
1049 Nos. 8 and 12, above. These two, plus the eleven mentioned above (Note 1048) make 13.
1050 See Taranathas History of Buddhism in India, translated by Lama Chimpa and A. Chattopadhyaya
(Simla, 1970), p. ix.
1051 P. 158a, line 1. For Pa-sNam (or Pa-rNam) and dGa-gDon, see Ferrari, pp. 60-61.
1052 P. 158a, line 1. Jo gDan mTSHan Grog Pa. I understand Jo gDan, the seat of the Buddha, to be
a Buddhist temple. See Note 716, above.
1053 P. 158a, line 2. Mi Nag = lay people. See CG, p. 634, col. 1; Chang, II, p. 2073, col. 1.
1054 P. 158a, line 2. gToh-sGo. According to Das, p. 526, col. 2, gToh-sGo = allowances in money or
in kind for religious observances. See Chang, II, p. 1049, col. 1. See Note 961, above, and Note
1084, below.
1055 P. 158a, line 2. Gro Bai gNan sTSal, bestowed a worldly grant, i.e., a grant for worldly
(as opposed to religious) purposes. Cf. bKai gNan Ba sTSal Ba (p. 157b, line 5), bsKo Bai gNan
Ba sTSal Ba (p. 157b, line 6 ).
1056 P. 158a, line 4. Nun rKan Ma TSHugs Pa. See rKan TSHugs in Das, p. 75, col. 1 and Chang, I,
p. 93, col. 2; rKan bTSugs in CG, p. 34, col. 1.
1057
1058
1059
1060
1061
1062
1063
1064
1065
1066
1067
1068
1069
1070
1071
1072
1073
1074
1075
1076
1077
1078
1079
1080
1081
P. 158a, line 5. sPre rTa Bai Son Yod.
P. 158a, line 5. gTer KHa Goh og, the earlier and later Concealed Books. Dargyay, pp. 69-70.
P. 159a, line 2. Ne Sras brGyad. See Das, p. 485, col. 2.
P. 159a, line 3. CHos Brel. Chang, I, p. 841, col. 2.
P. 159a, line 3. gSer THah, golden painted-scroll. sNags THah, mantra painted-scroll. TSHon
THah, coloured painted-scroll. dKyil THah, painted scroll depicting a mandala.
P. 159a, line 5. rTag brTan PHun TSHogs Glih was the chief monastery of the Jo-Nan-Pa
(Taranathas History of Buddhism in India, p. 7). After it was taken over by the dGe-Lugs-Pa
in 1658 (see above, p. 158a and Note 1050), it was renamed dGa-lDan Phun TSHogs Glin
(Taranatha, p. ix).
P. 159b, line 3. Pan CHen Bum PHrag gSum Pai dNul gDuh Dan Brag sGo Kaknii Sa Bum.
Bum PHrag gSum Pa = Trilaksha, LC (1976), II, p. 1720, col. 2. For dNul-gDuh, see Chang, I,
p. 673, col. 1. For Kakni, see Chang, I, p. 7, col. 2. For Sa-Bum, see Chang, III, p. 2902, col. 1.
P. 159b, line 4. Dun sKyoh Ma = Sankhapall (LC, 1976, I, p. 1102, col. 1).
P. 159b, line 5. For gSah PHu Neu THog, see Ferrari, p. 72 and p. 165, Note 672.
P. 159b, line 6 . KHro Luh bCu Ma. KHro = large cauldron, Goldstein, p. 154, col. 1 and Chang,
I, p. 290, col. 1. (2nd meaning). Luh = handle, Goldstein, p. 1127, col. 1 and Chang, III, p. 2785,
col. 2 (first meaning).
P. 159b, line 6 . IDa IDi. See Das, p. 708, cols. 1-2; Chang, II, p. 1449, col. 1.
P. 159b, line 6 . Manda La Ra Bai ICags KHra.
P. 160a, line 4. gDod Ma Nas Sans rGyas = the Buddha from the very beginning = the Adi
Buddha.
Suvarnaprabhasottama Sutra, translated by J. Nobel, Vol. I (1958), p. 29; Vol. II (1958), p. 32;
Vol. 111(1944), p. 17.
P. 160a, line 5. dPa Bar Gro Bai Tin Ne DZin = Surahgamasamadhi (Sutra), LC (1976), II,
p. 1456, col. 2.
P. 160b, line 1. Boh Ba gSer gZigs. See above, p. 155a, line 4 and Note 1026.
Tohoku (1953), No. 5776.
P. 160b, line 3. Rig Byed Ma. See LC (1987), II, p. 6 6 8 , no. 2149.
P. 160b, line 3. TSHa Grul Gyis = eagerly?
P. 160b, line 3. bCa Yig. According to Schuh, Grundlagen tibetischer Siegelkunde (Sankt
Augustin, 1981), p. 37, this means Verfiigungen iiber die Einhaltung der Klosterdisziplin.
According to Chang, I, p. 751, col. 1, bCa Yig means rules and regulations, dGon Pai bCa Yig
has the meaning which Schuh attributes to bCa Yig.
P. 160b, line 5. According to Schuh (1973), p. *166*, the second month began on 10 March 1682
but had no eighth day. The waning fortnight should, therefore, begin on the 17th of the month
but, apparently, it began on the 16th (24 March 1982). The 10th day of the waning fortnight
would, then, be the 25th day of the month or 2 April 1682.
P. 160b, line 6 . Dus sByor. See Chang, II, pp. 1274-75; MW, p. 893, col. 2 (lagna).
P. 160b, line 6 . Non Mohs INa. Rigzin, p. 134, col. 1.
P. 160b, line 6 . gNam Gan Nin = the 30th day of the month, CG, pp. 472-73; Chang, II, p. 1538.
P. 160b, line 6 . gDan gSum KHor Lo brTSegs Pa. See Rigzin, p. 203, col. 2; Chang, II, p. 1342,
col. 2. See also Note 795, above. What Rigzin describes as gDan gSum TSHan Pai dKyil KHor,
a mandala representing the three seats, is described under gDan gSum, the three seats, by
Chang. Changs description of gDan gSum dKyil KHor is a little different from Rigzins gDan
gSum TSHan Pai dKyil KHor. Following Changs gDan gSum dKyil KHor the three seats are
(1) the 5 aggregates (skandhas) and 18 elements (dhatus) which are the seat of the male and
female Tathagatas, (2) the 12 bases (ayatanas) which are the seat of the male and female
Bodhisattvas and (3) the limbs which are the seat of the wrathful male and female deities.
1082 P. 161a, line 3. brTag bsGril, literally comprehensive examination. According to the Norbu
Samphel, the word means divination.
1083 P. 161a, line 3. sKu gDuh bZugs Pai Zal PHyogs Zib CHa. Zal PHyogs = KHa PHyogs, q.v., CG,
p. 71, col. 1; Chang, I, p. 201, col. 2.
1084 P. 161a, line 3. gSah sGo = a secret. See Gro sGo (Das, p. 300, col. 1), CHar sGo (ibid., p. 443,
col. 1), gToh sGo (ibid., p. 526, col. 1), sTer sGo (ibid., p. 551, col. 2), Byed sGo (ibid., p. 891,
col. 2), Las sGo (ibid., p. 1211, col. 2) and Bab sGo (Goldstein, p. 791, col. 2), where sGo does
not have the meaning of door. See Notes 961 and 1054, above.
1085 P. 161b, line 1. Bios bSlah = relief mandala, Ferrari, p. 91, Note 58; Chang, II, p. 1928, col. 1.
1086 P. 161b, line 1. TSHogs mCHod, the ritual of multitudes, an offering to the gods of slain
demons within multitudes of tormas. See S. Beyer, The Cult of Tara (California, 1973), p. 312.
gTor-Mas are sacrificial offerings.
1087 Tohoku (1953), No. 5587 (A-D).
1088 P. 161b, line 4. bKa rGya. See CG, p. 26, col. 2; Chang, I, p. 70, col. 1.
1089 P. 161b, lines 4-5. bDag rKyen - adhipati pratyaya, dominant condition. In the present
context, I translate as overriding means.
1090 P. 161b, line 5. rTSa gSum IHa. See Note 1009, above.
1091 P. 161b, line 5. mTHun rKyen = a favourable condition (Rigzin, p. 182, col. 2), e.g., water and
manure are favourable conditions for the growth of a plant (Chang, II, p. 1211, col. 2). In the
present context, favour seems an appropriate translation.
1092 P. 161b, line 6 . bsNel Byah = brJed Byah, q.v., CG, p. 301, col. 1; Chang, I, p. 1019, col. 1.
1093 P. 161b, line 5. Gal rKyen is the opposite of mTHun rKyen (Note 1091, above). An unfavourable
condition, e.g., frost, hail and drought are unfavourable conditions for the growth of a plant
(Chang, I, p. 489, col. 2.)
1094 P. 162a, line 2. rGya rNams Ner bZi Yod Pa.
1095 The number 8 is repeated in the text.
1096 P. 162a, line 1. Aham = I; Dhuti = shaker, agitator; name of an Aditya; shaking, moving to and
fro, fanning (MW, p. 517, col. 3). Mi Gyur = unchanging, unmoving. So that, Aham Mi-Gyur
Dhuti may mean I am the unmoving moving, the unchanging change.
1097 P. 162a, line 2. Rigs gSum is, possibly, an abbreviation of Rigs gSum mGon Po, Manjusri,
Vajrapani and Avalokitesvara.
1098 P. 162a, lines 1-2. Me Lon mTSHo KHor ICags sDig Sa TSaTSHa. sDig = kettle, CG, p. 450,
col. 1. Sa TSa TSHa = TSHa TSHa, Das, p. 1019, col. 1; Chang, III, p. 2912, col. 1.
1099 P. 162a, line 2. rTa Zal - rTa mGrin, Hayagriva?
1100 P. 162a, line 2. Sva Na mCHed bZii Zal. For Sva Na bZi sKor (Caturddkimparivara) and Sva
Nai Zal, see LC (1976), II, p. 2338, cols. 1-2. See also LC (1987), I, p. 259, no. 674.
1101 P. 162a, line 2. Luh PHran TSHegs. See LC (1976), II, p. 2312, col. 1.
1102 P. 162a, line 4. Uags bsGrigs. See Uags rTSom, Uags bKod and Uags bSad in Chang, I, pp. 919-920.
1103 P. 162a, line 4. Zus Dag. See CG, p. 740, col. 1; Chang, III, p. 2398, col. 2 (Zus Dag) and p. 2394,
col. 2 (Zu Dag).
1104 P. 162a, line 4. gTSah Sin Grub Pa. See gTSah Sin Ne Ba in CG, p. 672, col. 1; Chang, II, p. 2192,
col. 2 .
1105 P. 162, line 4. Zih bKod THah KHa. See Zin Gi bKod Pa in Chang, III, p. 2388, col. 2. I believe
this refers to the designs (or portraits) which appear in the introductory pages of the printed
biography. See later, p. 201a.
1106 P. 162a, line 6 . Don sKor Zin Bris. For Don bsKor Ba, see Chang, II, p. 1300, col. 1. It means
going around the meaning, explaining it by using other words and expressions.
1107 P. 162b, line 3. Mo Luh. See Chang, II, p. 2121, col. 1.
1108 P. 162b, lines 3-4. dKyus lTar=dKyus bZin, q.v., CG, p. 24, col. 1.
1109 P. 162b, line 4. CHos Kyi KHor Lo bsKor Te, literally, while turning the wheel of religion.
1110 Ferrari, p. I l l , fn. 115
1111 Ibid., p. 44, p. 112 (fn. 118).
1112 Ibid., p. 109, fn. 111.
1113 P. 162b, line 6 . dGe Dun dKon mCHog = 4 individual monks. See Das, p. 271, col. 1; Chang, I,
p. 448, col. 1.
1114 P. 163a, line 1. brTan bZugs = sthirasana. See Tohoku (1953), Nos. 5658, 5671 (A), 5579 and
5797. I translate as prayer for long life. See CG, p. 359, col. 1; Chang, II, p. 1123, col. 1.
1115 P. 163a, line 1. mTHa brTen. See mTHa rTen, CG, p. 380, col. 2. According to Geshe Pema
Tsering (10/1/89), mTHa brTen Pai brTan bZugs are prayers for the long life (of the Dalai Lama)
at which the monks make offerings (to the Dalai Lama).
1116 P. 163a, line 1. See above, p. 157a.
1117 P. 163a, line 1. dGa-IDan gSan Glin was, possibly, a monastery where the secrets (gSah) of
tantrism were taught.
1118 P. 163a, line 3. Sog Rab Byams Pa = the Rab Byams Pa ("Doctor of Divinity) of the tribe or
tribal Rab Byams Pa. See the meaning of sDe-Sog, TSHo-Sog and Sog-KHag as tribe in Chang,
III, p. 2868, col. 1.
1119 P. 163a, line 4. Nin bDe Ma is a kind of presentation scarf, wishing good luck for the day.
See Das, p. 128, col. 1, under KHa bTags. See KHa bTags Nin Mo bDe Legs in Chang, I, p. 195,
col. 1.
1120 P. 163a, line 4. INa bCu Ma = a hoof-shaped lump of silver worth 50 silver coins, according to
Mr. John Driver (11/6/65).
1121 P. 163a, line 4. Ma Na Ho = Ma nao J! ^ , agate.
1122 P. 163a, line 5. PHyed Sum brGya. I understand PHyed Sum to mean, two-and-a-half. See PHyed
gNis, one-and-a-half, in Chang, II, p. 1759, col. 2 and PHyed Dan gSum in Hahn, p. 182. However,
if PHyed Sum brGya means half of 300, the number would be 150.
1123 P. 163a, line 6 . Se Hrug sBag gNis brGya Re Yod Pai Ko Dra brGyad. I understand Se to mean
Se Ba, rose. For Hrug Hrug, small pieces, see CG, p. 953, col. 1; Chang, III, p. 3077, col. 1;
Goldstein, p. 1222, col. 1.
1124 P. 163a, line 6 . For Ta TSHtm tea, see Das, p. 513, col. 2.
1125 P. 163a, line 6 . Zam So = Zam Zo, q.v., Das, p. 1092, col. 2, soft cushion of velvet-like cloth.
Here, the use of Yug, roll, seems to refer to the velvet rather than the cushion.
1126 P. 163b, line 1. See Wylie (1962), p. 112.
1127 P. 163b, line 1. dBu Dom must be a ribbon or strap to keep a hat in place. See Dom Dom in Chang,
II, p. 1309, col. 2.
1128 P. 163b, line 2. sMan TSe (Chang, II, p. 2167, col. 1) = Man TSi (Chang, II, p. 2057, col. 2) =
Mien-tzu po-ling ]f| ^ $ , soft silk with red and green stripes on a yellow background used
to cover the front side (mien tzu. -f-) of a painted scroll.
1129 P. 163b, line 2. PHrod Lam. See CG, p. 551, col. 2; Chang, II, p. 1798, col. 2.
1130 P. 163b, line 6 . The footnote explains that Pad Rag (i.e., padmaraga, ruby) is the red seal.
1131 P. 163b, line 6 . Bya dGa. See CG, p. 566, col. 2; Chang, II, p. 1856, col. 1.
1132 P. 164a, line 1. sBa Ris.
1133 P. 164a, line 3. Zabs* brTan = prayer for the good health and long life of an individual. Aziz,
Tibetan Frontier Families (Delhi, 1978), p. 224. According to Chang, III, p. 2375, col. 1, Zabs
brTan means, simply, a religious service.
1134 P. 164a, line 3, line 4. Man Ja sByor sBrel. Mah Ja is a general distribution of tea. Ja sByor
(see Chang, I, p. 871, col. 2.) is the period of time spent in drinking tea at one sitting. sBrel
implies that the ceremony was held in all three places.
1135 P. 164a, line 4. sGrol Ser, q.v., Das, p. 340, col. 1; Chang, I, p. 626, col. 1.
1136 P. 164a, line 4. Lam PHog. I translate as road tax. I am indebted for the translation of the line to
Prof. Dr. Dieter Schuh (9/1/89). See Bogs-Ma in Chang, II, p. 1844, col. 1.
1137 dMigs brTSe Ma is the name of a gatha. See Tohoku (1953), p. 5. The recitation must be by
such means as meditation, turning the prayer-wheel, etc.
1138 P. 164a, line 5. THugs Dam brTag Pa. See Chang, II, p. 1167, col. 1.
1139 P. 164a, line 5. Brel mTSHuhs. See Goldstein, p. 804, col. 1; Chang, II, p. 2006, col. 2.
1140 P. 164a, line 6 . rDZoh Babs Dan bsTun Pai KHyon. See Bab bsTun in CG, p. 557, col. 2; Bab
Dan bsTun in Goldstein, p. 751, col. 1; Babs bsTun in Chang, II, p. 1814, col. 2.
1141 P. 164a, line 6 . A part of the Gandavyuha Sutra, according to Edgerton, p. 406, col. 1.
1142 P. 164a, line 6 . See LC (1976), II, p. 1963, col. 2.
1143 P. 164b, line 1. TSHe gZuhs = probably, the TSHe Dan Ye Ses dPag Tu Med Pai sNih Po,
LC (1976), II, p. 1947, col. 2.
1144 P. 164b, line 4. brGya mCHod. See Chang, I, p. 627, col. 1.
1145 P. 164b, line 5. KHa Byah = lists, but here, I think, it means prayer-flags.
1146 P. 164b, lines 4-5. Kluh bsKyed, producing good fortune, for good luck.
1147 P. 164b, line 5. PHa Boh KHa Pa bZi sDe Nos, four monks of the PHa-Boh-KHa sect, according
to Prof. Dr. Schuh. bZi-sDe could, however, be a place-name (see Ferrari, p. 94, Note 69 and Das,
p. 1084, col. 2). The translation would, then, be the monks of PHa-Bon-KHa, of the bZi-sDe
side.
1148 P. 164b, lines 5-6. Nar Glud Zam bCos. According to Geshe Pema Tsering, this means to offer
Nar Glud and to repair bridges. For Nar Glud, see Tucci, The Religions of Tibet (London, 1980),
p. 177.
1149 P. 165a, line 1, syllable 24 - line 2, syllable 19. Geshe Pema Tsering has helped me to translate
this passage (27/1/89).
1150 P. 165 a, line 3. By ad = curse. See CG, p. 570, col. 1.
1151 P. 165a, line 4. Grans bCad Kyis sGrub Zag bDun Re mDZad Pai gDugs dKar mDos CHen.
I have followed Prof. Schuhs direction in translating this sentence.
1152 P. 165a, line 4. rGyab CHos = dirge. See Chang, I, p. 546, col. 2.
1153 P. 165a, line 4. Gro Gan CHer.
1154 P. 165a, line 5. dPahs bsTod = dGra IHa dPahs bsTod,q.v., Das, p. 278, col. 1.
1155 P. 165a, line 6 . Dri Med. See gTSug Tor Dri Med in LC (1976), II, p. 1895, col. 2; LC (1987), II,
p. 729, no. 2366 (133).
1156 P. 169a, line 5. Bar Ma = KHa Bar Ma = JvalamukhT.
1157 P. 165b, line 2. CHa gSum. See LC (1976), I, p. 691, col. 1. Chang, I, p. I l l , defines CHa gSum
as gTor-Ma offerings to (1) the main object of worship, (2) the 10 guardians of the 10 directions
and (3) the 6 kinds of beings.
1158 P. 165b, line 2. sPyan gZigs. See Chang, II, p. 1673, col. 2.
1159 P. 165b, line 3. Byus Rim La. Byus = welfare, see Chang, II, 1890, col. 1. Rim = Rim Gro
(Prof. Dr. Schuh and Geshe Pema Tsering, 30/1/89)
1160 P. 165b, line 3. Drug Cu Pai gTor. According to V.B. Dash, Materia Medica of Tibetan Medicine
(Delhi, 1994), p. 481, Drug Cu Pa is Sanskrit Shashtika, which MW, p. 1110, col. 1, defines
as a kind of rice of quick growth (ripening in about 60 days). However, see p. 132a, line 4
(idPags Drug Cu Pa, the Sixty Guards) and Note 883 above. If the present reference is to the Sixty
Guards, the translation would be made gTor-Ma offerings to the Sixty Guards, See below,
p. 192b, line 5 and Note 1452.
1161 P. 165b, line 4. Yum rGyas Brin bsDus gSum. See Chang, III, p. 2585, col. 2. The Perfection of
Wisdom in 100,000, 20,000 and 8,000 verses respectively.
1162
1163
1164
1165
1166
1167
1168
1169
1170
1171
1172
1173
1174
1175
1176
1177
1178
1179
1180
1181
1182
1183
1184
1885
1186
1187
1188
P. 165b, line 6 . TSHans Pa i Sras (Brahmaputra, Son of Brahma) was one of the names of the
5 th Dalai Lama.
P. 165b, line 6 . Log KHu. See Log Par KHu Ba in CG, p. 869, col. 2; Chang, III, p. 2814, col. 1.
P. 166a, line 2. Jo rDZon = the fortress (and district) of the Jo-Nan-Pas?
P. 166a, line 2. KHrol TSHab Tu.
P. 166a, line 3. bDud rTSi CHab TSHan gNan. For bDud-rTSi = medicine, see Das, p. 667;
Chang, II, p. 1362 (2nd meaning). For CHu TSHan (= CHab TSHan) = hot spring, see Das, p. 419,
col. 1 and p. 1023, col. 2.
P. 166b, line 6 .
P. 166a, line 6 . Sog Ser CHe. Dargyay, p. 108 and p. 125, translates Sog Ser as scroll but here
the reference seems to be to a man: (person bearing the) great golden scrolls?
P. 166b, line 1. sTod Nas KHor Ba. The reading could be sToh Nas KHor Ba, returning from
sTon(-KHor).
P. 166b, line 2. THa Yah CHi = Mongolian Dijancil Dijan = Dhydna, meditation (Lessing,
Mongolian-English Dictionary, 1982, p. 1167). Dijanci = meditator.
P. 166b, line 2. Ba-Rig rNams.
P. 166b, line 4. Roh-Pa. Perhaps the reference is to CHos-Kyi bZan-Po of Ron, on whom see BA,
I, p. 160ff.
P. 166b, line 4. IHa Dre sToh Dra gToh Mi.
P. 166b, line 5. Bya Bral. See CG, p. 567, col. 2; Chang, II, p. 1863, col. 2. Dargyay, p. 113,
translates this term as independent of activity.
P. 166b, line 6 . For THe-Bo and sPo-Bo, see Wylie (1962), p. 191, fn. 715 and p. 177, fn. 578.
P. 167a, line 5. Yan Lag bDun Pa. See Rigzin, p. 378, col. 2.
P. 167a, line 6 . Par Byah = publishers or xylograph colophon, Vostrikov, p. 46. Chang, II,
p. 1615, col. 2, says postscript.
P. 167a, line 6 . THar CHags = Rim Pa. See Chang, II, p. 1152, col. 2.
P. 167b, line 3. Vai Roi mGul PHur gSuh Byon Ma. According to the Library of Tibetan Works
and Archives, Dharamsala, letter dated 8 July 1987, this means the speaking ritual peg (worn) at
the neck of Vairocana. According to Lhakdor, Research Assistant at Tibet House, New Delhi,
letter dated 7 July 1987, it would be safer to translate the phrase as the neck of Vairocana within
which the speaking goddess resided.
P. 167b, line 4. Ja dPus Legs Zel Dres Pa KHor Drug Ma Drug brGya. dPus= sPus, q.v., Das,
p. 800. KHor = KHor of KHor gCig = type, CG, p. 84, col. 1.
P. 168a, line 2. See p. 164a, line 5 and Note 1137.
P. 168a, line 3. rGyugs PHul, took an oral examination. I have to thank the Library of Tibetan
Works and Archives , Dharamsala, and Tibet House, New Delhi, for this meaning of rGyugs PHul.
See rGyugs in CG, p. 180, col. 1.
P. 168a, line 3. See Tohoku (1953), No. 5685. Both according to Lhakdor (7/7/87) and Pema
Tsering (13/2/89), Yan Dag Zla-Gam dGu-Pa is the name of a rNin-Ma-Pa deity. Perhaps it is Yan
Dag Heruka with 9 half-moons.
Tohoku (1953), No. 5684?
P. 168a, line 5. According to Geshe Pema Tsering, this is one of the forms of the black Mahakala
(mGon-Po Nag-Po).
P. 168a, line 5. According to Geshe Pema Tsering, KHros Nag is Ma-Cig KHros-Ma Nag-Po.
P. 168a, line 5. TSHe bDag (mGon-Po) = Ayushpati Mahakala. LC (1976), II, pp. 1947-1948.
P. 168a, line 6 . The vessel of his religious vows (THugs Dam rTen) is the idol of his (rDo-rJe
Brags) personal god. For dKyil-THah = image, see CG, p. 24, col. 1.
P. 168a, line 6 . Dad rTen = token of faith = present? See p. 168b, line 3 and line 6 ; p. 169a, line 1.
1190 P. 168a, line 6 . dBu Lo Bubs. dBu Lo = dBu sKra, hair on the head, Chang, II, p. 1942, col. 1;
Goldstein, p. 785, col. 1 and p. 784, col. 1. See Bubs in Chang, II, p. 1836, col. 1 and Bubs gCig
in CG, p. 562, col. 2.
1191 P. 168b, line 2. sNan sGron. See Chang, I, p. 996, col. 2.
1192 P. 168b, lines 1-2. Dam Sel, discord. CG, p. 392, col. 1; Chang, II, p. 1249, col. 2.
1193 P. 168b, line 2. Dus Rim= Dus Kyi Rim Gro.
1194 P. 168b, line 3. THugs PHreh. See THugs PHreh |^] l i f , CG, p. 370, col. 2. The other meanings
of THugs PHreh in CG and in Chang, II, pp. 1167-1168, do not seem to apply here.
1195 P. 168b, line 4. sNa-Nam rDo-rJe bDud-Joms was sent by KHri Sron IDe bTSan to bring
Padmasambhava from India (HT, p. 54). sNa-Nam KHri-Grags rGyal was minister of King Sad Na
Legs (804-815) (Shakabpa, Tibet, A Political History, 1967, p. 48) sNa-Nam rGya-TSHa KHri-
gSum was a minister of King Gian Dar-Ma (ibid., p. 51).
1196 P. 168b, line 5. On Rig-DZin Padma PHrin Las of rDo-rJe Brag (1641-1717), see Dargyay,
pp. 172, 173, 178; Dudjom, I, pp. 719-720.
1197 P. 168b, line 5. Nams IDan. See Chang, I, p. 939. Here, I think, the word should be taken literally
to mean having harm, damage, etc. hence, degenerate.
1198 P.-168b, line 6 . dBu sKyes = hair. CG, p. 589, col. 2.
1199 P. 168b, line 6 . Ner Du sPyod Pa. See Ner sPyod in Chang, I, p. 966; Rigzin p. 132, col. 1.
1200 P. 168b, line 6 . PHyur Bur Legs bKah sTe. See PHyur Bur Gan Ba, CG, p. 536, col. 1.
1201 P. 169a, line 3. Las rGyun. Goldstein, p. 1121, col. 1, says term of office, continuity of office.
Period of work seems better in the present context. Chang, III, p. 2773, col. 1.
1202 P. 169a, line 4. IHa Dre sToh Na Dar Ma mDos sKu Rim Grub Pa i THon. I am not sure of my
reading. For the Na (?) after sToh, see Lalou, Manuel Elementaire de Tibetain Classique (Paris,
1950), pp 48-49, 48.6. Ma mDos is also mentioned in p. 171a, line 4. See Nebesky-Wojkowitz,
p. 374.
1203 P. 169a, line 4. rGyugs. See Note 1182, above.
1204 P. 169a, line 4. gSah sNih = guhyagarbha. LC (1976), II, p. 2478, col. 2.
1205 P. 169a, line 4. gSah rDZogs. The books on the secret realisations are listed in Tohoku (1953),
No. 5674ff.
1206 P. 169a, line 4. sMe brTSegs. See LC (1976), I, p. 284 and Tohoku (1953), No. 5618 (31).
1207 P. 169a, line 5. See Das, p. 616, col. 2. For the 5th Dalai Lamas Sel dKar Me Lon, see Tohoku
(1953), No. 5665.
1208 P. 169b, line 1. KHod = (Tor)yud, (Tor)gut?
1209 P. 169b, line 2. Jaikshim. See DZhai-Kshim, Chang, III, p. 2333, col. 2.
1210 P. 169b, line 3. Gra TSHar. For Gra = tips of hair, see Chang, I, p. 387, col. 1.
1211 P. 170a, line 1. sKu sNe. See CG, p. 42, col. 1; Chang, I, p. 121, col. 1.
1212 P. 170a, line 2. sPo La KHa INa bCu. For sPo La, the top of the vajra seat, see CG, p. 509, col. 1.
1213 P. 170a, line 2. sBo La Ha Ri. See also p. 175b, line 6 and p. 176a, line 3.
1214 P. 170a, line 2. Sag THag, a case for bow and arrows. CG, p. 903, col. 2; Chang, ID, p. 2912, col. 1.
1215 P. 170a, line 5. Mar Mi = Mar Pa and Mi La Ras Pa. See Mar Mi Dvags gSum in Chang, II,
p. 2060, col. 2 .
1216 P. 170a, line 6 . Ner TSHo = Ne Bar TSHo Ba = upajivin (LC, 1976,1, p. 8 6 6 , col. 1.), q.v., MW,
p. 198, col. 2.
1217 P. 170 b, line 2. KHa TSHub. See KHa TSHub, Das, p. 133, col. 2; Chang, I, p. 207, col. 2.
1218 P. 170b, line 2. Glih Ma Yul, neither continent (i.e., the country as a whole) nor country
(i.e., a part of the country).
1219 P. 170b, line 2. KHa sKor should be understood as KHa KHor, q.v., Chang, I, p. 187, col. 2.
1220 P. 170b, line 3. THugs Dam brTag Pa Gan Zib dGos TSHul Zus Par.
1221 P. 170b, line 3. Ned, Rah La E ITa Mi Ses Kyah. E can refer either to the country called E (E-Yul)
or the E of E-Vam, symbolising the female, Prajha, Sunyata, etc., as opposed to the male, means
( Upaya), Karuna, etc.
1222 P. 170b, line 4. Glo Bur Las bCal.
1223 P. 170b, line 6 and p. 171a, line 2. Bum THer. See Chang, II, p. 1971, col. 2.
1224 P. 171a, line 2. See Das, p. 435, col. 2.
1225 P. 171a, line 2. KHa mCHu Nag Mo.
1226 P. 171a, line 2. Myug = Myu Gu Lun (?), q.v., Ferrari, p. 65, p. 126 (Note 253) and p. 152
(Note 521).
1227 P. 171a, line 4. Sa bDag KHrugs bCos/Ma Mo KHrugs bCos. KHrugs bCos seems to be an
abbreviation of KHrugs Pa sDeb Pai bsTan bCos, a sastra to reconcile contradictions, see
Chang, I, p. 330, col. 2. Here the reference is not to a sastra but to a rite. The reconciliation of
contradictions, again, can only refer to pacification.
1228 P. 171a, line 4. sPyan Byed = sPyan dBye = pratishtha (LC, 1976, II, p. 1494, col. 2), q.v., MW,
p. 671, col. 2. See sPyan PHye in Chang, II, p. 1673, col. 1.
1229 P. 171a, line 5. Yig brGya = Yi Ge brGya Pa = Akshara-sataka. LC (1976), II, p. 2142, col. 1.
1230 P. 171a, line 6 . dBus gTSah mNa Bans Du gToh La Zla Ba dGu Pai Nan La Ma Son Bai Dud
Rer gSor KHal PHyed gSum Re i rTSis La dBus Gyed. The translation of this passage has been
suggested to me by Lhakdor, 7/7/87.
1231 P. 171b, line 1. rGyags brNan. See rGyags rNan IHa bSahs in Chang, I, p. 541,. col. 1.
1232 Tohoku (1953), No. 5639.
1233 P. 171b, line 3. dKar dByeh bGyis Pa. dKar dByeh = dKar gYeh, q.v., Chang, I, p. 59. col. 1.
1234 P. 171b, line 4. rTen gSum = vessels containing the body, speech and mind of the Buddha, i.e.,
images of the Buddha, sacred texts containing the speech of the Buddha and relics containing the
mind of the Buddha. I translate, briefly, as sacred objects or sacred vessels.
1235 P. 171b, line 3. DZin bDag. Both according to the Library of Tibetan Works and Archives and
Lhakdor, DZin bDag means holding and possessing or possessions.
1236 P. 171b, line 4. gZuh Len = gZuh bZes = confiscation. Goldstein, p. 996, col. 1; Chang, III,
p. 2429, col. 1.
1237 P. 171b, line 6 . Le TSHan = Las TSHan, q.v., Das, p. 1212, col. 1.
1238 P. 171b, line 5. rNam Rab is mentioned as a place-name in Ferrari, p. 55, but here, probably, rNam
Rab Sras is another form of rNam THos Sras, Vaisravana. Tog means peak. See below, p. 187a,
line 6 .
1239 P. 171b, line 6 . THab gDan CHa. See Chang, II, p. 1147, col. 1.
1240 P. 171b, line 6 . bDag THob. See Chang, II, p. 1357, col. 2.
1241 P. 171b, line 6 . Las Byed. See Goldstein, p. 1122, col. 2; Chang, III, p. 2775, col. 2.
1242 P. 171b, line 6 . gZis dGon. See Chang, III, pp. 2423-2424.
1243 P. 172a, line 1. Col Zol. See Col in Chang, I, p. 736, col. 1 and Zol in ibid., Ill, p. 2406, col. 1.
1244 P. 172a, line 2. sNoms CHuh. See CG, p. 327, col. 1. The meaning of sNoms CHuh in Chang, I,
p. 1014, col. 1 (weak) does not seem to apply here but the meaning of sNems CHuh in Chang,
I, p. 1013, col. 1 and in Goldstein, p. 469, col. 2, does.
1245 P. 172a, line 2 and line 3. sDod mKHas. I take sDod to mean sDod Lugs, emptiness, q.v., CG,
p. 453, col. 2; Chang, II, p. 1479, col. 2. For M , see Soothill, p. 332, col. 2.
1246 P. 172a, line 2. rTSva Ra. See Goldstein, p. 890, col. 2; Chang, II, p. 2237, col. 2.
1247 P. 172a, line 3. gZuh Bui. See Goldstein, p. 995; Chang, III, p. 2428, col. 2.
1248 P. 172a, lines 3-4. KHyon bsDoms. Goldstein, p. 145, col. 1; Das, p. 166, col. 1 (KHyon sDom);
Chang, I, p. 269, col. 1.
1249 P. 172a, line 4. sDod gNas, place of residence, dwelling place, Goldstein, p. 628, col. 1.
1250 P. 172a, line 5. ICags dPyad = (?) ICags mCHog = gold. CG, p. 241, col. 1.
1251 P. 172a, line 3. Lag Debs. See Lag Debs Sa Zih in Chang, III, p. 2751, col. 2.
1252 P. 172a, line 6 . CHes Pai Mig rGyan Dan bCas. For Mig-rGyah, see Chang, II, p. 2086, col. 2;
Goldstein, p. 833, col. 1.
1253 P. 172a, line 6 . bZes Son Bai os THo. The meaning of os THo in Buck, p. 598, col. 2 and Chang,
III, p. 2537, col. 2, cannot apply here. See Son THo in Das, p. 588, col. 2 (under THo); CG, p. 916,
col. 2; Chang, III, p. 2963, col. 1; Goldstein, p. 1177, col. 2. I translate the whole phrase as
a proper account of receipts and expenses.
1254 P. 172b, line 1. gZuh DZin. See Goldstein, p. 996, col. 1.
1255 P. 172b, lines 1-2. gSegs gTor Gyi Yin. The Yin must be a noun. I understand it as the Chinese
yin 1^.
