Appendix: The First Paṇ-chen Lama’s Reformulation of Tsong-kha-pa’s Presentation of the Vehicles translated by Donald S. Lopez
Presentation of the General Teaching and the Four Sets of Tantras, Based on Notes
Paṇ-chen Lama I Lo-sang-chö-kyi-gyel-tsen (Blo bzang chos kyi rgyal mtshan, 15701662)
May the supreme captains prevail in releasing The collections of transmigrators into the jeweled land of liberation Through the pleasing manifestation in saffron Of the wisdom, compassion, and knowledge of all the buddhas. May I be sustained by the pervasive master, Lord of the maṇḍala, base of all that is pure—stable and moving— Through the play of the magical emanations of union, Like a rainbow in the vast sky of clear light.
I bow down to the glorious king of the mighty; Hearing and remembering just his name grants the supreme fearlessness That eradicates the pangs of saṃsāra and solitary peace. Armies of inner and outer demons, take heed. I will carefully set forth discourses related with that good explanation, Supreme key unlocking the treasury
Of all the countless scriptures of the Conqueror. It is right that fortunate seekers listen. The place of entry for those wishing for liberation is only the Conqueror’s teaching Mātṛceta and Dignāga’s Interwoven Praise (Miśrakastotra) says: I abide in the ocean of saṃsāra of limitless depth. The powerful sea serpents of desire devour my body. Where will I go for refuge now? If one is intelligent, one will go for refuge To someone utterly without fault, Who abides in all good qualities in every way.
It is proper to praise him, honor him, and abide in his teaching. The different doors that are stages of entry into the teaching This section has two parts: a general presentation of the vehicles and the divisions of the Mahāyāna.
General presentation of the vehicles
The Hearer Vehicle, the Solitary Realizer Vehicle, and the Mahāyāna are divided in this way because there are two types of disciples: [1] those who bear the lineage of seeking pacification of just the suffering of saṃsāra—a low object of attainment—for themselves alone, their object of intention, and [2] those who bear the lineage of seeking the state of a
perfect buddha—the supreme object of attainment—for the sake of all beings, their object of intention. There are also two path vehicles causing them to proceed to those states when the two types of disciples aim for their [fruitional] vehicle in accordance with their thought. Due to [there being two types of disciples and two types of paths,] [[two
vehicles]] are posited: Hīnayāna and Mahāyāna. The doctrine spoken for these two disciples is also twofold: the Hīnayāna and Mahāyāna scriptural collections (piṭaka). Maitreya’s Ornament for the Mahāyāna Sūtras (Mahāyānasūtrālaṃkāra XI.1) says:
The collections of the scriptures are either three or two.
For nine reasons [three] are asserted.
Due to inclusion [they are called collections].
There is no contradiction in dividing the vehicles into two [[[Hīnayāna]] and Mahāyāna] or three. The vehicles are divided into three—Hearer Vehicle, Solitary Realizer Vehicle, and Mahāyāna— because among Hīnayāna disciples, those of superior faculties [[[Solitary Realizers]]] are able and those of inferior faculties [Hearers] are unable to
extend their cultivation of the path [for one hundred eons]. Also, there is a difference in the superiority and inferiority of their fruition. Although Hearers and Solitary Realizers differ in faculty and fruition, it is
said in Asaṅga’s Actuality of the Levels (Bhūmivastu) that the presentation of their paths is for the most part similar. Still, there is no difference with respect to Hearer and Solitary Realizer learners’ meditation: realization of the
selflessness of persons, the antidote to the conception of self that is the root of saṃsāra. The Vaibhāṣikas, Sautrāntikas, Cittamātrins, and some Madhyamakas assert that realizing the person as empty of substantial existence
and self-sufficiency is the meaning of fully realizing the selflessness of the person. The three former schools assert that Hearers and Solitary Realizers do not have an object of meditation of selflessness which exceeds that. The two Hearer
[[[Hīnayāna]]] schools assert that even for Mahāyānists [as described by those schools] there is no object of meditation exceeding that selflessness.
Some Svātantrika-Madhyamakas assert three modes of realizing selflessness: [1] Hearers realize the selflessness of the person, [2] Solitary Realizers realize the emptiness of duality with respect to forms and their apprehenders, which is a negation of external objects, [3] Mahāyānists realize the emptiness of true existence of all phenomena.
The [[[Prāsaṅgika]]] masters Buddhapālita, Śāntideva, and Candrakīrti assert that as long as one does not understand all phenomena to be empty of intrinsic nature, then a realization of the full character of the selflessness of the person has not occurred. Through realizing that the person is empty of self-sufficiency or substantial existence and
empty of being a permanent, single, independent self, one is not able to abandon, even in the least, the seeds of the conception of self that is the root of saṃsāra. This is true no matter how much one cultivates what has
been realized. Therefore, they assert that all three superior beings (āryan) necessarily either are directly realizing or have directly experienced the subtle selflessness of phenomena. Just this is the flawless thought of the protector Nāgārjuna. Since this is established by hundreds of reasonings, our own system is presented in this way.
[[[Maitreya’s]] Ornament for the Realizations (Abhisamayālaṃkāra)] says:
Production of the aspiration to enlightenment is the wish for
Complete enlightenment for others’ welfare.
Just the training in the practices—the six perfections—after having produced the aspiration—the wish for the supreme of enlightenments for the sake of the objects of intention, all sentient beings—is the basic structure of the
path of Mahāyānists in general. For it is said many times in the tantra sets that those training in the Vajrayāna must also engage in these. The body of the general path for the followers of the Perfection Vehicle is just this.
With respect to the Perfection Vehicle, there are two types from the perspective of view: Madhyamaka and Cittamātra, but separate vehicles are not posited. The chief disciples who are the intended objects of the Perfection Vehicle have the Madhyamaka lineage, whereas those with the Cittamātra lineage are the ordinary disciples.
Although the Mahāyāna thus has two views—Madhyamaka and Cittamātra—whoever holds the Madhyamaka view is not necessarily a Mahāyānist, because the view of Hearer and Solitary Realizer superiors is that of Madhyamaka. Therefore, the Hearers among the
four schools of tenets and the Hearers in the division [of followers of the Hīnayāna] into two—Hearers and Solitary Realizers—are similar in name but completely different in meaning. The eighteen [[[Hīnayāna]]] schools are designated Hearers because
they do not accept the Mahāyāna as the word of the Buddha and, within accepting only the scriptural collections of Hearers as the word of the Buddha, propound tenets following those texts. This is so even though they might not enter the Hearer path and make effort to attain the Hearer enlightenment.
When the Mahāyāna is divided by way of the speed or slowness of traversing the path, there are five types: two traveling as if by ox chariot and elephant chariot, one traveling as if by the sun and moon, and two traveling as if by the
magical emanations of Hearers and Solitary Realizers or of buddhas. For, the Introduction to the Forms of Definite and Indefinite Progress Sūtra (Niyatāniyatagatimudrāvatāra) says that there are these five.
Although those having the Hearer and Solitary Realizer lineages do not make effort on their own path for the purpose of attaining buddhahood, their paths should not be held as hindrances to becoming fully enlightened, because their paths were taught as a means of establishing these persons in buddhahood. The Saṃpuṭa Tantra says:
Through many doctrines
There is one liberation,
Just as by the flow of rivers, there is the sea.
Therefore, many [[[forms]] of liberation] are not observed.
Also, the Expression of the Ultimate Names of the Wisdom Being Mañjuśrī (Mañjuśrījñānasattvasyaparamārthanāmasaṃgīti) says:
The deliverance of the three vehicles
Abides in the fruition of one vehicle.
Divisions of the Mahāyāna
This section has two parts: the division of the Mahāyāna into two and a detailed explanation of the divisions of entry into the Vajra Vehicle.
Division of the Mahāyāna into two
This section has three parts: number of divisions, meaning of the individual divisions, and the reason for the division.
Number of divisions
Śraddhākaravarma’s Introduction to the Meaning of Highest Yoga Tantra (Yogānuttaratantrārthāvatāra) says, “There are also two bodhisattva vehicles, a vehicle of the stages and perfections and a Secret Mantra Effect Vajra Vehicle.”b Mantra Vehicle (mantrayāna), Secret Mantra Vehicle (guhyamantrayāna), Effect Vehicle (phalayāna), Vajra Vehicle (vajrayāna), Method Vehicle (upāyayāna), and vehicle of becoming purified through a path involving desire are synonyms. Similarly, the Perfection Vehicle is also called the vehicle of becoming fully purified by a path free from desire and the Cause Vehicle (hetuyāna). The Sūtra Revealing the Secret, as quoted in Jñānaśrī’s Eradication of the Two Extremes in the Vajra Vehicle (Vajrayānakoṭidvayāpoha), says:
When the wheel of the causal doctrine,
Connected to causes, has been completely turned,
The Effect Vehicle, the short path,
Will arise at a future time.
Similarly, in mantra texts it is also called the scriptural collections of the knowledge bearers (vidyādhārapiṭaka) and sets of tantras (tantrānta).
Meaning of the individual divisions
Secret Mantra Vehicle
There is a reason for calling the spontaneous Cause-Effect Vehicle or Mantra Vehicle, “Secret Mantra,” because it is secret to those who are not vessels of it and is achieved in a hidden manner. Also, it is called mantra, meaning “mind protector,” because man in the Sanskrit word mantra means “mind,” and trāya means “protection.” The continuation of the Guhyasamāja Tantra says:
Minds arise through the cause Of a sense and an object.
That mind is said to be man.
The meaning of trā is protector.b
The Mantra Vehicle is called a vehicle because of meaning progression. When divided, there are two: cause vehicle or that by which one progresses, and Effect Vehicle or that to which one progresses.
Effect Vehicle The Mantra Vehicle is also called the Effect Vehicle because it is a vehicle, or means of progressing, that involves cultivating a path according in aspect with the four complete purities of buddhahood, the effect. Śraddhākaravarma’s Introduction to the Meaning of Highest Yoga Tantra says, “It is called ‘effect’ because of having the mode of completely pure body, resources, abode, and deeds.”
Vajra Vehicle The Mantra Vehicle is called the Vajra Vehicle because of being a vehicle that is a means of progress depending on the Vajrasattva yoga of inseparable method and wisdom. Ratnākaraśānti’s Handful of Flowers, Explanation of the Guhyasamāja Tantra (Kusumāñjaliguhyasamājanibandha) says, “With regard to being called the Vajra Vehicle, that which includes all the Mahāyāna is the six perfections. That which includes them is method and wisdom. That which includes them as one taste is the mind of enlightenment. That is the Vajrasattva samādhi; just this is a vajra. Because it is both a vajra and a vehicle, it is the Vajra Vehicle, the Mantra Vehicle.” From the point of view of its internal divisions, there are two [[[Vajra]]] vehicles, cause and effect.
Others [wrongly] assert that the meaning of Vajra Vehicle is indicated by a passage in the Stainless Light (Vimalaprabhā), which says, “Vajra is the unchangeable and the great unbreakable. Just that Mahāyāna is the Vajra Vehicle. It is the union in one taste of the mantra mode and the perfection mode, having the nature of effect and cause [respectively].” Their assertion is not correct because the names and meanings used in that passage refer to an undifferentiability of the two, a form body that is empty [of matter] and the supreme immutable bliss, and such does not apply to the lower sets of tantras. The Brief Explication of Initiations (Śekhoddeśa), says: The cause is that which holds the form of emptiness. The fruition holds unchangeable compassion. Emptiness and compassion inseparable Are described as the mind of enlightenment.