1256 P. 172b, lines 1-2. gSegs gTor = offerings of cakes, etc., to the gods when they are asked to
return to their own abodes. Das, p. 1250, col. 1.
1257 P. 172b, line 2. CHu bZlog, the repelling of water, i.e., the prevention of an anticipated
flood. See Christa Klaus, Schutz vor den Naturgefahren (Wiesbaden, 1985), p. 45 (text), p. 150
(translation). It seems that the omens were signs of a flood.
1258 sDe-Pa, c. 1642-58.
1259 See Dargyay, pp. 94-96; Dudjom, I, pp. 753-754.
1260 P. 173a, line 1. Dar rGan = Dar Han, q.v., Das, p. 622, col. 1. See also Darxan in Lessing,
Mongolian - English Dictionary (1982), p. 236, col. 1.
1261 P. 173a, line 4. bSun bZlog. See bSun in CG, p. 944, col. 1; bSun Pa, bSun Po in Chang, El, p. 3048,
col. 1; Sun Pa, Sun Po in ibid, p. 2926, col. 1; bSun bZlog in Tohoku (1953), Nos. 5792-93.
1262 P. 173a, line 4. 'CHi Med od-sNah = Amitabha?
1263 P. 173a, line 4. Ned Du ah Dar Lam mKHa Gro Sogs TSHud Dril bsGrigs Pa gNan. TSHud is
the past tense of TSHud Pa (to be put inside of, to go into, to enter, to get into, Das, p. 1043,
col. 2) and, according to Chang, II, p. 2277, col. 1, the imperative of DZud Pa (to put, to lead,
to guide, to induce, to insert, Das, p. 1055, col. 1.) As a past participle/adjective, TSHud,
therefore, means (something which has been) put inside or inserted. Chang, II, p. 2277, col. 1
defines TSHud Mo mKHan as a carver or engraver (i.e., one whose work is put inside or
inserted on to a surface?). Das, p. 1028, col. 1, defines TSHud Mo mKHan as a digger,
excavator; LC (1976), II, p. 1939, col. 2, says Khata-rupa-kdra, which, according to MW, p. 337,
col. 1, means potter. Das and MW are, probably, wrong. Dargyay, p. 134 and p. 140, defines Sog
Dril as scroll and, on that analogy, TSHud Dril may mean an engraved, etched or pointille
scroll.
1264 P. 173a, line 5. THugs rJe CHen Po gTSo KHor gSum Pa sKyer sGah Lugs. gTSo KHor gSum
occurs in LC (1976), II, p. 1900, col. 1, but is not defined there. THub Pa rDo rJe gDan Pa gTSo
KHor gSum is defined in LC (1976), I, p. 1038, col. 2, as Vajrdsana-muni, with gTSo KHor gSum
left undefined. For KHor gSum, see Das, p. 193, col. 1; BA, I, p. 252; CG, p. 105, col. 1; Chang, I,
p. 320, col. 2; Soothill and Hodous, p. 78, col. 2. (San Lun H For sKyer sGan, see references
in Wylie (1957), p. 13, col. 1.
1265 P. 173a, line 5. Sen IDeh Nags sGrol. See LC (1976), II, p. 2425, col. 1.
1266 P. 173a, line 5. See LC (1976), II, p. 1547, col. 1.
1267 P. 173a, line 6 . See VSP, p. 115, line 17; p. 117, line 10.
1268 P. 173a, line 6 . Pa TSHul KHah Legs Pa Don Grub KHrol CHa occurs as TSHul KHah Legs Don
in VSP, p. 115, line 17.
1269 P. 173b, line 1, syllables 41-45. Ki Kah mTSHams Pa rNams. For Ki Kan, see Das, p. 15, col. 2;
CG, p. 5, col. 2; Chang, I, p. 11, col. 2.
1270 P. 173b, line 2. Dud Sol Ma = Dhumdvatl, LC (1976), I, p. 1103, col. 1.
1271 P. 173b, line 3. Bras sPuhs Glih bSrei Dus. For Glih bSre, see Chang, I, pp. 424-25.
1272
1273
1274
1275
1276
\211
1278
1279
1280
1281
1282
1283
1284
1285
1286
1287
1288
1289
1290
1291
1292
1293
1294
1295
1296
1297
1298
1299
1300
1301
1302
1303
1304
1305
1306
P. 173b, line 3. PHyag rJes Ma. See CG, p. 528, col. 2 and Lag rJes in Das, p. 1204, col. 1.
Tohoku (1953), No. 5650.
Ibid., No. 5639.
P. 174a, line 2, syllables 1-7: 'Bui Ba dGu TSHan bDun bZah Ba; syllables 41-45: Bui Ba dGu
TSHan bDun.
P. 174a, line 2. See Tohoku (1953), No. 5779.
P. 174a, line 2. Ferrari, p. 98, note 79, notes Byams KHan gSar Pa in Bras-sPuns.
P. 174a, line 2. Gan sByar is a sleeveless Mongolian dress for the upper body. CG, p. 159, col. 1;
Chang, I, p. 488, col. 1.
P. 174a, line 6 . No Bo rNams.
P. 174a, line 6 . By ins.
P. 174b, line 1. KHor Drug Ma.
P. 174b, line 3. CHos mDZad, a monk-pupil who attains senior status by giving his personal
possessions to the monastery. Chang, I, p. 842.
P. 174b, line 3. Gro Mi. Gro = rJes Su Gro Ba?
P. 174b, line 5. Grub dBah = (?) Grub dBah Humkara, LC (1976), I, p. 390, col. 1.
Ferrari, p. 55 and pp. 133-134 (Notes 332-333).
P. 175a, line 1. TSHogs dBur PHebs. See Das, p. 912, col. 1.
Tohoku (1953), No. 5625 (13) and No. 5803: bSams Don IHun Grub Ma.
Tohoku (1953), No. 5316: bDe mCHog bsDus Pai rGyud Kyi rGya CHer bSad Pa, sBas Pai
Don Kun gSal, A full clarification of the hidden meaning and extensive explanation of the
abbreviated tantra of Samvara.
Tohoku (1953), No. 5320: rNal Byor Gyi dBah PHyug Lu-I-Pas mDZad Pai bCom IDan Das
KHor Lo bDe mCHog Gi mNon Par rTog Pai rGya CHer bSad Pa Dod Pa Jo Ba,The Wish-
fulfilling cow, or an extensive explanation of the Abhisamaya of the Blessed Cakrasamvara by
Lu-i-pa, the lord of yoga.
P. 175b, line 2. gZuhs bZugs. See gZuhs gZug (a reliquary or dharani,- or man/ra-container) in
Chang, III, p. 2507, col. 2.
P. 175b, line 2. Byin rTen, Chang, II, p. 1884, col. 1. An object which has been blessed.
P. 175b, line 4. KHa THi. Das, p. 128, col. 2: a kind of satin in variegated colours.
P. 175b, line 4. sBag. See sBag KHag, sBag CHuh and sBag CHen in CG, p. 612, col. 2. For Ta
TSHan, see Das, p. 513, col. 2.
P. 175b, line 6 . sBo La Ha Ri.See above, p. 170a, line 2 and p. 176a, line 3.
P. 176a, line 1. Grub sDebs.
P. 176a, line 3. sBo La Ha Ri. See above, p. 170a, line 2 and p. 175b, line 6 .
P. 176a, line 6 . Jum Pa, exhausted by the gifts given to the Dalai Lama by Queen CHos-sKyabs
and the Chief Preacher Zla-Ba Grags-Pa.
P. 176b, line 3. Pad sDer. See Li sDer, ICags sDer, etc., under sDer Ma in Das, p. 720, col. 1.
P. 176b, line 5. See Ferrari, p. 51. A Bum Pa is a mCHod-rTen, Chang, II, p. 1971, col. 2.
P. 177a, lines 1-2. CHar Can. See CG, p. 283, col. 1; Chang, I, p. 861, col. 2.
P. 177a, line 3. THar Pa CHen Po PHyogs Su rGyas Pai mDo. See LC (1976), I, p. 1025, col. 2.
P. 177a, line 4. Tohoku (1934), No. 344.
P. 177a, line 5. LC (1976), II, p. 1643, col. 1.
P. 177b, line 6 . Sems Kyi Byah CHub bsNo Byas La. See the second meaning of sNo Ba in Chang,
I, p. 713, col. 1. For the meaning of hui hsiang [1] (e] , see Mathews, 2309.15; Soothill & Hodous,
p. 205, col. 1.
P. 177b, line 1. bCu Drug CHar Mi PHod. See bCu Drug CHa jn Chang, I, p. 153, col. 2 and CHar
Mi PHod in CG, p. 253, col. 1.
Vaidya, P.L. (ed.), Saddharmapundarlka fMithila, 1960), ch. 6 , p. 101. Hurvitz, L., Scripture
of the Lotus Blossom of the Fine Dharma (Columbia, 1976), ch. 6 , p. 126.
1307 P. 177b, line 4. THub Pai sKyes Rabs Luh sMan Gyi gZi Las Byuh Ba. I am grateful for this
translation to the Library of Tibetan Works and Archives, Dharamsala (8 July 1987) and to
Lhakdor, Research Assistant at Tibet House, New Delhi (7 July 1987). See Dul Ba Luh sDe bZi in
Rigzin, p. 214, col. 2.
1308 Vipasyin is the first of 7 Buddhas, the last being Sakyamuni. See Edgerton, p. 248, col. 2, under
Tathagata.
1309 P. 177b, line 5. Srag Mud KHa. For Srag = Sreg, see Buck, p. 734, col. 2. Mud KHa is probably
a variant spelling of Mu dGa (Skt mudga), q.v., Dash V.B., Materia Medica of Tibetan Medicine
(Delhi, 1994), p. 479.
1310 P. 177b, line 5. Lhakdor of Tibet House, New Delhi, suggested the translation of Brum Bu as
grain. In the present context, pea would be better.
1311 P. 177b, line 6 . Bu Mo Zla Ba mCHog Gis Zus Pai mDo. See Bu Mo Zla mCHog Luh bsTan Pa,
Candrottara-darika-vydkarana, LC (1976), II, p. 1615, col. 2.
1312 P. 178a, line 2, syllables 32-33. bTSugs Pai.
1313 P. 178a, line 2. mCHod Pa sNa INa = incense, lamps, flowers, food and water.
1314 P. 178a, line 2, syllable 39. For Goh = price, value, see Das, p. 228, col. 1; Chang, I, pp. 369-370.
See also Note 1317, below.
1315 P. 178a, line 2, syllables 34-38. Lo KHor Gyi rGyu Gro. Lo KHor = annual, Goldstein, p. 1132,
col. 2; Chang, III, p. 2806, col. 1. For rGyu Gro = expenses, see rGyu Gro Rah gSoms in Chang,
I, p. 563, col. 1.
1316 P. 178a, line 2, syllables 40-44, dNul THog Tu PHab Par. For 'Bebs Pa (pf. PHab Pa) = to
assign, settle, fix, see Das, p. 921, col. 2.
1317 P. 178a, line 3, syllables 12-13 and 43-44; line 4, syllables 38-39; line 5, syllables 13-14;
line 6 , syllables 21-22 and 54-55; p. 178b - p.l79a, passim. Ri Goh. Ri, I think, means Ri Ba,
the worth, to estimate the worth of a thing, Das, p. 1174, col. 2; Chang, III, p. 2676, col. 1 (be
worth, etc). For Goh, see Note 1314, above.
1318 See Ferrari, p. 52 and p. 129 (Note 287).
1319 P. 178b, line 2. sDoh rKan. See Das, p. 720, col. 2; Chang, II, p. 1478, col. 1.
1320 P. 178b, line 2. rGyal gSol mCHod.
1321 See Ferrari, p. 113, Note 125 and p. 148, Note 484.
1322 P. 178b, line 4. Zla bsGril. See Zla sGril in Goldstein, p. 1012, col. 2; Chang, III, p. 2476, col. 2.
1323 P. 178b, line 4. rTSis bZes Pa. See rTSis Len in Goldstein, p. 895, col. 2; Chang, II, p. 2223, col. 2.
1324 P. 178b, line 4. KHyon gCig Tu bsDoms Pa.
1325 P. 178b, line 4. Goh gSal. Goldstein, p. 195, col. 1.
1326 P. 178b, line 5. See Ferrari, p. 162, Note 628.
1327 P. 179a, line 3. Ferrari, p. 57, p. 137 (Note 376).
1328 P. 179a, line 5. mCHod rGyun Gyi Rigs Bar bsDams. See Rigs Pai rGyu and Bar sDom in Chang,
III, p. 2691, col. 1. and II, p. 1820, col. 2.
1329 P. 179a, line 6 . 'Boi KHal. Prof. Dr. Dieter Schuh wrote to me on 7 March 1988: Bo bezeichnet
das Messgerat, einen achteckigen Messkasten, der normalerweise 1 khal Getreide fasste. Also
1 khal = 1 bo. See Note 1350, below.
1330 P. 179b, line 2. Kun bZah mCHod Pai sPrin. See Rigzin, p. 7, col. 2.
1331 P. 179b, line 1. For mTHa- Dul, Yah-Dul and Ru-gNon, see HT, pp. 37-38.
1332 LC (1976), II, p. 2070, col. 1; Tohoku (1934), No. 102.
1333 Arya-anavatapta-ndga-rdja-paripricchd-ndma-mahaydna-sutra/PHags Pa Klui rGyal-Po Ma
Dros Pas Zus Pai mDo. Tohoku (1934), No. 156.
1334 Tohoku (1934), No. 641 and 881 do not seem to be this work.
1335 Tohoku (1934), No. 807.
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P. 180b, line 1. Rig Grol Yon Tan brGyad Dan IDan Pa. See Rigzin, pp. 394-395.
P. 180b, line 2. sDe gNis. Monks who stay at home and those who leave home. See Chang, II,
p. 1473, col. 1.
P. 180b, line 3. gSor Debs. See the second meaning of gSor Ba in Chang, III, p. 2878 and in Das,
p. 1251, col. 2,
P. 180b, line 3, syllables 8-9. Zabs Pad usually means minister but, here, I believe, the words
should be taken literally to mean lotus feet. It should be taken with the word brTan (syllable 16)
to mean Zabs brTan, q.v., Chang, III, p. 2375, col. 1.
P. 180b, line 4. IHa sDe dGon KHag. See IHa sDe Mi sDe (2nd meaning) in Chang, III, p. 3084,
col. 1.
P. 180b, line 5. Dam Sel. See Chang, II, p. 1249, col. 2.
P. 180b, line 5. dMigs bSal = special. CG, p. 657, col. 1; Chang, II, pp. 2144-2145.
P. 180b, line 6 . mCHod sPrin Gyi rGyun, literally, the continuation of the cloud of offerings
(or worship). I translate, simply, as continuation of religious services.
P. 180b, line 6 . PHye gSal. See PHyed gSal in Goldstein, p. 728, col. 2 and dBye bSal in Chang,
II, p. 960, col. 2. Perhaps what is meant is a legal document clearly setting out or defining various
items (lands, etc.)
P. 180b, line 6 . dKor Sa dGe KHohs occurs in D. Schuh, Grundlagen tibetischer Siegelkunde (Sankt
Augustin, 1981), p. 149 and is translated by him on p. 168 as die besseren Spendeneinnahmen.
It also occurs in D. Schuh, Das Archiv des Klosters bKra-sis-bsam-gtan-glih von sKyid-groh, 1.
Teil (Bonn, 1988), p. 69 and is translated by him on p. 70 as die religiosen Spendeneinnahmen.
The first reference was pointed out to me by Prof. Dr. Dieter Schuh in his letter of 7 March 1988.
dKor-Sa = dKor Za, Chang, I, p. 62, col. 2. For dGe-KHohs, see the meaning of KHohs in Chang,
I, p. 244.
P. 180b, line 6 , syllables 50-51.
P. 181a, line 1, syllables 43-44. gTan TSHigs.
P. 181a, line 1, syllable 31. Don - Don, parallel to syllable 40, Don. Don-Pa means to recite
or to read.
P. 181a, line 1. gTSah bTSan, clean and powerful. According to Prof. Dr. Dieter Schuh (7/3/88),
this, in the present context, means ohne Vorbehalt und fest.
According to Wangchen Surkhang, Tax Measurement and Lag 'Don Tax, Bulletin of
Tibetology, Vol. Ill, No. 1 (21 February 1966), p. 18, one khal is that amount of grain, etc. which
fits into a standardized box called bo or mkhar ru. See Note 1329, above.
P. 181a, lines 3-4 DZin bDag. See Note 1235, above.
P. 181a, line 3, THab gDan; line 5, THab gDan CHa. See THab gDan CHa in Chang, II, p. 1147,
col. 1. The meaning of THab gDan as kitchen stuff or utensils was suggested to me by the
Library of Tibetan Works and Archives at Dharamsala and Lhakdor of Tibet Hourse, New Delhi.
P. 181a, line 3, line 5. Dren dPyad, means of transport. This translation has been made with the
help of the Library of Tibetan Works and Archives at Dharamsala and Lhakdor of Tibet House,
New Delhi. See Dren CHas in Chang, II, p. 1428, col. 2.
P. 181a, line 5. I translate bDag THob, in the present context, as ownership. Goldstein, p. 588,
col. 2, says individual ownership/possession. See Chang, II, p. 1357, col. 2.
P. 181a, line 5. dGon gNas. See CG, p. 150, col. 1; Chang, I, p. 461, col. 1.
P. 181a, line 5. PHyi Nan Bar gSum. See Chang, II, p. 1743, col. 1.
P. 181a, line 5. Basic in the sense that they provide the main support or means of sustenance for
the monastery.
P. 181a, line 6 . Lag Debs Sa Zih in Chang, III, p. 2751, col. 2.
P. 181b, line 2. Ga KHral. See Das, p. 203, col. 1; Chang, I, p. 334, col. 2.
P. 181b, line 2. sPyi So. See Chang, II, p. 1680, col. 2.
414
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P. 181b, line 2. sPyi Gan Ga. See sPyi Gan in Chang, II, p. 1675, col. 2. I take Gan Ga to be the
same as Gan rGya, q.v., Das, p. 213, col. 2. See also Gan rKya in Chang, I, p. 348. In Urkunden
und Sendschreiben aus Zentraltibet, Ladakh und Zanskar, 1. Teil (St. Augustin, 1976), p. 8 and
in Das Archiv des Klosters bKra-sis-bsam-gtan-glih von sKyid-groh (Bonn, 1988), p. 131, Prof.
Dr. Dieter Schuh translated Gan-rGya as Verpflichtungserklarung. In Grundlagen tibetischer
Siegelkunde (St. Augustin, 1981), p. 134, he translated it as Privatvertrag.
P. 181b, line 3. 'Gi Lau. Gi is probably related to Gi Ba KHa (Gi Ba valley) of p. 181b, line 1.
La u is probably the Chinese word lou .
P. 181b, line 4. KHa gTSah, the whole surface, seems to be contrasted with Zih TSHan, "part of
a field or plot of land, which follows.
P. 181b, line 4. KHri Jam Mo sNi Zabs. The Library of Tibetan Works and Archives, Dharamsala,
wrote to me on 8/7/87 that Khri Jam is a locality in Lithang district and Khri Jam Mo sNi could
be a lama, an owner of (a) large estate. Lhakdor of Tibet House, New Delhi (7/7/87), thought that
Khri Jam Mo may mean soft beds and sNi Zabs may be soft seats, but I am not clear about his
meaning. Perhaps the phrase refers to better class houses (with soft beds and soft seats) as distinct
from the ordinary houses (KHah-Pa) mentioned immediately afterwards.
P. 181b, line 6 . Grva Sag. See Goldstein, p. 201, col. 1; Chang, I, p. 418, col. 1. .
P. 182a, line 1. Lo sTar = annually. CG, p. 8 6 8 , col. 1; Chang, III, p. 2808, col. 2. bKar rGya Ba
= keeper of the granary. Chang, I, p. 79, col. 1.
P. 182a, line 6 . Rim Can Du. See Rim Can in CG, p. 833, col. 2; Chang, III, p. 2702, col. 1.
VSP, p. 80.
P. 182a, line 6 . Ser gSah gNis. For gSan sNags mKHar, see VSP, p. 123.
P. 182a, line 6 . rGyab gNon. See Chang, I, p. 547, col. 1.
P. 182a, line 6 . KHra Don. For KHra = documents, see Byed-KHra, Chang, II, p. 1983, col. 1. See
also D. Schuh, Grundlagen tibetischer Siegelkunde (St. Augustin, 1981), pp. 37-38.
P. 182b, line 1. Nis THus. For THus, see CG, p. 386, col. 2; Chang, II, pp. 1228-1229.
P. 182b, line 1. bDe gSah Gi sGrub mCHod.
P. 182b, line 3. Bar Ba rGyu Don. Bar Ba rGyu = (?) Bar rKyen, Chang, II, p. 1416, col. 1.
P. 182b, line 4. sBrel Po. Chang, II, p. 2036.
P. 182b, line 5. Mi No = Mi sNa. CG, p. 632, col. 1.
P. 183a, line 2. syllables 21-22. Ma Byuh.
P. 182b, line 6 . PHye gSal.
P. 183a, line 3. Lag Debs. See Note 1358, above.
P. 183a, line 3. Yug mGo. Yug, I think, stands for Yug Po, wild oats, q.v., Chang, ID, p. 2583, col. 2.
Ferrari, p. 49.
P. 183a, line 4. dGe Bed Lam TSHod. See dGe Bed in Chang, I, p. 452. See also TSHod dPag,
TSHod Byed Pa and TSHod rTSis in Chang, II, p. 2297, col. 1.
Ferrari, p. 49.
P. 183a, lines 5-6. TSHab sProd Pa, to compensate. See Chang, II, p. 2262, col. 1.
P. 183a, line 5. Ma KHog Bu THums Su Son Ba. See 'THums Pa in Chang, II, p. 1228, col. 2.
I take this to mean non-productive expenses.
P. 183a, line 6 . Sa dKar = tin. Goldstein, p. 1138, col. 1.
P. 183a, line 6 . CHuh Gi Bog Sa. See CHuh Sa in Chang, I, p. 814, col. 2 and Bog-Pa (=sByin Pa)
in Chang, II, p. 1976, col. 1.
P. 183a, line 6 . Bab rTSeg = Babs sTegs. Goldstein, p. 751, col. 2; Chang, II, p. 1814, col. 2.
P. 183a, line 6 . Lug THoh TSHer. I understand TSHer to mean 'TSHer Sa, q.v., Das, p. 1044, col. 2.
P. 183b, line 3. Zal Du Gro = Zal Du sTob, q.v., CG, p. 734, col. 2.
P. 183b, line 6 , syllable 18.
P. 184a, lines 5-6. Nam sDod Rih. Nam = gNam.
1393 P. 184a, line 6 . For dPal Di, see Chang, II, p. 1629, col. 2.
1394 P. 184b, lines 3-4. Yas Pa THem CHuh Brag La gTogs Pa Nas PHyir Gro sNon Son PHud.
1395 P. 184b, line 5. Dun CHos. See Chang, II, p. 1262, col. 2.
1396 P. 184b, line 6 . For gTer-bDag Gliri-Pa (1646-1714), see Dargyay, pp. 174-186; Dudjom, I,
pp. 825-834.
1397 P. 185a, line 1. Bogs Don. CG, p. 564, col. 2; Chang, II, p. 1843, col. 2.
1398 P. 185a, line 3. See Chang, II, p. 2022, col. 1.
1399 P. 185a, line 4. dPal O-Di-Ya-Na Za-Hor-Ma = Padmasambhava.
1400 P. 185b, line 1. La sPah. See La Ma in CG, p. 849, col. 1; Chang, III, p. 2746, col. 2. See sPah in
CG, p. 505, col. 1; Chang, II, p. 1649, col. 2.
1401 P. 185b, line 2. Ja Debs = (?) Ja THebs, Chang, I, p. 870, col. 2.
1402 P. 185b, line 4. CHos THog. See CG, p. 274, col. 1; Chang, I, p. 838, col. 2.
1403 P. 185b, line 6 , syllables 19-20, 38-39. Lag Yod. See Chang, HI, p. 2755, col. 1, Lag Yod Yon Bab.
1404 P. 186a, line 1. IHag bSam rNam Dag, in good faith. See Chang, III, p. 3095, cols. 1-2.
1405 P. 186a, line 3. Sas KHrod.
1406 P. 186a, line 5, syllables 18-19. Yags Ju =(?) Yugs Ju. Ju is, probably, Ju Bo, stone pestle or
stone (Chang, I, p. 876, col. 2). Hence, Yugs Ju = Yugs rDo, q.v., Chang, IH, p. 2584, col. 1,
q.v., Mathews, 264.1, haematite iron ore; Wu Jingrong, Pinyin Chinese - English Dictionary
(Commercial Press, Hong Kong, 1979), p. 884, col. 1, ochre.
1407 P. 186b, line 2. rGya KHur. See Chang, I, p. 529, col. 1.
1408 P. 186b, line 3. rGun Bru. See Chang, I, p. 525, col. 1.
1409 P. 186b, line 3. Bra KHur. See Bra PHye (buckwheat flour) in Goldstein, p. 770, col. 1 and Bra
KHur in Chang, II, p. 1897, col. 1.
1410 P. 187a, line 1. For THab gDan and Dren dPyad, see above, p. 181a, line 3 and line 5 and Notes
1352 and 1353.
1411 P. 187a, line 3. sPen Tog. See the different meanings of sPen Tog in Das, p. 800, col. 1 and Chang,
II, p. 1661, col. 1.
1412 P. 187a, line 3. See Ferrari, p. 59, p. 142 (Note 419).
1413 P. 187a, line 3. Mes dBon rNam gSum. See Chang, II, p. 2118, col. 1.
1414 P. 187a, line 6 . See above, p. 171b, line 5.
1415 P. 187b, line 4, syllable 4. PHur is probably PHur Pa Sri gNon, q.v., Chang, II, p. 1719, col. 2.
1416 P. 187b, line 6 . sGog CHahs. CHahs is probably CHahs Bu, q.v., CG, p. 250, col. 1.
1417 P. 187b, line 6 . sKyid sDug gCig bSres, literally, happiness and unhappiness all mixed together
into one.
1418 P. 188a, line 1. See Lag Debs Sa Zih in Chang, III, p. 2751, col. 2.
1419 P. 188a, line 5. For gNas gZi, see Ferrari, p. 56 and pp. 135-136 (Note 355).
1420 P. 188b, line 1. See above, p. 186b, line 1 and line 3.
1421 P. 188b, line 5. THugs Nan Ma Dag Pai Yo.
1422 P. 188b, line 5. rTSis Len. Goldstein, p. 895, col. 2; Chang, II, p. 2223, col. 2.
1423 P. 189a, line 1. I amend CHas Drug KHah to TSHes Drug KHah, corresponding to TSHes Drug
mCHod Pa in p. 188b, line 6 .
1424 P. 189a, line 2. Bud sTohs Sa KHuhs. For Bud sTohs, see Chang, II, p. 1833, col. 2.
1425 P. 189a, line 5. Sa dMigs - strategic point. See Chang, III, p. 2903, col. 2. The whole expression
is Sa dMigs mKHo brJes Kyi gZuh Len Byas Pa. See p. 189b, line 2 and Note 1427.
1426 P. 189a, line 6 . KHa Lons. See Goldstein, p. 123, col. 2.
1427 P. 189b, line 2. Sa dMigs mKHo brJes Kyi gZuh Len Byed dGos Byuh Ba. See p. 189a, line 5 and
Note 1425.
1428 P. 189b, line 2. See p. 189a, line 1.
1429 P. 189b, line 2. mGo mNam. See CG, p. 155, col. 2; Chang, I, p. 476, col. 2.
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1431
1432
1433
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1435
1436
1437
1438
1439
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P. 190a, line 3. dByi Nag = the black or iron-coloured lynx, Das, p. 914, col. 2.
P. 190a, line 5. CHams.
P. 190b, line 1. dKor Sa dGe KHohs. See p. 180b, line 6 and Note 1345.
P. 190b, line 2. See above, p. 182a, line 4.
P. 190b, line 4. TSHa Ra could be TSHa Ru, lambskin coat (Chang, II, p. 2247, col. 2).
P. 190b, line 5 reads Nag Byam. See Nag 'Byams in CG, p. 459, col. 1 and Chang, II, p. 1499,
col. 2. In the present context, it seems better to read Nag as Nags (Das, p. 731, col. 2).
P. 190b, line 6 . Mi Ser Bal Ra Ba rKan bCu bZi bZi Zur.
P. 191a, line 1. sGarBa. See CG, p. 183, col. 1.
P. 191a, line 3. THohs Nes. Cp. p. 191b, line 3, THoh Nes; p. 191b, lines 4-5, THohs Nes.
P. 191a, line 2-3. sProd 'DZin. See below, p. 192a, line 1 and line 6 and Chang, n, p. 1692, col. 2.
P. 191a, line 3. IHag KHrol in Chang, III, p. 3091, col. 2.
P. 191a, line 3. Zla bsGril. See Zla sGril in Goldstein, p. 1012, col. 2 and Chang, El, p. 2476, col. 2.
P. 191a, line 4, syllables 9-10. sNon Mar.
P. 191a, line 5. bKar rGya Ba = keeper of the granary, Chang, I, p. 79, col. 1. See Note 1366,
above.
P. 191a, line 5. 324 + 108 = 432 (not 422), not counting what was given to the keeper of the
granary at mTSHo-Yul.
P. 191a, line 6 . Le Sor Med. See CG, p. 865, col. 1; Chang, III, p. 2800, col. 1.
P. 191a, line 6 . KHa 'DZin. Chang, I, p. 208, col. 1.
P. 191a, line 6 . Sra THah, soundness, Goldstein, p. 1179, col. 2.
P. 191b, line 3. THoh Nes. See above, p. 191a, line 3 (THohs Nes) and below, p. 191b, lines 4-5
(THohs Nes). I think this refers to fixed expenses which have to be met before income can be
expected from the fields, etc.
P. 192a, line 1. sProd DZin/TSHoh Sogs Kyis THohs Nes. See aboVe, p. 191a, lines 2-3
(Ja PHogs sProd DZin).
P. 192a, line 3. KHa Grig rTSis. See KHa Grig Pa in Chang, I, p. 189, col. 2.
See above, p. 190b, lines 3-4.
P. 192b, line 5. Drug Cu Pai gTor. See above, p. 165b, line 3 and Note 1160.
P. 193a, line 2. DZugs gTor. Chang, III, p. 2345, col. 2.
P. 193a, line 6 . Byihs Gre ITar Na Jags 'os Ma CHe Yah. I translate Gre ITar as by
comparison. See Gre Ba in Chang, I, p. 513, col. 2, first meaning. For the meaning of Byihs as
the rest, see the translation of Byihs as ^ ( = f ) in Chang, loc. cit.
P. 193b, line 1. KHo Rah TSHer 'Gro Ba Sa DZin Ma CHug Bar. See TSHe Gro, to die, in Chang,
II, p. 2281, col. 1; Sa DZin in ibid., Ill, p. 2904, col. 2, first meaning.
P. 193b, line 2. gZuh sKyoh sTabs. See p. 194b, line 2 and Note 1464.
P. 193b, line 2. Babs Brel. Chang, II, p. 1815, col. 1.
P. 193b, line 4. gTan TSHigs KHohs Su CHod KHul Las KHa gSal Ma Dug Pas. For gTan
TSHigs, see Chang, II, p. 1036, col. 1. (kuan chi ^ , officially stamped document,); D. Schuh,
Grundlagen tibetischer Siegelkunde (St. Augustin, 1981), p. 37 (Herrscherurkunde). For KHa
gSal, see Chang, I, p. 215, col. 2.
P. 193b, line 5, syllables 24-25. Lo-sTar.
P. 193b, line 5. 'Dur bsGrub. See Dur sGrub in Chang, II, p. 1404, col. 2.
P. 194a, line 2. Jags gNas Byas.
P. 194a, line 4. gNas Jags Byas
P. 194a, line 4. rGyud sTod Pa. Ferrari, p. 87, fn. 46.
P. 194b, line 2. gZuh sKyoh sTabs. See p. 193b, line 2 and Note 1456.
P. 194b, line 2. sNar rGyun Jags os Babs Brel Ma Byuh Yah. See p. 193b, line 2, sNar Jags
Babs Brel Ma Byuh Yah.
1466 P. 194b, line 4. For Lag Don, a tax in kind or money, see Surkhang, Tax Measurement and
Lag Don Tax, Bulletin of Tibetology, III, 1 (21 February 1996), pp. 15-28.
1467 See above, p. 193b, line 1.
1468 P. 194b, line 6 . Ketaka. See MW, pp. 308-309.
1469 P. 194b, line 6 . Druhs = root. Chang, II, p. 1334, col. 1.
1470 P. 195a, line 1. gNas brTan CHen Po bCu Drug. See Chang, II, p. 1546, col. 1.
1471 P. 195a, line 1. dGa bZi PHrul sNan Gi gTSug Lag KHah = the Jo KHah of Lhasa, Chang, I,
p. 442, col. 1. See dGa Ba bZi in Chang, I, p. 440, col. 2 and Rigzin, p. 51, col. 2.
1472 P. 195a, line 2, syllable 12. I amend gZi to bZi.
1473 See above, p. 192b, line 6 .
1474 P. 195a, line 3. rGyab CHos Go Ma bCas Pa. For rGyab CHos = dirge, see Chang, I, p. 546,
col. 1. For Go = limit, see ibid., p. 362, col. 2. bCas = pf. of CHa Ba, Das, p. 442, col. 2. Go Ma
bCas Pa - uninterrupted.
1475 P. 195a, line 4, syllables 12-14. sGrad Pa sNags. For Srad, see Wylie (1962), p. 143, Note 251.
1476 P. 195a, line 5. mNon mTHo. See Rigzin, p. 94, col. 1 and Chang, I, p. 637, col. 2.
1477 P. 195a, line 5. Nes Legs. Chang, I, p. 659, col. 1; Rigzin, p. 89, col. 2.
1478 P. 195b, line 2. Yags Ju = Yugs Ju. See above, p. 186a, line 5 and Note 1406.
1479 See p. 195a, line 1.
1480 P. 196a, line 2. mGon Med Zas sByin = Anathapindika, LC (1976), I, p. 457, col. 1.
1481 P. 196b, line 2. sKyabs sByin. See sKyabs sByin Gyi PHyag rGya in Chang, I, p. 143, col. 1.
1482 P. 196b, line 2. gTSor bTon. See gTSo Don, Chang, II, p. 2195, col. 2.
1483 P. 196b, line 3. rGyar = rGya Par. For rGya Pa = fisherman, see CG, p. 170, col. 1.
1484 P. 196b, line 3. bZi Glih gCig = one of four parts, according to CG, p. 752, col. 2. See also Chang,
III, p. 2435, col. 2.
1485 P. 196b, line 3. sKya sKya. Goldstein, p. 8 8 , col. 1. says that sKya sKya = sKya Bo = layman.
1486 P. 196b, line 3. Bya rMah Po = bird-catcher?
1487 P. 197a, line 5. See LC (1976), I, p. 36, col. 2.
1488 The second month of winter is either the 11th or the 12th Hor month. Schuh (1973), p. 146.
1489 According to Schuh (1973), p. 146, the month of the Ape is either the 5th or the 7th Hor month.
1490 P. 197b, line 2. Sas CHe Ba. Das, pp. 1232-33; Goldstein, p. 1141, col. 2; CG, p. 878, col. 2;
Chang, III, p. 2839, col. 2. The only meaning which seems to apply here is Dass third meaning,
very strong, acute, powerful.
1491 P. 197b, line 6 . Byuh Cog.
1492 P. 198a, line 5. CHos sKal. According to LC (1993), II, p. 613, col. 2, CHos Kyi bGo sKal IDan Pa
means Dharmabhagin, which, according to MW, p. 511, col. 3, means possessed of virtue,
virtuous. CHos sKal, therefore, probably, means simply virtue.