Method Vehicle The Mantra Vehicle is called the Method Vehicle because of being a vehicle that surpasses the Perfection Vehicle by way of many skillful methods.
Sets of Tantras There is a reason for calling the scriptural collections of the knowledge bearers “tantra sets” [literally, “continuum sets”]. For, the objects of discussion, the meaning tantras, are called tantras in the sense of being continuous, and the scriptural collections of the knowledge bearers take these as their main objects of discussion. In this way, the name of the object of discussion [[[tantra]]] is designated to the means of discussion [the scripture]. Also, because the scriptural collections of the knowledge bearers are collections of tantras, they are called “sets.” The continuation of the Guhyasamāja Tantra says, “Tantra is known as ‘continuum.’”
Scriptural Collections of the Knowledge Bearers
There is a reason for calling the sets of tantras the scriptural collections of the knowledge bearers, because Buddhaguhya’s Condensation of the Questions of Subāhu Tantra (Subhāhuparipṛcchānāmatantrapiṇḍārtha) says that they are so called due to teaching points of training and tenets of the bearers of the knowledge mantras. In which scriptural collection are the tantra sets included? Śraddhākaravarma’s Introduction to the Meaning of Highest Yoga Tantra explains one way of including them in the three scriptural collections, as well as a second way of making them a fourth scriptural collection.b However, Ratnākaraśānti’s explanation of them as the scriptural collection of the sets of discourses (sūtrānta) due to teaching condensed profound meanings is good, because [the Questions of Subāhu Tantra says], “Listen and I will expound in the mode of the Secret Mantra sets of discourses.” Furthermore, [the term] “sets of discourses” is mentioned many times in the tantras. The master Abhayākara’s assertion of a way to include them in all scriptural collections is also good because, although from the viewpoint of entity they are assigned to the sets of discourses, when divided from the viewpoint of internal divisions, there are also portions of the other two scriptural collections.
There is a reason for calling the Perfection Vehicle the Cause Vehicle, because it is a vehicle distinguished by not having a path of meditation according in aspect with the four complete purities of buddhahood, the fruition, and by having the creation of the aspiration to enlightenment as the basis of its deeds and only training in the six perfections as its deeds. The reason for dividing the Mahāyāna into the Perfection and Mantra vehicles They are not posited as separate vehicles based on the sharpness and dullness of faculties or the superiority or inferiority of the disciples for whose sake the two vehicles were set forth, because if they were, there would be the fallacy of having to posit the four sets of tantras as four vehicles.
Perfection and Mantra are not posited as separate vehicles from the point of view of quick or slow progress on the path. Since it was said that even in the Perfection Vehicle there are five [types of disciples] when divided by way of speed on the path, there would be the fallacy of having to present the Perfection Vehicle alone as five vehicles.
They are not posited as separate vehicles from having or not having the training in the aspiration to enlightenment as the intention and the six perfections as the deeds, because both Mahāyānists [of Perfection and Mantra] similarly train in those.
They are not posited as separate vehicles from the standpoint of the view, because even the Vajra Vehicle does not have a view superior to that determined in the protector Nāgārjuna’s Treatise on the Middle Way (Madhyamakaśāstra). If they were, one would also have to present Madhyamaka and Cittamātra as two vehicles since they have different views.
Perfection and Mantra are not posited as separate vehicles from the standpoint of superior and inferior fruition because both Mahāyānists are similar in asserting the final fruition as a buddha who has extinguished all faults and fulfilled all attainments.
From which viewpoint are Perfection and Mantra posited as separate vehicles? Regarding this, the early and recent vajra masters of Tibet commonly [but mistakenly] follow Tripiṭakamāla’s Lamp for the Three Modes (Nayatrayapradīpa), where it says: Even if the aim is the same, the Mantra Vehicle
Is superior due to nonobscuration, Many skillful methods, nondifficulty, and Being designed for those of sharp faculties.
[According to their misunderstanding,] even though the three— the object of realization which is the dharmadhātu, the final fruition, and the mind of enlightenment which achieves that fruition—are the same, the Vajra Vehicle is superior to the Perfection Vehicles in four skillful methods because of having the features of: [1] nonobscuration regarding the view, or the object of realization, [2] many skillful methods, [3] achieving the mind of enlightenment quickly without difficulty, and [4] sharp faculties in terms of speed. It possesses the first feature because the followers of the Perfection Vehicle realize the nature of phenomena through examples, proofs, and so forth, whereas here in the Vajra Vehicle there is superiority by way of nonobscuration in view through directly realizing emptiness—actually generating wisdom at the time of the descent of wisdom and the third initiation.
The Vajra Vehicle is superior by way of many skillful methods because of having many superior skillful methods for achieving temporary fruitions and for achieving the final fruition. For, those of the Perfection Vehicle achieve the temporary fruitions of great resources, long life, the increase of wisdom, and so forth by the methods of giving and so forth, whereas here in the Vajra Vehicle there are many means of achievement, such as Jambhala [a god of wealth] and Vasudhārā [a goddess of wealth], and so forth, and these are achieved without difficulty and quickly. Achievement of these temporary fruitions becomes an aid in quickly achieving enlightenment; thereby, the Vajra Vehicle is superior through having many skillful methods for achieving temporary fruitions. The Vajra Vehicle is superior through having many skillful methods for achieving the final fruition because of being superior from the viewpoint of ultimate truths—the profound—and conventional truths—the vast. Regarding ultimate truths, the profound, although the followers of the Perfection Vehicle believe that “All phenomena are free of conceptual elaborations,” they do not realize them in that way. However, here in the Vajra Vehicle, when māntrikas cultivate even the stage of generation, they meditate on the sixteen arms [of the deity] as sixteen emptinesses. Likewise, during the stage of completion, they meditate in the context of realizing emptiness directly through many methods, such as caṇḍalī [[[inner heat]] meditation] and so forth.
The Vajra Vehicle is superior in terms of conventional truths, the vast, through realization of vast conventionalities, such as the creation of worldly realms, and vast deeds—the performance of the three deeds [in the practice of sexual union]. The Vajra Vehicle is superior in terms of not being difficult, because those of the Perfection Vehicle progress on the path through severe asceticism and hardship, whereas here in the Vajra Vehicle progress on the path is made through blissful deeds. It is superior in terms of faculties, because the disciples who are the intended objects of the Perfection Vehicle actualize the fruition—even at the fastest—in three countless eons, but here in the Vajra Vehicle it is asserted that the best actualize the fruition in this lifetime, the middling in the intermediate state, and the low within sixteen lifetimes. Therefore, they assert that Perfection and Mantra are posited as separate vehicles from the viewpoint of having or not having four features. The first feature is not correct, because the two do not differ from the standpoint of having or not having the view in terms of the object of realization [[[emptiness]]], for it is as Sa skya Paṇḍita’s Differentiation of the Three Vows (Sdom gsum rab dbye) says:
In Secret Mantra and Perfection A difference of view is not set forth. The second feature is not correct, because the acquisition of resources by followers of the Perfection Vehicle through giving gifts and so forth and the acquisition of resources here in the Mantra Vehicle from the viewpoint of achieving Jambhala [in meditation] are similar in equally being aids for achieving enlightenment if the two practices are conjoined with extraordinary method and wisdom. They are also similar in equally not becoming aids if they are not so conjoined. The fourth feature is not correct because of not applying to the three lower tantric sets. Furthermore, [regarding the third feature,] it is not correct that the mantra Vehicle is superior from the viewpoint of having or not having difficulty because the Pile of Jewels Sūtra (Ratnakūṭa) says that the revered protector Maitreya actualized the fruition by way of blissful paths and blissful engagement on the Perfection Vehicle’s own path.
It is not correct to assert that one is following this passage in Tripiṭakamāla’s Lamp for the Three Modes but then assert its meaning in this way, because of entailing the fault of contradicting the assertions in the Lamp for the Three Modes as well as its commentary by Paṇḍita Smṛti [also known as Jñānakīrti and Smṛtijñānakīrti]. Then what is the master Tripiṭakamāla’s own explanation? According to Tripiṭakamāla, even though the goal [[[buddhahood]]] which is the object of attainment of Secret Mantra and Perfection is the same, the Mantra Vehicle is superior to the Perfection Vehicle by way of four features: [1] nonobscuration, [2] many methods, [3] ease, [4] sharp faculties. It is superior by way of nonobscuration because those of the Perfection Vehicle do not have very obscured faculties due to engaging in giving and so forth in which the three spheres [of agent, action, and object] are thoroughly purified, but do not have sharp faculties because of engaging in giving away one’s own head and so forth. Giving away one’s own head and so forth is not a perfection of giving and does not fulfill the intention of the creation of the aspiration to enlightenment. Here, in the Mantra Vehicle, māntrikas, due to having sharp faculties, look down on that method and fulfill all six perfections completely through the samādhi of nondual method and wisdom.
[According to Tripiṭakamāla,] the Mantra Vehicle is superior by way of having more methods, for the Perfection Vehicle is not able to accommodate all sentient beings, since its followers one-sidedly perform peaceful [practices] such as asceticism, vows, and disciplines, whereas here in the Mantra Vehicle, the four sets of tantras were set forth as means of accommodating all sentient beings. Also, [māntrikas] abandon the five poisons by skillful methods, transmuting the five poisons and so forth into the five tathāgata lineages. It is superior from the viewpoint of difficulty or ease because difficulty and ease are posited from the viewpoint of one’s own mind, and here in the Mantra Vehicle, one achieves a blissful fruition by means of a blissful path in accordance with one’s own desire. Also, from among the two types of special disciples of Highest Yoga Tantra who have the best faculties—those desiring and not desiring the Desire Realm attributes of a knowledge woman—the latter were taught the Great Seal (mahāmudrā), the wisdom of nonduality. With respect to the first [those desiring a knowledge woman], there are two types, those desiring and not desiring an external knowledge woman; a wisdom seal (jñānamudrā) was taught for the latter whereas as pledge seal (samayamudrā) or action seal (karmamudrā) was taught for the former. A Tibetan lama’s assertion of this [description by Tripiṭakamāla] and his assertion that the special disciples of Highest Yoga Tantra who have the best faculties must greatly desire the Desire Realm attributes of an external knowledge woman are contradictory.
[According to Tripiṭakamāla,] Mantra’s feature of [its disciples having] sharp faculties is correct because the yogins of the four noble truths have very dull faculties due to being obscured with regard to suchness, whereas the followers of the Perfection Vehicle have middling faculties due to being mistaken with regard to method. The followers of the Vajra Vehicle, however, have very sharp faculties due to not being obscured with regard to anything and thoroughly transform through skillful methods even that which, if used by others, would cause them to go to a bad rebirth. That is the assertion of this master [Tripiṭakamāla] and the master Jñānakīrti. These [positions] appear to require analysis because the followers of the Perfection Vehicle do not assert that the mere fulfillment of the wishes of sentient beings through giving away one’s head is a perfection of giving. For, they assert that a perfection of giving is fulfilled through becoming completely accustomed to the thought of giving. Also, nondual wisdom is the life of the path of the Perfection Vehicle.
The explanation that yogins of the four noble truths do not know suchness is not correct because of involving either an inconclusive or nonestablished reason. If the feature of sharpness of faculties is taken as meaning nonobscuration with respect to method, it would be a repetition of the first [feature of nonobscuration]. Nevertheless, if the feature of sharpness of faculties is taken to mean the use of Desire Realm attributes in the path, this would contradict the explanation of the difference between the disciples of Mantra of highest faculties. It is not correct to assert that the three, great seal, wisdom seal, and pledge or action seal, were taught respectively for the three types of disciples of Mantra—those having the best, middling, and lowest faculties—because there would be the fault of contradicting the teaching that a disciple of Mantra of highest faculties, a jewel-like person, attains buddhahood in one lifetime through training in any of the three deeds of enhancement [each of which entail sexual union] during the two stages.
Ratnarakṣita’s Position on the Difference between the Perfection and Mantra vehicles Ratnarakṣita’s Commentary on the Difficult Points of the Saṃvarodaya Tantra (Saṃvarodayapañjikā) quotes Maitreya’s Ornament for Realizations, which says, “[[[Bodhisattvas]]] have skillful methods for using desire.” He also cites the Kāśyapa Chapter Sūtra (Kāśyapaparivarta), which says:
Just as the unclean dung of the people of a city Benefits a sugarcane farmer,
So the dung of a bodhisattva’s afflictions Benefits the creation of buddha qualities. Citing these sources, he asserts that [[[bodhisattvas]]] partake of the attributes of the Desire Realm and that great bliss as well as the means to achieve it are common to both Sūtra and Mantra. Then from what point of view is the difference between Sūtra and Mantra made? They are differentiated by way of having or not having the stage of generation. As Ratnarakṣita says in his commentary to the thirteenth chapter of the Saṃvarodaya Tantra, “Therefore, without cultivating the stage of generation, there is just no feature of the mode of Mantra.” This explanation also requires analysis because there would be the fault of being overly broad and lacking pervasion.
The master Jñānaśrī asserts that the Mantra Vehicle is superior to the Perfection Vehicle by way of eleven skillful methods or, if condensed, four. The great elder Atiśa’s Collection of All Pledges (Sarvasamayasaṃgraha) says that the master Indrabhūti asserts that the Mantra Vehicle is superior to the Perfection Vehicle by way of seven featuresb; the master Buddhajñānapāda by three features, and Vajraghaṇḍa by four features. The great adept Ḍombhīheruka says:
Here, by way of the feature of vessels And the doctrine that makes [[[disciples]]] vessels, By the feature of texts, paths, and fruitions, The Mantra Vehicle is higher. Samayavajra asserts that the Mantra Vehicle is superior to the Perfection Vehicle by five features. These statements [reported by Atiśa] are suitable to explain [the difference in the vehicles] if applied only to Highest Yoga Tantra. Otherwise, they do not apply to the three lower tantras; therefore, those possessing discrimination should analyze them.
It is not correct to assert that the two Mahāyānas differ by way of having or not having cultivation of the path without abandoning desire, because both vehicles teach the cultivation of paths free from desire. For it is said in Sūtra that there are times of allowing impure deeds and so forth as a branch [of the path] related to the special purposes of others, as in the case of the Brahmin Khyi’u skar ma. Our Own System
That which abides in the class of being distinguished by [1] being Mahāyāna and [2] having cultivation of a path according in aspect with the form body (rūpakāya) of a buddha is the definition of the Vajra Vehicle. This is established by texts of Highest Mantra as well as the lower tantras. The Vajrapañjara Tantra says: If emptiness were the method Then buddhahood could not be. Since other than this cause, no effect exists, The method is not emptiness. The conquerors teach emptiness
For the sake of reversing adherence to self In those who seek the view of self And in those who have turned away from all [right] views. Therefore, it is called “the circle of the maṇḍala.” It is a binding of the method of bliss. Through the yoga of buddha pride, Buddhahood is not distant.
A Teacher possesses thirty-two major marks As well as eighty secondary marks. Therefore, by that method it will be attained. The method is to bear the Teacher’s form.b
In his Engaging in the Means of Self-Achievement (Ātmasādhanāvatāra), the master Buddhajñānapāda cites passages in the Ornament for the Mahāyāna Sūtras (Mahāyānasūtrālaṃkāra) and the Condensed Perfection of Wisdom Sūtra (Sañcayagāthāprajñāpāramitāsūtra) setting forth the explanation that the methods of giving and so forth conjoined with the wisdom realizing selflessness are the highest method of achieving a form body. Then he says, “However, this is not so because other than accustoming to a dissimilar cause, there is no cultivation of a path that accords with the manifestation of full enlightenment.”b The meaning is that the method of achieving a form body explained in the Perfection Vehicle to be the highest is not the highest method of achieving a form body, because the Perfection Vehicle does not have cultivation of a path that accords in aspect with a form body, the fruition.
What is the highest method of achieving a form body? In order to indicate that deity yoga which is a nonduality of the profound and the manifest is the method, [Buddhajñānapāda’s] SelfAchievement says, “As with selflessness, meditate on the entity of the vast in the mode of nondifference.”c The master Ratnākaraśānti gives a similar explanation in his Commentary on Dīpaṅkarabhadra’s “Four Hundred and Fifty” (Guhyasamājamaṇḍalavidhiṭīkā).d The master Abhayākara also explains the mode [of cultivating a form body] in this way in his Clusters of Quintessential Instructions (Āmnāyāmañjari).e Śrīdhara says in his Innate Illumination, Commentary on the Difficult Points of the Yamāri Tantra (Yamāritantrapañjikāsahajāloka):
It should not be said that [[[form bodies]]] will arise by way of methods of giving and so forth and through the power of prayers. When one is doubtful concerning the nature of enjoyment (saṃbhogakāya) and emanation bodies (nirmāṇakāya) that are not meditated upon, how could one become certain? If someone says, “Still, they will arise by the power of prayer,” then, since one could manifest [a truth body] without meditating on selflessness, what is accomplished by the fatigue of meditating upon it? If someone says, “[A truth body] arises through meditation,” then what fault is there with the two bodies of enjoyment and emanation? Why are these not meditated upon? Therefore, even those abiding in the Perfection Vehicle accept a buddhahood having a nature of the three bodies. They are manifested through meditation upon them. He finds this similarity: to achieve the two, the truth and form bodies that are the fruitions, if one is to be achieved by a path according in aspect with it, then the other must equally be so achieved, and if not, the other also is not. Then, regarding their achievement, the great adept Śrīdhara, to prove his point, quotes:
The cause of achieving buddhahood Is buddha yoga. Is it not seen that in every way
The fruition is similar to the cause?b Also, Vinayadatta says in Rite of the Great Illusion Maṇḍala (Mahāmayāmaṇḍalopāyika): Meditating that one is a form body and a truth body, O, enlightenment is definitely attained. If a truth body is attained through the concentration of a Conqueror Should one not meditate on a body of form?c It is also established [that the definition of the Vajra Vehicle above is consistent with the lower tantras] because it is clearly said in the first section of the Compendium of Principles (Tattvasaṃgraha): If one cultivates a buddha body
With one’s own subtle atoms Of body, speech, and mind as vajras, One becomes a complete buddha.d [This method] is also clearly described in the commentary on this, Śākyamitra’s Ornament of Kosala (Kosalālaṃkāratattvasaṃgrahaṭīkā), as well as in Ānandagarbha’s Illumination of Principles (Tattvāloka) and Buddhaguhya’s Condensation of the Vairocanābhisaṃbodhi (Vairocanābhisaṃbodhitantrapiṇḍārtha).
In summary, the two individual Mahāyānas are posited from the viewpoint of having or not having cultivation of a path having the four complete purities of the fruition [the body, abodes, resources, and activities of a buddha] or having three features [a very pure object, the power of aids, and deeds]. Ratnākaraśānti’s Presentation of the Three Vehicles (Triyānavyavasthāna) says: Due to a very pure object,
The power of aids, and deeds, The vehicle of the intelligent Is known as the great of the great.
Regarding this someone objects: “It follows that it is not correct to define the Vajra Vehicle as that which abides in the class of being Mahāyāna and having cultivation of a path according in aspect with a form body that is the fruition, for it is established that achievement by a cause similar to the effect is extremely indefinite. If you say that it is not the case, then it follows that a body adorned with the major and secondary marks of a universal monarch (cakravartin), for example, or the physical base of a happy or bad transmigration must be achieved by a cause similar in aspect with it.” Answer: It is true that there would be a fault if one propounded that a path according in aspect with that [[[form body]]] is necessary for a maturation cause to take birth as a form body adorned with the major and secondary marks of a buddha, the fruition. However, we do not assert this. There is a reason for distinguishing the two Mahāyānas by whether or not, within the context of the Mahāyāna, they have cultivation of a path that accords in aspect with a form body, the fruition. For there is a very great difference in the way a follower of the Perfection Vehicle and a follower of the Vajra Vehicle achieve a form body adorned with the major and secondary marks of a buddha, the fruition.b
Those of the Perfection Vehicle assert that the cause of the entity of a form body is the collection of merit, whereas the particular causes of the instances of the major and secondary marks and so forth are to escort one’s guru and so forth. Through accustoming to these [[[causes]]] over many lives, a [high] stage (bhūmi) is attained; the mode of assuming a birth of maturation improves, and finally, during the last lifetime, one attains the major and secondary marks of a learner and actualizes a truth body. A continuation of similar type of the major and secondary marks of a learner turns into a body adorned with the major and minor marks of a nonlearner. Beginners in the Vajra Vehicle system who achieve buddhahood in one lifetime do not have marks naturally with them from birth, as is the case with those in their last lifetime in the Perfection Vehicle. Because that maturation body [an ordinary body] also does not turn into an enjoyment body, they must newly achieve a form body adorned with major and secondary marks of buddhahood, the fruition, and there is no means to achieve it other than deity yoga. Since this definitely is the cultivation of a path similar in aspect with a form body, the difference [between the vehicles] is very great.
Objection: The fruitions of the two Mahāyānas differ in superiority and inferiority because the paths for achieving those fruitions differ. It so follows because the difference in the paths is meaningful and because the thirteenth stage of a Vajradhara is superior to the eleventh stage of Complete Light in the Perfection Vehicle. The Saṃpuṭa Tantra says: In short, in this birth you will achieve, By the most excellent bliss
The buddhahood achieved over Countless eons or ten million eons Or the state of Vajradhara. Also, the same text says, “In this birth you will attain either buddhahood or [the state of] Vajradhara. Those who do not attain the state beyond thought are sugatas, buddhas.”
Response: This is not correct because there is the fallacy of internal contradiction in asserting these passages of the Saṃpuṭa Tantra to be literal and asserting the passage from the Lamp for the Three Modes [which says that the goal is the same] to be literal. This assertion is also not correct because in that passage [just cited] the teaching is not of having a choice between attaining the buddhahood explained in the Perfection Vehicle or attaining the state of Vajradhara explained in the Vajra Vehicle. Further, the “buddha” literally indicated in that passage and the buddhahood of abiding in the eleventh stage, Complete Light, of the Perfection Vehicle’s own path are not synonymous. For the “buddha” literally indicated in that passage and that in the following passage from the Ornament for the Realizations are the same: Passing the ninth stage, the wisdom
By which one abides on the stage of a buddha Is known as the tenth Stage of a bodhisattva. Therefore, another thirteenth stage of a Vajradhara that is superior to the eleventh stage of Complete Light does not exist. However, the description in the Vajra Vehicle of the modes of the twelve, thirteen, fourteen, or fifteen stages, etc. is a positing [of stages] by way of either further division or consolidation. Though the two, the Perfection Vehicle and the Vajra Vehicle, do not differ in superiority and inferiority regarding the fruition, a difference of superiority and inferiority in the causes is however not meaningless. For, by reason of there being a difference in superiority and inferiority of causes, there is a great difference in the speed of progressing on the path in the two vehicles.