1493 P. 198b, line 2. rGyun Zugs = srotapanna, CG, p. 181, col. 2.
1494 P. 198b, line 3. syllables 26-27. Gru bTSas. See Das, p. 246, col. 2; CG, p. 132, col. 1.
1495 P. 199a, line 1. KHor Ba brGal = Samsarottarana, q.v., Edgerton, p. 542, col. 2.
1496 P. 199a, line 3. Gla ITo. See Chang, I, p. 418, col. 2.
1497 P. 199a, line 5. Zam Gyi dPuh Ya gCig, one of two shouldersof the bridge must mean one of
two land-based piers or pylons of a single-arch bridge.
1498 P. 199a, line 6 . Probably bridges connecting sections of the staircase.
1499 P. 199b, line 4. Gya Ba occurs as a place-name in BA, II, p. 519. See Wylie (1957), p. 14.
1500 P. 199b, line 5. Sa Ra. See above, p. 199a, line 4.
1501 P. 200a, line 3. IHag bSam. See Rigzin, p. 466, col. 2.
1502 LC(1976), II, p. 2070, col. 1.
1503 i.e., portraits and statues of the Buddha.
1504 P. 200b, line 2. dPe KHri. Chang, II, p. 1635, col. 2.
1505 P. 200b, line 2. Ti TSHa = zinc. CG, p. 332, col. 2.
1506 P. 200b, line 2. Zil gNon. See Zil gNon brGyad in Rigzin, p. 363.
1507 P. 200b, line 3. TSHe dBah. See Rigzin, p. 357, col. 1. The translation in Dudjom, II, p. 348,
col. 1, empowerment of longevity, seems better.
1508 P. 200b, line 3. Do Dam gZis sNih rKan Mai sTeh. On p. 200b, line 6 , the phrase occurs as rKan
Ma gZis sNih sTeh, so that gZis-sNin and rKan-Ma are two place-names which can be mentioned
in either order. For Do Dam, see Chang, II, p. 1295, col. 1.
1509 P. 200b, lines 3-4. Bal Po DHa Na Can Drug. DHa-Na-Can = Dhanin or Dhanapati, possibly a
name for Kubera, the god of wealth.
1510 P. 200b, line 5. rGya PHugs. See CG, p. 171, col. 1.
1511 P. 200b, line 5. Pa Tra. See Chang, II, p. 1605, col. 2.
1512 P. 200b, line 5. De Mus. For Mus = continuation, see Chang, II, p. 2106, col. 1.
1513 P. 200b, line 5. CHar Kai mDos rGyan Tog Va Rog Can Ze bZi. I acknowledge help from the
Library of Tibetan Works and Archives, Dharamsala, in translating this phrase (letter dated 8/7/87).
1514 P. 200b, line 5. rDo KHa. See Chang, II, p. 1437, col. 1.
1515 P. 200b, line 6 - p. 201a, line 1. These must be grants in addition to the one mentioned in
p. 2O0b, lines 3-4.
1516 P. 201a, line 2. Zih bKod. I believe this refers to the Zih bKod THah KHa mentioned in p. 162a,
line 4. See Note 1105.
1517 P. 201a, line 2. sKu THah. See CG, p. 42.
1518 P. 201a, line 2. IHa bKod, the posture of a god.
1519 P. 201a, line 2. gZi gDan. Chang, HI, p. 2420, col. 1.
1520 P. 201a, line 2. Ka Ci sGoh Sun. Chang, I, p. 2, col. 2.
1521 P. 201a, line 2. dPus Legs. I amend this to sPus Legs, q.v., Chang, II, p. 1661, col. 1.
1522 P. 201a, lines 2-3. mTHohs Jug. Chang, II, p. 1224, col. 1.
1523 P. 201a, line 3. sTag Sun. Chang, II, p. 1099, col. 2.
1524 P. 201a, line 3. Zal KHebs. Das, p. 1068, col. 1; Chang, III, p. 2378, col. 1.
1525 P. 201a, line 3. sMan rNih. Chang, II, p. 2164.
1526 P. 201a, line 3. Dogs Luh. Chang, II, p. 1413, col. 2.
1527 P. 201a, line 3, syllable 45. Lin is probably the Chinese ling silk. See Chang, IE, p. 2780, col. 1.
1528 P. 201a, lines 3-4. rGyab Sa. Chang, I, p. 548, col. 1.
1529 P. 201a, line 4. Lin Lu is probably the Chinese ling lo ^ JH , silk gauze.
1530 P. 201a, line 4. mDZo sNa. Chang, III, p. 2339, col. 2.
1530a The number 65 is, possibly, connected with the 65 reincarnations of Avalokitesvara, prior to his
reincarnation as the 5th Dalai Lama: the 36 reincarnations in India; the 10 Dharmarajas of Tibet
(see note 570, above), plus Brom-sTon; the 5 reincarnations of the body, speech, mind, qualities
and actions of KHri-Sron IDe-bTSan and Padmasambhava, plus Pandita Padmavajra of Nepal;
the 8 further reincarnations of Avalokitesvara; and the first four Dalai Lamas of Tibet.
1531 P. 201a, line 5. One Se-Ba = one-hundredth of a Zo. Chang, III, p. 2931, col. 2.
1532 P. 201a, line 4. Gran gSer. Chang, I, p. 393, col. 2.
1533 P. 201b, line 2. Ja THug. Chang, I, p. 870, col. 2.
1534 P. 201b, line 2. Zur gSos. Das, p. 1096, col. 2; CG, p. 762, col. 2; Chang, III, p. 2466, col. 1. It is
Changs meaning which seems to apply here.
1535 P. 201b, line 1. Bog Goh Pa. Bog Goh is possibly the equivalent of Bog CHen, q.v., Chang, II,
p. 1975, col. 2. Bog Goh Pa is, therefore, a certain type of administrator.
1536 P. 201b, line 3, syllables 43-51. Dad rTen IHag Pai IHar Leu bDun TSHan Bar. The seven
sections may refer to the seven branch practices (Yan Lag bDun Pa), q.v., Rigzin, p. 378, col. 2.
1537 P. 201b, line 5, syllables 37-42. Gra mTSHuhs bCo INai sKu rGyas. I read Gra mTSHuhs as Gras
mTSHuhs.
1538 P. 201b, line 4 syllables 7-10, gSer Gyi dPyad Ris. Following p. 201a, line 2 , 1 read Rigs instead
of Ris.
1539 P. 202a, line 1. Tog TSHags Ma. Tog (top) refers to the sandalwood top mentioned in p. 201a,
line 4. Re TSHags Ma, see Tog rKos TSHags in p. 202a, line 4 and TSHags dKrol Gyi Tog in
p. 2 0 2 b, line 6 .
1540 P. 202a, line 6 . bKra Sis rTags brGyad, Das, p. 69, col. 2.
1541 P. 202a, line 6 . rGyal Srid sNa bDun. Das, p. 314, col. 2. See also Rin CHen sNa bDun in ibid.,
p. 1183, col. 1.
1542 P. 202a-b. Ti TSHa = zinc. See Note 1505, above.
1543 P. 202b, line 1. bSa dKar = gSa TSHe = tin. Chang, III, p. 2881, col. 1 and p. 2873, col. 1.
1544 P. 202b, line 1. Za Ne = lead. Chang, III, p. 2368, col. 2.
1545 P. 202b, line 1. See Chang, II, p. 2141, col. 1.
1546 P. 202b, line 1. TSHal dKar. For TSHal = vegetable, see Chang, II, p. 2264, col. 1. TSHal
dKar should, literally, mean pai t s ai ^ ^ or cabbage but, here, I think the meaning is
simple food or free food.
1547 P. 202b, line 6 . TSHags dKrol is the same as dKrol TSHags, q.v., Chang, I, p. 67. See Note 1539,
above.
1548 P. 203a, line 1, syllables 24-25. I read sTon Yon instead Yon sTon. See p. 202b, line 2.
1549 P. 203a, line 2. Uags bKod. See CG, p. 299; Chang, I, pp. 919-920.
1550 P. 203a, line 3. Kun mTHoh = adarsa, mirror. LC (1976), I, p. 29, col. 1.
1551 P. 203a, line 4. Lag bDar. Chang, III, p. 2751, col. 1.
1552 P. 203a, line 5. Ri Las sKyes = gold. Chang, III, p. 2680, col. 2.
1553 P. 203a, line 5. Kla Klo KHa = copper. Chang, I, p. 40, col. 1.
d
TIBETAN INDEX
Ka Ki. 123, 380.
Ka Ci. 352.
Ka Ci sGori Sun. 418.
Ka THog/Ka THog Pa. 168, 178, 220, 395.
Ka sBas. 314.
Ka rTSa. 148, 384.
Ka rTSa Lin Di. 384.
Kakni. 403.
Karma Gliri Pa. 176.
Karma bsTan sKyori dBari Po. 242.
Karma bDud Dul. 162.
Karmapa. 174, 193, 209, 220, 223, 268, 269, 270,
271, 295, 317, 342, 395.
Karma dBan Grags. 285.
Karma Mi bsKyod rDo rJe. 241.
Ki Kan. 297, 339, 351, 410.
Kin Si. 141, 383.
Ku Su Lu/Ku Su Lui TSHogs. 374-75.
Kun. 235, 397.
Kun KHyab THugs rJe. 362.
Kun dGa. 93 (person), 398 (PHrod Pa).
Kun dGa Grol mCHog Zabs. 173.
Kun dGa rGyal mTSHan. 204, 205.
Kun dGa CHos dBan. 317.
Kun dGa Don Grub. 279.
Kun dGa bDe Legs/Kun dGa bDe Legs Rin
Chen rGyal mTSHan. 207, 208.
Kun dGa dPal IDan. 201.
Kun dGa Bio gSal. 287.
Kun dGa dBan PHyug. 193.
Kun dGa bZari Po. 195.
Kun dGa lHa mDZes. 249, 254.
Kun Tu dGa/Kun Tu dGa Ba. 55, 372.
Kun Tu Gro. 121.
Kun Tu rGyu. 118, 119, 120, 121, 232, 379.
Kun Tu rGyu Rab bZari. 221.
Kun Tu sNan Ba. 147.
Kun Tu dPa Ba. 348.
Kun Tu bZari Po. 6 , 365.
Kun Tu bZari Mo. 57.
Kun brTags Pa. 363.
Kun mTHoii. 419.
Kun Nas od. 46.
Kun sPyod. 343.
Kun DZin. 251.
Kun bZari. 343.
Kun bZari Chos Kyi Ni Ma Bio IDan Ses Rab
Kun dGa rGyal mTSHan. 194.
Kun bZari Pa. 199.
Kun bZan rTSe. 287.
Kun bZari rTSe Nas. 213.
Kun bZari rTSe Pa. 218, 220-21.
Kun Rig. 196, 217, 390, 392.
Kun Rig rNam Par sNari mDZad. 392.
Kun Sion. 395.
Kun bSod. 167.
Keg. 235, 396, 397.
Keu TSHari. 386.
Ko og. 313.
Ko Rab. 269.
Kori Jo. 140, 141, 382.
Kori Po. 175, 177, 209, 261, 268, 271, 285, 321.
Kon rGya. 324.
Kye TSHari. 386.
Kla Klo KHa. 419.
Klu KHari. 254.
Klu KHuri. 179.
Klu rGyal. 282.
Klu sDiris. 332.
Klu Bum. 283.
Klu sBug. 282.
Kluri bsKyed. 406.
Kluri rTa. 248, 397.
Klun Sod. 279, 293.
Klubs dKar. 188.
Klui KHa gNon. 165.
Klui PHo Brail. 399.
Klus Bos. 234.
Klori CHen Nam mKHa dPal IDan rGya mTSHo.
168.
Klori CHen Rab Byams Pa. 371.
dKa bCu. 255.
dKa Ba sPyad Pa. 363.
dKar Po CHos Luri. 192.
dKar Brag. 271.
dKar dByeri/dKar gYeri. 409.
dKar Mo Uoris. 208, 264.
dKar rTSis. 397.
dKon Cog rGyal Po. 184.
dKon Cog rGyal mTSHan. 193.
dKon Cog Can. 286.
dKon Cog CHos sKyabs. 167.
dKon Cog dPal Byor. 179.
dKon Cog Bio Gros. 193.
dKon Cog Baris. 57.
dKon mCHog rGyal mTSHan. 195.
dKon mCHog CHos PHel Jam dByaris dNos. 11.
dKon gNer. 254, 283, 306, 326.
dKon gNer Ba. 163.
dKor/dKor Zas. 377.
dKor Za/dKor Sa. 413.
dKor Sa dGe KHoris. 314, 413, 416.
dKyil KHor sDiris. 272, 339.
dKyil CHen. 347.
dKyil THari. 403, 407.
dKyil Ru. 318.
dKyus ITar/dKyus bZin. 405.
dKrol TSHags. 419.
bKari mDos. 400.
bKa. 152, 168, 208, 295.
bKa KHra. 313.
bKa Gyur. 181, 201, 232, 259, 272, 276, 281,
283, 292, 299, 303.
bKa rGya. 404.
bKa rGya Ma. 187-188.
bKa brGyad. 383.
bKa brGyad bDe Segs Dus Pa. 157.
bKa brGyad Dus Pa. 169.
bKa brGyud Pa. 265.
bKa bTags. 5.
bKa rTags. 264.
bKa THari sDe INa. 380.
bKa gDams. 152.
bKa gDams Pa. 150, 152, 188, 197-198, 200,
201, 206, 216, 219, 255, 264, 268, 270,
296.
bKa Dus CHos Kyi rGya mTSHo. 380.
bKa Dus rGya mTSHo. 177.
bKa Dus PHyi Ma Rig DZin Yoris Dus... 388.
bKa Dus Bar Ba Bla Ma dGoris Pa Dus Pa. 388.
bKa Nan. 267.
bKa Babs. 325.
bKa Babs bZi. 193, 390.
bKa Ma. 174.
bKai Luri. 271.
bKar rGya Ba. 414, 416.
bKod Pa. 371, 375.
bKod Pa CHen Po. 384.
bKra bZari. 167.
bKra Sis. 197.
bKra Sis KHari. 342.
bKra Sis Gliri. 270.
bKra Sis sGari. 347.
bKra Sis CHos Gliri. 296.
bKra Sis CHos sDiris. 294, 323.
bKra Sis CHos sDe. 283, 300.
bKra Sis CHos PHel. 271 (monastery), 313
(monk)
bKra Sis rTags brGyad. 419.
bKra Sis sTeri. 318.
bKra Sis sTobs rGyal. 170, 172, 173, 174, 175,
177, 233.
bKra SisrDo KHa. 199.
bKra Sis IDe. 101.
bKra Sis rNam rGyal. 218.
bKra Sis Byams sNoms. 253.
bKra Sis Rab brTan. 285, 294, 313, 314.
bKra Sis lHun Po. 197, 201, 203, 205, 207, 208,
209, 222, 223, 264, 265, 269.
rKari. 294, 313, 315, 316, 319, 320, 322, 324,
327, 328, 330, 331, 332, 336.
rKari mGyogs. 25.
rKari THari Ma. 218.
rKari Dren. 379.
rKari Ma. 349, 350, 352, 418.
rKan sGra/rKan sGra Tog. 373.
rKan PHu. 294.
rKed So/sKed So. 376.
rKyen. 375.
sKa. 147.
sKa Ba dPal brTSegs. 257.
sKag. 396.
sKabs THob. 396.
sKabs sByar Ba. 338.
sKam dGon. 279, 290.
sKar (lunar station). 248.
sKar (measure of weight). 306, 307, 340, 342,
345, 348, 349, 350, 351, 352.
sKar IDan. 84.
sKal CHad. 374.
sKal IDan Ye Ses Seri Ge. 188.
sKal IDan Siri rTa. 362.
sKal IDan Siri rTai Bu Mo. 362.
sKal bZari. 281, 283.
sKu. 361, 364.
sKu sKye. 286.
sKu gTer. 385.
sKu rTen. 264.
sKu rTen Pa. 299.
sKu blTams Pa. 362.
sKu THari. 418.
sKu Ber. 301.
sKu Bum. 317.
sKu Zaii mKHyen Rab CHos rJe. 234.
sKu Zari CHos rJe. 194.
sKu Zan dPal Byor bZari Po. 194.
sKu gSen. 149, 151, 372.
sKu gSen Brom. 54.
sKu gSum Rigs Dus Kyi TSHei Don dBan Gi
gTad rGya. 172.
sKur Pa. 372.
sKor. 306.
sKor CHen Pa. 299.
sKya mDa. 285.
sKya Bo PHug Riri. 161.
sKya TSHer. 315.
sKyabs Kyi CHos Grags brTan Pa. 329.
sKyabs sByin. 121, 417.
sKyar TSHa Don Grub dBan rGyal. 284.
sKyid. 140, 191.
sKyid Grori. 270, 281.
sKyid sBug. 297.
sKyid TSHal Klu sDiris. 264.
sKyid Sod. 140, 192, 209, 213, 223, 238, 267,
281, 382.
sKyid gSoris. 347, 348.
sKyur. 238.
sKyur Ma sKyabs. 184.
sKye rGu. 398.
sKye Ba. 228.
sKyed lHas. 193.
sKyem Duri. 271.
sKyer sGari. 296, 410.
sKyes gCig. 210.
sKyon. 98.
sKyob Pa dPal. 181.
sKyor Mo Luri. 212, 214.
sKyor Mo Luri Pa. 180.
sKyor Luri. 298.
brKyari Ma. 364.
bsKari gSo. 292, 335.
bsKal Pa CHen Po DZin Pa. 16.
bsKal Pai Zugs. 368.
bsKal bZari. 15, 368.
bsKal bZari Gi sGron Me. 16.
bsKal bZari Pa. 206.
KHa sKor. 408.
KHaGrig rTSis. 333,416.
KHa CHe dGon Pa Ba. 184, 196, 233.
KHa CHe Pan Chen. 189.
KHa mCHu/KHa mCHu Nag Mo. 293, 409.
KHa THi. 301,411.
KHa THor. 325.
KHa Dan Ba THur. 285, 291, 296.
KHa Na Ma THo Ba Med Pa. 132.
KHa PHyogs. 404.
KHa Byari. 297, 371, 385, 406.
KHa Bar Ma. 290, 406.
KHa gTSaft. 414.
KHa TSHub. 408.
KHaDZin. 416.
KHa Zer Ba. 397.
KHa Yan. 248, 398.
KHa Ra KHos. 286.
KHa Rag. 191, 285.
KHa Loris. 415.
KHa rSa Pa Ni/KHa Sar Pa Ni. 371.
KHari sTeri. 285.
KHari dMar Pa. 284.
KHari bZari. 381.
KHari Legs Pa Don Grub KHrol CHa. 297.
KHari gSar. 213, 214, 215, 222.
KHad IDan. 346.
KHamrDa. 71,72, 74.
KHam Bu dPal Ba. 158.
KHamBu Ya Le. 189.
KHam Zas. 378.
KHams. 151, 166, 175, 178, 236, 239, 241, 260,
267, 268, 287, 313, 323.
KHams Nam bZari Pa. 317.
KHams Pa. 104, 185.
KHams gSum rNam rGyal. 306.
KHau. 193.
KHau Pa. 184.
KHal. 107, 108, 109, 281, 289, 294, 295, 308,
320, 321, 323, 326, 329, 330, 331, 333,
335, 338, 340, 348, 349, 350, 351, 352.
KHal KHa. 287, 290.
KHal mGo. 338.
KHas Blaris So. 371.
KHu. 54.
KHu KHu Ru Las sKyes. 135.
KHu rNog bZa. 151.
KHu mCHan. 287.
KHu ITo gZa Lan gCig Ma. 372.
KHusTon. 151.
KHu Byug Don Pa Dra. 156.
KHu od bZa. 151.
KHu od bZa lHa gCig. 149.
KHugs/KHugs Pa. 373, 374.
KHuri TSHal. 190.
KHuris. 174, 294, 325, 327, 330, 332.
KHul. 271.
KHebs gCod. 394.
KHo THag gCod Pa/KHo THag CHog Pa/KHo
THag CHod Pa. 379.
KHo THugTHu. 401.
KHog bRlams. 399.
KHod rNam rGyal. 290.
KHom Pa. 376.
KHol rTSei sNan Ba. 154.
KHyad CHos bCo brGyad. 361.
KHyad Du bSad Pa. 370.
KHyab Jug (king). 56.
KHyab Jug (teacher). 84.
KHyab Jug (Vishnu). 366, 369.
KHyams Pa. 298.
KHyams Ra. 272.
KHyuri TSHan. 298.
KHyeu. 377.
KHyeu sGyu Ma mCHil. 72.
KHyer Med. 77, 374.
KHyon bsDoms. 409.
KHra (place-name). 268.
KHra (document). 414.
KHra sTeri CHen. 338.
KHra Brug. 189, 199, 241, 253, 267, 273, 282.
KHra Brug bKra Sis Byams sNems. 264.
KHra TSHad Pa Bio mCHog rDo rJe. 259.
KHra Lun Pa. 338.
KHrab. 316.
KHri (Chair, throne). 133, 134.
KHri (dynasty of kings). 133, 135, 233.
KHri sKor. 179.
KHri sGra dPuri bTSan. 135, 233, 385.
KHri Jam Mo sNi Zabs. 414.
KHri gNan gZuri (or gZuns) bTSan. 136, 233,
366.
KHri gNan Sa La/KHri gNan Sa Ra. 376.
KHri THog rJe bTSan. 135, 233.
KHri THog Pa. 218.
KHri bDun gYu sByin. 141.
KHri IDe gTSug brTan. 10, 141, 143, 233, 383.
KHri IDe Sron bTSan. 147.
KHri IDe Sron bTSan IDe. 133.
KHri Bui. 301.
KHri bTSan od IDe. 134.
KHri bTSun. 139.
KHri Zur. 327.
KHri bZan Yan Don. 141.
KHri Ral Pa Can. 146, 148, 149, 233, 385.
KHri Rin Po CHe. 313.
KHri Rin Po CHe dGe Dun rGyal mTSHan. 224.
KHri Rin Po CHe Sans rGyas Rin Chen. 224.
KHri Sron. 169, 195.
KHri Sron IDe (or IDeu) bTSan. 132, 133, 142,
143, 144, 146, 154, 155, 159, 164, 170,
178, 182, 190, 194, 196, 213, 227, 233,
234, 236, 242, 267, 273, 323, 383, 385,
408, 418.
KHrid Yig. 259.
KHrel. 368.
KHro. 273, 403.
KHro PHu. 370.
KHro PHu brGya rTSai dGoris Pa. 38, 371.
KHro PHu Pa. 371.
KHro PHu Lo TSaBa. 371.
KHro Ba. 362..
KHro Bo. 325.
KHro Bo CHe. 158.
KHro Bo sMe brTSegs. 393.
KHro Rol. 339.
mKHanPo. 180.
mKHan Slob. 79.
mKHa Gro (sky-wanderer). 386.
mKHa Gro (Lady of). 285.
mKHa Gro sNin THig. 259.
mKHa Gro Sen Ge gDori Can. 392.
mKHar KHal/mKHar Ru KHal. 311, 312, 313,
315, 316, 317, 318, 319, 320, 321, 322,
323, 324, 325, 327, 328, 329, 330, 331,
332, 333, 334, 335, 336, 337, 338, 339,
340, 342, 346, 347, 348.
mKHar sGo Ba. 186.
mKHar sNon Po. 395.
mKHar CHu. 162, 163, 302, 307, 325, 332.
mKHar CHu Bar. 269.
mKHar CHen Brag. 195.
mKHar THog. 311.
mKHar Nag. 195.
mKHar rTSe. 293.
mKHar Ru. 413.
mKHas. 2.
mKHas Grub. 216.
mKHas Grub dGe Legs dPal bZari. 209.
mKHas Grub CHen Po Nor bZari rGya mTSHo.
208.
mKHas Grub rJe. 199.
mKHas Grub Ses Rab rGyan. 201.
mKHas bTSun Nam mKHa. 167.
mKHas bTSun Pa. 224.
mKHo THiri. 155, 157, 161, 162.
mKHyen brTSe Lo TSa Ba. 42.
mKHyen Rab. 195.
mKHyen Rab CHos rJe. 196.
mKHyen Rab rJe. 194, 196.
mKHyen Rab dPal bZari. 255, 363.
KHon. 10, 179, 184, 192, 257, 259, 265.
KHor. 242.
KHorCHen. 169,387.
KHor Das. 367.
KHor Ba brGal. 346,417.
KHor Ba Dari Mya Nan Las Das Pa. 367.
KHor Ba Med Pa. 361.
KHorBai Jig. 47.
KHor Ma. 371.
KHor Lo CHari CHuri. 387.
KHor Lo CHen Po bZi. 387.
KHor Lo sDom Pa dKon Cog CHos sKyabs. 167
KHyug Med Ma. 156.
KHri Med. 321.
KHrugs bCos. 409.
KHrol TSHab Tu. 407.
*
Ga KHral. 414.
Ga La PHyur. 396.
Gari dKar. 347, 348.
Gari Zag. 197, 198.
Garis Kyi Ra Ba. 156.
Garis Can CHos PHel. 293.
Garis Can mTSHo. 361.
Garis Par. 189.
Gad Pa KHa. 315, 327.
Gan Gya/Gan rGya. 312, 414.
Gan Cu. 220, 395.
Gan Pa. 347.
Gar Gyi dBari PHyug. 372.
Gar dGu. 367.
Gar dGa. 379.
Gar THig dByaris. 394.
Gar dBari CHos Grags dBari Po. 286.
Gar Log. 147.
Gu Gul. 334.
Gu Ge. 167.
Gu Si. 273.
Guri. 236, 237.
Guri mKHar. 337, 346, 347.
Guri THari. 166, 187, 191, 302.
Guri THari Pa. 186.
Guri Ru. 195, 198, 313.
Guri Srori. 141.
Gud sMad. 318.
Gur. 201.
Gur mGon. 198, 296, 390.
Gur Drag Las Byari. 221.
Gur Zal Legs IDan mCHed gSum. 394.
Guru Legs. 135.
Ge Gar. 165.
Ge Ri. 138.
Ge Re. 382.
Ge Sar. 106, 107, 108, 109, 120, 376.
Go (limit). 417.
Go/Go CHa. 363.
Go Tan. 180.
Go mDo. 335.
Go Pi La/Go Bi La. 180, 181.
Go Bo. 285, 286.
Go Ma bCas Pa. 417.
Go Mai. 315.
Go Rams Pa. 195.
Gori. 306, 412.
Gori dKar. 222, 283, 292, 299, 343.
Gori dKar CHos sDe. 287, 300.
Gori Ma. 142, 179, 182, 262.
Gori Ra. 270.
GonGad. 188.
Gom Pa rGyari. 172.
Gos Lu. 352.
Gya Gyui sNags. 362.
Gya Ri. 223.
Gyog CHiri Sri. 219.
Gra. 408.
Gra INa. 394.
Gra THari. 168.
GraDol. 145.
Gra Nari. 315, 318, 321, 327.
Gra PHyi. 318.
Gra Ma. 321.
Gra TSari. 294.
GraTSHar. 408.
Grag sTori. 374, 396.
r i
Grags CHen. 347, 348.
Grags Pa. 43.
Grags Pa rGyal mTSHan. 199.
Grags Pa rGyal mTSHan Pa. 199.
Grags Pa Don Grub. 329.
Grags Pa Don Grub Pa. 201.
Grags Pa od Zer Can. 298.
Grags Pa Rigs DZin. 286.
Grags Pai Byuri gNas. 43.
Grags Bum. 163.
Gran gZi. 376.
Gran gSer. 418.
Gram. 329.
Gri Gum bTSan. 135.
Grib TSHod Pa. 256, 387.
Gru Mer. 306.
Gru DZin. 35.
Gru Sul. 189.
Grub rGyal. 392.
Grub rGyal TSHe dPag Med. 392.
Grub CHen dKar Po. 167.
Grub THab dNos Grub. 325.
Grub mTHa. 269.
Grub Pa. 144.
Grub Pa Ses Rab. 202.
Grub Pai mTSHan Nid. 387.
Grub dBan. 411.
Grub dBari Huriikara. 411.
Grub mTSHan. 387.
Grub THabs Yon Tan gTer mDZod. 165.
Grul Bum. 32.
Gro Ba Kun sGrol. 29.
Gro Bo. 162.
Gro Bo Luri. 331, 333.
Gro Sa. 199.
Grog. 285.
Grori/Groris/Groris. 366.
Grori sMad. 265, 290, 295.
Grori gSar. 295.
Grom Pa. 184, 306.
Grol mCHog Zabs. 172.
Grva (or Gra) Pa mNon Ses. 173, 296, 387.
Grva Pai Jam dMar. 387.
Grva Sag. 414.
Gla ITo. 417.
Gla TSHer. 294.
Gla Ru. 285.
Glags ITa Ba/Glags blTa. 370, 393.
Glari CHen Brag. 194.
Glari Dar Ma. 101, 408.
Glari sNa. 363.
Gian Po CHe sNa. 363.
Glari Ri. 337.
Glari Ru. 336.
Gian Bari So Ba. 158.
Gliri. 244 (continent), 285 (place-name), 323
(monastery).
Gliri dKar. 318.
Gliri Gam. 141.
Gliri sNon. 316.
Gliri sTod. 179, 215, 287, 294, 297, 393.
Gliri Bar. 295.
Gliri Ma Yul. 408.
Gliri sMad. 179, 294.
Gliri bSre. 411.
Glo Bo. 165, 166, 167, 180.
Glo Bur. 187.
dGa gDori. 297, 402.
dGa IDan (joyous). 256.
dGa IDan (heaven). 16.
dGa IDan (monastery). 199, 200, 206, 215, 216,
218, 222, 272, 273, 281, 286 (in Ri Sod),
300, 305, 313, 314.
dGa IDan (palace). 209, 212, 222, 224, 255, 256,
340.
dGa IDan KHari gSar. 288.
dGa IDan Garis dKar. 285.
dGa IDan Gro Don Gliri. 307, 332.
dGa IDan Gro PHan Gliri. 271, 307, 332.
dGa IDan CHos KHor Gliri. 268 (founded 1648
in Yol), 268 (founded 1669 in Nug), 271
(founded 1668), 281, 338 (in Saris).
dGa IDan CHos KHor Yari rTSe. 268.
dGa IDan CHos Gliri. 270 (at rTSe sGari), 271 (in
Mi Nag), 311 (in Rab sGari in mDo).
dGa IDan CHos sDiris. 336.
dGa IDan THar Pa Gliri. 302, 339.
dGa IDan THos bSam Dar rGyas Gliri. 268.
dGa IDan Dai CHiri. 298.
dGa IDan Dar rGyas Gliri. 269.
dGa IDan Don gNis Gliri. 268, 279, 286, 405.
dGa IDan bDud Joms Gliri. 302, 332.
dGa IDan bDe Gliri. 313.
dGa IDan bDe CHen Gliri. 322.
dGa IDan rNam rGyal lHa rTSe. 271, 286, 307,
333.
dGa IDan rNam Par rGyal Bai Glin. 256, 257,
273.
dGa IDan rNam gSum. 313.
dGa IDan Pa (family). 222.
dGa IDan PHan bDe Glin. 271.
dGa IDan PHun TSHogs Glin. 269, 290, 403.
dGa IDan PHel rGyas Glin. 268 (founded 1651),
270 (founded 1675), 271 (founded 1668).
dGa IDan Byams Pa Glin. 269.
dGa IDan TSHe dBan dPal bZan. 285.
dGa IDan og Min Glin. 268.
dGa IDan Rab rGyas Glin. 269.
dGa IDan Rab brTan. 269 (founded 1648), 271
(founded 1668).
dGa IDan bSad Grub Glin (in THod Ri). 268,
337.
dGa IDan bSad Grub Glin (in So valley). 271,
337.
dGa IDan Sum rTSen Glin. 271.
dGa IDan gSaii Glin. 279, 405.
dGa IDan gSan sNags bDe CHen. 307, 330.
dGa IDan gSan sNags Yah rTSe. 268.
dGa IDan gSun Rab Glin. 268, 297.
dGa IDan lHarTSe. 271.
dGa Ba. 78.
dGa Ba gDon. 269.
dGa Ba dPal/dGa Bai dPal. 55, 125, 247, 373.
dGa Bai Tog. 46.
dGa Bas rGyan. 47.
dGa Byed Ma. 55, 373.
dGa DZin. 78, 79, 80, 81.
dGa bZi PHrul sNari. 339.
dGa bZi PHrul sNan Gi gTSug Lag KHan. 417.
dGa od. 78.
dGa Rab (monastery). 300.
dGa Rab CHen Po. 55.
dGa Rab Pa. 299.
dGa Ru Sag. 303.
dGun CHos CHen Mo. 390.
dGe KHons. 413.
dGe bCu. 270, 299, 300.
dGe bCu bKra Sis Glin. 307, 331.
dGe bsNen. 291.
dGe bsNen rGya mTSHo. 294.
dGe bsNen CHos PHel. 153.
dGe bsNen Brag bTSan. 158.
dGe bsNen bTSun Pa. 81, 82.
dGe Dun. 197.
dGe Dun dKon mCHog. 405.
dGe Dun Grags Pa rGyal mTSHan dPal bZan Po
bsTan Pai Ni Ma PHyogs Kun Las rNam
Par rGyal Ba. 214.
dGe Dun Grub (Dalai Lama I). 142, 182, 197,
199, 200, 201, 202, 204, 207, 209, 210,
211, 227, 233, 242.
dGe Dun Grub Pa dPal (bZan Po) (Dalai Lama I).
198.
dGe Dun rGya mTSHo (Dalai Lama II). 202, 203,
205, 207, 208, 209, 211, 216, 219, 227,
233, 242, 284.
dGe Dun rGya mTSHoi dPal. 207.
dGe Dun rGyal mTSHan. 222, 224.
dGe Dun sGan. 337.
dGe Dun bsTan Pa Dar rGyas. 218.
dGe Dun PHel. 102.
dGe Dun DZin. 70.
dGe sDins. 192.
dGe PHel. 218.
dGe Ba bCu. 374.
dGe Ba dPal/dGe Bai dPal (Dharmaraja). 74, 125,
126, 232, 247, 253.
dGe Ba dPal (Dalai Lama Is teacher). 198.
dGe Ba Bum. 191, 233.
dGe Ba bZan Po. 118, 119.
dGe Bai gTer gNas. 175.
dGe Bai bSes gNen. 361.
dGe Bed. 316, 317, 322, 323, 325, 327.
dGe Bed Lam TSHod. 414.
dGe Byin. 312.
dGe Byed. 178.
dGe Bum. 191.
dGe TSHul. 265.
dGe TSHeg. 342.
dGe Lugs Pa. 218, 222, 223, 225, 228, 257, 268,
269, 270, 271, 283, 292, 294, 299, 310,
311, 313, 314, 324, 329, 395, 403.
dGe bSes KHyun. 184.
dGe bSes sTon Ni. 159, 160.
dGe bSes Me lHari Cer. 184.
dGon Pa Dus Gyur. 4, 363.
dGoris sTer. 299.
dGons Pa. 371.
dGons Pa Dus Pa. 386.
dGons Pa Zan THal. 173, 387.
dGons Pa Rab gSal. 199, 256.
dGon. 323.
dGon gNas. 413.
dGon Pa Ba. 184.
dGon Pai bCa Yig. 403.
dGon Po gDori. 189.
dGra lHa. 393.
dGra lHa dParis bsTod. 293, 406.
bGrari By a. 397.
bGro Ba. 298.
mGar. 140.
mGar Grori. 186.
mGar TSHari. 331.
mGur dByaris. 376.
mGo. 250, 398.
mGo dKar. 135, 274.
mGo Bo Can. 167.
mGon sKyabs. 373.
mGon Po. 351.
mGon Po Gur. 391.
mGon Po rDo rJe. 198.
mGon Po Nag Po. 407.
mGon Po rNam rGyal. 297.
mGon Po dPal Bar. 332.
mGon Po PHyag Drug Pa. 370, 391.
mGon Po PHyag bZi Pa. 389.
mGon Po By a gDori. 389.
mGon Po Byari CHub. 296.
mGon Po bZi sBrags. 200, 394.
mGon Po Legs IDan mCHed gSum. 392, 394.
mGon Po Siri Druri Ma. 184.
mGon Po bSod Nams IDan. 317.
mGon Med Zas sByin. 417.
mGrin sNon Can. 375.
mGrin bCu. 373.
mGrin bZari. 141.
Gan sByar. 298, 411.
Gal rKyen. 404.
Gal Ba. 138, 286.
Gi Ba KHa. 312.
Gi Lau. 312,414.
Gugs Pa. 374.
Geb sPyod Pa. 312.
Gori Po. 214.
Gos. 141.
Gyur bCos. 384.
Grub sDebs. 411.
Grub sByor. 266, 402.
Grel CHen. 392.
Grel Pa Don gSal. 216, 393.
Gro mGon (mNa bDag Gro mGon). 160.
Gro Don Gliri. 270.
Gro Dug. 375.
Gro PHan Gliri. 270.
Gro Ba/Gro Ba Po. 398.
Gro bZari. 209, 217.
Gro bZari sNiri Po. 184.
Gro bZari Lugs. 393.
Gro La rJes rTSe Ma. 232.
Gron Bu INai Me Tog. 368.
Grol sDebs. 298.
rGa Lo. 186.
rGod lDoris bTSan. 141.
rGya. 145, 321 (family).
rGya dKar. 397.
rGya sKyegs. 380.
rGya KHur. 321, 415.
rGya mKHar Zaris Pa. 196.
rGya Gar. 382.
rGya Can. 277.
rGya THuri. 294.
rGyaDur. 188.
rGya mDa. 336, 347.
rGya Nag. 382, 397.
rGya PHugs. 418.
rGya Ban Gos Nag Can. 388.
rGya Ma. 297.
rGya Mi. 179.
rGya Myon Pa Don IDan. 158.
rGya TSHos. 351, 352.
rGya mTSHo. 2, 197, 203, 215, 225, 241.
rGya mTSHo Gliri. 271.
rGya mTSHo dPal bZari Po. 203.
rGya mTSHo Rin CHen. 199.
rGya Zam Mi gSoris. 347.
rGya Ri. 222.
rGya Lo. 177.
rGya Seri Ge. 197.
rGya Ser. 274.
rGya So. 318.
rGya Hor rDo rJe. 167.
rGyags rNan lHa bSaris. 409.
rGyags brNan. 409.
rGyari. 178.
rGyari Ro Dar mGon. 188.
rGyan. 368.
rGyan Drug. 400.
rGyab CHos. 406, 417.
rGyab gNon. 414.
rGyab Yig. 232, 396.
rGyab Sa, 350, 418.
rGyai Mi Yur CHen Mo/rGyai Ma Yur CHen
Mo. 388.
rGyal (lunar station). 172, 215, 248, 249, 250,
398.
rGyal (Jina, Victor). 202, 203, 239.
rGyal (thread cross). 293.
rGyal (place-name). 204, 219, 223, 292.
rGyal sKor. 295.
rGyal KHari rTSe. 222.
rGyal mKHar rTSe. 193.
rGyal Glin TSHogs Pa. 315.
rGyal sGar Pa. 270.
rGyal CHos. 311.
rGyal Jog Pa. 378.
rGyal bTags. 301.
rGyal sTod. 336.
rGyal THari. 271.
rGyal Po (king). 262, 264.
rGyal Po (demon). 283.
rGyal Poi bKa THari. 155.
rGyal Ba (day). 215, 248.
rGyal Ba (name of person). 297.
rGyal Ba Kun Tu dGa. 372.
rGyal Ba rGya mTSHo. 153.
rGyal Ba rGya mTSHoi Byuri gNas. 203.
rGyal Ba THams Cad Kyi Rin bSrel Gyi Za Ma
Tog. 35.
rGyal Ba Bio bZari Kun dGa. 281.
rGyal Bai PHrin Las Pa. 299.
rGyal Bai Byun gNas. 80, 92, 132, 133, 142,
150, 151, 233, 374, 375.
rGyal Man. 2, 4.
rGyal Me Tog THan. 271, 293.
rGyal rTSe. 292, 299, 316, 317, 339.
rGyal TSHa. 371.
rGyal TSHab. 199.
rGyal TSHab Dar Ma Rin CHen. 207, 209.
rGyal mTSHan (PHrod Pa). 398.
rGyal mTSHan (name of person). 141, 165.
rGYal mTSHan bKra Sis. 329.
rGyal mTSHan sKyabs. 167.
rGyal mTSHan Dam Pa. 193.
rGyal mTSHan Don Grub. 297.
rGyal rDZoris. 282.
rGyal bZag. 378.
rGyal Legs bSad sGrog Pai dGa TSHal. 203
rGyal Sen. 163.
rGyal Srid sKyori. 372.
rGyal Srid DZin. 372.
rGyal Srid (Rin CHen) sNa bDun. 401, 419.
rGyal gSol mCHod. 412.
rGyal lHa KHan. 314,318.
rGyal lHa THog. 220.
rGyu sKar. 397, 398.
rGyu Grul. 378.
rGyu Gro. 319, 323, 325, 412.
rGyu INai Sems Can. 366.
rGyug. 273.
rGyugs PHul. 407.
rGyud sTod. 338.
rGyud Bla Ma. 16.
rGyud Man. 7, 363.
rGyud bZi. 389.
rGyud Zur. 312.
rGyun TSHan. 373.
rGyun Zugs. 417.
rGyui THeg Pa. 400.
sGa Ra. 312.
sGari. 295, 342.
sGari Pa. 376.
sGam Po. 133, 218 (place-name), 226.
sGam Po Pa. 290, 291.
sGar Gra TSHari. 271.
sGar Ba. 416.
sGu. 294.
sGe Bai dBari Po. 299.
sGer dGa IDan Gliri. 270..
sGer rGyas. 286.
sGo. 147.
sGo PHyi. 317.
sGo Mo CHe. 338.
sGo gSum. 373, 374.
sGog Pa. 324.
sGom KHog. 289.
sGom CHen. 151, 162.
sGom Pa Seri Ge od sKu Ti Ri. 312.
sGyid Ma. 106, 107.
sGyu. 383.
sGyu PHrul. 160, 247, 383.
sGyu PHrul DraBa. 387.
sGyu Ma. 366.
sGyu Ma mCHil. 72, 73.
sGye KHral. 330.
sGye CHu Ba. 184.
sGra. 12 (words), 84 (grammar).
sGra Grag Pa. 384.
sGra Can. 43.
sGra sNan. 11, 367.
sGra Tog. 373.
sGra Dra. 189.
sGra IDan. 8 6 , 8 8 .
sGra PHug Pa. 257.
sGra dByaris rNa sGra. 43, 44.
sGra sByor Bam gNis Pa. 147, 384.
sGra mTSHams sByor INa Pa. 390.
sGra DZin. 82, 83.
sGrad. 339.
sGrai sKye gNas. 375.
sGrai PHreri Ba. 82, 83.
sGrai TSHer. 151.
sGrar bCas.'82.
sGrin. 188.
sGrib Pa rNam Par Sel Ba. 101, 127.
sGrib Siri. 377.
sGrub THabs rGya mTSHo. 392.
sGrub THabs mTSHo sKyes. 179.
sGrub sDe CHen Po brGyad. 400.
sGrub Pa. 236.
sGreri. 152.
sGro Dogs. 372.
sGrog rTa. 315.
sGrom mDa. 269, 300.
sGrol Ma sDiris. 319.
sGrol Ma dPal lHa. 254.
sGrol Ser. 406.
brGya mKHar. 316.
brGya Can. 277.
brGya mCHod. 406.
brGya rTSa. 371.
brGyad sTori. 281.
brGyud. 238, 242, 243, 246, 254.
bsGrigs Grim. 333.
bsGril Sul. 402.
*
Na Las Nu, 305.
Nag. 12.
Nag Gi dBari Po. 255.
Nag Gi dBari Phyug bKra Sis Grags Pa rGyal
mTSHan dPal bZari Po. 209.
Nag Gi dBari PHyug Bio bZari rGya mTSHo. 310.
Nag gCog. 372.
Nag gCod. 372.
Nag bCad Pa. 372.
Nag dBari. 2, 293, 296, 300.
Nag dBari dKon Cog rGya mTSHo. 286.
Nag dBari mKHyen brTSe. 297.
Nag dBari dGe Legs. 271.
Nag dBari rGyal mTSHan. 194.
Nag dBari Can. 293.
Nag dBari CHos Grags. 285.
Nag dBari Dar rGyas. 280.
Nag dBari Nam mKHa. 286.
Nag dBari PHrin Las. 286, 290, 328.
Nag dBari Bio bZari rGya mTSHo. 1, 225, 228,
234.
Nag dBari Bio bZari rGya mTSHo Jigs Med Go
Cha Can THub bsTan Lari TSHoi sDe. 228.
Nag dBari Rin CHen. 350.
Nag dBari Legs bSad. 290.
Nag dBari Ses Rab. 296, 297.
Nan Gro. 381.
Nan PHyid. 375.
Nan Mo. 107.
Nan rTSom. 223.
Nan Sori. 369.
Nam Riri/Nam Riris. 167, 174, 179, 321.
Nam Ru Ri. 237, 238.
Nam Sod. 145.
Nar Glud. 282.
Nar Glud Zam bCos. 406.
NarTSHo. 198.
Nes. 248, 398.
Nes bCa. 314.
Nes gNas. 174.
Nes Pa INa IDan. 361.
Nes Par Gyo Ba. 365.
Nes Par Byed Pa. 385.
Nes Par Byuri Ba. 376.
Nes Par Byed Pa. 385.
Nes Par DZin Pa. 375.
Nes Byuri. 70, 374, 399.
Nes Byuri dPal. 70.
Nes bZuri. 375.
Nes Legs. 271, 417.
Nes gSuri rDo rJe Gliri. 270.
No sProd. 386.
No Bo rNams. 411.
No mTSHar Bai rTogs Pa. 258.
No bSruri. 372.
No bSruri Med Par. 372.
Nos Zin. 4.
dNul gDuri. 403.
dNul mDori. 301.
dNos Grub. 98.
dNos Grub mGon. 158.
dNos Grub TSHe Rin. 336.
dNos rTogs. 372.
dNos bsTan. 372.
dNos Sugs. 372.
mNa THan. 264.
mNa bDag Gro mGon. 160.
mNa dBan. 264.
^mNa Ris. 133, 148, 151, 164, 165, 166, 174,
233, 237, 239, 240, 242, 267, 283, 287,
342, 381.
mNa Ris Pan CHen. 164, 165, 166, 167, 168,
177, 386, 388.
mNa Ris Pan CHen Padma dBan rGyal Ye Ses
Rol Pa rTSal. 166.
mNa Ris Bui. 285.
mNon dGa. 16, 368.
mNon dGa CHos sDe. 286.
mNon rTogs Kyi Rim Pa gTan La Babs Pa. 258.
mNon THo. 339, 417.
mNon Pa Ba. 181.
mNon Pa mDZod. 257.
mNon Par rTogs Pai rGyan. 368.
mNon Par Byari CHub Pa. 364.
mNon Par Byun Bai mDo. 245.
mNon Par Ses Pa. 252.
mNon sPyod. 389, 401.
mNon Byan INa. 401.
rNa CHiris. 399.
rNa Yab. 146.
rNog. 141, 168, 217.
rNog Rin Po CHe bSod Nams bsTan DZin. 168
rNog Legs Pai Ses Rab. 151.
rNod. 271, 342.
INa brGya Pa. 257, 400.
INa bCu Ma. 301, 405.
INa mCHod. 399.
INa sTori PHrag INa Pa. 247.
INa Par Gyur Pa. 362.
INa Par PHyin Pa. 362.
INa Par PHyin Pa. 362.
INa Rig. 361.
sNa Gros. 373.
sNa sGu. 325.
sNags KHan. 302.
sNags CHas. 294.
sNags THari. 403.
sNags Pa. 296, 297.
sNags Ram Pa. 297.
sNags Rim CHen Mo. 17, 207, 394.
sNo KHral. 319.
sNo PHyam. 145.
bsNo. 375.
*
Cak Ma. 123, 380.
Ci Gori. 343.
Ci CHa Yod Pa. 396.
Cog. 147.
Cog Ro. 141.
Col Zol. 409.
gCig bZag. 75.
gCes. 316.
bCad (to allot). 179.
bCad (verse). 384.
bCad Dras. 223.
bCa KHrims. 264.
bCa Yig. 266, 275, 311, 313, 403.
bCu Drug CHa. 411.
bCu Drug CHa Sas. 366.
bCud Len. 386.
ICags KHa Ri. 192.
ICags Po Ri. 192, 282.
ICags dPyad. 410.
ICags PHur. 161.
ICags dPyad. 410.
ICags PHur. 161.
ICags PHur Can. 163.
ICags Bar. 74, 75.
ICags Mo. 74, 75.
ICags Ral Can. 391.
ICari Grori. 281.
ICari rGyab. 187.
ICari Ma. 327.
ICam mDa. 320.
ICam Mo gYari. 192.
ICi Ba. 370.
ICe. 194.
*
CHaKHrod. 189.
CHa Gan Ba Rigs. 285.
CHa mNam. 371.
CHa Med. 391.
CHa TSam. 363.
CHa gSum. 406.
CHag Med. 314.
CHags Pa Med. 51.
CHags Med sTer. 121.
CHags Med Pa. 122.
CHari KHyim. 297.
CHan Ni CHun Ni. 387.
CHan CHun. 387.
CHad. 365.
CHad Las. 223.
CHab mDo. 220, 295.
CHab Nag. 313, 314.
CHab TSHan/CHu TSHan. 407.
CHabs Cig. 401.
CHar Mi PHod. 374.
CHal Min. 268.
CHibs Rags. 402.
CHu sKor. 294, 324.
CHu sKyor. 371.
CHu sTod. 248, 396.
CHu sPre sTen Pa. 334, 339.
CHu sPre sDins. 319, 320.
CHu Bo Ri. 174, 237, 238, 253, 270.
CHu dBar. 270, 307, 332.
CHu Mig Rin Mo. 163, 181.
CHu sMad. 336.
CHu TSHod. 248, 398. 399.
CHu DZin. 37, 371.
CHu bZan. 298, 321.
CHu bZlog. 295, 410.
CHu Sur. 174, 270, 293.
CHu Sran. 398, 399.
CHu Srin. 366.
CHu Srin DZin KHri. 364.
CHu gSiri. 83.
CHun KHog. 321.
CHe CHen dBon Po. 296.
CHe mCHog/CHen mCHog. 387.
CHe mCHog Dus Pa rTSal. 172.
CHe Don. 390.
CHe Ba Gru. 186.
CHen Khan. 279.
CHen Pa THur. 329.
CHo PHrul ZlaBa. 391.
CHo Bran. 166, 252.
CHo Rigs. 244.
CHog THu. 260, 261, 285 (the Dur PHod).
CHod Gras. 326.
CHol KHa. 179.
CHos. 90, 243.
CHos Kyi Grags Pa. 238.
CHos Kyi rGya mTSHo. 213.
CHos Kyi rGyal Po. 10.
CHos Kyi rGyal mTSHan (Pan CHen). 10, 366.
CHos Kyi rGyal mTSHan (dharmadhvaja). 366.
CHos Kyi rDo rJe. 158.
CHos Kyi dPal Byor/CHos Kyi dPal Byor Legs
Pa. 214, 215.
CHos Kyi Bla Ma. 47.
CHos Kyi dBan PHyug. 159, 160, 164, 388.
CHos Kyi dBan PHyug (Zva dMar Pa). 223.
CHos Kyi dBan PHyug CHos Kyi rGyal. 160.
CHos Kyi Byun gNas. 26 (name of person), 391
(dharmodaya).
CHos Kyi sMon Lam. 188.
CHos Kyi bZari Po. 407.
CHos Kyi La Mo. 161, 162.
CHos Kyi Sen Ge. 47.
CHos sKal. 345, 417.
CHos sKu. 375.
CHos sKor. 128.
CHos sKor rGyal Me Tog THan. 208.
CHos sKyabs. 285, 301, 302, 411.
CHos sKyori (Dharmapala of gNas CHun). 264,
367.
CHos sKyon (name of person). 285.
CHos sKyori Dar. 201.
CHos sKyon bZari Po. 168.
CHos KHor. 291.
CHos KHor bsKor Ba. 364.
CHos KHor rGyal. 209, 223, 264, 292, 330.
CHosKHor gNas. 298.
CHos Gos gSum/CHos Gos rNam Pa gSum. 372.
CHos Gyur. 399.
CHos Grags. 158.
CHos Grags rGya mTSHo. 223.
CHos dGon Pa. 248.
CHos mGon Pa. 181.
CHos rGyags. 321.
CHos rGyal bKra Sis sTobs rGyal. 388.
CHos sGo. 287.
CHos mCHog. 81, 82.
CHos rJe. 192, 279.
CHos gNer Grags Pa. 224.
CHos sTon. 188.
CHos bsTan bZari. 167.
CHos THebs. 317, 318.
CHos THog. 415.
CHos Drug Sras mKHar Ma. 162.
CHos sDins. 199.
CHos PHun. 364.
CHos PHel. 148.
CHos dBan. 154, 159, 160, 161, 162, 163, 169,
176, 196, 218, 227, 233, 242, 259.
CHos dByiris gZuri Ma. 366.
CHos dByins Ran Grol. 10, 257, 259.
CHos Brel. 402, 403.
CHos Min. 391.
CHos Med. 90.
CHos mDZad. 215, 299, 411.
CHos gZi. 188.
CHos bZari Pa. 200.
CHos bZari PHrin Las. 222.
CHos Luri. 222.
mCHams. 205.
mCHim/mCHims. 141, 181.
mCHim/s PHu. 157, 169, 321.
mCHims Bu Pa. 181.
mCHu sNuri. 118, 119, 121.
mCHu sDe INa. 293.
mCHed. 368.
mCHog gNis. 400.
mCHog Min. 363.
mCHog Yas. 363.
mCHog lHa Ba. 208.
mCHod KHan. 272.
mCHod KHan rTSe. 297.
mCHod CHa. 306.
mCHod rTen. 411.
mCHod rTen dKar Po. 220.
mCHod Pa sNa INa. 412.
mCHod dPon. 296.
mCHod PHro. 288.
mCHod rDZas. 294.
mCHod Yul. 311.
CHad. 266.
CHad dKar. 188.
CHar Ka. 218 (deity), 349 (thread-cross).
CHi Med. 385.
CHi Med rNa sGra. 194.
CHi Med rNa sGra gZuris mDo. 30.
CHi Med CHab. 362.
CHi Med mDZod. 198.
CHo Ba. 190.
*
Ja Go. 338.
Ja THug. 418.
Jai Sari KHo Sor CHi. 301.
Ji. 235.
Ji sNed Pa. 399.
Ji ITa Ba. 399.
Ji Non. 299.
Ji Me. 235, 397.
Jin Gyin. 180.
Jim Gyin. 181.
Jo KHari. 138, 272, 273, 417.
Jo gDan. 191, 192, 270 (temple), 328 (place-
name), 390, 402.
Jo Nari Pa. 269, 294, 403, 407.
Jo (Nari) rDZori. 271.
Jo Bo bSod Nams. 162.
Jo Bum Ma. 158.
Jo rDZori. 284, 294, 324, 325, 407.
Jo Rig KHo Sor CHi. 299.
Jo Rig THu. 329.
mJiri Yon. 132, 133.
mJer sDum. 53.
mJes CHen. 16, 368.
Jags gNas. 340.
Jags gNas Byas. 416.
Jags Yig. 331.
Jari. 141.
JariTSHa lHa dBon. 141.
Jaris. 172.
Jam dPal. 383.
Jam dPal Dus Grai dBari Po PHyag rGya Zil
gNon. 260.
Jam dPal rDo rJe. 160.
Jam dPal dByaris. 250.
Jam dPal gZon Nur Gyur Pa. 393.
Jam dByaris. 313.
Jam dByaris Kun bSam Pa. 167.
Jam dByaris dKon Cog CHos PHel. 256, 257.
Jam dByaris dKon Cog bZari Po. 193.
Jam dByaris Grags Pa (Rab Byams Pa of Se Ra).
266.
Jam dByaris Grags Pa (a monk-attendant). 266.
Jam dByaris Grags Pa (sthavira and knowledge-
bearer). 277.
Jam dByaris rGyal mTSHan. 165.
Jam dByaris CHen Po. 192.
Jam dByaris CHos rJe. 207.
Jam dByaris sPrul sKu. 279.
Jam dByaris Bio PHel. 275.
Jam dByaris dBari Po. 350, 351.
Jam dByaris Rin rGyan Pa. 200.
Jam dByaris Rin CHen rGyal mTSHan (father of
mNa Ris Pan CHen). 167.
Jam dByaris Rin CHen rGyal mTSHan (teacher of
Dalai Lama I). 200.
Jam dByaris Legs CHos. 208.
Jam dByaris Legs Pa CHos Byor. 207.
Jam dByans bSam Grub rDo rJe. 200.
Ja mDaris. 139, 382.
Ja Ma Li. 139.
Jig sKyabs. 342.
Jig rTen. 247, 366, 398.
Jig rTen dBan PHyug rGyal Po. 26.
Jig rTen Las Das. 366.
Jigs Byed. 12 (god), 77 (king), 393 (god).
Jigs Byed bCu gSum Ma. 391.
Jigs Med. 49, 50.
Jigs Med Go CHa. 234.
Jigs Med Grags Pa. 198.
Jigs Med dBari Po. 303.
Jigs Med Byuri gNas. 259.
Jug Pa. 235, 396.
Jod. 176.
Jod Pa gSer dGon. 155.
rJe. 2, 134, 182.
rJe THams Cad mKHyen Pa bTSori KHa Pa CHen
Poi bKa Bum THur Bu. 394.
rJe Druri. 266.
rJe Druri dGe Dun bKra Sis. 217.
rJe Druri dBari PHyug rDo rJe. 174.
rJe Druri Rin Po CHe. 285.
rJe bTSun Jam dByaris Rin CHen rGyal
mTSHan. 166.
rJei gSuri Bum THor Bu. 394.
rJeu. 185.
rJes Gro. 362.
rJes Su Gro Ba. 362.
Uags bKod. 419.
Uags bsGrigs. 277, 404.
Uaris. 220, 290, 343.
IJoris Se CHen Gan. 180.
brJed Byan. 404.
*
Na KHa. 342.
Na Ba. 388.
Na sBa rGya mTSHo. 312.
Nari. 154, 156, 163, 171, 176, 191, 192, 193,
194, 231, 279.
Nari Ni Ma od Zer. 155.
Nari sTon CHos Kyi KHor Lo. 156, 158.
Nari Po. 285, 298.
Nari Bran. 140, 297, 382.
Nari Ral. 154, 155, 156, 157, 158, 176, 182, 219,
227, 233, 242, 255, 325.
Nari Ral Pa Can. 155.
Nari Ro. 163.
Nari Luri. 295.
Nari Sab. 197.
Nams rTogs. 402.
Nams IDan. 408.
Nams ur. 385.
Nal Dus/Nal Byed Ma. 376.
Ni THari. 290.
Ni IDe. 286.
Ni Ma. 84 (name of person), 163 (deity ?), 191
(name of person).
Ni Ma (of the Zig Po family). 158.
Ni Ma rGyal mTSHan. 199.
Ni Ma dPal. 181.
Ni Ma od. 61.
Ni Ma od Zer/Ni Mai od Zer. 155, 156, 176.
Ni Zla sGari. 188.
Ni Zla sGron Ma. 43, 44.
Ni og. 147.
Niri mTSHams sByor Ba. 369.
Niri Ru. 176.
Nin. 264.
Nin bDe Ma. 280, 301, 405.
Nis THus. 313,414.
Nug. 268.
Ne Bai Rin CHen bDun. 401.
Ne Bar sByor Ba/Ner sByor. 375.
Ne Bar TSHo Ba/Ner TSHo. 408.
Ne Riri Med Pa. 365.
Ner dGa. 78, 79, 80.
Ner bsDogs. 380.
Ner Zi. 367.
Nes dMigs. 372, 396.
Non Moris. 365.
Non Moris INa. 403.
gNags. 141, 257.
gNags sGom. 189.
gNan. 76, 162, 181, 195.
gNan THogs Pa. 334.
gNan Po gSari Ba. 136.
gNa. 134.
gNa KHri/gNa KHri bTSan Po. 126, 132, 134,
166, 233, 253, 385.
gNa gNa. 331, 333.
gNa Nari. 270, 284.
gNa Ziri. 374.
gNa Siri. 374.
gNal. 188, 189, 208.
gNid Dan rMugs Pa. 372.
gNis DZin. 363.
gNos. 217.
mNam Pa CHa/mNam Pa CHa mDZes Pa. 371.
mNam Pa Nid. 47.
mNa KHri bTSan Po. 132.
mNes Pa gSum. 387.
rNiri Ma Pa. 29, 151, 160, 174, 206, 210, 213,
218, 220, 221, 227, 249, 257, 270, 294,
297, 311, 321, 324, 325, 331, 336, 365,
407.
sNags. 159.
sNan mGur. 400.
sNan sGron. 408.
sNan dNags. 390.
sNan dNags Me Lon. 390.
sNiri rJe CHen Po Pad dKar. 146, 148.
sNiri rJe Pad dkar. 15, 26, 30, 33.
sNiri sTobs. 367.
sNiri sTobs CHe. 366.
sNiri Po. 8 6 .
sNiri Po Don gSum. 392.
sNiri PHu Bu. 306.
sNiri Byan. 371.
sNin Zugs PHo Ba bCas Pa. 392.
sNiri Ri. 285, 293.
sNe THan. 293, 299.
sNe Mo. 190, 285, 347.
sNems CHuri/sNoms CHun. 409.
sNol. 347, 348.
brNas. 370.
brNas Pai KHyad Du bSod Pa. 370.
bsNad Don. 223.
bsNen bSriri Mi mNa. 365.
bsNel Byan. 404.
*
Ta TSHari. 280, 301, 405.
Tam Bu Ra. 363.
Tai KHa. 263.
Tau. 285.
Ti TSHa. 418,419.
Ti Lo Pa. 312.
Ti Sri. 173, 174, 180, 388.
Te Bo. 279.
To Ri Lori bTSan. 135.
Tog rKos TSHags. 351,419.
Tog TSHags Ma. 419.
Tori KHu/Tori KHun. 171, 172, 253, 387.
Tre KHrod. 342.
Tre Bo. 279, 296, 297.
gTan KHra. 336.
gTan KHra Yig Rigs. 337.
gTan TSHigs. 336, 337, 340, 413, 416.
gTam Sul. 155, 189, 296.
gTi Mug. 362.
gTiri sKyes. 271.
gTum Po. 32, 198.
gTum Po dKar Po. 390.
gTer. 161, 168.
gTer KHa. 145, 161.
gTer KHa Gori og. 403.
gTer sGo. 385.
gTer bDag Gliri Pa. 11, 240, 259, 264, 265, 266,
271, 318, 367, 415.
gTer Byuri CHen Mo. 161.
gTer Ma. 371.
gTori sGo. 321, 330, 402.
gTor Ma. 105, 164, 177, 178, 185, 193, 194, 195,
201, 220, 255, 265, 282, 283, 288, 292,
295, 297, 300, 334, 404, 406.
gTor gSos. 299.
bTon. 223.
rTa mGo. 210.
rTa mGrin. 210, 404.
rTa mGrin mGul. 162.
rTa mGrin dPa gCig. 156.
rTa mGrin Sva Na bZai sKor. 394.
rTa gDori. 4, 368.
rTa gDori Me. 363.
rTa gDori Ri. 363.
rTa Nag. 200, 204.
rTa dBari. 271.
rTa Bui. 285.
rTa TSHag. 285.
rTa Vari. 307, 333.
rTa Zal. 277, 404.
rTa on. 289.
rTa gSum Su bZer. 372.
rTag. 365.
rTag Tu bsTen Par Bya. 371.
rTag brTan dGa IDan PHun TSHogs Gliri. 272,
403.
rTags Jug Pa. 258.
rTen. 140.
rTen Ciri Brel Bar Byuri Ba. 402.
rTen mDos. 401.
rTen gNas. 294.
rTen Byuri. 402.
rTen gSum. 409.
rTog Ge. 141.
rTog Pa. 228, 396.
rTogs brJod/ rTogs Pa brJod Pa. 207, 361, 368.
ITa Ci sMos. 402.
ITa Cis Kyari sMos Te. 402.
ITo sKal. 294.
sTa Ra Sar Pa. 296.
sTag sTag. 312.
sTag Du. 296.
sTag rTSe. 293, 299.
sTag rTSe Ba. 270.
sTag Ri gNan gZigs. 366.
sTag La. 145.
sTag Luri. 222, 285, 316, 326, 327, 328, 329,
331, 340.
sTag Luri (in A mDo). 279, 280.
sTag Luri mKHar. 285.
sTag Luri Pa. 265, 271.
sTag Luri Brag. 338.
sTag Sa Deva. 139.
sTag Sun. 352, 418.
sTag gSum Zu bZen. 151.
sTar Bu. 351, 352.
sTar rDZori. 342, 343.
sTeri (dynasty of kings). 133, 135, 233.
sTori sKu. 312.
sTori KHa. 189.
sTori KHor. 298.
sTori sGo. 270.
sTod Luri. 213, 281, 293, 336, 338.
sTon CHos. 199.
sTon Pa KHa CHe. 158.
sTon Pa Drug. 380.
sTon Yori. 294, 349, 351.
sTon Yon. 419.
sTobs bCu. 364.
sTobs IDan od Zer. 201.
brTag sGril/brTag bsGril. 275, 297, 404.
brTag Pa brGyad. 388.
brTag Pa rNam Pa brGyad. 400.
brTan bZugs. 400, 405.
brTul Zugs. 113, 362.
brTen. 140.
bsTan Gro. 168.
bsTan Gyur. 272, 276.
bsTan Pa Can. 286.
bsTan Ma. 144, 283.
bsTan DZin. 296.
bsTan DZin KHo Sor CHi. 301.
bsTan DZin rGya mTSHo. 286, 291.
bsTan DZin CHos Kyi rGyal Po. 261, 267, 272.
bsTan DZin Da Las. 296.
bsTan DZin Nor Bu. 240.
bsTan DZin Legs bSad. 313.
*
THa dKar CHu KHa. 345.
THa sKar. 398, 402.
THa sNad gTSug Lag. 392.
THa Yan CHi. 285, 407.
THag gCod Pa. 379.
THari. 202, 203, 232.
THari Ka. 177, 302, 350, 351.
THari dKar. 321.
THari CHen. 199.
THari Po CHe. 151, 152, 199.
THari Yig. 123.
THari Yig Sel Brag Ma. 136, 154.
THari Sag. 293.
THari Sag dGa IDan CHos KHor. 270.
THari lHa. 144, 239.
THab gDan CHa. 409, 413, 415.
THabs. 276.
THai Ji. 298.
THar Gliri. 285, 318.
THar CHags. 407.
THar Pa Gliri. 168 (temp. mNa Ris Pan CHen),
270 (founded 1650).
THar Pa Lo TSa Ba, 195.
THar Pai rGyal mTSHan. 220.
THar Lam. 314.
THal Bai dBari Po. 255.
THal Mo sGari. 140.
THi So Legs. 135.
THig. 399.
THig PHyi. 272.
THig Le. 399.
THig Le bCu Drug Gi Nams Len. 394.
THu Bu Nari. 291.
THu Mi A Nu. 139.
THugs. 178, 361, 364, 396.
THugs Kyis gSos Pa. 388, 389.
THugs bsKyed. 363.
THugs rJe dPal. 200.
THugs rJei sPrin. 57.
THugs gTer. 385.
THugs Dam. 182.
THugs Dam rTen. 407.
THugs Dam brTag Pa. 406, 409.
THugs sNan. 249.
THugs PHreri. 408.
THun. 195.
THub bsTan Glin. 322.
THub bsTan Byams CHen PHyogs THams Cad
Las rNam Par rGyal Bai sDe. 220.
THub Pa THai Ji. 262.
THub Pa Dam TSHig gSum bKod. 401.
THub Pa dPal/THub Pa dPal bZan. 198, 200.
THe Bo. 286, 407.
THem CHun Brag. 318.
Them Bu IKog. 140.
THem Yig. 385.
THo. 132.
THo Ri gNan bTSan. 9, 233.
THog Nas. 320, 322.
THori Nes/THoris Nes. 332, 416.
THod PHren rTSal. 163.
THod Ri. 268, 269, 294.
THon (place-name). 209, 223.
THon (produce). 324.
THon KHuris. 320.
THon mTHin. 37.
THon Pa. 346.
THon Mi. 326.
THon Mi Sambhota. 258.
THob. 306, 330.
THob. rGyal. 269.
THob Yig. 396.
THor KHod. 298.
THor Re Lon Ne, 378.
THos bSam Dar rGyas Glin. 281, 333.
mTHan Gos. 390.
mTHa sKorBa. 160.
mTHa brTen. 395, 405.
mTHa brTen Pai brTan bZugs. 405.
mTHa Dul. 140, 283, 308, 412.
mTHa Yas Pa. 366.
mTHa Yas Rigs mCHog. 128.
mTHa Lun. 189.
mTHar Bai dNos. 8 .
mTHar Byed. 2.
mTHu. 17, 148.
mTHu sTobs rGya mTSHo. 223.
mTHu sTobs rNam rGyal. 269.
mTHun rKyen. 322, 404.
mTHo. 133, 195, 201.
mTHon. 199.
mTHons Jug. 418.
mTHor sGrog Pai sKad. 7.
THad Pa. 368, 372.
THam Pa/ THams Pa/ THoms Pa. 376.
*
Da Las Kun CHi rGyal Mo. 266.
Dag sNan. 401.
Dag Pa sNari Ba. 239.
Dag Pai gZigs sNan. 401.
Dag Ziri Nas PHo Ba. 362.
Dags Po. 186, 189.
Dad rTen. 303, 407.
Dad Pa. 365.
Dad Pa brTan Pa. 65, 6 6 , 70, 72, 247, 253.
Dad Pa Rab Tu brTan Pa/ Dad Pa Rab brTan. 71,
72, 73, 74, 132, 247, 253.
Dad Pai od. 74.
Dad Pai lHa. 74.
Dad gSum. 364.
Dad lHa. 74.
Dam Pa Ran Grol. 311.
Dam Pai CHos Padma dKar Po. 32, 35, 305.
Dam Sel. 408, 413.
Dai CHiri KHor Lo CHe. 290.
Dar KHan dGe Sion. 290.
Dar rGan. 285, 296, 410.
Dar rGan KHo Sor CHe. 337.
Dar rGan Jai Sari. 290.
Dar rGyas. 201, 315, 318.
Dar rGyas Glin. 321.
Dar sTon. 158.
Dar PHad. 318.
Dar Ma. 148, 233..
Dar Ma sNiri Po. 184.
Dar Ma gZon Nu. 187.
Dar Ma gZi brJid. 188.
Dar Ma Rin CHen. 199, 207.
Dal. 89.
Dal Dan Mi IDan Gyur Ba. 369.
Dal Ba brGyad. 401.
Dal Bun Hun THai Ji. 298.
Das Huh THai Ji. 285.
Din KHri bTSan Po. 135.
Din PHon. 350, 352.