Detailed explanation of the divisions of entry into the Vajra Vehicle This section has three parts: the different doors of entry into Mantra, identification of the features that posit the different doors of entry, and the mode of proceeding on paths possessing those features. [The first two parts are translated here.] The different doors of entry into Mantra The Vajrapañjara says: Action Tantra is for the low.
The yoga without actions is for those above that. The superior yoga is for superior beings. Highest yoga is for those above that.
Because Action Tantras were set forth for low disciples, Performance Tantras for middling disciples—those above them—Yoga Tantras for superior disciples, and Highest Yoga Tantras for the superior of the superior, four sets of tantras are posited from the viewpoint of four different doors of entry. Śraddhākaravarma’s Introduction to the Meaning of Highest Yoga Tantra says, “These are known in general as Action, Performance, Yoga, and Highest Yoga Tantras.” Identification of the features that posit the different doors of entry Why are the four doors of entry of the different sets of tantras explained from the standpoint of superiority and inferiority of disciples?
They cannot be posited by way of only the inferiority and superiority of disciples, because if they were, one would have to posit five doors that are different sets of tantras for Guhyasamāja [alone]. This is because it says in the Compendium of Wisdom Vajras (Vajrajñānasamuccaya) that regarding the disciples of the Guhyasamāja, there are five: persons who are like the white lotus, utpala, lotus, sandalwood, and a jewel.
The four sets of tantras cannot be posited from the standpoint of superiority and inferiority of view or object of attainment, the fruition, because neither of those has any difference in the four sets of tantras.b Four sets of tantras cannot be posited from the standpoint of a difference in the general body of the path for achieving a truth body and a form body, because there is no difference among the four with respect to traveling a path whose life is constituted by the yoga of nonduality of the profound and the manifest, which is a union of two: the wisdom realizing emptiness—the profound—and deity yoga—the vast—and because all these are of one type, the Vajra Vehicle. The four sets of tantras are not posited from the viewpoint of different rites of deity generation, because if they were, even in the individual sets of tantra, there would be the fault of it being the case that many doors of entry which are different sets of tantras would have to be posited.
With respect to this, many early and recent Tibetan vajra masters agree in asserting that the reason for positing four sets of tantras is that it is said that since the outsider Forders [tīrthikas, that is, Hindus] have four lineages, the four sets of tantras are for the purpose of accommodating them. That is so because it is said that Highest Yoga, Yoga, Performance, and Action Tantra were spoken in order to accommodate the four lineages of the proponents of tenets respectively: the desirous following Īśvara, the hateful following Viṣṇu, the ignorant following Brahmā, and those of indefinite lineage who become followers of whichever of those three they encounter. Furthermore, the masters Ānandagarbha and Subhūtipālita say this following the Compendium of Principles.
Why do they assert this? Is it [1] that the desirous whose lineage follows Īśvara are the intended disciples of Highest Yoga Tantra and thus Highest Yoga Tantras are posited from the viewpoint of having been set forth for them? Or is it [2] that Highest Yoga Tantras are posited considering that, through being taught to such disciples, there are cases of any of those four types of disciples being tamed by them? The first is not correct because there is no possibility that the outsider Forders who are desirous followers of Īśvara and whose views and deeds are mistaken could be the intended disciples of Highest Mantra. The second possibility is also incorrect because the reasoning is definite. Even if it means that persons of such four lineages are needed for the main of the intended disciples of the four tantras, it is not acceptable. For, it is not feasible to posit the Forders who have mistaken views and deeds as the main disciples of the Vajra Vehicle, the essence of the Buddha’s teaching.
Others hold this position: There is a reason for positing four sets of tantras because such is done from the viewpoint of four different rites of deity generation that are paired with the four proponents of Buddhist tenets. They are posited this way because Action Tantras, in accordance with the Hearer schools of Vātsīputrīya and Eastern Vaibhāṣika, involve the appropriation of feats through mainly performing ablution, purification, and so forth without generating oneself as a pledge being (samayasattva), but inviting the wisdom deity (jñānasattva) in front, and performing offering, praise, repetition, and so forth within viewing oneself and the wisdom deity as servant and master. Performance Tantras, in accordance with the tenets of Sautrāntikas and Kāshmīri Vaibhāṣikas, involve the appropriation of feats through generating oneself as a pledge being, then drawing the wisdom being into oneself or causing the wisdom being to enter oneself, inviting the wisdom deity in front, performing offering, praise, repetition, and so forth, within viewing oneself and the wisdom being as friends. Yoga Tantras, in accordance with the school of tenets of Solitary Realizer superiors, involve generating oneself as a pledge being, drawing the wisdom being to oneself and causing the wisdom deity to enter oneself, performing offering, praise, repetition, and so forth, and finally requesting the wisdom deity to depart. Highest Yoga Tantras involve generating oneself as a pledge being, drawing the wisdom deity to oneself and causing the wisdom deity to enter oneself, performing offering, praise, repetition, and so forth, and finally not requesting the wisdom deity to depart. This is because such is explained in the Wisdom Vajra Compendium and also is asserted by the protector Nāgārjuna, the master Jñānapāda, and so forth.
Response: Asserting this is not correct because the statement in the Wisdom Vajra Compendium that [in Action Tantra] there is no divine pride of oneself and no excellent bliss of a wisdom being does not indicate that self-generation is lacking in Action Tantra in general. For, that was said in consideration of some types of the lowest disciples who, if they meditated on themselves as a deity, would be frightened. It is not correct that such is asserted by the protector Nāgārjuna and the master Jñānapāda, because these two do not explain such a system in any of their works. Further, such an assertion is not correct because Solitary Realizer is not one of the four schools of tenets.
Furthermore, the master Alaṃkakalaśa, in his Commentary on the Vajra Garland Tantra (Vajramālaṭīkā), asserts that the four sets of tantras are posited from the viewpoint of the four castes of humans, in that Action Tantras were spoken for Brahmins, Performance Tantras for the merchant caste (vaiśya), Yoga Tantras for the royal caste (kṣatriya), and Highest Yoga Tantra for the servant caste (śūdra) and outcastes (cāṇḍāla).
However, this is not correct because: [1] if the four castes are taken as the intended disciples of the four sets of tantras, there is the fault of being overly broad, [2] if it is asserted that the four castes are needed for the main disciples of the four sets of tantras, there is the fault of being overly narrow, and [3] if one thinks that it occurs that members of the four human castes are trained by this or that of the four sets of tantras, there is the fault of indefiniteness.
The condensed Kālacakra Tantra explains that the four sets of tantras were spoken from the four mouths of Kālacakra when it says, “From the east, wisdom tantras, then again from the western mouth, those of yogic realization.a From the right mouth, the Lord of Conquerors taught the Yoga Tantras, and from the left mouth, Action and so forth.”b There is also the statement in the Stainless Light applying four periods [of the day] to the four sets of tantras.c Also,d the great adept Kṛṣṇacārin says in Illumination of the Secret Principles (Guhyatattvaprakāśa):
From the divisions of the four eras
The tantra sets are of four aspects.e
Some explain that these statements from the condensed Kālacakra Tantra, Stainless Light, and Illumination of the Secret Principles indicate the means of positing the four sets of tantras. However, this is incorrect because these are just correlations of objects purified with means of purification.
Our Own System
There is a reason for positing four different doors of entry by way of the four sets of tantras, because the main of its intended disciples who are engaging in the Vajra Vehicle are placed in four lineages. This, in turn, is because there are four different modes of using the desire for Desire Realm attributes in the path, and there are four different types of superior and inferior capacities for developing a yoga that is a union of the wisdom realizing emptiness and deity yoga—the path using such desire in the path. If these are explained according to the meaning of the names of the four tantra sets as explained in Highest Yoga Tantra, the Saṃpuṭa Tantra says:
Laughing, looking, holding hands.
The embrace of the two are four,
The four tantras abide in the mode of worms.
The last line indicates the final essence of how to use the desire for Desire Realm attributes in the path. For example, even though wood-engendered worms are born from wood, they consume the
a Textual note at 17a4: mistakenly reads rnal ’byor rjes su rigs pa nyid ni rgyud kyi zhal nas so instead of rnal ’byor rjes su rig pa nyid ni nub kyi zhal nas so. See Bu ston 40.5. b See Bu ston 40.5-7.
See Bu ston 41.1-2. d Textual note at 17a6: mistakenly reads des instead of dang.
P2167, vol. 51, 225.1.4. See also Bu ston 41.2-3.
wood completely. Similarly, in dependence on a causal motivation that is the desire involved in laughing, looking, holding hands or mere embrace, or joining the two organs, a great bliss is generated. The wisdom of inseparable bliss and emptiness, which is the great bliss generated inseparably with a mind realizing emptiness at that same time, consumes the ignorance and afflictive nature of desire and so forth from the root. Therefore, in accordance with the names of the four tantras explained in Highest Yoga Tantra, they are also called tantras of Looking, Laughing, Holding Hands, and Meeting of the Two. The Ornament of the Vajra Essence Tantra (Vajrahṛdayālaṃkāra) says:
This sets forth the tantra division Of the union of the two.
In the same way, holding hands,
Looking, and laughing are to be known.
The Meaning of the Names of the Four Sets of Tantras as Understood in the Four Sets of Tantras
The definition of an Action Tantra is either an actual tantra or one included in that group that, between external activities and internal yoga, mainly sets forth external activities and that was spoken mainly for its intended disciples who are either actual persons, or of that type, taking an interest in using in the path the bliss arising from the mutual gazing of the meditated goddess [and oneself]. The Detailed Rite of Amoghapāśa (Amoghapāśakalparāja) says, “The Blessed One looks at Bhṛkuṭī.”
The definition of a Performance Tantra is either an actual tantra or one included in that group that [mainly sets forth] performance of external activities and internal deity yoga equally and was spoken mainly for its intended disciples who are actual persons, or of that type, who take an interest in using in the path not only the bliss arising from just the mutual gazing of the meditated goddess [and oneself ] but also smiling at each other. The Vairocanābhisaṃbodhi says:
On the right, the goddess
Buddhalocanā,
A goddess of slightly smiling face And an arm’s span circle of light.
Her peerless body is pure white,
She is Śākyamuni’s consort.
The definition of a Yoga Tantra is an actual tantra or one included in that group that between external activities and internal deity yoga, sets forth mainly internal deity yoga and was set forth for disciples who are its actual intended disciples, or that type, who mainly take an interest in using in the path not just the bliss arising in dependence on gazing and smiling at the meditated goddess but also that arising from mutual embrace or holding hands. The Vajraśekara says:
The vajra goddess sighs.
Embraced at the waist, one’s goddess Turns her head to the side
And smiling, looks all around.
She holds the hand of the Blessed One.