Du THan. 220, 395.
Du Ral dBon. 285.
Dug gSum. 362.
Dun dKar Ba. 285.
Dun sKyori. 70.
Duri sKyori Ma. 403.
Duri CHos. 415.
Dud gSol lHa Mo/ Dud gSol Ma. 167, 387, 410.
Dur KHrod bDag Mo. 173.
Dur KHrod La KHa. 331.
Dur sPod. 298.
Dur PHod. 285.
Dur Lo. 162, 386.
Dul. 398.
Dus dGrai dBari Po. 367, 401.
Dus Gyur. 363, 399.
Dus gTor. 307.
Dus dByig. 398.
Dus sByor. 275, 403.
Dus mTSHan Ma. 394.
Dus Zabs Pa Sakya od. 173.
Dus Rim. 298, 408.
De Ba dPal. 98.
De Mo. 209, 224, 271, 287, 295, 296, 298, 313,
321, 322, 326, 337.
De So Legs. 135.
Deri KHri. 233.
Des Pa. 249.
Do Dam. 418.
Do rDZori. 323.
Dogs Nan. 372.
Don sKor Zin Bris. 404.
Don mKHar. 136, 148.
Don Grub rGya mTSHo. 297.
Don Grub rGyal mTSHan. 196.
Don Grub dPal Byor. 286.
Don Grub dBari rGyal. 11.
Don sGron gNad gSal. 164.
Don gNis Gliri. 281.
Don gNas TSHul. 34.
Don bZari. 342.
Don Yod Pa. 200, 206, 392.
Don Yod Zags Pai sNiri Poi gZuris. 35.
Don gSal. 17, 258.
Dor CHen lHa mCHog bZari Po. 167.
Dol. 268.
Dvags/ Dvags Po. 192, 204, 206, 208, 209, 290,
299.
Dvags Po Emci. 287.
Dvaris Ma bCud Dren. 298.
Dvaris Sel Me Lori. 290.
Dra. 285.
Dra PHyed/Dra Ba PHyed PaI Dra Ba Dra PHyed.
37, 371.
Drag Po. 250.
Drags Sul Jigs Ruri. 368.
Drari Nes rNam Byed. 199, 393.
Drari Ba Dari Nes Pai Don rNam Par Byed Pai
bsTan bCos Legs bSad sNiri Po. 393.
Drari So. 167.
Drari Srori bDun/ Drari Srori gZa. 389.
Drari Srori gZa INa. 389.
Dran Pa Ner gZag. 309, 341.
Dri Ma Med Pai Zal. 26.
Dri Med bSags rGyud. 283.
Dri Mol. 176.
Drin rDo. 347.
Drin Lan bSab Pa. 15.
Drin Bu Pa. 394.
Drug Cu Pa. 283, 334, 390, 406.
Druri gNas. 208, 214.
Druri Pa. 213, 224.
Dreg Pa/ Dregs Pa. 157, 255, 399.
DHa Na Can. 418.
Dharma DZin. 70.
DHI TSHa. 286, 287.
gDags KHri/ gDags KHri bTSan Po. 135, 233.
gDan. 392.
gDan rDZogs. 216, 393.
gDan Sa. 199.
gDan Sa Pa Grags Pa Ses Rab. 198.
gDan Sa Pa Mahasattva TSHul. KHrims dPal
bZari. 200.
gDan gSum. 392, 403.
gDams. 152.
gDams Nag. 152.
gDugs dKar. 281, 283, 394.
gDuri. 238, 247, 254.
gDuri TSHob. 366-67.
gDul Ziri. 364.
gDeris Can. 367.
gDori INa. 365.
gDori Drug. 361.
gDori Drug sNems Pai Lari TSHo. 234.
gDori bZi Pa. 390.
gDod Ma Nas Sans rGyas. 403.
gDol Po. 187.
bDag rKyen. 368, 404.
bDag Nid. 33.
bDag THob. 294, 311, 317, 409, 413.
bDag Poi Druri. 176.
bDud Joms Glin. 269, 307.
bDud dPuri Zil gNon Glin. 269, 299, 300, 307,
316, 330, 333.
bDud rTSi. 407.
bDud rTSi KHyil Ba. 162, 386.
bDud rTSi Bum Pa. 178.
bDud rTSi gSer Gyi Yari Zun. 221.
bDud bZi. 387.
bDe sKyid lHa. 366.
bDe CHen. 212, 221, 228, 291.
bDe CHen CHos KHor. 290, 291.
bDe CHen dBari rGyal. 302.
bDe mCHog (prince). 98.
bDe mCHog (deity). 168, 173, 187, 218, 219,
313, 393.
bDe mCHog sTod Grel. 247.
bDe sTer. 72, 74, 374.
bDe IDan. 57, 61, 121, 172.
bDe sPyod. 57, 65, 149, 373.
bDe sPyod bZari Po/Mo. 373.
bDe Ba. 98, 100.
bDe Ba Can. 8 , 24, 26, 366.
bDe Byed. 46.
bDe Byuri. 365.
bDe Yaris. 282, 297, 300, 302.
bDe Legs (monastery). 222.
bDe Legs bSad Gliri. 219.
bDen Pa Po. 341.
mDa INa Pa. 374.
mDa Yab. 37, 371.
mDun Grori. 328.
mDun Ma/ Dun Ma. 379, 386.
mDo. 224, 271, 312.
mDo KHams. 104, 134, 142, 150, 180, 186, 193,
205, 220, 271, 310, 314, 329, 342.
mDo mKHar. 349, 352.
mDo dGoris Pa Dus Pa. 383.
mDo rGyud rGya mTSHo. 281.
mDo rGyud Sems. 145.
mDo sGyu Sems. 382.
mDo CHod. 330.
mDo sDe Drin Lab bSab Pa. 368.
mDo sDe Padma dKar Po. 17, 30.
mDo sDori Po bKod Pa. 30.
mDo sMad. 180.
mDo rTSa. 216, 393.
mDog Ma KHa. 395.
mDog mDZes. 37.
mDog mDZes CHen Po. 37.
mDor brJod. 11.
mDos. 401.
Dab mDZes. 106.
Dam Sil CHos sDiris. 294.
Dar. 289.
Du Byas. 365.
Du Ra. 312.
Dun. 197.
Dum. 336.
Dur bsGrub. 337, 416.
Dus sDe. 268.
Dus Pa. 386.
Dus Pai dBari. 392.
Dus Byas. 375.
Dus Byas rNam bZi. 365.
Dus Ma Byas.' 375.
Dus Srori Mari rJe/ Dus Srori Mari Po rJe Rluft
Nam. 141, 233, 385.
Do Ba Cari Ses. 136.
Dogs Luri. 418.
Dod KHams dBari PHyug Ma. 193, 284.
Dod Jo Ba. 367.
Dod Pa. 362.
Dod Pai KHams. 21.
Dod Pai Yon Tan INa. 380.
Dod Yon. 373.
Dod Srid. 361.
Dod lHa. 374.
Dorn. 112, 272.
Dorn Pa. 375.
Dom Med. 375.
Dor bZag. 75.
Dra. 311.
Dre INa. 328.
Dren dPyad. 413, 415.
rDo KHa. 418.
rDo Jog. 98.
rDo rJe Gur. 391.
rDo rJe Grags IDan. 221.
rDo rJe Gliri Pa. 186, 188, 190, 237, 259.
rDo rJe gDan Pa. 184.
rDo rJe sDe. 47.
rDo rJe rNam rGyal. 267 (of sKyid Sod), 302 (of
Bya).
rDo rJe PHreri Ba. 259.
rDo rJe Brag/ rDo rJe Brag Pa. 168, 288, 408.
rDo rJe dBan Grags rGya mTSHo. 322-323.
rDo rJe TSHe brTan. 208.
rDo rJe od IDan dKar Po. 214.
rDo rJe od Zer. 181.
rDo rJe Rin CHen. 181.
rDo rJe Legs Pa. 218.
rDo rJe Sems dPa. 186.
rDo rJei sKu brNes Pa. 364.
rDo rJei Ri. 237, 238.
rDo Rags. 192.
rDog Pa. 186.
rDog Rin La. 141.
rDoi sNiri Po. 370.
IDa IDi. 403.
IDan mKHar. 141.
IDiri Mai mTSHo. 136.
IDum Po. 11.
IDum Po Don Grub dBari rGyal. 258.
IDe (dynasty of kings). 135, 233.
IDe (name of king). 141.
IDe rGyal Po. 135, 233, 385.
IDe sNol Nam. 135.
IDe sNol Po. 135.
IDe sPrin bTSan. 135.
IDe PHrul gNam gZuri bTSan. 135, 233, 385.
IDe bTSug IDe. 102.
IDe Srin bTSan. 233.
lDog Byari brGyud. 316.
sDig. 404.
sDigs Grogs. 375.
sDe. 133.
sDe brGyad. 389.
sDe gNis. 397, 413.
sDe Pa rNam rGyal GragsPa. 213.
sDe dPon CHen Po. 385.
sDe dPon Sum Cu. 385.
sDe bZi. 384.
sDe Srid. 223, 242.
sDe Srid bSod Nams CHos PHel. 256.
sDeb. 147, 384.
sDeb Byor Rin CHen Byuri gNas. 258.
sDeb sByor. 11, 147, 258, 367.
sDori rKari. 412.
sDod mKHas. 409.
sDod gNas. 409.
sDod Ma. 402.
sDom. 320.
sDom brTSon. 396.
sDom gSum rNam Nes. 170.
sDoms TSHig. 399.
brDarNiri. 147.
bsDigs Pa. 372.
bsDu Ba. 369.
bsDu Bai dNos Po bZi. 388.
bsDu Rab. 312.
*
Na KHa bSruri Ri. 320.
Na ICari. 294.
Na Ma THar. 298, 299.
Na rDZu. 374.
Na Li Da. 371.
Nag/Nag Pa. 178, 210, 215, 399:
Nag Gu. 320.
Nag Po Gru. 192.
Nag Po Pa. 219, 395.
Nag Mo. 283.
Nag rTSis. 235, 397.
Nag TSHan. 299.
Nags Sod. 298.
Nari Don. 388.
Nari Byan. 387.
Nari So. 281.
Nabs So. 398, 399.
Nam sKyid. 198.
Nam mKHa Grags. 181.
Nam mKHa rGyal Po. 362.
Nam mKHa rGyal mTSHan. 195.
Nam mKHa dPal (son of Nari Ral). 158.
Nam mKHa dPal (teacher of Dalai Lama I). 200.
Nam mKHa TSHul KHrims. 195.
Nam mKHa mDZod Pa. 285, 287.
Nam mKHa od Zer. 158.
Nam mKHa Rin Chen. 172.
Nam mKHai sGron Ma. 43, 44.
Nam mKHai rNal Byor. 168.
Nam Gata. 123, 380.
Nam sTeri. 345.
Nar Son. 376.
Nas. 293.
Nas Bras. 298.
Ni Gu. 207, 210, 392.
Nub. 173.
NeTSHe. 185.
Nem Nur. 4.
Neu THog. 273.
Neu gSiri. 376.
Ner/Ner Ba. 381.
No Yon. 301.
No Yon dKa bCu. 290.
Nor rGyun Ma. 70, 217.
Nor Bu Glin. 268.
Nor Bu CHos Glin. 271.
Nor Bu Pa. 224.
Nor Bu Ban mDZod. 344.
Nor Bu bZan Po. 82.
Nor Bui sGron Ma. 47.
Nor Bui PHreri Ba. 381.
Nor Byin/Nor Byin Ma. 65, 6 6 , 373.
Nor DZin. 373.
Nor bZari (Pandita). 194.
Nor bZan. 208.
Nor bZan rGya mTSHo. 202, 210.
gNan. 232.
gNan sGo. 399.
gNan PHu. 330.
gNad La dGar. 375.
gNam. 320.
gNam sKas. 162.
gNam skas Can. 157, 159, 161.
gNam Gan Nin. 403.
gNam Gon. 319.
gNam ICags rDo rJe. 184.
gNam ICags Brag. 240.
gNam Mug Mug Pa. 134.
gNam Ri. 137.
gNam Ri Srori bTSan. 136, 138, 233, 366.
gNas (stems). 84, 375 (Note 362).
gNas (type of rebirth). 197, 198.
gNas (stage). 375 (Note 383).
gNas sKabs, 29.
gNas KHan. 381.
gNas mGo. 312.
gNas INa. 396.
gNas bCu. 309, 394.
gNas CHuri/gNas CHun ICog. 214, 221, 281, 293,
299, 302, 323.
gNas CHun Pa. 294.
gNas Jags Byas. 416.
gNas sNiri. 199, 207, 208.
gNas brTan bCu brGyad. 394.
gNas brTan CHen Po bCu Drug. 417.
gNas TSHul. 33, 34, 370, 372.
gNas gZi. 266, 325, 415.
gNas bZi Pa. 163.
gNas Rigs gSum. 387.
gNas gSar. 194, 259, 317.
gNubs. 188.
gNubs sGom. 188.
gNon. 141.
rNa THod Pa. 176.
rNam Glin. 293, 306.
rNam Gyur. 2, 368.
rNam Grel. 393.
rNam rGyal (seminary). 285, 295, 296, 298, 302,
328.
rNam rGyal (name of person). 291.
rNam rGyal rDo rJe. 328.
rNam rGyal dPal bZari. 167.
rNam rGyal Ma. 219.
rNam rGyal lHa rTSe. 342.
rNam Joms. 208, 284.
rNam THar gSum. 369.
rNam THos/rNam THos Sras. 366, 409.
rNam Dren gSaii Ba gSum. 365.
rNam sNan mNon Byan. 15, 392.
rNam Pa. 33.
rNam Par dGa Ba. 27.
rNam Par rGyal Ba (or Bai) PHan bDe Legs bSad
Glin. 265, 266.
rNam Par gZigs. 47, 305.
rNam dPyod. 1.
rNam sProd. 345.
rNam Rab. 299, 409.
rNam Rab Sras Tog. 294, 323, 409.
rNam Sad. 364.
rNam Sras gSer CHen lHa dGu. 392.
sNa dKar rTSe. 255,
sNa Nam. 143, 289.
sNa Nam KHri Grags rGyal. 408.
sNa Nam rGya TSHa KHri gSum. 408.
sNa Nam rDo rJe bDud Joms. 408.
sNa Nam rDo rJe dBan PHyug. 151.
sNa Nam bZa. 143.
sNa Mo. 328.
sNarTSe. 271.
sNaTSHogs. 143.
sNa Ral. 141.
sNan sTori. 374.
sNari PHu mDo. 316.
sNari Ba. 47, 368.
sNari Byed. 15, 229, 368.
sNari rTSe Ba. 241.
sNari TSHul. 33, 34, 370.
sNam sByar. 301.
sNar THan. 197, 198, 199, 200, 201, 210.
sNe sNon dGon Pa. 163.
sNe dGon. 163.
sNe sDori/ sNeu gDori/ sNeu gDori rTSe/ sNeu
sDori. 210, 218, 222, 223, 238, 270, 290,
298, 314, 315.
sNe Zin. 400.
sNeu sDori rTSe TSHogs Pa. 315.
sNel Pa. 223, 395.
sNron. 208.
*
PaGor, 145.
PaTra. 350, 418.
Pa Nari. 400.
Pa Nari dGe Slori. 257.
Pa rNam/ Pa sNam. 269, 317, 323, 346, 347, 400,
402.
Pa Mu Nari. 123, 380.
Pa TSHul. 297.
Pa Lu. 332.
Pad dKar. 34.
Pad Gliri Kun gSal Me Lori. 166.
Pad sDer. 411.
Padma dKar Po (sutra). 16.
Padma dKar Po (name of person). 174, 248, 250,
258, 286, 367, 343.
Pad Ma dKar Poi Zal Luri. 367.
Padma sKyes. 25.
Padma Gliri Pa. 250.
Padma rGyal. 165, 169.
Padma rGyal Po Ye Ses Rol Pa rTSal. 165, 166.
Padma CHos rGyal Nub dGon Pa. 174.
Padma sNiri Po. 25.
Padma THari Yig. 282.
Pad Ma bDe brTSal. 156.
Padma rDo rJe. 198.
Padma PHrin Las. 179, 265, 266, 289.
Padma dBari. 170, 233.
Padma dBari rGyal. 166.
Padma dBari rGyal Grags Pa rGyal mTSHan dPal
bZari Po bsTan Pai rGyal mTSHan. 167.
Padma dBari CHen. 164.
Padma Bum. 167.
Padmai gDuri TSHob. 366.
Pad Mo Can. 102.
Pad Rag. 405.
Pan CHen. 165, 366.
Pan CHen dGe Dun rGya mTSHo. 34, 125.
Pan CHen CHos Kyi rGyal mTSHan. 10, 366.
Pan CHen CHos Kyi rGyal mTSHan dPal bZari
Po. 222.
Pan CHen Bio bZari CHos rGyan. 224.
Pan CHen Bio bZari CHos Kyi rGyal mTSHan.
255, 256.
Pan CHen dBen Sa Pa Bio bZari CHos Kyi rGyal
mTSHan. 257.
Pan CHen Rin Po CHe. 224.
Par Byari. 407.
Pir. 363.
Pu KHam. 123.
Pu Te Guri rGyal. 233.
Pu Raris. 151.
Pu Raris Pa. 184.
Pug Ron Can. 47.
Pur rGyal Bod. 130.
Pe dKar. 215.
Pe Har. 253, 401.
Po Ti Ma. 322.
Po To Pa. 206, 216, 391.
Pra Dun. 165.
Pra sBrari. 188.
PreTe. 106, 107.
dPags Drug Cu Pa. 395, 406.
dPari bKori PHyag brGya Pa. 382.
dParis. 273.
dParis bsTod. 406.
dPa. 8 .
dPa Bar Gro Bai Tiri Ne DZin. 403.
dPa Bo (hero). 77.
dPa Bo (name of person). 96.
dPa Bo (daka). 249, 386.
dPa Zum. 376.
dPal. 71, 72, 73, 74, 126, 203, 232.
dPal___ 163.
dPal bKra Sis sTobs rGyal dBari Poi sDe. 173.
dPal KHa THur. 168.
dPal KHud. 342.
dPal KHo Can. 286.
dPal KHor CHos sDe. 298.
dPal Gyi rDo rJe. 101.
dPal Gi IDe. 101-102.
dPal Gyi PHug Rin. 162.
dPal Gyi od Zer. 126.
dPal Gyi Yaii mGul. 115.
dPal Gyi Sen Ge. 171.
dPal Grub. 71, 72, 73, 74.
dPal Gron. 315, 328.
dPal mGon. 203, 218.
dPal mGon Zal. 390.
'dPal mGon Zal KHra Can. 214.
dPal mGon Zal bZi Pa. 193, 198, 390.
dPal rGaLo Pa. 181.
dPal CHen rGaLo. 185.
dPal CHen rDo rJe gZon Nu lHa Nag. 266.
dPal Di. 317, 415.
dPal IDan (king). 57, 60.
dPal IDan (monk). 149.
dPal IDan (peak). 194.
dPal IDan rGya mTSHo. 222.
dPal IDan rGyal Po. 193.
dPal IDan CHos sKyon. 100.
dPal IDan rDo rJe. 218.
dPal IDan Lama Rin CHen mKHyen Rab CHos
rJe. 194.
dPal IDan Bras sPuns. 42, 222, 262, 263, 264,
316.
dPal IDan Ma. 57.
dPal IDan dMag Zor rGyal Mo. 209.
dPal IDan bZan Po. 202.
dPal IDan Rin CHen. 199.
dPal IDan Sa sKya Pa CHen Po Kun dGa sNiri
Po. 184.
dPal sDiris. 285.
dPal Beu. 398.
dPal Bar. 46 (name of yaksha), 313 (name of
monastery), 314 (ibid.).
dPal Bar CHos sDe. 329.
dPal Byun rGyal Mo. 192.
dPal Byor Glin. 338.
dPal Byor rGya mTSHo. 222.
dPal Byor lHun Grub. 10, 257, 259, 366.
dPal sBas. 102.
dPal Mo. 81.
dPal DZam Bu KHrid. 213.
dPal DZin Ron. 312.
dPal bZan. 71.
dPal Yul. 311.
dPal Ri. 182, 335, 364.
dPal gSum. 332.
dPal O-Di-Ya-Na Za Hor Ma. 415.
dPus/sPus. 407.
dPus/sPus Legs. 418.
dPe (model). 147.
dPe (signs). 3, 362.
dPe KHri. 418.
dPe CHos. 206, 216, 391, 393.
dPe Byad. 365.
dPon Bor. 313, 314, 329.
dPyid CHos CHen Po/dPyid CHos Dan Po. 390.
sPag. 376.
sPan. 164.
sPan sKori PHyag brGya Pa. 135.
sPan Gron. 159.
sPan rJe bTSun KHrom. 159.
sPar. 307.
sPu De Gun rGyal. 135.
sPu Hrans. 285.
sPug. 33, 396.
sPuns Rin. 320.
sPel. 6 , 330, 331.
sPel Ma. 384.
sPel gSar. 298.
sPo Ba. 367.
sPo Bo. 286, 407.
sPo La. 408.
sPom mDa. 321.
sPor THan. 235.
sPos dGar. 186.
sPos Sul. 402.
sPyan KHrid Ye Ses. 134.
sPyan sNa. 200, 218.
sPyan sNa Rin CHen PHel. 200.
sPyan dBye/sPyan Byed. 409.
sPyan Ma gSal Bar bsTan Pa. 260.
sPyan gZigs. 406.
sPyan gYas. 286, 291, 293, 296, 302.
sPyan Ras gZigs. 362.
sPyi bKa. 259.
sPyi KHan dKon Cog. 284.
sPyi Gan Ga. 414.
sPyi Bab rGya mTSHo. 186.
sPyi Luri. 154, 164, 179, 185, 237, 267.
sPyi So. 209, 312, 317, 338, 414.
sPyil Bu. 392.
sPyod. 189.
sPyod Pa. 386.
sPyod Med. 97, 98.
sPyod Yul. 391.
sPyod Lam. 375.
sPrad Mo ICam. 188.
sPrul sKu. 286.
sPrul sKu Chos Kyi dBari Po. 168.
sPrul sKu PHrari KHa Ba. 184.
sPrul Pa. 93, 228.
sPrul gZi. 228, 229, 372.
sProd DZin. 332, 333, 416.
sPros Ba. 367.
*
PHa CHos. 203, 211, 235, 391.
PHa Drug. 332.
PHa Bori KHa. 140, 282, 293, 382, 406.
PHa Ri. 138.
PHa Rol. 23.
PHag. 236, 237.
PHag Guri. 293, 343.
PHag gDori Pa. 270.
PHag Mo Gru Pa. 185, 188, 209, 210, 213, 214,
238, 253, 265, 317, 371, 393, 395.
PHag Mo bCu gSum Ma. 392.
PHag Mo CHos sDe. 298.
PHari THari. 144.
PHan bDe. 270, 271, 294, 295, 324, 325.
PHan bDe Legs bSad Gliri. 269, 295.
PHan Yul. 140.
PHu Kluri. 317.
PHu mDo. 339.
PHug dKar. 331.
PHug Pa. 11, 236, 249, 258, 367, 390, 391.
PHug Pa lHun Grub rGya mTSHo. 367.
PHugs Yul. 318.
PHuri Po (skandha). 6 , 364.
PHuri Po (place-name). 299.
PHuri Po Ri Bo CHe. 269, 307, 330, 333.
PHuri Po gSum Pa. 368.
PHud. 274.
PHun Gliri. 316, 328.
PHun TSHogs (wealth). 10, 366.
PHun TSHogs (name of person). 329.
PHun TSHogs Gliri. 286, 300.
PHur/PHur Pa Sri gNon. 415.
PHur Bu. 248.
PHur bTSugs Ma. 391.
PHul. 289, 311, 312, 313, 314, 315, 317, 318,
319, 320, 321, 322, 323, 325, 326, 327,
328, 329, 330, 331, 332, 333, 334, 335,
336, 337, 338, 339, 340, 342, 346, 347,
349, 350, 351, 352.
PHo ITari/ PHo Tori/ PHo THon. 384.
PHo Dom. 112.
PHo Brari. 283.
PHo Brari PHun TSHogs. 350, 351.
PHo TSHos. 380.
PHo Reri Po. 376.
PHyag sKor. 387.
PHyag rGya. 367.
PHyag rGya Zil gNon. 401.
PHyag rDor Gro bZari. 393.
PHyag rDor KHor CHen. 206.
PHyag rDor Byuri Dul. 296.
PHyag Na rDo rJe Byuri Dul. 401.
PHyi Nari Bar gSum. 413.
PHyi Nari Samputa. 394.
PHyi Rol. 5.
PHyiri dKar Ba. 69, 374.
PHyiri Luri Da Ra THari. 136.
PHyii rNam THar. 361.
PHye gSal/ PHyed gSal. 294, 311, 312, 322, 413,
414.
PHyed Sum brGya. 405.
PHyogs Gro. 396.
PHyogs Mun. 4.
PHyogs Ris. 363.
PHyogs Las rNam rGyal Ba (Great Pandita of Bo
Dori). 199.
PHyogs Las rNam rGyal Ba (Dharmasvamin of
dGe PHel in Saris). 218.
PHyogs lHuri. 363.
PHreri IDan. 71.
PHags rGyal. 47.
PHags sDe. 299.
PHags Pa. 178, 179, 180, 181, 182, 234, 391.
PHags Pa Klui rGyal Po Ma Dros Pas Zus Pai
mDo. 412.
PHags Pa CHos rDZori. 312.
PHags Pa De bZin gSegs Pai Yon Tan Dari Ye
Ses bSam Gyis Mi Khyab Pai Yul La Jug
Pai mDo. 230.
PHags Pa Zuri Gi mDoi CHos Kyi rNam Graris.
308, 348.
PHags Pa Rin Po CHe. 179, 233, 313.
PHags Pa Sans rGyas Kyi rTogs Pa brJod Pa Ses
IDan Kyi mDo. 304.
PHags Pa lHa KHan. 270.
PHags Pa lHa CHos Kyi rGyal Po. 224.
PHaris mTHo Ba. 373.
PHan Yul. 188, 281, 293, 336.
PHan Se. 163.
PHel. 313.
PHo Len. 235.
PHos Sul. 402.
PHyin Ba (or dBar) sTag rTSe. 141, 253.
PHyori rGyas. 125, 140, 208, 212, 223, 235, 241,
254, 255, 281, 282, 292, 317, 335, 397.
PHrari KHa Ber. 151-152, 152.
PHrin Las. 2.
PHrin Las rGya mTSHo. 267, 270, 271, 273, 339,
340.
PHrul Khor. 201,391.
PHrul sNari. 140.
PHrod. 248, 249, 264.
PHrod Pa. 398.
PHrod Lam.
*
Ba Gam Can. 167.
Ba KHen sByu La. 221.
Ba Ta Hor. 253.
Ba THur Ju Non. 285.
Ba Ri. 184.
Ba Ri Lo TSa Ba. 217, 394.
Ba Lari. 98.
Ba Lan sKyori. 98.
Ba So. 174, 207, 224.
Bag mTHo Ba. 319.
Ban. 217.
Bad Pa. 375.
Ban. 325.
Ban Gian Mo. 380.
Ban sNiri. 198.
Bab sTegs/Bab rTSeg. 414.
Babs THob. 395.
Babs Brel. 336, 416.
Bar sKor. 272.
Bar KHan. 219.
Bar KHams. 287.
Bar CHad Kun Sel. 208, 392.
Bar Du gCod Pa. 373.
Bar Du gCod Pa Ma Gyur Pa. 373.
Bar sDiris Pa. 163.
Bar PHug Ron. 172.
Bar sNari sGari. 141.
Bar Lugs lHa INa. 394.
Bal Ku. 123, 380.
Bal Gyi Glari Po CHe. 373.
Bal Glari. 373, 380.
Bal Glari Mo. 380.
Bal Glari Moi Gros TSHad. 380.
Bas Pa. 370.
Bi Rva Pa. 185.
Bir. 392.
Bu sTori. 27.
Bu sTon. 10, 195.
Bu sTon CHos rJe. 10.
Bu Mo Zla mCHog Luri bsTan Pa. 412.
Bu Mo Zla mCHog Gis Zus Pai mDo. 412.
Bu Rug. 274.
Bum THari. 158, 163.
Bum gDori Gliri. 315.
Bum Pa Can. 389.
Bur Lug CHuri. 184.
Be Bum. 216, 218.
Be Bum sNon Po. 394.
Be rDZe. 398.
Be Ri. 260, 261.
Be Lo. 312.
Beg TSe. 201, 202, 206, 210, 216, 255.
Beg TSe ICam Sriri. 12.
Bo Da. 42, 371.
Bo Don. 199, 200.
Bo Don Pa. 163, 200, 269, 270.
Bo Don PHyogs Las rNam rGyal. 390.
Bo Ba/ Bor/ Bo Ba. 370.
Bo Sog THu. 296, 298.
Bog Do. 274.
Bogs. 325.
Bogs Don. 415.
Bori Ba. 378.
Bori Ba gSer gZigs. 401, 403.
Bori Bu. 295.
Bod mKHar Ba. 219.
Bod Pur rGyal. 131.
Bon/ Bon Po. 74, 75, 134, 159, 160, 220, 282,
283, 311, 312, 372.
Bon Grori. 320.
Bom THari rMad gNa. 135.
By a Ka Lan Ta Ka. 375.
Bya dKa rNam gSum. 365.
Bya KHri bTSan Po. 135.
Bya dGa. 405.
Bya rGyud Legs Grub. 310.
Bya sGo. 350.
Bya gDon. 389.
Bya Dabs Zag. 198.
Bya Ba Byed Pai Rigs. 369.
Bya Bai Rigs. 369.
Bya Byed. 379.
Bya Bral. 407.
Bya rMari Po. 342, 417.
Bya Ziri. 188.
Bya gZag. 385.
Bya Yul. 188.
Bya Rin CHen bSod Nams mCHog Gi mTHu Las
Yoris Grub. 10.
Bya Run KHa Sor. 144.
Bya Rog. 398.
Bya Rog gDon Can. 389.
Bya Rog TSHari. 163.
Bya Sa. 189.
Byan. 371.
Byan KHari gSar Ba. 171.
Byan CHub Kyi gZuri Lam. 216.
Byan CHub Glin. 293, 299.
Byan CHub CHos sGron. 343.
Byan CHub THugs IDan. 47.
Byan CHub sPyod Pa La Jug Pa. 386.
Byan CHub gZuri Lam. 393.
Byan CHub Lam Rim CHen Mo. 199.
Byan CHen Ri KHrod. 199, 200.
Byan gTer. 370.
Byan rTSe. 200.
Byad. 32, 370, 406.
Byan mKHar gYa Luri. 186.
Byams KHari rGyab Pa. 298.
Byams KHari gSar Pa. 411.
Byams Gliri. 178.
Byams Pa. 93.
Byams Pa dKon Cog. 300.
Byams pa bKra Sis. 285.
Byams Pa CHos rGyal mTSHan. 173.
Byams Pa PHrin Las. 297.
Byams Pa Mi Gyur Gliri. 138..
Byams Pa Rin CHen. 266 (of E), 296 (Master of
10 difficult subjects).
Byam Pai Gliri. 168.
Byams Pai sTobs IDan. 47.
Byar. 208.
Byar og. 189.
Byiris (ordinary people). 411.
Byiris (place-name). 328.
Byiris CHe. 402.
Byiris CHe Ba. 259.
Byin rTen. 300, 411.
Byis Pa. 377.
Byu Rui lHun Por dGod. 368.
Byus. 406.
Bye. 293.
Bye Ma. 326.
Bye Ma Siri/Bye Ma Siri Druri. 44, 46.
Bye Ma gSer Gliri. 372.
Bye Ser Ni THari. 293.
Byed Po. 264.
Byes. 297.
Bra Ne. 398.
Bra Yag. 286, 287.
Brag. 162.
Brag dKar. 167, 188, 223, 321.
Brag dKar Ba. 188.
Brag Gla Bai gDori. 145.
Brag THog. 279.
Brag rDo rJe. 168.
Brag PHur Pa. 168.
Brag PHrari. 161, 162.
Brag dBar. 299.
Brag dMar. 141, 143, 145, 167, 201.
Brag Ri lHa KHari. 157.
Brag Seri Ge gNam mCHoris. 156.
Brag Srin Mo Bar rJes. 156.
Brag gSum. 136.
Brag lHa. 140.
Brag lHari lHari Ma. 163.
Bran Ka dPal Gyi Yon Tan. 147.
Bran Ga. 152, 385.
Bran Du KHol Ba. 169.
Bram Ze rGya mTSHoi rDul. 27, 368.
Bram Ze Rig Byed Ma. 56.
Bris sKu. 362.
Bre. 289, 311, 312, 313, 314, 315, 317, 318, 319,
320, 321, 322, 323, 325, 326, 327, 328,
329, 330, 331, 332, 333, 334, 335, 336,
337, 338, 339, 340, 342, 346, 347, 348,
349, 350, 351, 352.
Bro gZas Kyi rTSed sNa. 401.
Bla. 178.
Bla mKHyen Nag dBari. 282.
Bla gNer. 290.
Bla THebs. 318.
Bla Ma INa bCu Pa. 199, 215-216, 390, 393.
Bla Ma bDe CHen. 332.
Bla Ma gZon Nur Gyur Pa. 393.
Bla Ma gSari Dus. 259.
Bla Mai sGrub Pa Yoris Dus rNam gSum Yod.
386.
Bla rDZogs THugs. 145, 162.
Blaft. 332.
Blus Par Go Nas. 373.
Bio. 234, 396.
Bio Gros. 194.
Bio Gros rGya mTSHo. 286.
Bio Gros rGya mTSHo Can. 285.
Bio Gros rGyal mTSHan (temp. bKra Sis Stobs
rGyal). 174.
Bio Gros rGyal mTSHan. (17th century). 350, 351.
Bio Gros rGyal mTSHan dPal bZari Po (= PHags
Pa, 1235-80), 180.
Bio Gros rGyal mTSHan dPal bZari Po (1384
1435), 192, 193, 233.
Bio Gros Can. 286.
Bio Gros Jigs Med. 49, 50, 51.
Bio Gros Pa. 215.
Bio Gros dPal mGon. 167.
Bio Gros PHel. 74, 75, 76, 78.
Bio Gros dBari PHyug rGyal mTSHan. 195.
Bio Gros sBas Pa. 202.
Bio Gros bZari Zla od rNam Par rGyal Ba. 291.
Bio Gros bSam Yas Yon Tan rGyal Po. 27.
Bio mCHog PHrin Las. 289.
Bio IDan. 198.
Bio IDan Ses Rab. 290.
Bio TSHab. 388.
Bio bZari. 2, 280, 285.
Bio bZaji dKon Cog. 266.
Bio bZari bKra Sis. 297.
Bio bZari mKHyen brTSe. 299.
Bio bZari Grags Pa. 2, 142, 361.
Bio bZari dGoris rGyal. 259.
Bio bZari rGyal Ba Ma. 232.
Bio bZari Nag dBari. 329.
Bio bZari Can. 286.
Bio bZari CHos Grags. 302.
Bio bZari CHos IDan. 328.
Bio bZari mTHu sTobs. 267.
Bio bZari Nam mKHa. 299.
Bio bZari Pad dKar dGe Legs. 290, 291.
Bio bZari PHrin Las dBari PHyug. 318.
Bio bZari dBari Po. 350.
Bio bZari sByin Pa. 267, 271, 298.
Bio bZari TSHul KHrims. 285.
Bio bZari TSHe Riri. 285, 291, 292, 296, 302.
Bio bZari Zla od rNam rGyal. 290.
Bio bZari bZod Pa. 281.
Bio bZari Ye Ses. 265.
Bio bZari Ses Rab. 329.
Bio bZari lHun Grub. 329.
Bio Rin Pa. 193.
Bio gSal. 50.
Bio gSal Gliri. 297.
Blon Poi bKai THari Yig. 242.
Bios bSlari. 404.
BHa Ro gTSug DZin. 160.
dBari. 148.
dBari rGyal Grags. 285.
dBari CHen. 299.
dBari THari 235, 248, 397.
dBari Du Byas Nas/ dBari Du Byed Pa. 373.
dBari Dus TSHe Riri. 284.
dBari sDud. 385.
dBari Poi sDe. 161, 194, 242, 386.
dBari Poi dByaris Kyi dBari PHyug rGyal Po. 26.
dBari PHyug. 8 .
dBari PHyug Nag Po. 258.
dBari bZi Pa. 399.
dBas. 141.
dBu. 205.
dBu sKyes. 408.
dBu sKra. 408.
dBu KHari. 139.
dBu Dom. 405.
dBu Ma. 364.
dBu rTSe. 162, 168, 306.
dBu mDZad. 77, 279, 328.
dBu mDZad dByaris dPon Po. 223.
dBu mDZad Saris TSHul Ba. 205, 207.
dBu Lo. 408.
dBugs. 398, 399.
dBugs dByuri. 372.
dBus. 142, 150, 151, 166, 168, 174, 175, 178,
179, 180, 181, 196, 199, 200, 207, 236,
237, 239, 240, 241, 261, 263, 264, 267,
268, 269, 271, 279, 281, 282, 286, 292,
293, 316.
dBus sDiris. 318.
dBus Pa. 316.
dBus gTSari. 134, 314, 318, 376.
dBus Ri. 237.
dBenrTSa. 161, 162..
dBo. 275, 276.
dBon. 201.
dBon bKra Sis rNam rGyal. 255.
dBon rGod. 343.
dBon Po. 189, 286, 329.
dBon Sras. 141.
dByaris. 235.
dByaris Can rGyud Mari Ma. 232.
dByaris CHar. 258, 390, 400.
dByaris IDan Ma. 367.
dByar CHos CHen Mo. 390.
dByi Nag Ba THur THai Ji. 329.
dByu Gu/dByug Gu. 248, 402.
dBye gSal. 413.
Bab. 313, 314, 315, 316, 317, 319, 320, 322,
323, 324, 325, 327, 328, 330, 331, 336,
337.
Bab Yori. 324.
Ba. 271, 313.
Ba Ri. 163.
Bar Ma. 283, 406.
Bal CHuri. 172.
Bir. 206, 392.
Bir Sruri. 206.
Bum Pa. 411.
Bum PHrag gSum Pa. 403.
Bum Mo CHe Ba. 187.
Bum Siri. 189.
Bui. 296.
Bo. 308, 321, 329, 333, 342.
Bo KHal. 314.
Bog Gori Pa. 350, 418.
Bog Do. 296.
Byuri Gyur. 2, 361.
Byuri Ba gSum IDan. 398.
Byed KHra. 414.
Byed.rNam gNis. 392.
Byor. 89.
Byor dGu. 387.
Byor Pa. 2, 10, 366.
Byor Pa bCu/ Byor Ba bCu. 364, 387, 401.
Bral CHos. 375.
Bras KHuriPa. 181.
Bras sPuris. 207, 209, 210, 214, 215, 219, 222,
256, 262, 272, 273, 275, 279, 281, 282,
283, 292, 297, 300, 314, 316, 317, 329,
337, 338, 411.
Bras Bu Go CHa Can. 185.
Bras Bui Dus. 397.
Bri. 236, 237.
Bri Guri. 170, 188, 248.
Bri Guri THel. 285.
Bri Guri Pa. 162, 163, 174, 176, 188, 221, 238,
265, 320.
Brug CHos sDiris. 332.
Brug Pa. 174, 268, 269, 270, 332.
Brub CHams. 299.
Brum Bu. 305, 412.
Brel CHags. 374.
Brel mTSHuris. 311, 406.
Bro ICam KHrom Pa rGyan. 166.
Bro gNan IDeu. 366.
Bro Zi Legs. 135.
Brog. 161, 254, 264.
Brori Pa. 285.
BroriPHu. 186.
Brori Zur. 187.
Brori gSor. 141.
Brom. 65, 74, 149, 151, 152.
Brom sTon. 148, 149, 151, 152, 182, 186, 196,
203, 205, 208, 224, 227, 233, 372, 374,
375, 385, 392, 418.
Brom sTon rGyal Bai Byuri gNas. 148, 203.
rBa Dori. 177.
sBa. 281.
sBadKar PHu. 312.
sBag. 301, 411.
sBags Pa. 379.
sBarrJes. 155.
sBas sTon. 185.
sBas Don Kun gSal. 300.
sBas Yul. 208, 264.
sBug CHol. 301.
sBus Grori. 295.
sBo La Ha Ri. 291, 301, 408, 411.
sBo Sog THu Khan. 285.
sByag Yu. 319.
sByin bDag/sByin IDan. 395.
sByor. 249, 264.
sByor Ba. 398, 399.
sByor Ra. 296.
sBra PHyar. 327, 328.
sBrel Po. 414.
*
Ma rKa. 123, 380.
Ma bsKul. 364.
Ma KHol. 118, 119, 120, 234.
Ma Ga Da. 285.
Ma Gos. 362.
Ma mGon Po. 194.
Ma rGan Bu KHrid rGyal Mo. 289-290.
Ma rGyud sNin Po Don gSum sKor. 176.
Ma bsGrigs Par. 402.
Ma gCig. 288.
Ma gCig Kun dGa dPal Mo. 204.
Ma gCig dkar bZa Mo dGon Pa sKyid. 159.
Ma bCos Pa. 371.
Ma CHags Pa. 51.
Ma CHig. 291.
Ma THan. 165, 166.
Ma Dros Pai Zus Pai mDo. 308.
Ma mDos. 408.
Ma Na Ho. 405.
Ma PHren. 376.
Ma Mo. 253, 283, 289, 293, 294, 325.
Ma Yur CHen Mo. 388.
Ma Rag. 286.
Ma Ru. 139, 140.
Ma Lai Dab. 114.
Ma Sa Gon. 141.
Mai Si Khan. 301.
Man Klu rDZin. 145.
Man Ja sByor sBrel. 405-406.
Man Ma Drug Cu. 12, 367.
Man Ra. 300.
Man Sun Man bTSan. 141.
Man Sron. 141.
Man Nag. 167, 174, 193.
Man Nag ITa PHren. 146, 384.
Man Nag Lugs. 217.
Mandhe bZari Mo. 125.
Man TSi. 405.
Man Lun. 42.
Mani Rin Po CHe. 164.
Mar Pa. 162, 167, 291,408.
Mar Mi. 408.
Mar Me mDZad. 26.
Mai. 184.
Mai Ka Ba Can Pa. 158.
Mai dGon Pa. 194.
Mai Dro. 192.
Mas CHags Pa. 284.
Mas Dro. 337, 338.
Mi bsKyod Pa. 98.
Mi KHa. 300.
Mi KHom. 376.
Mi Gos Pa. 26.
Mi dGe Ba bCu. 374, 387.
Mi Gyur Sra brTan. 47.
Mi No. 414.
Mi mJed Kyi bDag Po TSHans Pa. 368.
Mi mJed Jig rTen. 368, 372.
Mi Nag. 171, 271.
Mi THog. 387.
Mi Nag. 402.
Mi gNan Ka Med. 394.
Mi bZan. 291.
Mi La Ras Pa. 207, 291, 408.
Mig rGyan. 410.
Mig Mi Dzum. 27.
Mig dMar. 192, 402.
Mig sMan. 368.
Min dNos. 203.
Miu Ron. 312.
Mu KHri/Mu KHri bTSan Po (second king of the
KHri dynasty). 134, 233.
Mu KHri/Mu KHri bTSan Po (son of KHri Sron
IDe bTSan). 146, 178.
Mu Gri bTSan Po. 241.
Mu Tig. 146.
Mu Tig bTSan Po. 132, 133.
Mu Tig Sel Gyi sPan Gon. 158.
Mu sTegs Kyi sTon Po Drug. 380.
Mu Ne. 146, 179.
Mu Ne bTSan Po. 132, 133, 208, 219.
Mu Ra Ri. 141, 146.
Mu Rub bTSan Po. 253.
Mun Gu Chin Ba THur. 298, 299.
Mud KHa. 305.
Mus CHen. 193, 195, 196.
Mus Nan. 316.
Me. 235, 397.
Me rGan A KHas. 291.
Me Tog. 8 8 , 89, 202, 203, 234.
Me Tog ITo Ba. 369.
Me Tog THan. 203.
Me Tog PHren rGyud. 394.
Me Tog DZin. 8 8 .
Me Tog gSus Pa. 369.
Me sBrul. 397, 398.
Me bTSa. 383.
Me od gSal. 72.
Mer Ga Lama. 329.
Mer rGan THai Ji. 296.
Mer KHri/Mer KHri bTSan Po. 135, 233.
Mes Ag TSHoms. 141.
Mo. 64.
Mo Tori/ Mo ITari/ Mo THori. 384.
Mo Bran. 317.
Mo Luri. 404.
Mon. 140, 143, 163, 271.
Mon Gre/ Mon Dre. 397.
Mon mKHar. 189.
Mon mKHar sTeri. 161, 162.
Mon Bum THari. 161.
Mon DZu. 134.
Mya Nan Dari Bral Ba. 373.
Mya Nan Med. 376.
Myu Gu Luri. 409.
Myug. 409.
Myug Chos KHor Gliri/ Myug CHos Gliri. 293.
Myori Grol Padmaraga. 154.
dMag dPon. 402.
dMag Zor Ma/ dMag Zor lHa Mo. 12, 200, 201,
202, 206, 215, 283, 293, 368.
dMag Zor TSHaris dBari. 284, 290, 297, 298.
dMa CHu. 193.
dMa Babs. 223.
dMar KHams. 285.
dMar Po. 392.
dMar Po Za. 374.
dMar Po Ri. 140, 282.
dMar Mo. 188.
dMar bTSod. 351, 352.
dMar Zas. 374.
dMigs brTse Ma. 281, 287, 296, 406.
dMigs bSal. 413.
dMu/ rMu. 376.
dMus Lori dKon Pa bKra. 136.
dMe brTSegs. 216.
rMa Bya CHen Mo. 388.
rMa Rin CHen mCHog. 213.
rMe brTSegs. 393.
sMad Ta. 286.
sMan KHri dKar. 135.
sMan Grub. 285.
sMan rNiri. 418.
sMan TSe/ sMan rTSe. 280, 285, 286, 290, 291,
301, 316, 324, 350, 351, 352, 405.
sMan bZa KHri dKar. 135.
sMan Yon. 401.
sMan Luri. 164, 317.
sMin Grol. 383.
sMin Grol Gliri. 318.
sMin Drug. 398.
sMin Byed. 400.
sMun Nags. 167.
sMe. 324.
sMe brTSegs. 290, 408.
sMe brTSegs Kyi Grub THabs. 393.
sMon. 199.
sMon mKHar rDZori. 195.
sMon Gro (Great Pandita of). 11, 258.
sMon IDan. 170.
sMyuri gNas. 270.
sMyos Zig CHen Po. 158.
sMra Bai lHa. 367.
sMra Bo ICog. 156.
sMre Nag Don Pa. 378.
sMre sNags. 378.
*
TS. 139.
TSa Rigs. 208.
TSa Siri. 171.
TSan Dan Gyi Dri. 26.
TSan Dan dPal. 46.
TSan Dan sBrul Gyi sNiri Po. 382.
TSog Pu. 376.
gTSari. 141, 150, 151, 163, 166, 167, 168, 175,
178, 179, 181, 184, 188, 191, 194, 199,
200, 204, 208, 223, 237, 238, 239, 241,
242, 261, 263, 264, 267, 268, 269, 271,
281, 282, 286, 292, 293, 298, 307, 323.
gTSari KHari. 307.
gTSari Pa. 223, 260, 261, 342, 395.
gTSari Pa PHun TSHogs rNam rGyal. 223.
gTSari Po. 145, 172, 177, 178.
gTSari Mo KHa Rul. 191.
gTSari bTSan. 413.
gTSug Tor rNam rGyal. 283.
gTSug Tor rNam rGyal lHa dGu Ma. 392.
gTSug Nor Bu. 313.
gTSug Lag DZin. 123, 124, 125, 126, 232, 253.
bTSad Po. 187, 389.
bTSan (thread cross). 293.
bTSan (dynasty of kings). 136, 233.
bTSan mKHar. 235.
bTSan Gro. 325.
bTSan gDori. 347.
bTSan Po. 133, 226.
bTSun THari sGo bZi. 134.
bTSun Ma dGon. 270.
bTSun Mo Sa Mari sKyid. 186.
bTSori. 142.
bTSori KHa Pa. 1, 10, 17, 143, 199, 201, 202,
205, 207, 208, 209, 212, 216, 221, 222,
255, 256, 263, 264, 272, 279, 292, 296,
300, 302, 305, 312, 340, 349, 361, 392,
393, 394.
rTSa. 313.
rTSa lTuri. 199, 390.
rTSa Ba gSum. 401.
rTSa Se. 199, 390.
rTSa gSum. 364.
rTSa gSum Kun Dus. 364.
rTSa gSum lHa. 404.
rTSi. 376.
rTSi THog. 311.
rTSi Mat rTSi Ma GHi. 78.
rTSibs. 27.
rTSibs Kyi Mu KHyud. 27.
rTSibs sTori. 364.
rTSis gNas gSar. 323.
rTSis gNas gSar PHyogs. 176.
rTSe. 210.
rTSe dGa. 213.
rTSe sGari. 270, 306, 313.
rTSe THari. 218.
rTSe gDori. 296.
rTSe La sGari. 177, 294, 324, 325.
rTSed Jo Can. 47.
rTSed Mo Can. 47.
rTSod. 266.
rTSom. 266.
rTSva sGye Mo. 150, 151.
rTSva Ra. 409.
brTSe CHen Po. 287.
brTSon Grus Grags Pa. 185.
brTson Seri Ge. 162.
*
TSH. 139.
TSHa Grul Gyis. 403.
TSHa Ba. 255, 279.
TSHa Ba gSum. 376.
TSHa Bo. 383.
TSHa TSHa. 404.
TSHa Zer Can. 367.
TSHa Ra. 330, 416.
TSHa Rag dGon. 322.
TSHags dKrol. 419.
TSHags dKrol Gyi Tog. 419.
TSHags Pa. 351.
TSHaris Pa. 365.
TSHaris Pai Kluri. 361.
TSHaris Pai dByaris. 367.
TSHaris Pai Sras. 407.
TSHaris Pai Sras Mo. 361.
TSHad Ma bsDus Pa. 257.
TSHad Ma rNam Grel. 200, 257.
TSHad Ma rNam Nes. 199.
TSHad Ma Rig THigs/ TSHad Ma Rigs THig.
386.
TSHad Med bZi. 374.
TSHab sProd Pa. 414.
TSHar CHen. 218, 219, 221, 394.
TSHal dKar.419.
TSHal Guri THari. 224, 302.
TSHal Pa. 163, 216, 238, 298.
TSHal Min. 268.
TSHig Gi Don/TSHig Don. 375, 397.
TSHig rGyan. 258.
TSHig sByor. 278.
TSHigs. 98.
TSHigs bsDoms. 148.
TSHud Dril. 296, 410.
TSHur THori. 365.
TSHul KHrims rGyal mTSHan. 195.
TSHul KHrims Can. 285.
TSHul KHrims sNiri Po. 186.
TSHul Min. 362.
TSHul gSum. 387.
TSHe. 242.
TSHe sGrub. 386.
TSHe CHu sGrub sDe. 270.
TSHe CHar. 223.
TSHe Dari Ye Ses dPag Tu Med Pai sNiri Po. 30.
TSHe bDag. 218, 259, 288, 300, 321.
TSHe bDag mGon Po. 407.
TSHe mDo. 29.
TSHe bsDus Kyis. 283.
TSHe dPag Grub rGyal. 215.
TSHe dPag Med. 27, 28, 370.
TSHe dPag Med lHa dGu Ma. 370, 392.
TSHe sPori bZa Bri Mo THo dKar. 138.
TSHe dBari. 392, 418.
TSHe dBari dPal Bar. 264, 401.
TSHe dBari Rab brTan. 297.
TSHe gZuris. 406.
TSHe Riri. 285, 290.
TSHe Riri mCHed INa. 393.
TSHe Lo. 245.
TSHei gZuris. 370.
TSHer Ma Can. 46.
TSHer Mo Ron. 312.
TSHer gSeb. 221.
TSHes. 248, 249, 264.
TSHes rTSis. 249, 250.
TSHogs KHor. 296, 373.
TSHogs mCHog Pa. 181.
TSHogs mCHod. 404.
TSHogs Lam 388.
TSHogs gSog. 298, 299.
TSHori Dus. 163.
TSHon dPon Gyi Bu. 368.
TSHod ITa Ba. 378.
TSHod ITa Bai PHyir Du. 377.
TSHod ITa i Mi De. 378.
TSHod blTas Pa. 373.
TSHon THari. 403.
TSHoms CHen. 272.
mTSHan. 3, 362, 373.
mTSHan gCig. 399.
mTSHan brJod. 281, 392.
mTSHan Nid. 402.
mTSHan IDan Ni Ma. 164.
mTSHan dPe. 362, 365.
mTSHan Ma. 386.
mTSHan Ma Med Pa. 386.
mTSHan Moi mGon Po. 366.
mTSHams. 370.
mTSHams sByor/ mTSHams sByor Ba. 369, 399.
mTSHams Med INa. 387.
mTSHal. 351, 352.
mTSHuris Par Gyur Ba. 370.
mTSHur PHu. 160.
mTSHo. 204, 240.
mTSHo sKyori. 62, 63, 373.
mTSHo KHa. 222, 290.
mTSHo gDori. 338.
mTSHo sNa. 189, 270, 271, 307, 332.
mTSHo Mo mGul. 145.
mTSHo Mo Nari Pa IDiri. 48.
mTSHo Mo DZiri Bu. 203, 391.
mTSHo sMad. 336, 338.
mTSHo sMan. 254.
mTSHo Yul. 331,416.
TSHub Gyur. 388.
TSHub CHa. 388.
TSHo rGyal. 9, 158, 165, 290.
TSHo Ba. 190.
TSHo Byed IHun sDiris. 328.
TSHo Ziri gZes Pa. 370.
*
DZ. 139.
DZa. 135.
mDZub KHrid. 392.
mDZe Mo. 77.
mDZes CHen. 368.
mDZo. 104, 287.
mDZo sGari. 279, 321.
mDZo sNa. 418.
mDZod. 2.
mDZodPHu. 156.
DZam Gliri. 361, 362.
DZam La. 209.
DZin KHri. 365.
DZin bDag. 311, 323, 409, 413.
DZin Pa. 377.
DZin Bras. 313, 314.
DZin Sul. 312, 328.
DZugs gTor. 416.
DZom CHen. 172.
rDZa mKHan. 368.
rDZa mKHan Gyi KHyeu sNari Byed. 368.
rDZi Bo. 101, 114, 132.
rDZi BHa La. 162.
rDZiri PHyi. 223, 272.
rDZu PHrul. 17, 148.
rDZu PHrul rKari Pa. 364.
rDZog Pa. 275.
rDZogs Pa CHen Po. 140.
rDZogs CHen. 158, 173, 178.
rDZogs Byed. 365.
rDZogs Byed od Sruri. 365.
rDZori. 300,
rDZori dKar. 281, 306.
rDZori Gru. 388.
rDZori dGa. 268.
rDZori PHrari. 158, 386.
rDZori gZis. 310, 329.
*
WaTi. 139.
Vaidurya sNari Ba. 47.
Vai Roi mGul PHur gSuri Byon Ma. 407.
*
Z. 139.
Za Ne. 419.
Za Lu/Za Lu Pa. 168, 188, 194, 256, 259, 264,
273, 283, 302, 317.
Zan. 181, 185, 186, 187, 192, 217, 282.
Zan mKHar Jam dPal. 258.
Zan ICam Bum sKyid. 188.
Zan sTon. 282, 318.
Zan sTon Zig Po. 191, 192.
Zan Zuri. 140, 181.
Zan Rin Po CHe. 186.
Zabs Jug. 314.
Zabs brTan. 311, 405.
Zabs Druri. 125, 179, 208, 210, 222, 285, 287,
298, 327.
Zabs Drun Gon Ma. 214.
Zabs Drun dPal. 178.
Zabs Drun Lama Rin Po CHe. 178.
Zabs Pad. 413.
Zam Rin. 276.
Zal. 188.
Zal KHebs. 350,418.
Zal No. 326.
Zal sNa Nas dGe Dun rGyal mTSHan. 222.
Zal sNa Nas CHos gNer Grags Pa. 224.
Zal CHems THugs THig. 178.
Zal Du Gro. 415.
Zal PHyogs. 404.
Zal Byan. 223, 297, 302. 371.
Zal Luri. 248, 258, 286.
Zi. 361.
Zi dGon. 173.
Zi Ba. 365.
Zi Ba TSHo. 253.
Zi Ba bZari Po. 329.
Zi Ba lHa. 82.
Zi Bai Bio Gros. 24.
Zi Byed. 206, 317.
Zi Ziri Dul Ba. 63.
Zig Po Ni Ma Sen Ge. 163.
Zig Po bDud rTSi. 158, 188, 189, 389.
Zig gSo. 402.
Ziri. 377.
Zin bKod. 236, 349, 418.
Zin bKod THan KHa. 404, 418.
Ziri sKyori. 218.
Zin KHyer. 332.
Zin Grori/ Ziri Groris. 372.
Ziri bCu TSHari Ba rNams. 401.
Ziri bCu TSHari Bai bsTan dGra. 401.
Ziri TSHan. 414.
Zu rTen. 301.
Zul PHu Ba. 180.
2us. 179.
Zus Dag. 404.
Zus Lan Nor Bui PHreri Ba. 232.
Zus Len. 126.
Ze dGu Ma. 391, 394.
Ze dGu Mai Zin Bris. 394.
Ze Byari. 371.
Zen Pa bZi Bral. 388.
Zo. 133, 195, 273, 281, 298, 306, 307, 340, 342,
345, 348, 349, 350, 351, 352, 418.
Zo Sas TSHo Ba. 401.
Zol Pa. 255.
Zva dMar Pa. 223.
gZan sDe bCom Pa. 363.
gZan dBari. 363, 367.
gZan Mi gSuri Ba. 374.
gZi rTen. 201, 311, 312, 331, 333.
gZi THams Cad Yod Pa sMra Ba. 400.
gZi gDan. 350, 418.
gZi gSum. 393.
gZir bCas. 368.
gZis KHa rTSe. 306.
gZis mKHar. 201.
gZis dGon. 409.
gZis sNiri. 349, 351, 352, 418.
gZis Byes. 388.
gZis rTSe. 281, 283, 293, 299, 320, 343.
gZuri sPre Siri. 168.
gZuri Bui. 409.
gZuri bZes/gZuri Len. 409.
gZon. 398.
gZon Nu. 234, 377.
gZon Nui Dus. 362.
gZon Nui Rol rTSed. 362.
bZad Pai rDo rJe. 234.
bZi Gliri gCig. 417.
bZi THog. 193, 194.
bZi sDe. 406.
bZed TSHa rNam bKra Sis. 271.
bZes Sori Bai os THo. 410.

Z. 139.
Za KHam. 378.
Za Nam Zin IDe. 135.
Za Ba La KHa Ba Babs Te. 376.
Za Ma Tog bKod Pai mDo. 17, 32.
ZaRa. 188.
Za Ra Ba (sKal IDan Ye Ses). 189.
Za Hor. 3, 123, 125, 126, 144, 234, 235, 239,
240, 241, 247, 253, 275.
Zag bCas. 396.
Zag Pa. 363.
Zag Med. 363, 364.
Zaris. 12.
Zaris mKHar. 184.
Zaris Glin Ma. 155.
Zaris PHug. 331, 333.
Zaris gSog. 379.
Zad Pa. 187.
Zan dMar. 376.
Zan Yari. 383.
Zan gYari Mi Gyur lHun Grub Pa. 144, 264, 267,
401.
ZabPHu. 195.
Zam Gyi dPuri Ya gCig. 417.
Zam So/ Zam Zo. 405.
Zas. 364.
Zas bZi. 364.
Zin IDe. 135.
Zin Ril. 255, 399.
Zin Siri. 180.
Zil gNon. 418.
Zil gNon rDo rJe. 294.
Zil gNon dBari rGyal rDo rJe. 271.
Zuri mKHar. 144, 145.
Zur. 160, 167.
Zur bKa. 259.
Zur KHari Pa bSod Nams lHun Grub. 200.
Zur CHen. 257, 259.
Zur PHud INa Pa. 374, 383, 398.
Zur PHyin. 84.
Zur Mari. 271.
Zur TSHo. 173.
Zur Ri. 298.
Zur gSos. 418.
Ze TSHva. 324.
Zol. 4.
Zla bsGril. 412, 416.
Zla sTeri. 294.
Zla sTod. 324.
Zla Ba. 84 (name of person), 8 (name of person),
163 (a demon), 214 (a sthavira).
Zla Ba Grags Pa. 301, 302, 411.
Zla Ba rGyal mTSHan. 185.
Zla Ba bZari Po. 8 8 .
Zla Bai Zal. 26.
Zlum Po bZi dBari. 387.
Zlog mDos. 401.
gZa (deity ?). 218, 394.
gZa (planet, day of week). 248, 264, 398.
gZa (thread cross). 293.
gZa (place-name). 325.
gZa mCHog rGyal Po. 394.
gZar THig. 399.
gZi brJid rGyal Po. 29.
gZigs Su gSol. 369.
gZims KHari. 224.
gZims KHari Sar Ba. 297.
gZugs Kyi KHams. 21.
gZugs sKu. 397.
gZugs brNan. 387.
gZugs sNari. 387.
gZuris. 30.
gZuris CHen Grva INa. 394.
gZuris bZugs. 300, 411.
gZod PHel. 296.
bZari. 240.
bZari Pa. 194.
bZari Po (name of person). 240, 241.
bZari Po (day). 201, 208, 391.
bZari Po Grags Pa. 178.
bZari Po mCHog. 24.
bZari sPyod. 281.
bZari Mo. 106, 107.
bZari Yul. 318.
bZad. 347.
*
. 139.
ur rDo. 192.
o THari. 140.
o De Guri rGyal. 189.
o Sod. 294.
od Kyis bSil Ba. 367.
od mCHog sPrul sKu. 321.
od sTag. 117, 118.
od sTori IDan. 366.
od sTori Bar Bai dBari Po Zi Bar gNas Pa. 46-
47.
od De. 98.
od Dri Ma Med Pa. 26.
od IDan/ od IDan dKar Po. 12, 221.
od IDan (name of different persons). 26, 91, 98.
od IDan Ma. 117.
od dPag Med. 26, 29, 138.
od dPal. 91.
od mDZad. 26.
od mDZad Ye Ses Tog. 16.
od mDZes. 102.
od mDZes Ye Ses Tog. 46, 47.
od Zer. 27, 91.
od Zer Kun Nas PHags Pa dPal brTSegs rGyal
Po. 16, 29.
od Zer Can. 217.
od Zer mCHog. 120, 232.
od Zer sNiri Po. 55.
od Zer Tog. 44, 46.
odZer dPal. 51.
od Zer Ses Rab. 181.
od bZa Lan gCig. 54.
od Sod. 324.
od Sruns (Buddha Kasyapa). 47.
od Sruris (prince). 148.
od Sruns (teacher). 181.
on. 170.
or Bug Pa. 284.
ol KHa. 208, 212.
ol KHaBa. 187.
ol dGa. 224, 292, 306, 345.
ol dGa Nas. 289.
os Du. 297.
*
Ya rTa. 325.
Yag Jam Li KHri bZer Lari Ma. 141.
Yag gZer. 149.
Yags Ju. 321, 340, 415, 417.
Yari dGon. 210, 297, 302.
Yari dGon Pa. 206.
Yari ICags. 75, 76, 78.
Yari THig gCes sGron. 259.
Yari Dag THob/Yari Dag THob/Yari Dag Par
THob Pa. 366.
Yari Dag Par B laris Pa. 368.
Yari Dag Par sMra. 369.
Yari Dag Zla Gam dGu Pa. 287, 407.
Yari Dag Heruka. 160, 407.
Yari Dul. 140, 165, 273, 308, 412.
Yari Bon. 312.
Yari dBen Pa. 167.
Yari Bar. 75, 76, 78.
Yari Ri. 290, 298.
Yari Le Sod. 299.
Yari Sa Na. 69.
Yaris Pa Can. 272, 294, 325.
Yan Lag bDun. 374.
Yan Lag bDun Pa. 191, 192, 407, 419.
Yab gZis. 363.
Yab bZar. 54.
Yar Kluris. 134, 141, 144, 145, 162, 189, 208,
253, 255, 281, 300, 315.
Yar rGyab. 223, 395.
Yar rGyab Pa. 223.
Yar sTod. 315, 333.
Yar sTod dGa TSHal. 333.
Yar Brog. 270, 271, 296.
Yar lHa Sam Po. 134, 144, 163.
Yal Bar Dor Ba. 369, 373.
Yas Pa. 318.
Yi Ge brGya Pa. 409.
Yi Ge bCu Pa. 372.
Yi Ge Ma. 334.
Yi Dam. 367.
Yi Dam bKa Dus CHos Kyi rGya mTSHo. 388.
Yig brGya. 293, 409.
Yig CHa. 208, 391.
Yid ori Ma. 48.
Yid Re. 363.
Yid Srubs. 366.
Yug mGo. 414.
Yugs Ju/Yugs rDo. 415, 417.
Yum. 64.
Yum rGyas Brin bsDus gSum. 406.
Yum brTan. 148.
Yum Bu Gla sGari. 134, 253, 273, 381.
Yum Bu Luri. 306.
Yul. 223, 244, 294.
Yul Po CHe. 145.
Ye Mon. 134.
Ye Ses. 228.
Ye Ses Kyi mKHa Gro. 254.
Ye Ses Kyi gSari rDZori. 172.
Ye Ses KHyun KHra. 392.
Ye Ses mKHa Gro Ma. 123.
Ye Ses mGon Po. 205.
Ye Ses mGon Po PHyag Drug Pa. 370.
Ye Ses mGon Po PHyag bZi Pa. 389.
Ye Ses rGya mTSHo. 195.
Ye Ses rGyal mTSHan. 80.
Ye Ses sGron. 156.
Ye Ses mCHog. 191.
Ye Ses sNiri Po. 80, 85.
Ye Ses dPal. 74.
Ye Ses Mig gCig. 386.
Ye Ses rTSe Mo. 197, 202, 208, 209.
Ye Ses bZari Po. 207.
Ye Ses Sems dPa. 370.
Ye San. 134.
Yer KHin. 274.
Yer Pa. 140, 195, 268, 293, 306.
YerPaBa. 186.
Yer Pa lHa Ri sNin Po. 152.
Yon sGo. 313, 314, 316, 320, 326, 327, 332.
Yon Deb. 337.
Yon Bab. 315, 320, 327, 336.
Yon TSHod. 315.
Yons Grol Ba. 361.
Yoris Du. 2.
Yons Su Grub Pa. 363.
Yons Su bsNo Ba. 370.
Yon. 296.
Yon Tan. 3, 8 r 225, 242.
Yon Tan rGya mTSHo (Dalai Lama IV). 191, 221,
225, 228, 233, 242, 255, 381.
Yon Tan rGya mTSHo/ Yon Tan rGya mTSHo
bsTan Pai Ni Ma (of THon). 209.
Yon Tan rGya mTSHo dPal bZari Po. 222.
Yon Tan brGyad. 400.
Yon Tan gTer mDZod. 166.
Yon Tan dPag Tu Med Pa. 29.
Yon Tan dPal. 181.
Yon Tan dPal bZari. 302.
Yon Byun. 199.
Yom Bu. 282.
Yom Bu Gla sGari. 135.
Yol. 268.
Yol dKar. 204, 205.
Yol Mo. 240.
gYag Gron. 327.
gYag CHun. 141.
gYag sDe. 347, 348.
gYam bZari. 188, 189.
gYam bZari Pa. 188, 189, 233.
gYa Ma Luri. 240.
gYa Ri. 133, 381.
gYu THog. 190, 300.
gYu THog Pa Yon Tan mGon Po. 190.
gYu IDan. 100.
gYu Brag Pa. 185, 233.
gYu sBram. 162.
gYu Ru. 267.
gYu Lo Nas. 248.
gYun. 151 (place-name, teacher), 244 (a caste),
321 (place-name).
gYun mKHar/gYun mKHar Lun. 315, 318.
gYun CHos. 385.
gYun Po/gYuri Mo. 385.
gYun Se CHun Bai. 150.
gYul rGyal. 300.
gYul rGyal Nor Bu. 222.
gYo Ru. 253, 264.
gYon Ru. 290.
gYor/ gYor Po. 237, 253, 397.
*
Ra KHan. 123, 380.
Ra Go. 279.
Ra CHu. 347.
Ra Mo CHe. 140, 192, 267, 272, 273, 282, 292,
303.
Ra rTse. 350.
Ra TSHag. 208.
Ra Lun. 174, 217.
Ra Sa PHrul sNari. 222.
Rag KHa. 350, 351.
Rag Ma. 297.
Ran Gi rGyud. 370.
Ran Med/Ran La Med. 395.
Ran mTSHan. 5.
Rah gZugs. 361.
Ratna Glin Pa. 185, 236. 237, 286, 317, 344.
Rab rGyas Glin. 271.
Rab sGari. 312.
Rab Tu Dun Pa. 381.
Rab Tu Byun Ba. 363.
Rab bTags. 398.
Rab sTori TSHar sGari. 172.
Rab brTan. 298.
Rab sDori TSHar sGari. 172.
Rab Byams Pa. 266, 280, 405.
Rab Byams Pa Kun dGai mTSHan Can. 167.
Rab Byams Pa dKon Cog bSam Grub. 167.
Rab Byams bSod Nams dPal Ba. 167.
Rab Byun. 151.
Ral. 320.
Ral Pa Can. 146, 147, 148, 233, 323.
Ras CHen Zla Ba rGyal mTSHan. 195.
Ri. 132, 133.
Ri KHa. 337.
Ri KHuri. 199, 200.
Ri KHrod dGa IDan. 266.
Ri KHrod Ras Pa. 192.
Ri Gon. 412.
Ri rGya. 187, 389.
Ri rGyal. 43.
Ri CHos. 392.
Ri Dvags/Ri Dvags Kyi gNas/Ri Dvags Kyi
sKyed Mo TSHal. 401.
Ri Dvags KHo THug THu. 263.
Ri Bo bKra bZari. 173.
RiBo dGa IDan. 313.
Ri Bo dGa IDan rNam Par rGyal Bai Glin. 264.
Ri Bo CHe. 237, 238, 299, 322.
Ri Bo bDe CHen. 306.
Ri Bogs. 381.
Ri Boh 109.
Ri Bon Can. 366.
Ri Boh Rva. 375.
Ri Byi. 362.
Ri sBug. 195.
Ri Mo. 248.
Ri Rab. 368.
Ri Rab ITa Bu. 26.
Ri Las sKyes. 419.
Rig Pa. 5.
Rig Pai rGyal Mo. 371.
Rig Pai gNas La mKHas Pa. 363.
Rig Byed Ma. 275, 403.
Rig DZin. 399.
Rig DZin Padma PHrin Las. 408.
Rig DZin Yons Dus. 386.
Rigs. 166, 242, 243, 244, 246, 247, 252, 254,
276.
Rigs bDag. 257, 259, 399.
Rigs DZin. 399.
Rigs gSum mGon Po. 385, 404.
Rin. 323.