The definition of a Highest Yoga Tantra is an actual tantra or one included in that group that between the two, external activities and internal deity yoga, mainly sets forth only internal deity yoga, with respect to which tantras having a higher or superior yoga do not exist, and that are set forth for its intended disciples who are actual disciples, or of that type, who take an interest mainly in using in the path the desire for the Desire Realm attributes of the joining of the two organs. The Guhyasamāja Root Tantra
(Mūlaguhyasamājatantra) says:
Meditate on the supreme of the Tathāgata’s Consorts, Locanā and so forth.
Through uniting the two organs
The feat of buddhahood will be attained.
Objection: It follows that the division into four sets of tantras is not correct because the master Buddhaguhya made a division into three, for he said:
From the division of Yoga, Performance, and Action The sets of tantras are asserted as three.
Answer: This is incorrect because it is doubtful whether the passage is authentic. Even if it is assumed to be authentic, there is still no contradiction, since Action and Performance could be taken as two and Yoga and Highest Yoga taken as a single Yoga Tantra. Or, in another way, Action and Performance could have been condensed into one.
Objection: The sets of tantras are divided into five because the Wisdom Vajra Compendium makes a division of five consisting of Realization, Action, Performance, Yoga, and Highest Yoga Tantras. Answer: There is no fault. There, Realization Tantra refers to Action Tantras that set forth external activities.
Objection: The sets of tantras are divided into six because such is described by the master Kampala and also set forth in the Little Saṃvara Tantra (Laghusaṃvara), which says:
With the divisions of Sūtra, Action, Performance, Yoga, Secret, and Limit, Sentient beings engage from interest In accordance with what they like.
Thus, they are divided into six: Sūtrānta Realization, Action, Performance, Yoga, Secret—the father tantras such as Guhyasamāja— and Limit—the mother tantras such as the Saṃvara Root Tantra (Mūlasaṃvaratantra).
Answer: That is not correct. There is no clear explanation of this by the master Kampala, and this is also not the meaning of the passage from the Saṃvara Root Tantra. The meaning of the Little Saṃvara Tantra is that there is sūtra from the division [of the Buddha’s word] into two—sūtra and tantra—and the four sets of tantras: Action, Performance, Yoga, and Secret Limit—or Secret Highest—and the teacher spoke them respectively for disciples who could be tamed by them.
If this is so, how many of each of the four tantras are there? Their measure can be posited, because the Wisdom Vajra Compendium says:
Four thousand Realization Tantras,
Four thousand Action Tantras
Eight thousand Performance Tantras
Six thousand Both Tantras
Twelve thousand names of Yoga Tantras, Thus, there are thirty-four thousand tantras.
If divided extensively, they are without measure.
Also, concerning Highest Yoga Tantra, the Saṃvarodaya Tantra says:
The number of Yoga Tantras Is definite as sixty million.
Likewise, the number of Yoginī Tantras Is known to be one hundred sixty million.
This is the number of titles, not stanzas, because, whereas it is said that there are four thousand Action Tantras, there are eight thousand stanzas in the Amoghapāśa Tantra alone.
List of Abbreviations
“Condensed version” refers to Bu-tön Rin-chen-drup, Condensed Presentation of the General Tantra Sets: Key Opening the Door to the Precious Treasury of Tantra Sets (rgyud sde spyi’i rnam par gzhag pa rgyud sde rin po che’i gter sgo ’byed pa’i lde mig), Collected Works, vol. 14 (New Delhi: International Academy of Indian Culture, 1969).
“Dharma” refers to the sde dge edition of the Tibetan canon published by Dharma Press: the Nying-ma Edition of the sDe-dge bKa’’gyur and bsTan-’gyur (Oakland, Calif.: Dharma Press, 1980).
“Extensive version” refers to Bu-tön Rin-chen-drup, Extensive Presentation of the General Tantra Sets: Ornament Beautifying the Precious Tantra Sets (rgyud sde spyi’i rnam par gzhag pa: rgyud sde rin po che’i mdzes rgyan), Collected Works, vol. 15 (New Delhi: International Academy of Indian Culture, 1969).
“Golden Reprint” refers to the gser bris bstan ’gyur (Sichuan, China: krung go’i mtho rim nang bstan slob gling gi bod brgyud nang bstan zhib ’jug khang, 1989).
“Karmapa sde dge” refers to the sde dge mtshal par bka’ ’gyur: A Facsimile Edition of the 18th Century Redaction of Si tu chos kyi ’byung gnas Prepared under the Direction of H.H. the 16th rgyal dbang karma pa (Delhi: Delhi Karmapae Chodhey Gyalwae Sungrab Partun Khang, 1977).
“Medium-Length version” refers to Bu-tön Rin-chen-drup, MediumLength Presentation of the General Tantra Sets: Illuminating the Secrets of All Tantra Sets (rgyud sde spyi’i rnam par gzhag pa rgyud sde thams cad kyi gsang ba gsal bar byed pa), Collected Works, vol. 15 (New Delhi: International Academy of Indian Culture, 1969).
“P,” standing for “Peking edition,” refers to the Tibetan Tripitaka
(Tokyo-Kyoto: Tibetan Tripitaka Research Foundation, 19551962).
“stog Palace” refers to the Tog Palace Manuscript of the Tibetan Kanjur (Leh, Ladakh: Smanrtsis Shesrig Dpemdzod, 1979).
“THDL” refers to The Tibetan and Himalayan Digital Library of the University of Virginia at www.thdl.org.
“Toh.” refers to A Complete Catalogue of the Tibetan Buddhist Canons, edited by Hakuju Ui et al. (Sendai, Japan: Tohoku University, 1934), and A Catalogue of the Tohoku University Collection of Tibetan
Works on Buddhism, edited by Yensho Kanakura et al. (Sendai, Japan: Tohoku University, 1953).
“Tokyo sde dge” refers to the sDe dge Tibetan Tripiṭaka—bsTan ḥgyur preserved at the Faculty of Letters, University of Tokyo, edited by Z.
Yamaguchi et al. (Tokyo: Tokyo University Press, 1977-1984).
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Sanskrit: E. E. Obermiller. Prajñāpāramitā-ratnaguṇa-sañcayagāthā. Osnabrück, Germany: Biblio Verlag, 1970. Also: P. L. Vaidya. Mahāyāna-sūtra-saṃgraha. Part I. Buddhist Sanskrit Texts, 17. Darbhanga, India: Mithila Institute, 1961.
English translation: Edward Conze. The Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary. Bolinas, Calif.: Four Seasons Foundation, 1973.
Detailed Rite of Amoghapāsha amoghapāśakalparāja don yod pa’i zhags pa’i cho ga zhib mo’i rgyal po P365, vol. 8; Toh. 13
Eight Thousand Stanza Perfection of Wisdom Sūtra aṣṭasāhasrikāprajñāpāramitā shes rab kyi pha rol tu phyin pa brgyad stong pa
P734, vol. 21
Sanskrit: P. L. Vaidya. Aṣṭasāhasrika Prajñāpāramitā, with Haribhadra’s Commentary called Ālokā. Buddhist Sanskrit Texts 4. Darbhanga, India: Mithila Institute, 1960.
English translation: Edward Conze. The Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary. Bolinas, Calif.: Four Seasons Foundation, 1973.
Equality with Space Tantra khasamatantrarāja
nam mkha’ dang mnyam pa’i rgyud kyi rgyal po P31, vol. 3
Expression of the Names / Expression of the Ultimate Names of the Wisdom Being Mañjushrī mañjuśrījñānasattvasyaparamārthanāmasaṃgīti
’jam dpal ye shes sems dpa’i don dam pa’i mtshan yang dag par brjod pa
P2, vol. 1
English translation and Sanskrit edition: Ronald M. Davidson. “The Litany of Names of Mañjuśrī.” In Tantric and Taoist Studies in Honour of R.A. Stein, edited by Michel Strickmann, vol. 1, 1-69. Mélanges Chinois et Bouddhiques, vol. 20. Brussels: Institut Belge des Hautes Études Chinoises, 1981. Translation reprinted, with minor changes, in: Ronald M. Davidson. “The Litany of Names of Mañjuśrī.” In Religions of India in Practice, edited by Donald S. Lopez, Jr., 104-125. Princeton, N.J.: Princeton University Press, 1995.
Extensive Vidāraṇa Tantra *vajraviḍāraṇāvaipūlya
rdo rje rnam ’joms kyi rgyud rgyas pa [not extant and not translated into Tibetan]
Four Seats caturpīṭhamahāyoginītantrarāja gdan bzhi/ rnal ’byor ma’i rgyud kyi rgyal po chen po dpal gdan bzhi pa P67, vol. 3
Four Vajra Sites rdo rje gdan bzhi / [perhaps] sangs rgyas thams cad dang mnyam par sbyor ba zhes bya ba’i rgyud kyi rgyal po THDL Ng3.1.3.1.1.1
General Secret Tantra (one of four general Action Tantras) sarvamaṇḍalasāmānyavidhiguhyatantra dkyil ’khor thams cad kyi spyi’i cho ga gsang ba’i rgyud P429, vol. 9
Glorious Condensed [[[Tantra]] of ] Imaginations vajrakrodharājakalpalaghutantra rdo rje khro bo’i rgyal po’i rtog pa bsdus pa’i rgyud P319, vol. 7
Guhyasamāja Tantra sarvatathāgatakāyavākcittarahasyaguhyasamājanāmamahākalparāja
de bzhin gshegs pa thams cad kyi sku gsung thugs kyi gsang chen gsang ba ’dus pa zhes bya ba brtag pa’i rgyal po chen po
P81, vol. 3; Toh. 442, vol. ca
Sanskrit text edited by S. Bagchi. The Guhyasamāja Tantra. Darbhanga, India: The Mithila Institute, 1965.
Hevajra Tantra hevajratantrarāja
kye’i rdo rje zhes bya ba rgyud kyi rgyal po
P10, vol. 1
English translation: D. L. Snellgrove. Hevajra Tantra, Parts 1 and 2. London: Oxford University Press, 1959.
English translation together with Kṛṣṇāchārya’s commentary: G. W. Farrow and I. Menon. The Concealed Essence of the Hevajra Tantra with the Commentary of Yogaratnamālā. Delhi: Motilal Banarsidass, 1992.
Imagination of the Courageous Achala Tantra acalamahākrodharājasya-sarvatathāgatasyabalāparimitavīravinayasvākhyātonāmakalpa de bzhin gshegs pa thams cad kyi khro bo’i rgyal po ’phags pa mi g.yo ba de’i stobs dpag tu med pa brtul phod pa ’dul bar gsungs pa zhes bya ba’i rtog pa P127, vol. 5
Introduction to the Forms of Definite and Indefinite Progress Sūtra niyatāniyatagatimudrāvatāra nges pa dang mi nges par ’gro ba’i phyag rgya la ’jug pa P868, vol. 34; Toh. 202
Kālachakra Tantra / Condensed Kālachakra Tantra kālacakranāmatantrarāja
rgyud kyi rgyal po dpal dus kyi ’khor lo P4, vol. 1
English translation (chapter 1): John Newman. The Outer Wheel of Time: Vajrayāna Buddhist Cosmology in the Kālacakra Tantra. Ann Arbor, MI: University Microfilms International, 1987.
English translation and Mongolian text (chapter 2): Vesna Acimovic Wallace. The Inner Kālacakratantra: A Buddhist Tantric View of the Individual. 2 vols. PhD diss., University of California at Berkeley, 1995; and Kālacakratantra: The Chapter on the Individual together with the Vimalaprabhā. New York: American Institute of Buddhist Studies, 2004.