Rin rGyan Pa. 195.
Rin rGan. 268.
Rin CHen. 47 (prince), 86 (precious things), 285
(name of person).
Rin CHen mKHyen Rab mCHog Grub dPal bZan
Po. 195.
Rin CHen Grags Pa. 184.
Rin CHen Glin. 163.
Rin CHen mCHog. 115, 120.
Rin CHen sNin Po. 26, 8 6 .
Rin CHen Dam Pa. 46.
Rin CHen sNa bDun. 419.
Rin CHen dPal. 84.
Rin CHen dPal Grub. 195.
Rin CHen PHun TSHogs. 170, 174.
Rin CHen Bio Gros. 195.
Rin CHen Byan CHub. 313.
Rin Chen Brag Pa. 334.
Rin CHen dBan PHyug dByans. 27.
Rin CHen gTSug Tor Can. 47.
Rin CHen Sans rGyas DZom Pa. 194.
Rin CHen bSod Nams mCHog Tu Grub Pa. 259.
Rin Po CHes brGyan Pa. 46.
Rin sPuns. 315, 318, 334, 339, 346.
Rin sPuns Pa. 209, 395.
Rin sPuns Pa Don Yod rDo rJe. 223.
RinrTSe. 271.
Rim Gro Pa INa. 27.
Rim INa gDan rDZogs Kyi dMar KHrid. 393.
Rim Pa INa Rab Tu gSal Bai sGron Me. 393.
Ris. 363.
Ris bsKor. 123.
Ris bDa. 361.
Ru KHal. 312.
Ru gNon. 140, 308, 412.
Ru Ba. 198.
Ru Yon bZa. 135.
Ru Yon. 140.
Ru Lag. 306.
Run KHan. 312.
Rus. 134, 166, 198, 235, 242, 243, 244, 252, 254.
Rus CHen. 235.
Re gNis. 402.
Reg Bya. 362, 366.
Ro sNoms. 167.
Ro Ma. 364.
Ron/ Ron Po. 160, 172, 175, 199, 269, 285, 289,
312.
Ron CHun. 163, 175.
Ron Brag. 161.
Ron bZi. 387.
Rol Pai rDo rJe. 325, 334.
Rva. 152.
Rva sGren. 65, 149, 152, 197, 203, 208, 222,
255, 264, 272, 285, 296, 329, 340.
Rian sTon. 186.
Rian lHa gZigs. 265.
Rlun Gis Run Bar Byas Te. 376.
Rlun gNon. 350.
Rlun Bum Pa Can. 389.
Rlun sByor. 364.
Rlun TSHugs. 144.
*
La sTod. 191, 199, 200, 237, 238, 255.
La sPan. 415.
La Mo. 279, 281, 297, 299, 338.
La Yag rDZa Ba. 159, 386.
Lag. 398.
Lag bDar. 419.
Lag Debs. 410, 414.
Lag Debs Sa Zin. 410, 413, 415.
Lag Don. 338, 417.
Lag Mans. 70.
Lag Yon. 313, 316, 319, 320, 327, 331, 338.
Lag Yod. 321, 415.
Lanka Pu Raris. 373.
Lari TSHoi sDe. 234.
Lam Gol. 365.
Lam rGya. 187, 189, 389.
Lam PHog. 406.
Lam TSHod. 322, 333.
Lam Yig. 39.
Lam Rim CHen Po. 207.
Las Kyi Me Lori. 345.
Las rGyun. 408.
Las CHen Kun rGyal Ba. 216.
Las THog Pa. 222.
Las IDan. 364.
Las Nus. 46.
Las PHro Gliri Pa. 204, 391.
Las Byed. 409.
Las TSHan. 409.
Las gSin. 391.
Li KHri. 351, 352.
Li Gri. 41.
Li THari. 220, 272, 285, 302.
Liri/ Liri Lu. 418.
Lu. 206, 209.
Lu Pa. 325.
Lu Bu. 300.
Lu Hari. 219.
Lugs. 147.
Luri. 157, 167, 174, 219.
Luri (handle). 403.
Luri KHuris. 388.
Luri bsTan sPyi Bab rGya mTSHo. 188, 190.
Luri sMan Gyi gZi. 305.
Luri Rigs rGya mTSHo. 207.
Lumbi. 362.
Lus. 397.
Lus KHag. 298.
Lus PHags. 378.
Le TSHan. 409.
Legs. 133, 135, 233.
Legs sKar. 125.
Legs sKyes. 48.
Legs Grub. 319.
Legs Don Pa. 215, 216.
Legs IDan mCHed gSum. 392.
Legs IDan rJe. 164, 165, 167.
Legs IDan bDud DZoms rDo rJe. 174.
Legs IDan rDo rJe. 168, 174, 386.
Legs IDan Nag Po. 249, 254.
Legs IDan Ma. 51.
Legs Pa Don Grub (of gSari PHu). 215.
Legs Pa Don Grub (of Sar rTSe). 215.
Legs Pai Lam Ni sTon Pa Po. 160.
Legs Pai Ses Rab. 74.
Legs Par brGyan Pa. 384.
Legs Byin Ma. 93.
Legs Bris. 365.
Legs bSad. 11.
Legs bSad (name of person). 297.
Legs bSad sNiri rGyan. 216.
Lo. 279.
Lo KHor. 412.
Lo rGyus Gab sBas. 239.
Lo sTar. 414, 416.
Lo Ma Gyon Ma. 217.
Lo TSHigs. 160.
Lo Ras. 192.
Lo Ro. 208.
Lo Ro Ba. 189.
Lo Ro Ba Ras CHuri Ba. 389.
Log KHu. 407.
Log gNon rDo rJe. 163.
Logs Su. 29.
Lori Ka. 111.
Lori Ne. 378.
Lori THeri. 236, 249, 254.
Lori Lori. 378.
*
Sa dKar. 414.
Sa ug. 240.
Sa Ra. 346, 347, 417.
Sakya rGyal mTSHan. 199.
Sakya mCHog Pa. 194.
Sakya Byari CHub. 181.
Sakya bZari Po. 167.
Sakya od. 164.
Sakyai dGe Slori brTSon Grus Grags Pa. 186
Sag rDo rJe. 163.
Sag Byari Pa. 284.
Sag TSHal. 342.
Sans/ Sans Pa. 34, 195, 200, 201, 206, 207, 210,
218, 219, 268, 338, 391.
Saris mTSHal. 323.
Sab. 163, 192.
Sar KHari Nomun Khan. 279, 280, 287, 296.
SarrTSe. 215, 216.
Sas CHe Ba. 396, 417.
Sas Yar. 345.
Si Bral. 385.
Si Ral THu/ Si Ral THu CHos rJe. 286, 296.
Sig Sig Pa. 376.
Siri KHri Can. 44.
Sin Tu rNam Par Nes Pa. 370.
Sugs rTogs. 372.
Sugs bsTan. 372.
Sud Bu. 171, 296.
Sun. 2^2.
Sul. 402.
Se KHag. 333.
Ser dBari. 224.
Sel dKar. 347.
Sel dKar CHos sDe. 269.
Sel dKar Me Lori. 408.
Sel Brag. 136, 137.
Ses Bya. 5.
Ses Bya Ji sNed Pa. 399.
Ses Bya Ji ITa Ba. 399.
Ses Rab (prajna). 396.
Ses Rab (name of a Siddha). 198.
Ses Rab bKra Sis. 280.
Ses Rab bKra Sis Can. 285.
Ses Rab rGyan. 46.
Ses Rab bZari Pa. 195.
Ses Rab Seri Ge. 199, 202.
So. 271.
So Legs. 135.
Sog. 285.
Sog Rab Byams Pa. 405.
Sog Ser. 407.
Sva Na mCHed bZii Zal. 404.
Sva Na bZi sKor. 394, 404.
Sva Nai Zal. 404.
Sva od. 387.
Sri. 395.
Sri dGon Pa. 342.
SrTSa sKya. 180.
Sri O-rGyan Pa CHen Po. 307.
gSam Bu. 294, 325.
gSa TSHe. 419.
gSin rJe Dus mTSHan Ma. 394.
gSin rJe Putra. 249, 254.
gSin rJe gSed dMar Po. 288, 392.
gSegs gTor. 295, 410.
gSegs Ma. 276.
gSen rDo rJe Seri Ge. 185.
gSen lHa od dKar. 75.
gSor KHal. 293, 348.
gSor Debs. 413.
bSari. 235, 397.
bSad Grub Gliri. 294.
bSa dKar. 419.
*
Sa. 236, 237, 238.
Sa sKya. 184, 185, 193, 194, 198, 265.
Sa sKya Pa. 30, 160, 163, 174, 180, 182, 193,
195, 196, 198, 201, 206, 210, 218, 227,
238, 268, 269, 270, 296, 311, 342.
Sa sKya Pa CHen Po. 184, 233.
Sa sKya Pandita. 179, 180, 212.
Sa sKya Pandita Kun dGa rGyal mTSHan. 212.
Sa sKyori. 222, 267.
Sa sKyori bSod Nams Rab brTan. 268.
Sa KHuris. 327.
Sa Ga. 250.
Sa CHa rDZori. 223.
Sa CHen Kun dGa sNiri Po. 192.
Sa THam. 220.
Sa Nag Ma. 223.
Sa PHur lHa KHra. 394.
Sa Bon. 402.
Sa Bum. 403.
Sa Byed. 336.
Sa Ma La. 370.
Sa dMigs. 415.
Sa Ho Ra. 2.
Sa Hor. 235, 242.
Sa TSaTSHa. 404.
Sag THag. 408.
Saris rGyas bKra Sis. 285.
Saris rGyas sKyob Pa. 167.
Saris rGyas Gliri Pa. 177, 220.
Saris rGyas rGya mTSHo. 304, 361, 363, 365,
369, 370, 382, 396, 397, 398.
Saris rGyas CHos PHel. 297.
Saris rGyas mNam sByor. 168, 387.
Saris rGyas Don Grub. 298.
Saris rGyas dPal. 72, 74.
Saris rGyas dPal bZari. 193, 194.
Sans rGyas PHel (of Mus CHen). 195.
Sans rGyas PHel (Dalai Lama II). 205.
Sans rGyas Bum Pa. 181.
Sans rGyas DZin. 70, 72.
Sans rGyas Zi Ba. 141.
Sans rGyas Zi Ba Dari gSari Ba gNis Kyis Byon
Pai Lo rGyus. 41.
Saris rGyas bZari Pa/Po. 208.
Saris rGyas Ye Ses od mDZad Tog. 43.
Saris rGyas Rin CHen. 222, 224.
Saris rGyas Rin CHen sNiri Po. 27.
Saris rGyas gSari Ba. 141.
Saris bZari. 208.
Sad Na Legs. 132, 133, 381, 408.
Sai sNiri Po KHor Lo bCu Pai mDo. 309.
Siu. 172.
SiuGan DHi. 371.
Siu Rori. 312.
Sil sNan. 301.
Su sGor. 290.
Su THu A sKyid. 254.
Sum Cu Pa. 258.
Sum Cu rTSa gSum Pa. 372.
Sum rTags. 139.
Sum sTon Ye Ses gZuris. 190, 233.
Sum Pa. 189, 190.
Sus THob. 374.
Se Ka. 81.
Se CHuri. 385.
Se CHen. 178, 179.
Se CHen rGya mTSHo. 285.
Se CHen CHos KHur. 221.
Se sTon KHri Pa. 158.
Se sNol Nam (or gNam) IDe. 135, 233.
Se sNolPo IDe. 135.
Se Ba. 350, 418.
Se Bro Gyari gSar Ba. 160.
Se Bro CHen Po. 160.
Se gTSug gNan rJe. 135.
Se bTSun gZon Nu od. 151.
Se Ra. 207, 209, 219, 222, 256, 262, 266, 272,
273, 275, 281, 286, 292, 297, 299, 300,
313, 314, 336.
Se Ra THeg CHen Gliri. 264, 265.
Seri Ge. 197.
Seri Ge (of the Zig Po family). 158.
Seri Ge rGyal. 163.
Seri Ge rGyal Ba. 201.
Seri Ge Zil gNon. 181.
Seri Ge bZari Po. 400.
Seri Gei sGra. 96.
Seri Gei Na Ro. 96.
Seri Gei Bio Gros. 26.
Seri Gei Zal. 393.
Seri gDori Ma. 393.
Seri IDeri Nags sGrol/Seri IDeri Nags Kyi sGrol
Ma. 393, 410.
Seri rDZori. 322, 331.
Sems. 228, 383, 396.
Sems Ma. 402.
Seu mKHa Ri. 163.
Ser sBreris. 393.
Ser gSari gNis. 414.
So KHri bTSan Po. 135.
So CHuri Ba. 385.
So mCHe Byuri lHa Mo. 367.
So mDo. 322.
So Maris. 315.
Sog CHu KHa. 151.
Sogs dBrag. 386.
Son/Sa Bon. 402.
Sol Nag THari Po CHe. 306.
Srag Mud KHa. 412.
Srad. 271, 417.
Sras. 330, 331, 333, 339.
Sras mKHar. 161, 162.
Sri gCod Bum Pa. 302.
Sri CHod dPal bZari Po. 213.
Srid/Srid Pa. 361, 365.
Srid sKyori. 173, 264, 267, 304, 310.
Srid sGrub. 368.
Srid rTSe. 366.
Srid Zi. 361.
Srin Bya Brag. 157.
Srin Mo sBar rJes/ Srin Mo sBar rJes Can. 155,
164, 168.
Srin TSHo. 47.
Sribs KHri/Sribs KHri bTSan Po. 135, 233.
Sruri KHor. 255.
Sruri mDud. 174.
Srul Po. 32.
Sreg Ma. 204.
Sred Med Bu. 365.
Sro Lori. 118, 119, 232.
Srog. 397.
Srog Grub. 239, 275.
Srog Lan. 376.
Srog Siri. 389.
Sron Po. 226.
Sron Ba. 133.
Sron bTSan. 241.
Sron bTSan sGam Po. 9, 16, 47, 65, 123, 132,
133, 136, 137, 138, 139, 141, 142, 165,
186, 188, 189, 191, 192, 225, 227, 232,
233, 266, 323, 326, 382, 383, 385.
Sleu CHun Ba. 319.
gSari mKHar Brag. 141.
gSari sGo. 404.
gSari sNags mKHar. 313.
gSari sNags Glin. 321.
gSari sNags CHos KHor. 271.
gSari sNags CHos Glin. 317.
gSari sNags CHos rDZori. 321, 322, 326.
gSari sNags THeg mCHog Glin. 174.
gSari sNags bDe CHen. 223 (temp. Dalai Lama
IV), 270 (founded 1680 in lHo Brag). 321.
gSari sNags Byan CHub Gliri. 269, 295, 302.
gSari sNiri. 408.
gSari bDag. 393.
gSari bDe Jigs gSum. 393.
gSari PHu. 199, 209, 215, 273.
gSari PHu sNeu THog. 403.
gSari Ba gNis. 371.
gSari Ba Ye Ses. 61.
gSari Bai sNiri Po. 230.
gSari rDZogs. 408.
gSari Ri. 174.
gSari Ri sMan sKyori. 270.
gSari Luri. 336.
gSan Yig. 276.
gSal sGron. 216, 258, 392, 393.
gSal Ba. 47, 48, 49, 50, 51, 57.
gSuri. 7, 12, 361, 364.
gSuri rGya mTSHo. 214, 215.
gSuri rGyal. 393.
gSuri Nag. 259.
gSuri gTer. 385.
gSuri Rab rGya mTSHo. 208.
gSuri Rab Pa. 219.
gSuri Rab Yan Lag bCu gNis. 373.
gSum Sa Na. 69.
gSeg. 396.
gSer KHari. 264.
gSer Gyi Ri. 367.
gSer Gliri. 372.
gSer mNal Can. 367.
gSerCHuKHa. 189.
gSer THari. 403.
gSer THub. 47.
gSer IDan. 100.
gSer PHreri. 8 6 .
gSo Ba Rig Pa. 231.
gSol sKal. 318, 326.
gSol dPon. 290.
gSol dPon TSHul KHrims rGya mTSHo. 221.
bSam mKHar. 302.
bSam Grub rTSe. 200.
bSam gTan bZari Po. 115, 116, 120.
bSam Pa lHun Grub Ma. 299.
bSam DZin Ma. 98, 100.
bSam Yas. 155, 157, 161, 162, 168, 169, 170,
171, 175, 253, 267, 273, 281, 282, 401.
bSam Yas (Dreg Pa). 255, 399.
bSil THari. 77.
bSil Ba TSHal/bSil Bai TSHal. 116, 335.
bSil Zer Can. 367.
bSun bZlog. 410.
bSe. 387.
bSe KHrab Pa. 302.
bSeMoNas. 313.
bSod Grags. 216.
bSod sNoms/bSod sNoms Pa. 377.
bSod Nams (virtue, merit). 3, 6 , 7, 8 , 377.
bSod Nams (personal name). 285, 350, 351.
bSod Nams Grags Pa. 125, 215.
bSod Nams dGe Legs dPal bZari. 224.
bSod Nams rGya mTSHo (Dalai Lama III). 125,
179, 182, 184, 186, 197, 211, 221, 227,
233, 253.
bSod Nams rGya mTSHo dPal bZari Po bsTan
Pai Ni Ma PHyogs THams Cad Las rNam
Par rGyal Ba. 215.
bSod Nams rGya mTSHoi sDe. 173.
bSod Nams rGyal mCHog. 168.
bSod Nams rGyal mTSHan (Dharmasvamin of Ka
THog). 168.
bSod Nams rGyal mTSHan (of the KHon family).
179.
bSod Nams mCHog. 197.
bSod Nams mCHog Grub. 256.
bSod Nams Nor Bu. 295.
bSod Nams rNam rGyal. 168.
bSod Nams dPal bZari (temp. Dalai Lama I). 201.
bSod Nams dPal bZari (temp. Dalai Lama V). 286.
bSod Nams PHel. 56.
bSod Nams Bio Gros (temp. Dalai Lama I). 198.
bSod Nams Bio Gros (temp. Dalai Lama IV). 224.
bSod Nams dBan Po. 174 (Sa sKya Pa), 295 (of
rGyal sKor).
bSod Nams rTSe Mo. 173.
bSod Nams DZin. 81.
bSod Nams Zin. 377.
bSod Nams gYun Drun. 312.
bSod Nams Rab brTan. 268, 269, 270, 271, 272,
273, 286, 295.
bSod Nams Rin CHen. 302.
bSod Nams lHun Grub (of Glo Bo). 167.
bSod Nams lHun Grub (Zur KHan Pa). 200.
bSlab gZi. 5.
bSlus Par Go Nas. 373.
*
Ha Na Li. 261.
Ha Pa Ma. 123, 380.
Ha Bo Garis IJoris. 161, 163.
Ha Re Na Ka. 261.
Ha San. 374.
Ha Sari De Ba. 112, 113.
Ha Sari Mahayana. 140, 383.
HaSa VaTa. 123, 380.
Han sTag Luri. 280, 288.
Hab THob. 374.
HauKi. 123.
Har gDori. 318.
Has Po Ri. 237, 238, 267.
Huri THai Ji. 285, 287.
Hur Bag Can. 375.
Hum PHat PHat. 106.
Ho Sod. 261.
Hori Rams. 351.
Hor bDud Dul Rab brTan. 249, 253.
Hrad (place-name). 279.
Hrad Pa (family). 279.
Hrug Hrug. 405.
lHa. 132.
lHa bKod. 418.
lHa sKyes. 56, 57.
lHa sKyori. 57, 78.
lHa KHud. 163.
lHa dGu Ma. 392.
lHa CHen. 187.
lHa CHos. 318.
lHa CHos bDun IDan. 385.
lHa rJe (son of Mu Tig). 125.
lHarJe. 191, 192.
lHa rJe dGe Ba Bum. 190.
lHa rJe dGe Bum. 191.
lHa THo THo Ri/lHa THo THo Ri gNan bTSan.
132, 133, 135, 136, 366, 385.
lHa IDan Yul. 382.
lHa sDiris. 294.
lHa sDe dGon KHag. 413.
lHa sMan. 377.
lHa Pa (family/title). 223.
lHa Brag. 268.
lHa bTSun Pa. 181.
lHa bTsun bSod Nams dPal bZari. 218.
lHa rTSe. 266, 268, 336.
lHa Zur KHari 200.
lHa Ri Gyad mTHo. 134.
lHa Ri Rol Po. 134.
lHa Luri/lHa Luri Pa. 167, 268.
lHa Saris. 271.
lHa Sras. 264.
lHa bSaris. 293.
lHalHuri. 101.
lHa lHuri dPal Gyi rDo rJe. 148.
lHag La. 312.
lHag Med. 318.
lHan sKyes. 366.
lHan sKyes Nid. 366.
lHai rGyal Po. 100.
lHai Me Tog. 384.
lHai lHa Mo. 111.
lHau 343.
lHas Byiri. 56.
lHas Byin Ma. 56.
lHug. 384.
lHug Pa Nid. 396.
lHun Grub. 375.
lHun Grub rGya mTSHo. 367.
lHun Grub CHos sDiris. 166.
lHun Grub rTSe Pa. 297.
lHun Grub rDZori. 317, 327, 328, 334, 335.
lHun Pa. 279.
lHun Po. 197, 203.
lHun Poi od. 27.
lHun rTSe. 201, 297.
lHums Su Zugs. 362.
lHo brGyud. 316.
lHo Brag. 155, 159, 161, 162, 163, 168, 175,
176, 189, 259, 270, 286, 296, 298, 302,
307, 314, 325, 330, 332.
lHo Brag gSun sPrul III, TSHul KHrims rDo rJe.
400.
*
A. 90, 173, 375.
A-KHu bKra Sis Pa. 222.
A Jo/ A Jo rDZon. 162, 290.
A Ti Kun sNari. 332.
A To KHan. 285.
A Drag. 285.
A mDo. 279, 285, 298.
ABaKHas. 291.
A Za mGon Po bSod Nams mCHog IDan. 259.
A Yo KHi. 298.
A Rog CHa. 181.
A Sud. 342.
A Sen. 185.
AHai Ha THun. 261.
Ag Glen. 249, 254.
Andha rNil. 396.
ArNa. 285.
Ar Las. 326.
As THai Ji. 290.
A Rya Pa/A Rya Pa Lo. 154, 170, 175, 387.
I So Legs. 135, 233, 385.
U KHin KHan. 279.
U Ca Rya/ Ucarya. 209, 216, 217.
U CHir Du Da Las Dar rGan. 285.
U sDud. 235, 397.
U San rDo. 147.
Utpala rGyud. 366.
Un Su Van sTe Tai Van. 224.
U1 Cin O Pa Si. 291.
E. 90, 176, 204, 375, 391, 409.
E (place-name). 208, 212, 266, 292, 409.
E CHos Kyi Byun gNas. 391.
E Vam. 409.
E Vam CHos IDan. 194.
E Yul. 409.
ErKHe. 301.
Er KHe No Yon. 291.
ErTa Ni THai Ji. 291.
Er Te Na THai Ji. 285, 296.
Er Te Na THo Yon. 290.
Er Te Na Hun THai Ji. 285, 298.
Er Te Ni Hun THai Ji. 299.
Er Ten Ba Dur THai Ji, 285.
O rGyan. 54, 61, 100, 123, 124, 128, 129, 142,
144, 147, 185, 203, 204, 224, 231, 344.
O rGyan Kun bZan. 294, 324.
O rGyan Glin Pa. 177.
O rGyan CHen Po. 330.
O rGyan Pa. 164, 166, 169, 185, 186, 206, 231.
O rGyan Pa CHen Po. 307.
O rGyan sMin Grol Glin. 271.
Om Mani Padme Hum. 37, 101.
SANSKRIT INDEX
Akanishtha. 100, 261.
Akshanagata. 369.
Akshayamati. 32, 33, 35.
Aksharasataka. 293, 409.
Akshobhya (deity). 152, 181, 206, 216, 217, 385.
Akshobhya (monk). 98, 100.
Akshobhyavajra. 139.
Angulimalika. 346.
Anghora. 206.
Acintyamatigunaraja. 27.
Ajatasatru. 373.
Atimuktaka. 35, 370.
Atiyoga. 383.
AtTsa. 92, 143, 150, 151, 152, 205, 209, 212, 214,
255, 340, 391, 392.
Adhipatipratyaya. 368, 404.
Anadhlshta. 371.
Ananta. 311.
Anantapa. 200.
Anantarayika. 373.
Anavataptaparipriccha Sutra. 308.
Anathapindika. 341, 417.
Anabhoga. 375.
Anasrava. 363.
Animitta. 369, 374, 386.
Animesha. 27, 28.
Anukula. 368.
Anupalipta. 26.
Anuyoga. 308.
Anuvyanjana. 362, 365.
Anusandhi. 369, 399.
Anta. 144.
Antara. 370.
Antarayika. 373.
Antarvasas. 372.
Anvaya. 362.
Apatrapya. 368.
Aparanta. 147.
Aparimitayurjnanahridaya. 30,.
Apavada. 372.
Apaya. 369,
Apekshasva. 369.
Apranihita. 369, 374.
Abala/Abale. 370.
AbhayakTrti. 198.
Abhayavarman. 234.
Abhicara. 389.
Abhijna. 252.
Abhidharma. 62, 150, 151, 152, 181, 207, 248,
259, 297.
Abhidharmakosa. 207, 216, 257, 259, 261, 277,
365.
Abhidharmasamuccaya. 160, 199.
Abhinishkramana Sutra. 245.
Abhirati. 16.
Abhisamaya. 300.
Abhisamayakramaviniscaya. 258.
Abhisamayalarhkara. 15, 19, 252, 368.
Abhisamayalamkaravartika. 216, 393.
Abhisamayalarhkaraloka. 208, 210, 392.
Abhautika. 362.
Amarakosa. 198.
Amaradundubhisvara. 194.
AmaradundubhisvaradharanT Sutra. 30.
Amala. 43.
Amala. 43.
Amitabha (deity). 24, 25, 26, 29, 34, 35, 138,
143, 144, 161, 162, 290, 298.
Amitabha (monk). 91, 92.
Amitabhadeva. 138.
Amitayus. 27, 28, 29, 30, 34, 162, 206, 211, 215,
217, 311, 370, 392.
Amideva. 138.
Amritakundalin. 162, 386.
Amoghapasa. 40, 217, 394.
AmoghapasahridayadharanT. 35.
Amoghasiddha. 46, 372.
Ara. 27.
Aranemi. 26, 27, 28, 29.
Arura. 158.
Arupadhatu. 365.
Arjuna. 13, 368.
Artha. 384.
Arhat. 18, 24, 26, 27, 28, 29, 55, 57, 101, 167,
230, 257, 262, 263, 369.
Alarhkara. 258.
Avatamsaka/Avatamsaka Sutra. 30, 229, 283.
Avatara. 396.
Avataraprekshin. 370.
Avadana. 361, 368.
Avadharana/Avadhrita. 375.
Avadhuti. 364, 401.
Avadhutipa. 76.
Avalokitesvara. 8 , 16, 17, 18, 24, 25, 27, 28, 29,
30, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41,
42, 43, 47, 6 8 , 75, 82, 84, 8 6 , 8 8 , 91, 93,
96, 98. 101, 116, 117, 126, 127, 128, 130,
131, 132, 134, 138, 139, 161, 162, 183,
184, 194, 195, 203, 204, 206, 211, 216,
217, 229, 233, 240, 362, 366, 371, 372,
382, 404, 418.
Avalokitesvarasimhanadadharanl. 36.
Avastha. 29, 375.
Avici. 22.
Asoka (flower). 35, 37, 370.
Asoka (king). 101, 308.
Asoka (Rishi). 251.
Asoka (no suffering). 376.
Asmagarbha. 370.
AsvinT. 266, 398, 402.
Ashtasahasrika Prajnaparamita. 281.
Ashtadasasahasrika Prajnaparamita. 243.
Asanga (Prince/ Holy One). 51, 52, 53, 54.
Asariga (Buddhist philosopher). 206, 258, 400.
Asamskrita. 365, 375.
Asita. 250.
Asura. 20, 32, 36, 38, 41, 42, 75, 76, 243.
Aham Mi Gyur Dhuti. 277, 404.
*
Akaracandra. 125.
Akaramati. 125.
Akaramatislla. 139.
Agama. 157.
Agamakshudraka. 277.
Acarya. 186.
Acarya CHos mCHog. 82.
Atmadharanl. 370.
Adarsa. 419.
Adityamitra. 138, 247, 274.
Adi Buddha. 365.
Adibuddha Kalacakra. 259.
AdTnava. 372, 396.
Ananda (Buddhas disciple). 17, 26, 146, 147,
148.
Ananda (Prince). 55, 56, 372.
Ananda (householder). 93, 94.
Ayatana. 366, 368, 403.
Ayushpati Mahakala. 407.
Ayuh Sadhana. 386.
Arupyadhatu. '366.
Ardra. 398.
Arya (school). 217.
Arya Anavataptanagarajaparipricchanama-
mahayanasutra. 412.
Arya Avalokitesvara. 43.
Aryajnanakasutra Bodhisattvavadana. 304.
Arya Tathagatagunajnanacintyavishayavatara-
nirdesa Sutra. 230.
Aryadeva. 400.
Aryadeva Dharmaraja. 224.
Aryapa. 154, 170.
Aryavarta. 128, 135, 139.
Aryasanghatasutradharmaparyaya. 308, 348.
Avenika dharma. 361.
Aslesha. 396.
Asvina. 185, 305.
Ashadha. 264, 306.
Asrava. 363.
*
Ikshvaku. 7, 250.
Indra. 2, 3, 12, 17, 22, 35, 46, 230, 367.
Indraghoshesvararaja. 26.
Indranlla. 37, 396.
Indrabhuti. 128.
Indrasena. 161, 194, 386.
Ishtadevata. 367.
*
Is vara. 8 .
Isvarakrishna. 258, 400.

Udra. 371.
Uttaratantra. 16, 207, 251, 310.
Uttarasanga. 372.
Utpala (flower). 16.
Utpala (name of person). 46, 106, 107, 108, 109.
Udaka. 397.
Udayin. 218.
Udayibhadra/a. 373.
Upagupta. 10.
UpajTvin. 408.
Upapatti. 372.
Upayoga. 375.
Upasama. 367.
Upaya. 375, 409.
Upali. 257.
Upasaka. 291.
Upasika. 185.
Uragasara Candana. 382.
Uruvilva Kasyapa. 346.
Ushnakirana/Ushnarasmi. 367.
UshnTshavijaya. 283.
*
Riddhi. 17.
Riddhipada. 364.
Rishi. 3, 47, 189, 213, 250, 251, 362.
Rishi Agastya. 362.
Rishi Jahnu. 362.
Rishipattana. 57.
*
Ekajata. 210.
EkavTra Hayagrlva. 156.
*
Airavata. 12, 288, 367.
*
Otantapuri. 144.
Om Tare Tuttare Ture Svaha. 372.
*
Kakhorda. 370.
Kantakavatl. 46.
Kanakagiri. 367.
Kanakamuni. 47.
Kanduka. 374.
Kapilavastu. 47, 48, 49, 50, 51.
Kamboja. 123.
Karanda/Karandavyuha Sutra. 17, 18, 24, 32, 34,
127, 135, 185, 253, 382.
Karuna. 375, 409.
Karunapundarika Sutra. 15, 23.
Karunamegha. 57.
Karma. 6 , 82, 111, 143.
Karma guru. 176.
Karma yama. 200, 202, 292.
Karma yoga. 193, 223.
Karma satam. 216.
Kalandaka. 82, 84, 375.
Kalapa. 180, 258.
Kalyanamitra. 361.
Kalyanl. 106.
Kakamukha Mahakala. 389.
Kancanagiri. 367.
Katyayana. 305.
Kama. 362, 366, 384.
Kamaguna. 373.
Kamadhatu. 21, 361, 365.
KamadhatvTsvarT. 193, 210, 218, 284.
Kamadhenu. 367.
Kamarupa. 123.
Kamaloka. 361.
Kartika (god). 3, 362.
Kartika (month). 201, 263, 390.
Kartikeya. 361, 402.
Kalacakra. 11, 169, 173, 182, 196, 199, 200, 201,
207, 208, 217, 247, 248,'262, 276, 391,
400, 401.
Kalaratri. 217.
Kalika. 283.
Kavya. 258, 297, 302, 390.
Kavyadarsa. 198, 258, 259, 300, 390.
Kasyapa (Buddha). 47, 139, 274.
Kasyapa (teacher). 181.
Kinnara. 36, 37, 42, 243, 389.
Kimkara. 288.
KTrti. 101.
KIrtisambhava. 43.
Kubera. 140.
Kumara. 361.
Kumuda. 37.
Kumbhaka. 389.
Kumbhanda. 32.
Kuru. 244.
Kurukulla. 9, 216.
Kulapati. 257, 259, 399.
Kusa. 7.
Kusana. 6 6 , 6 8 , 69, 70.
Kuslnagara. 96, 97, 127, 274.
Kusumadeva. 384.
Kritakaranyaya. 369.
Krittika. 398.
Krishna. 369.
Krishnapada. 219.
Krishnasara. 376.
Kekaya. 146, 384.
Kekayita. 384.
Kekeru. 37.
Ketaka. 339, 417.
Kesara. 37, 371.
Kailasa. 141, 248.
Kosala. 34.
Kausambi. 51.
Krakucchanda. 47, 139.
Kriyatantra. 310.
KridavatT. 47.
Krodha. 362.
Krosa. 49, 50.
Klesa. 365.
Kshatriya. 91, 100, 244, 245.
Kshaya. 187.
Kshitigarbha. 309.
Kshetrapala. 218.
*
Khatvariga. 62.
KhadiravanT Tara. 393.
Khara. 295.
Khasarpana. 41, 371.
*
Gariga. 3, 99, 362.
Ganjara. 273.
Ganacakra. 373.
Ganesa. 3, 362, 363.
Gandavyuha Sutra. 30, 406.
Gandharva. 7, 20, 35, 36, 37, 38, 42, 243, 265,
383, 389.
Gandhara. 384.
Garuda. 32, 36, 38, 49, 161, 196, 206, 216, 217,
228, 243, 389.
Girivarha. 123.
Gunaprabha. 257.
Gurupancasika. 199, 215, 393.
Guruyoga. 207, 209, 218, 262, 286, 287, 296.
Guhyagarbha tantra. 230, 289, 408.
Guhyajnana. 61.
Guhyapati. 15, 210, 260.
Guhyasamaja. 169, 173, 182, 199, 208, 216, 217,
279, 388.
Guhyasamaja tantra. 17, 33, 128, 154, 163, 204,
257, 371, 387.
Go. 98.
Gocara. 380.
GodanTya. 244.
Gopala. 98, 99, 100.
Gola. 96.
GosTrsha. 139.
Graha. 365.
Ghatlkara. 15, 368.
Ghantapada. 217, 394.
*
Cakra. 134, 309, 364.
Cakravartl/Cakravartin. 5, 24, 27, 29, 35, 46, 123,
139, 140, 173, 234, 250, 251, 261, 264,
305, 364.
Cakrasarhvara. 169, 182, 195, 300, 388.
Candala. 244, 385.
CandalT. 29.
CaturdakinTparivara. 404.
Caturbhuja Mahakala. 389.
Catvari apramanani. 374.
Candana. 46.
Candanagandha. 26.
CandanasrI. 46.
Candra. 84, 85.
CandrakTrti. 258.
Candragomin. 258.
Candravajra. 46.
CandrasrT. 194.
Candranana. 26.
Candrottara. 305.
Candrottaradarikavyakarana. 412.
Campaka. 35, 37, 370.
Camaradvlpa. 146.
Citta. 365.
Cittaviprayukta Samskara. 365.
Cittasamprayukta Samskara. 365.
Cittotpada. 363.
Citra/Citra. 178, 388, 399.
Citradhvaja Akshayamati. 33.
Citrabhanu. 143.
Cintamani. 382.
Cunda. 257.
Caitta. 365.
Caitra. 210, 215, 219, 221, 262, 388.

Chandoratnakara. 258.
*
Jambu (river). 36.
JambudvTpa. 22, 41, 145, 187, 194, 196, 230,
231, 234, 241, 244, 245, 253, 274, 340.
Jaladhara. 370.
JahnavT. 362.
Jinaputra. 50, 82, 158, 206; 229.
Jinamitra. 147.
Jnanakaya. 160.
Jnanakumara. 257.
Jnanakhasama tantra. 16.
Jnanagarbha. 85.
JnanadakinT. 123, 156, 254.
JnanadakinTvidya. 318.
Jnanapada. 217, 371.
Jnanaprabhakaraketu. 43.
Jnanavajra. 184.
Jfianasattva. 370.
Jnanaikacakshus. 386.
Jyaishtha. 208.
Jyotipala. 15, 368.
JyotishmatT. 84.
Jvalamukhi. 406.
*
Jhambhala. 173.
*
Damaru. 113, 137, 301.
Daka. 185, 275, 386.
DakinT. 275, 277, 386.
DakinT Simhavaktra. 392.
DombT. 385.
*
Takshaka Deva. 139.
Takshasila. 98, 146.
Tathagata. 17, 18, 24, 25, 26, 27, 28, 29, 30, 61,
62, 65, 6 8 , 78, 94, 126, 129, 136, 139, 142,
147, 163, 219, 229, 230, 234, 276, 304,
369.
Tathagata Sakyamuni. 15.
Tantra. 11, 33, 34, 47, 62, 136, 139, 140, 145,
156, 157, 158, 160, 161, 162, 163, 164,
166, 167, 169, 174, 182, 184, 185, 186,
187, 190, 194, 200, 207, 217, 219, 224,
227, 234, 249, 257, 259, 260, 274, 275,
279, 287, 291, 383, 388.
Tapasya. 363.
Tamala. 35, 370.
Tambura/Tambura. 5, 363.
Tandava. 367.
Tara. 18, 24, 25, 36, 37, 39, 41, 42, 70, 99, 128,
134, 138, 140, 151, 152, 160, 168, 181,
199, 200, 201, 205, 207, 209, 214, 216,
273, 281, 282, 283, 293, 296, 372, 382.
Tithi. 248, 249, 264.
TTvracchandikata. 381.
Tuttare. 205.
Tushita. 16, 21, 92, 152, 153, 202, 205, 211, 221,
225, 227, 244, 245, 246, 247, 251, 252.
Tejoraja. 29.
Trayatrirhsa. 372.
Trayatrirhsa. 212, 213, 232, 305, 353, 372.
TricIvara/TraicTvarika. 372.
Tripitaka. 140.
Tripura. 123.
Trilaksha. 273, 403.
Trivimoksha. 369.
Trisamayavyuhamuni. 401.
Trisamvaraviniscaya. 170.
Triskandhaka. 16, 368.
*
Dandin. 258, 259.
Dasakantha. 6 6 , 67, 69, 373.
Dasakshara. 372.
Danaslla. 147.
Damodara. 25, 369.
Dignaga. 257, 400.
Dinnaga. 11.
DIpamkara. 20, 26, 84, 92, 101, 126, 142, 151,
247, 273.
DIpamkara Srijnana. 101, 132, 253.
Dukula. 125, 179, 247, 248.
Durmati. 277.
Devajata. 56, 57.
Devadatta. 56, 57.
Devadatta (enemy of the Buddha). 125.
Devadatta. 56, 57.
Devapala. 57, 78, 79.
Devaputra. 264.
Devaraja. 100, 101, 126, 132, 142, 232, 233, 284.
Devlkoti. 41, 219, 264.
Devendra. 274.
*
Dhanapati/Dhanin. 349, 352, 418.
Dhanishtha. 397.
Dharma. 7, 9, 16, 17, 18, 24, 26, 58, 60, 90, 107,
138, 142, 159, 170, 174, 178, 188, 194,
196, 204, 225, 226, 227, 231, 245, 246,
247, 261, 274, 275, 276, 364, 365, 384.
Dharmaklrti. 400.
Dharmaguru. 47.
Dharmacakra. 134.
Dharmadharmatavibhanga. 392.
Dharmadhatu. 54, 160.
Dharmadhatudhatrl. 366.
Dharmadhvaja. 366.
Dharmapala. 172, 253, 367.
Dharmapalarakshita. 182.
Dharmabhadra. 125.
Dharmabhagin. 417.
Dharmaraja. 56, 6 8 , 74, 99, 101, 125, 126, 128,
133, 140, 141, 146, 148, 154, 159, 169,
170, 172, 174, 180, 182, 189, 194, 195,
200, 206, 208, 209, 213, 219, 221, 226,
227, 228, 233, 234, 236, 241, 256, 259,
264, 266, 267, 273, 274, 323, 326, 418.
Dharmaraja Sucandra. 274.
DharmasrT. 279.
Dharmasimha. 47.
Dharmaskandha. 6 , 7, 364.
Dharmasvamin. 168, 186, 192, 193, 194, 195,
200, 201, 206, 207, 214, 215, 218, 222,
223, 279, 321, 323, 325.
Dharmasvamin Jinaputra Asariga. 206.
Dharma DZin. 70.
Dharmakara. 26, 29.
Dharmodaya. 391.
Dhatu (sphere, realm, element). 365, 375, 403.
Dhatu (stem). 375.
DharanT. 30, 36, 139, 217, 282, 283, 293, 300,
370.
DhumavatT. 167, 297, 387, 410.
Dhenuka. 380.
Dhruva. 398.
*
Nakshatra. 248, 397, 398.
Natesvara. 372.
Nanda. 346.
NandasrT/NandanasrI. 55.
Nalada. 371.
Nalida. 37.
Nalina/NalinT. 371.
Navadeva UshnTshavijaya. 392.
Navatmaka KartarTdhara Mahakala. 392.
Naga. 7, 17, 20, 32, 36, 38, 42, 45, 69, 70, 76, 77,
8 6 , 89, 91, 93, 98, 100, 114, 121, 145, 161,
163, 189, 196, 217, 234, 243, 254, 282,
283, 339, 386, 389.
Nagaraksha. 209, 210, 216.
Nagaraja. 273.
Nagarjuna. 182, 199, 207, 364, 371, 400.
Nada. 12.
NamasarigTti. 281, 282, 283, 292, 392.
Naropa. 206, 392.
Nalanda. 85, 196.
Nimitta. 386.
Niravayava. 391.
Nirabhoga. 375.
Nirgati. 374.
Nirgamana. 374.
Nirmana. 17.
Niryana/Niryata/Nairyanika. 376.
Nirvana. 1, 6 , 7, 12, 16, 21, 26, 28, 29, 34, 95,
127, 138, 146, 148, 164, 170, 180, 182,
184, 195, 199, 228, 229, 234, 236, 251,
274, 275, 278, 281, 293, 299, 300, 305,
311, 326, 345, 346, 347, 349, 351, 361,
365, 367, 396, 397.
Nirvedha. 385.
Nishevitavya. 371.
Nishkasita. 373.
Nishtha (avastha). 375.
Nishpannalakshana. 387.
NTlakantha. 375.
NTlakantha Arya Avalokitesvara. 375.
Nairanjana. 95, 139, 261.
Nairatmya. 217.
Naivasamjnanasarhjna. 366.
Nyayabindu. 160, 386.
*
Pakshapata. 363.
Pakshu. 172.
Pancakrama. 207.
Pancaparicaraka. 27.
Pancabana. 374.
Pancaraksha/a. 394.
Pancavimsatisahasrika-prajnaparamita. 247.
Pancasatika. 257, 400.
Pancasara. 374.
Pancasikha. 73, 143, 374, 383, 398.
Paiicasthana/Pancavidyasthana. 396.
Pancanana. 365.
Panjara. 201, 202.
Panjaranatha. 391.
Pandita Jnanavajra. 184.
Pandita Padmavajra (of Nepal). 142, 182, 418.
Pandita PadmasrI. 184.
Padatika. 218.
Padartha. 375.
Padma. 37 (flower), 43 (country).
Padma (the boy Padma). 8 8 , 89, 90, 91.
Padma (king). 106, 107.
Padma (Padmasambhava). 125.
Padmakuta. 29.
Padmagarbha. 25, 126.
Padmaja. 25.
Padmapani. 251, 253, 366, 381.
Padmaraga. 37, 371, 396, 405.
Padmavajra (Padmasambhava). 9, 144, 176.
Padmavajra (Pandita). 142, 182, 197, 233.
PadmasrI. 184.
Padmasambhava. 9, 124, 125, 142, 143, 144, 145,
146, 154, 155, 156, 157, 158, 159, 160,
162, 164, 170, 172, 173, 174, 175, 178,
182, 186, 195, 196, 204, 206, 212, 217,
218, 223, 224, 231, 240, 241, 253, 260,
273, 317, 319, 323, 344, 408, 415, 418.
PadmavatT. 24 (lake), 46 (city), 47 (city), 102
(land).
Paratantra. 363.
Parasurama. 362.
Parasya Vimoksha. 361.
Parikalpita. 363.
Parinama. 370.
Parinishpanna. 363.
Parivrajaka Subhadra. 221.
Parihara. 379, 395.
Parushaka. 37.
Parnasavari. 217.
Pacana. 400.
Panimandra. 42.
Papamitra. 375.
ParvatT. 368.
Pala. 380.
-pala. 98.
Palaka. 114.
Pirigala. 247.
Pinda. 377.
Pundarlka. 37.
Pundarlka Sutra. 30, 34, 127.
Punya. 377.
Punyakshetra. 377.
Punyavardhana. 56.
Punarvasu. 398, 399.
Pushkasa. 244.
Pushya. 156, 215, 398.
Putana. 32.
Purana Kasyapa. 7, 365.
Purvamgama. 373.
Purvashadha. 248, 396.
Potala. 9, 34, 35, 36, 37, 38, 40, 42, 74, 81, 132,
138, 139, 142, 149, 185, 218, 222, 223,
253, 256, 265, 266, 272, 303, 349.
Pausha. 172, 202, 205, 343, 391.
Prajnapti. 398.
Prajna. 375, 396, 409.
Prajnaparamita. 18, 47, 139, 157, 181, 195, 199,
320.
Pratapavat. 26.
Prativimanana. 370.
Prativedha (avastha). 375.
Pratishtha. 409.
Pratisandhi. 369.
PratTtyasamutpada. 402.
Pratyaya. 375.
Pratyekabuddha. 35, 346, 387.
Prapanca. 367.
Prabhava. 201.
Prabhakara. 26.
Prabhakarajnanaketu. 16.
PrabhavatT. 91.
PrabhasrI. 91.
Pramanavartika. 200, 257.
Pramanaviniscaya. 199.
Pramanasamuccaya. 257.
Pramanasutra. 207.
Prayoga (avastha). 375.
Prasantavinlta. 63.
Pratimoksha. 4, 10, 95, 144, 200, 256, 257, 265,
295.
Pranayama. 364.
*
Phat. 178.
Phalavarman. 185.
Phalguna. 275, 276, 340.
*
Bindu. 216.
Buddha. 1, 6 , 7, 8 , 12, 15, 16, 17, 18, 19, 20, 21,
23, 24, 25, 26, 27, 28, 29, 30, 33, 34, 35,
39, 40, 41, 42, 43, 45, 46, 47, 58, 60, 84,
8 6 , 87, 93, 95, 101, 111, 124, 127, 129,
133, 138, 143, 144, 150, 152, 154, 157,
161, 162, 163, 169, 170, 173, 179, 180,
181, 187, 188, 191, 199, 201, 204, 209,
210, 212, 214, 219, 223, 224, 229, 230,
231, 234, 235, 236, 243, 244, 245, 246,
247, 248, 250, 251, 254, 255, 258, 261,
262, 263, 271, 272, 273, 274, 276, 278,
288, 295, 296, 304, 305, 306, 309, 320,
325, 333, 339, 341, 344, 346, 348, 362,
364, 367, 368, 373, 385, 396, 398, 412.
Buddhaguhya. 141.
Buddhajnana. 85.
Buddhasanta/Buddhasanti. 41, 141.
Bodhi. 7, 29, 243, 252, 253, 261.
Bodhicaryavatara. 160, 386.
Bodhipathapradlpa. 392.
Bodhipaddhati. 216, 393.
Bodhisattva. 9, 16, 17, 18, 19, 22, 23, 24, 25, 26,
28, 29, 30, 32, 33, 35, 36, 37, 41, 42, 43,
47, 50, 52, 55, 70, 82, 84, 101, 115, 122,
127, 128, 132, 133, 150, 155, 158, 181,
184, 229, 233, 239, 240, 242, 243, 244,
245, 246, 247, 251, 253, 255, 267, 272,.
274, 278, 304, 362, 388.
Brahma. 12, 137.
Brahmacarin. 92.
Brahmaputra. 361, 407.
Brahmavidya. 56.
Brahmavihara. 374.
Brahmasvara. 367.
Brahma. 1, 2, 3, 7, 10, 22, 35, 146, 154, 170, 190,
219, 230, 234, 274, 284, 311, 338, 361,
365, 407.
Brahma Sahampati. 17, 368.
Brahman/Brahmana. 15, 27, 43, 45, 46, 47, 48,
49, 50, 51, 72, 84, 115, 120, 122, 123, 124,
140, 156, 157, 162, 196, 229, 242, 244,
245, 251, 288, 368.
*
BhagavatT. 51, 54.
Bhaglratha. 362.
Bhariga. 65.
Bhadra Rahula. 184.
Bhadrakalpika Sutra. 15, 16, 368.
Bhadracari. 281.
Bhadra. 106.
Bhadrasana. 184.
BharanT. 398.
Bhavagra. 366.
Bhagirathl. 362.
Bhavana (avastha). 375.
Bhurkurhkuta. 290.
Bhutadamara Vajrapani. 265, 401.
Bhutavadin. 369.
Bhrikuti. 25, 39, 41, 42, 56, 70, 139.
Bhairava. 12, 199, 200, 202, 206, 210, 215, 217,
224, 257, 393.
Bhaishajya guru. 272, 276.
Bhaishajyaguru Vaidurya od Kyi rGyal Po. 47.
Bhratritraya Bhagavan Mahakala. 392.
Bhrum. 241, 262, 277.
*
Makara. 8 , 349, 366.
Makaradhvaja. 366.
Magadha. 42, 84, 102, 147, 368, 373.
Marigala. 154.
Manjughosha. 11, 128, 133, 139, 167, 180, 184,
206, 207, 216, 217, 239, 258, 262, 279,
367.
Manjughosha KHon. 184.
Manjunatha. 17, 142, 143, 256, 264, 279.
Manjunatha Pancasikha. 247.
Manjuvajra. 142, 146, 216, 255.
ManjusrT. 29, 136, 143, 162, 173, 180, 181, 211,
216, 217, 230, 233, 234, 240, 260, 383,
404.
ManjusrT Kumarabhuta. 393.
Manjusrlgarbha. 221, 260.
Manjusrighosha. 1, 2 , 132, 160, 250.
ManjusrT tantra. 152.
ManjusrlnamasarigTti. 159, 160, 208, 210, 310,
311.
ManjusrTvajra. 10, 160.
Manjushaka. 37.
Mani. 287, 293.
Mani Ratnadeva. 139.
Mani Sadhana. 345.
Mandala. 2, 33, 34, 36, 61, 64, 65, 6 8 , 130, 145,
149, 166, 168, 169, 182, 193, 194, 198,
203, 206, 212, 217, 218, 224, 257, 263,
266, 272, 273, 275, 276, 279; 287, 289,
291, 392, 394, 403.
Mati. 234, 396.
Mativardhana. 74, 374.
Madhyamaka. 169, 182, 202, 259, 294, 297, 405.
Madhyamakavatara. 199, 258.
Madhyanta vibhariga. 392.
Manorama. 48.
Manohara. 48, 50, 51.
Mantra. 4, 12, 74, 85, 100, 104, 144, 145, 146,
147, 151, 157, 158, 160, 165, 166, 167,
175, 181, 186, 193, 195, 199, 204, 206,
207, 208, 211, 213, 215, 217, 218, 226,
235, 238, 257, 259, 260, 265, 268, 269,
271, 272, 275, 277, 279, 283, 292, 295,
296, 339, 363, 372, 376, 394, 403.
-mandra/-mundri. 371.
Mandhara. 46.
Manmatha. 366.
Marakata. 37.
MarTcT. 217.
Malaya. 291.
MahakarunapundarTka. 146.
Mahakalpadharana. 16.
Mahakala. 34, 37, 157, 187, 193, 200, 206, 207,
208, 209, 210, 215, 216, 217, 218, 219,
220, 221, 222, 223, 279, 292, 296, 297,
300, 323, 335, 390, 407.
Mahakala Kakamukha. 389.
Mahacakra. 217.
Mahacakra Vajrapani. 206.
Mahatman. 151, 174, 180, 318.
.... " i ^ i
Sanskrit Index 473
Mahadeva. 187.
Mahaprasada. 368.
Mahabodhi. 220.
MahamayurT. 179, 182, 388.
Mahamudra. 144, 169, 206, 228.
Mahamoksha Sutra. 304.
Mahayana. 19, 33, 45, 85, 141, 151, 184, 195,
200, 209, 251, 274, 294, 297, 305.
Mahayoga. 207.
Mahavastu. 368.
Mahavyuha Samadhi. 147, 384.
Mahasattva. 17, 18, 19, 26, 30, 32, 33, 35, 128,
193, 199, 202, 242, 243, 244, 348, 366.
Mahasamvara. 173.
Mahasanghika. 253.
Mahasiddha. 265.
Mahasiddha (dKon Cog Bio Gros). 193.
Mahasiddha (Bio bZan dKon Cog). 266.
Mahasiddha Karmavajra. 291.
Mahasukha. 291.
Mahesvara. 35, 74, 75.
Mahottara Heruka. 169, 170, 387.
Mahoraga. 389.
Mandarava. 123, 124.
Mandhatri. 305.
MamakT. 385.
Maya. 160, 167, 170, 247, 274, 366, 383, 387.
MayadevT. 254.
Mara. 1, 7, 21, 6 6 , 300, 307.
MargasTrsha. 250.
MalinT. 71, 73, 74.
Mudra. 367.
Muni Trisamayavyuha. 265.
Mitra (school of). 217, 218.
Mina. 388.
Mudga. 412.
MunTndra. 152.
Musaragalva. 33.
Mulaprajnaparamita. 207.
Mulaprajnaparamita Sastra. 199.
Mulasarvastivad-a/-in. 257, 400.
Mulapatti. 197.
Mrgaslras. 250, 398.
Meru. 364.
Meruprabha. 27.
Maitripa. 34.
Maitreya (name of person). 93, 94, 95.
Maitreya (Buddhist master). 22, 199, 251, 252.
Maitreya/Maitreya Buddha. 17, 139, 205, 211,
272, 273, 306.
Maitreyanatha. 16, 19, 200, 258.
Maitreyaprasthana Sutra. 304.
Moksha. 384.
Moha. 362.
*
Yaksha. 20, 35, 36, 38, 41, 42, 46, 243, 255, 288,
326, 348, 389.
Yati. 396.
Yathavat. 399.
Yantra. 391.
Yama. 215.
Yama Kalaratri. 394.
Yamaraja. 292.
Yamuna. 100. 101.
Yavat. 399.
Yuvasena. 234.
Ye dharma (mantra). 217.
Yogatantra. 261.
Yogacara. 375.
Yoginl. 64, 82, 101, 112, 113, 189.
Yoginlsancarya. 343.
Yogi. 81, 82, 116, 117, 120, 159, 165, 170, 184.
Yogesvara Bi Rva Pa. 185.
Yojana. 37, 42, 44, 61, 77.

Rakta Yamari. 288, 392.


Raktaksha. 192.
Ratna (Ratna Glin Pa). 154, 164, 179, 267.
Ratnakuta. 23, 24, 25, 30, 80, 283.
Ratnaketu. 139.
Ratnagarbha. 26, 27, 28, 8 6 , 8 8 .
Ratna Glin Pa. 185, 236, 237, 286, 317, 344.
Ratnadasa. 57, 58, 60, 61, 62, 63, 64, 65, 128,
129, 130, 133, 137, 138, 142, 143, 149,
182, 202, 211, 225, 226, 231, 232.
Ratnapuri. 123.
Ratnabhadra. 173.
Ratnasikhin. 47.
RatnasrT. 84.
Ratnakarasanti. 258.
Ratnesvaraghosha. 27.
Rasmi. 27, 91, 92, 93.
Rasmigarbha. 55.
RasmisrT. 51, 53, 54.
Rasmisamudgatasrikutaraja. 16, 29.
Rasana. 364, 401.
Raga. 371.
Rakshasa. 32.
Raja. 104, 105, 106, 120, 376, 381.
Rajyapala. 51, 52, 53.
Radha. 38.
Ravana. 373.
Rahula. 125.
Rupa. 365.
Rupakaya. 367.
Rupadhatu. 21, 365.
RematT. 284.
RohinT. 398.
Raudra. 250, 339.
Hi
Lakshana. 362, 365, 402.
Lagna. 275, 403.
Lanka. 62, 6 6 , 67, 69, 111, 263.
Larikapuri. 62, 6 6 , 373.
Lalana. 364, 401.
Lalitavajra. 325, 334, 335, 339.
Lalitavistara. 19, 244, 368, 397.
Licchavi. 136.
Licchavi Vimala. 185.
Lumbinl. 3, 362.
Luhipa. 217, 218.
Loka. 366.
Lokesvara. 33, 36, 43, 44, 46, 114, 133, 134, 139,
216,232,267,272,372.
Lokesvararaja. 26, 43, 126.
Lokottara. 366.
Lohakhadga HayagrTva. 391.
*
Variga. 65.
Vajra. 1, 5, 6 , 9, 11, 64, 79, 81, 82, 84, 85, 105,
125, 128, 129, 130, 133, 144, 162, 163,
166, 172, 174, 180, 182, 183, 190, 192,
193, 194, 195, 202, 204, 205, 206, 208,
210, 211, 219, 224, 229, 233, 241, 252,
257, 259, 260, 263, 265, 267, 274, 276,
277, 291, 326, 335, 339, 343.
VajrakTla. 160, 200, 202, 218, 253, 273, 277,
298, 299.
Vajradhara. 33, 34, 62, 63, 65, 128, 181.
Vajra Dharmapala. 175.
Vajradhatu. 169, 195.
Vajrapanjara. 391.
Vajrapani. 18, 160, 181, 188, 194, 206, 209, 211,
217, 229, 231, 233, 255, 260, 272, 274,
302, 404.
Vajrapani Bhutadamara. 296.
Vajrabhairava. 214, 388, 394.
Vajramahakala. 218.
Vajramala. 259, 262, 272.
Vajrayana. 128, 181, 260, 295, 343, 364.
VajravarahT. 208.
Vajravidarana. 181, 208, 217, 284.
Vajrasattva. 6 , 160, 161, 185, 186.
Vajrasadhu. 218.
Vajrasena. 47.
Vajrahasa. 234.
Vajrasana. 38.
Vajrasanamuni. 410.
Vajropama Samadhi. 366.
Vadabagni. 363.
Vasarhkara. 385.
Vasudha. 373.
Vasudhara. 70, 217.
Vasundhara. 373.
Vasubandhu. 22, 8 8 , 89, 257, 365, 400.
Vadabagni. 363.
Varanasi. 56, 78, 79, 80, 81, 104, 106, 107, 109,
118.
Vikrama. 220.
Vigatasoka. 6 6 , 70, 72, 373.
Vijaya (day). 248.
Vijaya. 219.
Vidarbha. 57, 61.
Videha. 112, 244, 378.
Vidyadhara. 37, 255, 399.
Vinaya. 82, 141, 145, 150, 152, 169, 181, 188,
199, 200, 202, 207, 216, 219, 227, 248,
256, 259, 277.
Vinayakarika. 394.
Vinayadhara. 158, 248.
Vinayadhara (of gNubs, gYam bZari Pa). 188.
Vinayadhara (Grags Pa rGyal mTSHan). 199.
Vinayadhara (Bio Gros sBas Pa). 209.
Vinayapushpamala. 394.
Vinayasutra. 216, 257, 393.
Vipasyin. 47, 305, 412.
Vibhariga. 141, 207.
Vibhuti. 10, 366.
Vimala. 62, 63, 64, 128, 131, 137, 143, 149, 165,
182, 230, 259.
Vimalaguru. 65.
Vimala Padmavajra. 142.
Vimalaprabha. 26.
Vimalamitra. 145.
Vimala Saroruhavajra. 138.
Vimalanana. 26.
Vimaloshnlshadesana tantra. 283.
Virupa. 185, 392.
Virodhin. 138, 286.
Vivarta. 151.
Vishtha. 397.
Vishnu (god). 7, 365, 366, 369.
Vishnu (king). 56, 57.
Vishnu (teacher). 84.
Vihara. 381.
Virhsatisahasrika Prajnaparamita. 243.
VTra. 96, 97.
VTryacandra. 126.
Vriksha. 247.
Veda. 11, 72, 84, 115, 160.
Vaidurya sNan Ba. 47.
Vaidarbha. 123.
Vairocana (deity). 1, 15, 157, 163, 164, 168, 196,
206, 217, 220, 240, 259, 261, 287, 361.
Vairocana (translator). 145. 159.
Vairocana (name of person). 298.
Vairocanabhisambodhi. 209, 392.
Vaisakha. 194, 215, 218, 250, 261.
VaisalT. 55, 91, 93.
Vaisravana. 145, 180, 184, 195, 201, 206, 209,
215, 216, 217, 218, 259, 299, 366, 393.
Vyakarana (of Candragomin). 258.
Vyuha. 375.
*
Sakara. 140.
Sakra. 123.
Sarikhapala. 70.
SarikhapalT. 273, 351, 352, 353, 403.
Satasahasrika Prajnaparamita. 242.
SatanTka. 134.
Sambu. 189.
Saranadatta. 121, 122.
Sasa. 109.
Sasadhara. 366.
Sasavishana. 375.
Sasanka. 366.
Samvara (prince). 98.
Sarhvara (deity). 168, 169, 187, 196, 206, 208,
209, 210, 217, 343, 393, 411.
Sakya. 246.
Sakyamitra. 79.
Sakyamuni. 9, 15, 36, 47, 101, 139, 140, 156,
211, 222, 245, 246, 256, 362, 412.
SakyasrI. 248, 256.
Santarakshita. 124, 125, 126, 144, 247, 253, 273.
Santigarbha. 144.
Santideva. 82.
Santimati. 24.
Santivarman. 38.
Sariputra. 278, 296.
Sasana. 283, 292.
Sastra. 10, 19, 100, 128, 178, 251, 257, 258, 259,
272.
Siva. 7, 35, 365, 375.
STtavana. 69, 116, 158, 335.
STlamanju. 140.
Suklacanda. 198, 390.
Suddhodana. 47, 246, 247, 249, 251, 254.
Subhakrit. 178.
Subhapratibhasa. 239.
Sunya. 369, 374.
Sunyata. 375, 409.
Sunyatasaptati. 216.
Surarigamasamadhi Sutra. 99, 274, 403.
Sobhana. 213, 222.
Syamala. 370.
Sramana. 209, 216, 393.
Sramanera. 265, 285.
Sravishtha. 397.
Sravaka. 23, 35, 147.
Sravasti. 29, 346.
Sri AtTsa. 126.
SrTKalacakra. 262.
SrTgarbha. 126.
SrTgupta. 102.
SrTGuhyasamaja. 204, 279.
SrTGuhyasamaja tantra. 201, 279.
SrTjvala. 46.
SrTTathagata Bhadra. 180.
SrTDTpamkara. 84.
SrTdeva. 273.
SridevT. 205, 213, 221, 223.
SrTdevT KamadhatvTsvarT. 212.
SrTdhara. 217.
SrTDharmakTrti. 257.
SrTDharmapala. 100.
SrTDhanyakataka. 42, 222, 262.
SrTnatha. 200, 203, 214, 218.
SrTnatha Arya Nagarjuna. 258.
SrTnatha Caturmukha. 193, 390.
SrTparvata. 5, 364.
SrTprabha. 126.
SrTbhadra. 71, 73.
SrimatT. 57.
SrTmad Raktayamari tantraraja. 194.
SrTman. 57.
SrTmala. 24.
SrimaladevTsimhanada Sutra. 369.
SrTVajrabhairava. 204.
SrTvatsa. 130, 277.
SrTSamantabhadra. 138.
SrTsarvabuddhasamayogadakinTjalasamvaranama
uttaratantra. 387.
SrTHevajra. 180.
Srenika/Srenika Bimbisara. 368.
Sreshthiputra. 368.
Svetaketu. 247, 252.
*
Shadanana. 361, 402.
Shadbhuja Mahakala. 370.
Shashtika. 283, 334, 406.
Shodasabindubhavana. 394.
*
Sarigha. 8 , 56, 58, 60, 92, 197, 275, 304, 310,
326, 336, 340, 341.
Sarighapala. 38, 40.
Sarighavardhana. 102, 103, 104.
Sanghasri. 198.
Satyavan. 341.
Saddharmapundarika Sutra. 32, 35, 305, 341, 370,
412.
Sandhi. 198.
Sandhya bhasha. 373.
Saptarshi. 389.
Sabala/Sabale. 370.
Samata. 47.
Samantabhadra. 16, 95, 101, 132, 133, 135, 163,
165, 170, 190, 261, 308, 365.
Samantabhadra. 57, 58, 59, 60, 61, 149.
Samantaloka. 147.
Samarasa. 167.
Samala. 35.
Samalamkrita. 384.
Samadana. 368.
Samadhi. 24, 99, 124, 147, 189.
Samapatti. 24.
Samaropa. 372.
Samudagata/Samudagama. 366.
Sampad. 10, 366.
Samputa. 394.
Sambhara (avastha). 375.
Sambhara marga. 388.
Sambhoga. 17.
Sambhota. 139.
Samyaksambuddha. 369.
SarasvatT. 11, 12, 199, 207, 232, 233, 259, 361,
367.
Sarpahridaya candana. 382.
Sarva. 114.
Sarvadharin. 251.
Sarvanivaranavishkambhin. 101, 127, 132, 134.
Sarvapala. 125.
Sarvavighnavinayaka. 208, 392.
Sarvavid Vairocana. 392.
Sarvastivada. 365.
Sahaja. 366.
Sahasrakirana. 366.
Sahasraputra. 27.
Sahasrara. 364.
Sahaloka. 47, 368, 372.
Samgraha. 369.
Samghati. 372.
Samdhinirmocana. 184.
Samprasthita. 377.
Sarhsara. 1, 2, 3, 4, 6 , 7, 8 , 12, 30, 70, 82, 170,
195, 199, 228, 234, 236, 254, 278, 281,
293, 299, 300, 310, 311, 326, 335, 345,
346, 347, 349, 351, 361, 363, 365, 367,
372, 388, 396.
Samsarottarana. 346, 417.
Samskrita/Samskrita dharma. 365, 375.
Sagarapala. 373.
Sagararenu. 15, 27, 368.
Sadhana. 39, 49, 51, 145, 152, 154, 155, 163,
173, 178, 189, 194, 199, 200, 206, 207,
208, 210, 215, 217, 236, 238, 239, 253,.
257, 260, 274, 275, 281, 282, 283, 290,
291, 295, 297, 298, 299, 300, 313, 314,
327, 330, 337, 332, 339, 343, 400.
Sadharana. 172.
Samantaka. 380.
Samanya. 370.
Sala. 123, 244, 253, 380.
Sasrava. 396.
Sahajikata. 366.
Siddha. 37, 42, 62, 82, 98, 144, 145, 148, 158,
164, 168, 169, 184, 195, 198, 206, 213,
220, 250, 253, 272, 294,
Siddharaja Amitayus. 215, 217, 392.
Siddhartha. 3, 17, 47, 229, 274, 308.
Siddhi. 98.
Siddhinatha. 158.
Siddhesvara. 209.
Siddhesvara Humkara. 299.
Sindhu. 343.
Simha. 97.
Simhanada. 96, 97.
Simhamati. 26.
Simhavaktra. 393.
Simhasvara. 96.
STtatapatra. 281, 282, 283.
Sukha. 206.
Sukhaprada. 374.
Sukhavatl. 8, 24, 26, 27, 28, 29, 30, 34, 54, 55,
cc, 70, 72, 121 (town), 163, 185, 202, 211,
366.
Sukhavatlvyuha. 369.
Sugata. 25, 33, 93, 133, 157, 158, 166, 169, 272,
273, 276, 348.
Sugandhi. 37, 371.
Sugriva. 141.
Sucandra. 262, 274.
Sujata. 48, 51.
Sudatta. 93, 94, 95.
Sudhana. 82, 83, 84.
Suparna. 106, 107, 108, 109.
Suprabha. 102.
Subhaga. 281, 283, 292.
Subhuti. 19, 243, 256.
Sumeru. 132, 212, 261.
Sumerukalpa. 26.
Surendrabodhi. 147.
Suvarnadvlpa. 372.
Suvarnaprabhasottama Sutra. 141, 274, 283, 293,
403.
Suviniscita. 370.
Susiddhikara. 310.
Sutra. 10, 11, 33, 62, 80, 139, 141, 145, 147, 150,
152, 162, 169, 174, 184, 186, 187, 207,
224, 229, 237, 238, 248, 259, 260, 265,
268, 274, 283, 292, 304, 305, 308, 310,
Sutralamkara. 22, 207.
Surya. 84.
Suryaprabha. 61.
Skanda. 361, 402.
Skandha. 170, 364, 396, 403.
Stupa. 101.
Styanamiddha. 372.
Sthavira. 214, 216, 257, 277, 305, 339, 340, 390.
Stnavira Upali. 257.
Sthirasana. 400, 405.
Sprashtavya. 362, 366.
Sphutartha. 216, 393.
Smarta. 151, 385.
Smriti. 151, 385.
Smrityupasthana. 309, 341.
Srotapanna. 417.
Svarupa. 361.
Svarodaya. 258, 390, 400.
Svasantana. 370.
Swastika. 166.
Svati. 388.

HamsavatT. 380.
Hayagrlva. 39, 138, 157, 161, 162, 163, 200, 201,
202, 206, 210, 216, 219, 221, 284, 290,
382.
Hayagrlva Padma. 277.
Hari. 139.
Haribhadra. 258, 400.
Harivaktra. 393.
Harenuka. 401.
Hastinl. 380.
Himansu. 367.
Hiranyagarbha. 11, 367,
HTnayana. 33, 85.
Hum. 166, 222.
Humkara. 287, 411.
Heruka. 141, 169, 170, 208.
Hevajra. 170, 182, 196, 198, 217.
Hevajra tantra. 160, 179, 193, 206, 387.
HriHri. 165.
Hrih. 142.
AMENDMENT
Page 267, line 37 (as far as religious schools...) - page 268, line 7 (...dBus and
gTSari only.).
The translation given should be amended as follows:
...as far as distinguished1041 religious schools are concerned, (although) large
establishments t. t. for the teaching of whatever . and - were
appropriate had been founded (earlier), the former monasteries .c , are not there
(any longer). (Therefore, what is said here) should be understood as (applying) to (1) only
newly-established (monasteries) and, although they are not (newly-established) - there is
no need to speak of1042old (monasteries) (newly) converted (to the dGe-Lugs-Pa) - (2) the
entire (amount of) some (lands) of old (monasteries) (on which) seed (is sown).1043Again,
as far as (such) lands are concerned, there are no (such lands) in KHams, Kori-Po, etc., (so
what is said here should be understood as applying), roughly, to dBus and gTSari only.
(See text, p. 157a, lines 3-4).
hi

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