Kāshyapa Chapter Sūtra / Questions of Kāshyapa Sūtra kāśyapaparivartasūtra
’od srung gi le’u’i mdo
P760.43, vol. 24; Toh. 87, vol. cha
Sanskrit: Alexander von Staël-Holstein. Kāçyapaparivarta: A Mahāyanasūtra of the Ratnakūṭa Class. Shanghai: Commercial Press, 1926; reprint, Tokyo: Meicho-fukyū-kai, 1977.
English translation: Garma C. C. Chang, ed. A Treasury of Mahāyāna Sūtras. University Park: Pennsylvania State University Press, 1983.
King of Meditative Stabilizations Sūtra samādhirājasūtra / sarvadharmasvabhāvasamatāvipañcatasamādhirājasūtra ting nge ’dzin rgyal po’i mdo / chos thams cad kyi rang bzhin mnyam pa nyid rnam par spros pa ting nge ’dzin gyi rgyal po’i mdo
P795, vols. 31-32; Toh. 127, vol. da
Sanskrit: P. L. Vaidya. Samādhirājasūtram. Buddhist Sanskrit Texts, 2. Darbhanga, India: Mithila Institute, 1961.
Sanskrit, Tibetan, Chinese and English translation (of chap. 9): Cristoph Cüppers. The IXth Chapter of the Samādhirājasūtra: A Text-critical Contribution to the Study of Mahāyāna Sūtras. Alt-und Neu-Indische Studien, 41. Stuttgart: Franz Steiner Verlag, 1990.
Partial English translation (of chaps. 8, 19, and 22): K. Regamey. Three Chapters from the Samādhirājasūtra. Warsaw: Publications of the Oriental Commission, 1938.
Partial English translation (of chaps. 1-4): Translation Committee of the University of Michigan’s Collegiate Institute for the Study of Buddhist Literature. “The Sūtra of the King of Samādhis: Chapters I-IV” in Studies in the Literature of the Great Vehicle. Michigan
Studies in Buddhist Literature No. 1, edited by Luis O. Gómez and Jonathan A. Silk, 188. Ann Arbor: Collegiate Institute for the Study of Buddhist Literature and Center for South and Southeast Asian Studies, University of Michigan, 1989.
Kṛṣhṇayamāri Tantra kṛṣṇayamāritantra
gshin rje gshed nag po’i rgyud P103, vol. 4
Lady Sky-Traveler Vajra Tent Tantra dākinīvajrapañjaramahātantrarājakalpa mkha’ ’gro ma rdo rje gur shes bya ba’i rgyud kyi rgyal po chen po’i brtag pa P11, vol. 1
Little Saṃvara Tantra tantrarājaśrīlaghusaṃvara rgyud kyi rgyal po dpal bde mchog snyung ngu’i rgyud P16, vol. 2; Toh. 368
Lotus Points padma rtse mo
[?]
Magical Net māyājālamahātantrarāja rgyud kyi rgyal po chen po sgyu ’phrul dra ba P102, vol. 4; THDL, Ng3.3.5
Mañjushrī Root Tantra mañjuśrīmūlakalpa
’jam dpal rtsa ba’i rtog pa P162, vol. 6
Miraculous Secret Essence sgyu ’phrul gsang ba snying po THDL Ng3.1.1.8
Ornament of the Vajra Essence Tantra vajrahṛdayālaṃkāra
rdo rje snying po rgyan gyi rgyud P86, vol. 3; Toh. 451
Pile of Jewels Sūtra
ratnakūṭa / mahāratnakūṭadharmaparyāyaśatasāhasrikagrantha
dkon brtsegs / dkon mchog brtsegs pa chen po’i chos kyi rnam grangs le’u stong phrag brgya pa
P760, vols. 22-24
Questions of Subāhu Tantra (one of the four general Action Tantras) subāhuparipṛcchānāmatantra dpung bzang gis zhus pa zhes bya ba’i rgyud
P428, vol. 9
Revelation of the Thought saṃdhivyākaraṇatantra
dgongs pa lung ston / dgongs pa lung bstan pa’i rgyud P83, vol. 3; THDL, Ng3.2.2.2.9
Saṃpuṭa Tantra caturyoginīsaṃpuṭatantra
rnal ’byor ma bzhi’i kha sbyor kyi rgyud P24, vol. 2
Saṃpuṭi Tantra saṃpuṭināmamahātantra
yang dag par sbyor ba shes bya ba’i rgyud chen po P26, vol. 2
Secret Treasury sarvatathāgataguhyamahāguhyakośa-akṣayayanidhidīpa-mahāvratasādhanatantra de bzhin gshegs pa thams cad kyi gsang ba gsang ba’i mdzod chen po mi zad pa gter gyi sgron ma brtul zhugs chen po bsgrub pa’i rgyud P453, vol. 9
Susiddhi Tantra (one of the four general Action Tantras) susiddhikaramahātantrasādhanopāyikapaṭala legs par grub par byed pa’i rgyud chen po las sgrub pa’i thabs rim par phye ba P431, vol. 9
Tantra of Oceanic Spontaneous Pristine Wisdom ye shes rgya mtsho lhun gyis grub pa’i rgyud
[?]
Tantra of Pristine Wisdom [Already] Established ye shes grub pa’i rgyud
[?]
Tantra of the Inconceivable Ra-li ra li bsam gyis mi khyab pa’i rgyud
[?]
Tantra of the Supreme Original Buddha śrīparamādya / śrīparamādyanāmamahāyānakalparājā
dpal dang po’i sangs rgyas / dpal mchog dang po zhes bya ba theg pa chen po’i rtog pa’i rgyal po
P119, vol. 5; Toh. 488, vol. ta
Tantra Thoroughly Establishing the Great Vehicle theg pa chen po yongs su grub pa’i rgyud
[?]
Vairochanābhisambodhi (a Performance Tantra) mahāvairocanābhisaṃbodhivikurvatī-adhiṣṭhānavaipūlyasūtraindrarājanāmadharmaparyāya
rnam par snang mdzad chen po mngon par rdzogs par byang chub pa rnam par sprul ba byin gyis rlob pa shin tu rgyas pa mdo sde’i dbang po rgyal po zhes bya ba’i chos kyi rnam grangs
P126, vol. 5; Toh. 494, Dharma vol. 31
Vajra Array sarvatathāgatacittajñānaguhyārthagarbhavyūhavajratantra
rdo rje bkod pa / de bzhin gshegs pa thams cad kyi thugs gsang ba’i ye shes don gyi snying po rdo rje bkod pa’i rgyud
P452, vol. 9; THDL, Ng2.1.2
Vajrapāṇi Initiation Tantra (a Performance Tantra) vajrapāṇyabhiṣekamahātantra lag na rdo rje dbang bskur ba’i rgyud chen mo P130, vol. 6
Vajrapañjara Tantra (a Highest Yoga Tantra) ḍākiṇīvajrapañjaramahātantrarājakalpa
mkha’ ’gro ma rdo rje gur zhes bya ba’i rgyud kyi rgyal po chen po’i brtag pa P11, vol. 6
Vajrashekhara Tantra (a Yoga Tantra) vajraśekharamahāguhyayogatantra
gsang ba rnal ’byor chen po’i rgyud rdo rje rtse mo P113, vol. 5; Toh. 480
Vajroṣhṇīṣha Tantra (an Action Tantra of which the Concentration Continuation Tantra is said to be a continuation) rdo rje gtsug tor gyi rgyud
[not extant]
Wisdom Drop jñānatilakayoginītantrarāja ye shes thig le rnal ’byor ma’i rgyud kyi rgyal po chen po
P14, vol. 2
Also: ye shes thig le zang thal gyi rgyud
THDL, Ng1.6.105
Wisdom Vajra Compendium (an explanatory Highest Yoga Tantra, in the Guhyasamāja cycle) jñānavajrasamuccayanāmasūtra ye shes rdo rje kun las btus pa P84, vol. 3
2. Other Sanskrit and Tibetan Works
Abhayākara (’jigs med ’byung gnas sbas pa)
Clusters of Quintessential Instructions: Commentary on the Saṃpuṭa Tantra saṃpuṭatantrarājaṭīkā-āmnāyāmañjari yang dag par sbyor ba’i rgyud kyi rgyal po’i rgya cher ’grel pa man ngag gi snye ma P2328, vo. 55; Toh. 1198
Alaṃkakalasha
Commentary on the Vajra Garland Tantra vajramālāmahāyogatantraṭīkāgambhīrārthadīpikā
rnal ’byor chen po’i rgyud dpal rdo rje phreng ba’i rgya cher ’grel pa zab mo’i don gyi ’grel pa
P2660, vol. 61; Toh. 1795
Āryadeva (’phags pa lha, second to third century C.E.)
Lamp Compendium for Practice caryāmelāpakapradīpa spyod bsdus sgron ma
P2668, vol. 61
Sanskrit, Tibetan, and English translation: Christian K. Wedemeyer. Āryadeva’s Lamp that Integrates the Practices. New York: The American Institute of Buddhist Studies at Columbia University, 2007.
Asaṅga (thogs med, fourth century)
Explanation of (Maitreya’s) “Sublime Continuum of the Great Vehicle”
mahāynottaratantraśāstravyākhya
theg pa chen po’i rgyud bla ma’i bstan bcos kyi rnam par bshad pa P5526, vol. 108
Sanskrit: E. H. Johnston (and T. Chowdhury). The Ratnagotravibhāga Mahāyānottaratantraśāstra. Patna, India: Bihar Research Society, 1950.
English translation: E. Obermiller. “Sublime Science of the Great Vehicle to Salvation.” Acta Orientalia 9 (1931): 81-306. Also: J. Takasaki. A Study on the Ratnagotravibhāga. Serie Orientale Roma 33. Rome: Istituto Italiano per il Medio ed Estremo Oriente, 1966.
Five Treatises on the Grounds
1. Grounds of Yogic Practice / Actuality of the Grounds yogācārabhūmi / bhūmivastu rnal ’byor spyod pa’i sa / sa’i dngos gzhi
P5536-5538, vols. 109-110
Grounds of Bodhisattvas bodhisattvabhūmi byang chub sems pa’i sa
P5538, vol. 110
Sanskrit: Unrai Wogihara. Bodhisattvabhūmi: A Statement of the Whole Course of the Bodhisattva (Being the Fifteenth Section of Yogācārabhūmi). Leipzig: 1908; Tokyo: Seigo Kenyūkai, 1930-1936. Also: Nalinaksha Dutt. Bodhisattvabhumi (Being the XVth Section of Asangapada’s Yogacarabhumi). Tibetan Sanskrit Works Series 7. Patna, India: K. P. Jayaswal Research Institute, 1966.
English translation of the Chapter on Suchness, the fourth chapter of Part I, which is the fifteenth volume of the Grounds of Yogic Practice: Janice D. Willis.
On Knowing Reality. New York: Columbia University Press, 1979; reprint, Delhi: Motilal Banarsidass, 1979.
2. Compendium of Ascertainments nirṇayasaṃgraha / viniścayasaṃgrahaṇī rnam par gtan la dbab pa bsdu ba P5539, vols. 110-111
3. Compendium of Bases vastusaṃgraha gzhi bsdu ba P5540, vol. 111
4. Compendium of Enumerations paryāyasaṃgraha rnam grang bsdu ba P5543, vol. 111
5. Compendium of Explanations vivaraṇasaṃgraha rnam par bshad pa bsdu ba P5543, vol. 111
Grounds of Hearers nyan sa śrāvakabhūmi
P5537, vol. 110
Sanskrit: Karunesha Shukla. Śrāvakabhūmi. Tibetan Sanskrit Works Series 14. Patna, India: K. P. Jayaswal Research Institute, 1973.
Two Summaries
1. Summary of Manifest Knowledge abhidharmasamuccaya chos mngon pa kun btus
P5550, vol. 112
Sanskrit: Pralhad Pradhan. Abhidharma Samuccaya of Asaṅga. Visva-Bharati Series 12. Santiniketan, India: Visva-Bharati (Santiniketan Press), 1950.
French translation: Walpola Rahula. La compendium de la super-doctrine (philosophie) (Abhidharmasamuccaya) d’Asaṅga. Paris: École Française d’Extrème-Orient, 1971.
English translation from the French: Walpola Rahula. Abhidharmasamuccaya: The Compendium of the Higher Teaching (Philosophy) by Asaṅga. Trans. Sara Boin-Webb. Fremont, Calif.: Asian Humanities Press, 2001.
2. Summary of the Great Vehicle mahāyānasaṃgraha theg pa chen po bsdus pa
P5549, vol. 112
French translation and Chinese and Tibetan texts: Étienne Lamotte. La somme du grand véhicule d’Asaṅga. 2 vols. Publications de l’Institute Orientaliste de Louvain 8. Louvain: Université de Louvain, 1938; reprint, 1973.
English translation: John P. Keenan. The Summary of the Great Vehicle by Bodhisattva Asaṅga: Translated from the Chinese of Paramārtha. Berkeley, Calif.: Numata Center for Buddhist Translation and Research, 1992.
Atisha (atiśa / atīśa, 982-1054)
Compilation of All Pledges/ Collection of All Pledges sarvasamayasaṃgraha dam tshig thams cad bsdus pa P4547, vol. 81
Bhāvaviveka (legs ldan ’byed, c. 500-570?)
Blaze of Reasoning / Commentary on the “Heart of the Middle”: Blaze of Reasoning madhyamakahṛdayavṛttitarkajvālā dbu ma’i snying po’i ’grel pa rtog ge ’bar ba
P5256, vol. 96; Toh. 3856, vol. dza
Partial English translation (chap. 3, 1-136): Shōtarō Iida. Reason and Emptiness. Tokyo: Hokuseido, 1980.
Heart of the Middle
madhyamakahṛdayakārikā
dbu ma’i snying po’i tshig le’ur byas pa
P5255, vol. 96; Toh. 3855, vol. dza
Partial Sanskrit and Tibetan edition (chaps. 1-3): Annette L. Heitmann. Textkritischer Beitrag zu Bhavyas Madhyamakahṛdayakārikā Kapitel 1-3. Copenhagen: Videnskabsbutikkens Forlag, Kobenhavns Universitet, 1998.
Partial English translation (chap. 3, 1-136): Shōtarō Iida. Reason and Emptiness. Tokyo: Hokuseido, 1980.
Bo-dong Chok-lay-nam-gyel (bo dong phyogs las rnam rgyal, 1376-1451)
Presentation of the General Tantra Sets rgyud sde spyi’i rnam gzhag
Encyclopedia Tibetica: The Collected Works of Bo-doṅ Paṇ-chen rnam-rgyal, vol. 24. New Delhi: Tibet House, 1969-1981.
Buddhaguhya (sangs rgyas gsang ba, eighth century)
Commentary on the “Concentration Continuation Tantra” dhyānottarapaṭalaṭīkā
bsam gtan phyi ma rim par phye ba rgya cher bshad pa P3495, vol. 78
Condensation of the Questions of Subāhu Tantra subhāhuparipṛcchānāmatantrapiṇḍārtha dpung bzang gis zhus pa’i rgyud kyi bsdus pa’i don
P3496, vol. 78; Toh. 2671
Condensation of the Vairocanābhisaṃbodhi vairocanābhisaṃbodhitantrapiṇḍārtha rnam par snang mdzad mngon par rdzogs par byang chub pa’i rgyud kyi bsdus pa’i don P3486, vol. 77; Toh. 2662
Extensive Commentary on the Vajravidāraṇī Retention: Precious Illumination vajravidāraṇī[or vidāraṇā]nāmadhāraṇīṭīkāratnābhāsvarā rdo rje rnam par ’joms pa zhes bya ba’i bzungs kyi rgya cher ’grel pa rin po che gsal ba P3504, vol. 78
Stages of the Path of Magical Emanation mārgavyūha sgyu ’phrul lam rim / lam rnam par bkod pa P4736, vol. 83; rnying ma bka’ ma rgyas pa, vol. 23
Buddhajñānapāda (sangs rgyas ye shes)
Engaging in the Means of Self-Achievement ātmasādhanāvatāra bdag sgrub pa la ’jug pa P2723, vol. 65
Great Sacred Word dvikramatattvabhāvanā-nāma-mukhāgama
rim pa gnyis pa’i de kho na nyid sgom pa zhes bya ba’i zhal gyi lung
P2716, vol. 65 Or: mukhāgama zhal gyi lung P2717, vol. 65
Bu-tön Rin-chen-drup (bu ston rin chen grub, 1290-1364)
Condensed Presentation of the General Tantra Sets: Key Opening the Door to the Precious Treasury of Tantra Sets rgyud sde spyi’i rnam par gzhag pa rgyud sde rin po che’i gter sgo ’byed pa’i lde mig
Collected Works, vol. 14, 845.1-859.1. Śata Piṭaka No. 54. New Delhi: International Academy of Indian Culture, 1969.
Extensive Presentation of the General Tantra Sets: Ornament Beautifying the Precious Tantra Sets rgyud sde spyi’i rnam par gzhag pa: rgyud sde rin po che’i mdzes rgyan
Collected Works, vol. 15, 6.1-32.5. Śata Piṭaka No. 54. New Delhi: International Academy of Indian Culture, 1969
Medium-Length Presentation of the General Tantra Sets: Illuminating the Secrets of All Tantra Sets rgyud sde spyi’i rnam par gzhag pa rgyud sde thams cad kyi gsang ba gsal bar byed pa
Collected Works, vol. 15, 614.7-641.7. Śata Piṭaka No. 54. New Delhi: International Academy of Indian Culture, 1969
Chandrakīrti (candrakīrti, zla ba grags pa, seventh century)
[Auto]commentary on the “Supplement to (Nāgārjuna’s) ‘Treatise on the Middle’” madhaymakāvatārabhāṣya
dbu ma la ’jug pa’i bshad pa / dbu ma la ’jug pa’i rang ’grel
P5263, vol. 98. Also: Dharmsala, India: Council of Religious and Cultural Affairs, 1968.
Tibetan: Louis de La Vallée Poussin. Madhyamakāvatāra par Candrakīrti. Bibliotheca Buddhica 9. Osnabrück, Germany: Biblio Verlag, 1970.
English translation: C. W. Huntington, Jr. The Emptiness of Emptiness: An Introduction to Early Indian Mādhyamika, 147-195. Honolulu: University of Hawaii Press, 1989.
French translation (up to chap. 6, stanza 165): Louis de La Vallée Poussin. Muséon 8 (1907): 249-317; Muséon 11 (1910): 271-358; Muséon 12 (1911): 235-328.
German translation (chap. 6, stanzas 166-226): Helmut Tauscher. Candrakīrti-Madhyamakāvatāraḥ und Madhyamakāvatārabhāṣyam. Vienna: Arbeitskreis für Tibetische und Buddhistische Studien, Universität Wien, 1981.
Clear Lamp Commentary on the “Guhyasamāja” pradīpodyotananāmaṭīkā
sgron ma gsal bar byed pa zhes bya ba’i rgya cher bshad pa P2650, vol. 60
Clear Words, Commentary on (Nāgārjuna’s) “Treatise on the Middle” mūlamadhyamakavṛttiprasannapadā dbu ma rtsa ba’i ’grel pa tshig gsal ba
P5260, vol. 98. Also: Dharmsala, India: Tibetan Cultural Printing Press, 1968.
Sanskrit: Louis de La Vallée Poussin. Mūlamadhyamakakārikās de Nāgārjuna avec la Prasannapadā commentaire de Candrakīrti. Bibliotheca Buddhica 4. Osnabrück, Germany: Biblio Verlag, 1970.
English translation (chap. 1, 25): T. Stcherbatsky. Conception of Buddhist Nirvāṇa, 77-222. Leningrad: Office of the Academy of Sciences of the USSR, 1927; rev. reprint, Delhi: Motilal Banarsidass, 1978.
English translation (chap. 2): Jeffrey Hopkins. “Analysis of Coming and Going.” Dharmsala, India: Library of Tibetan Works and Archives, 1974.
Partial English translation: Mervyn Sprung. Lucid Exposition of the Middle Way: The Essential Chapters from the Prasannapadā of Candrakīrti translated from the Sanskrit. London: Routledge, 1979; Boulder, Colo.: Prajñā Press, 1979.
French translation (chapters 2-4, 6-9, 11, 23, 24, 26, 28): Jacques May. Prasannapadā Madhyamaka-vṛtti, douze chapitres traduits du sanscrit et du tibétain. Paris: AdrienMaisonneuve, 1959.
French translation (chapters 18-22): J. W. de Jong. Cinq chapitres de la Prasannapadā. Paris: Geuthner, 1949.
German translation (chap. 5, 12-26): Stanislaw Schayer. Ausgewählte Kapitel aus der Prasannapadā. Krakow: Naktadem Polskiej Akademji Umiejetnosci, 1931.
German translation (chap. 10): Stanislaw Schayer. “Feuer und Brennstoff.” Rocznik Orjentalistyczny 7 (1931): 26-52.
Ornament for Clear Realization [of Guhyasamāja] guhyasamājābhisamayālaṃkāravṛtti gsang ba ’dus pa’i mngon par rtogs pa’i rgyan gyi ’grel pa P2681, vol. 62
Supplement to (Nāgārjuna’s) “Treatise on the Middle” madhyamakāvatāra dbu ma la ’jug pa P5261, P5262, vol. 98
Tibetan: Louis de La Vallée Poussin. Madhyamakāvatāra par Candrakīrti. Bibliotheca Buddhica 9. Osnabrück, Germany: Biblio Verlag, 1970.
English translation (chaps. 1-5): Jeffrey Hopkins. Compassion in Tibetan Buddhism. London:
Rider, 1980; reprint, Ithaca, N.Y.: Snow Lion Publications, 1980.
English translation (chap. 6): Stephen Batchelor. Echoes of Voidness by Geshé Rabten, 4792. London: Wisdom Publications, 1983.
See also references under Chandrakīrti’s [Auto]commentary on the “Supplement.”
Dharmakīrti (chos kyi grags pa, seventh century)
Seven Treatises on Valid Cognition
1. Analysis of Relations sambandhaparīkṣā
’brel pa brtag pa P5713, vol. 130
2. Ascertainment of Prime Cognition pramāṇaviniścaya tshad ma rnam par nges pa P5710, vol. 130
3. Commentary on (Dignāga’s) “Compilation of Prime Cognition” pramāṇavārttikakārikā tshad ma rnam ’grel gyi tshig le’ur byas pa
P5709, vol. 130. Also: Sarnath, India: Pleasure of Elegant Sayings Press, 1974.
Sanskrit: Dwarikadas Shastri. Pramāṇavārttika of Āchārya Dharmakīrtti. Varanasi, India: Bauddha Bharati, 1968. Also, Yūsho Miyasaka. “Pramāṇavarttika-Kārikā (Sanskrit and Tibetan),” Acta Indologica 2 (1971-1972): 1-206. Also, (chap. 1 and autocommentary) Raniero Gnoli. The Pramāṇavārttikam of Dharmakīrti: The First Chapter with the Autocommentary. Rome: Istituto Italiano per il Medio ed Estremo Oriente, 1960.
English translation (chap. 2): Masatoshi Nagatomi. “A Study of Dharmakīrti’s Pramāṇavarttika: An English Translation and Annotation of the Pramāṇavarttika, Book I.” Ph.D. diss., Harvard University, 1957.
English translation (chap. 4, stanzas 1-148): Tom J.F. Tillemans. Dharmakīrti’s Pramāṇavārttika: An Annotated Translation of the Fourth Chapter (parārthānumāna), vol. 1. Vienna: Verlag der Österreichischen Akademie der Wissenschaften, 2000.
4. Drop of Reasoning nyāyabinduprakaraṇa rigs pa’i thigs pa zhes bya ba’i rab tu byed pa
P5711, vol. 130
English translation: Th. Stcherbatsky. Buddhist Logic. New York: Dover Publications, 1962.
5. Drop of Reasons hetubindunāmaprakaraṇa
gtan tshigs kyi thigs pa zhes bya ba rab tu byed pa P5712, vol. 130
6. Principles of Debate vādanyāya
rtsod pa’i rigs pa P5715, vol. 130
7. Proof of Other Continuums saṃtānāntarasiddhināmaprakaraṇa
rgyud gzhan grub pa zhes bya ba’i rab tu byed pa P5716, vol. 130
Dül-dzin-drak-pa-gyel-tsen (’dul ’dzin grags pa rgyal mtshan, 1374-1434)
Presentation of the General Rites of Action and Performance Tantra and Their Application to the Three Lineages, Set Down by Dül-dzin According to the Foremost [[[Tsong-kha-pa’s]]] Practice bya spyod kyi spyi’i cho ga’i rnam par bzhag pa rigs gsum la sbyor tshul rje’i phyag bzhes bzhin ’dul ba ’dzin pas bkod pa
Collected Works of Rje Tsoṅ-kha-pa Blo-bzaṅ-grags-pa, vol. 17 (na). Delhi: Ngawang Gelek, 1975. Also: Delhi: Guru Deva, 1979.
Gung-tang Kön-chok-ten-pay-drön-may (gung thang dkon mchog bstan pa’i sgron me, 1762-1823)
Difficult Points / Beginnings of a Commentary on the Difficult Points of (Tsong-kha-pa’s) “Differentiating the Interpretable and the Definitive”: Quintessence of “The Essence of Eloquence” drang nges rnam ’byed kyi dka’ ’grel rtsom ’phro legs bshad snying po’i yang snying Sarnath, India: Guru Deva, no date. Also: New Delhi: Ngawang Gelek Demo, 1975.
Haribhadra (seng ge bzang po, late eighth century)
Illumination of the Eight Thousand Stanza Perfection of Wisdom Sūtra āryāṣṭasāhasrikāprajñāpāramitāvyākhyānābhisamayālaṃkārāloka-nāma
’phags pa shes rab kyi pha rol tu phyin pa brgyad stong pa’i bshad pa mngon par rtogs pa’i rgyan gyi snang ba zhes bya ba
P5189, vol. 90
Sanskrit: Unrai Wogihara. Abhisamayālaṃkārālokā Prajñā-pāramitā-vyākhyā, The Work of Haribhadra. 7 vols. Tokyo: Toyo Bunko, 1932-1935; reprint, Tokyo: Sankibo Buddhist Book Store, 1973; and P. L. Vaidya. Aṣṭasāhasrika Prajñāpāramitā, with Haribhadra’s Commentary called Ālokā. Buddhist Sanskrit Texts 4. Darbhanga, India: Mithila Institute, 1960.
English translation: E. Conze. The Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary. Bolinas, Calif.: Four Seasons Foundation, 1973.
Hundred Means of Achievement sgrub thabs brgya rtsa
P4127-4220, vol. 80; Toh. 3306-3309
Jam-yang-shay-pa (’jam dbyangs bzhad pa, 1648–1721)
Great Exposition of the Concentrations and Formless Absorptions / Treatise on the Presentations of the Concentrative and Formless Absorptions, Adornment Beautifying the Subduer’s Teaching, Ocean of Scripture and Reasoning, Delighting the Fortunate
bsam gzugs chen mo/bsam gzugs kyi snyoms ’jug rnams gyi rnam par bzhag pa’i bstan bcos thub bstan mdzes rgyan lung dang rigs pa’i rgya mtsho skal bzang dga’ byed Folio printing in India; no publication data.
Also: The Collected Works of ’Jam-dbyaṅs-bzad-pa’i-rdo-rje: Reproduced from Prints from the Bkra-sis-’khyil Blocks, vol. 12. New Delhi: Ngawang Gelek Demo, 1974.
Great Exposition of Tenets / Explanation of “Tenets”: Sun of the Land of Samantabhadra Brilliantly Illuminating All of Our Own and Others’ Tenets and the Meaning of the Profound [[[Emptiness]]],
Ocean of Scripture and Reasoning Fulfilling All Hopes of All Beings
grub mtha’ chen mo / grub mtha’i rnam bshad rang gzhan grub mtha’ kun dang zab don mchog tu gsal ba kun bzang zhing gi nyi ma lung rigs rgya mtsho skye dgu’i re ba kun skong
Edition cited: Musoorie, India: Dalama, 1962. Also: Collected Works of ’Jam-dbyaṅs-bźadpa’i-rdo-rje, vol. 14 (entire). New Delhi: Ngawang Gelek Demo, 1973. Also: Mundgod, India: Drepung Gomang Library, 1999.
English translation (entire root text and edited portions of the autocommentary and Nga-wang-pel-den’s Annotations): Jeffrey Hopkins. Maps of the Profound: Jam-yang-shayba’s Great Exposition of Buddhist and Non-Buddhist Views on the Nature of Reality. Ithaca, N.Y.: Snow Lion Publications, 2003.
English translation (beginning of the chapter on the Consequence School): Jeffrey Hopkins. Meditation on Emptiness, 581-697. London: Wisdom Publications, 1983; rev.
ed., Boston: Wisdom Publications, 1996.
Jang-kya Röl-pay-dor-jay (lcang skya rol pa’i rdo rje, 1717-1786)
Presentations of Tenets / Clear Exposition of the Presentations of Tenets: Beautiful Ornament for the Meru of the Subduer’s Teaching
grub mtha’i rnam bzhag / grub pa’i mtha’i rnam par bzhag pa gsal bar bshad pa thub bstan lhun po’i mdzes rgyan
Edition cited: Varanasi, India: Pleasure of Elegant Sayings Printing Press, 1970. Also: Lokesh Chandra, ed. Buddhist Philosophical Systems of Lcaṅ-skya Rol-pahi Rdo-rje. Śatapiṭaka Series (Indo-Asian Literatures), vol. 233. New Delhi: International Academy of Indian Culture, 1977. Also: An edition published by gam car phan bde legs bshad gling grva tshang dang rgyud rnying slar gso tshogs pa, 1982.
English translation of Sautrāntika chapter: Anne C. Klein. Knowing, Naming, and Negation, 115-196. Ithaca, N.Y.: Snow Lion Publications, 1988. Commentary on this: Anne C. Klein. Knowledge and Liberation: A Buddhist Epistemological Analysis in Support of Transformative Religious Experience. Ithaca, N.Y.: Snow Lion Publications, 1986.
English translation of Svātantrika chapter: Donald S. Lopez, Jr. A Study of Svātantrika, 243-386. Ithaca, N.Y.: Snow Lion Publications, 1986.
English translation of part of Prāsaṅgika chapter: Jeffrey Hopkins. Emptiness Yoga: The Tibetan Middle Way, 355-428. Ithaca, N.Y.: Snow Lion Publications, 1983. Jñānākara
Introduction to Mantra / Introduction to Secret Mantra mantrāvatāra gsang sngags la ’jug pa P4541, vol. 81
Jñānashrī
Eradicating the Two Extremes with respect to the Vajra Vehicle vajrayānakoṭidvayāpoha rdo rje theg pa’i mtha’ gnyis sel ba P4537, vol. 81
Ke-drup Ge-lek-pel-sang (mkhas grub dge legs dpal bzang, 1385-1438)
Extensive Explanation of the Format of the General Tantra Sets rgyud sde spyi’i rnam par bzhag pa rgyas par bshad pa
Collected Works of the Lord Mkhas-grub rje dge-legs-dpal-bzaṅ-po, vol. 8, 443-630. New Delhi: Guru Deva, 1980. Also: Collected Works of Mkhas-grub dge-legs dpal, vol. 11, 215-368. New Delhi: Ngawang Gelek Demo, 1983.
Edited and translated by Ferdinand D. Lessing and Alex Wayman. Mkhas Grub Rje’s Fundamentals of the Buddhist Tantras. The Hague: Mouton, 1968; reprint, Delhi: Motilal Banarsidass, 1978.
How to Practice the Two Stages of the Path of the Glorious Kālachakra: Quick Entry to the Path of Great Bliss
dpal dus kyi ’khor lo’i lam rim pa gnyis ji ltar nyams su len pa’i tshul bde ba chen po’i lam du myur du ’jug pa
Collected Works of Rgyal-tshab Dar-ma-rin-chen, vol. 1, 89-203. Delhi: Guru Deva, 1982. Also: Collected Works of Rgyal-tshab Dar-ma-rin-chen, vol. 1. Delhi: Ngawang Gelek Demo, 1981.
Kel-sang-gya-tso, Seventh Dalai Lama (bskal bzang rgya mtsho, 1708-1757)
Explanation of the Mandala Rite of the Glorious Guhyasamāja Akṣhobhyavajra: Illumination Brilliantly Clarifying the Principles of the Meaning of Initiation: Sacred Word of Vajrasattva dpal gsang ba ’dus pa mi bskyod rdo rje’i dkyil ’khor gyi cho ga’i rnam par bshad pa dbang don de nyid yang gsal snang ba rdo rje sems dpa’i zhal lung New Delhi: Tanzin Kunga, 1972
Kṛṣhṇachārin (nag po pa)
Illumination of the Secret Principles guhyatattvaprakāśa
gsang ba’i de kho na nyid gsal ba P2167, vol. 51
Long-chen-rap-jam (klong chen rab ’byams / klong chen dri med ’od zer, 1308-1363)
Precious Treasury of Tenets: Illuminating the Meaning of All Vehicles theg pa mtha’ dag gi don gsal bar byed pa grub pa’i mtha’ rin po che’i mdzod
Gangtok, Sikkim: Dodrup Chen Rinpoche, 1969[?]
English translation: Albion Moonlight Butters. “The Doxographical Genius of Kun mkhyen kLong chen rab ’byams pa.” Ph.D. diss., Columbia University, 2006, 298-707.
Precious Treasury of the Supreme Vehicle theg pa’i mchog rin po che’i mdzod
Gangtok, Sikkim: Dodrup Chen Rinpoche, 1969[?].
Long-döl Nga-wang-lo-sang (klong rdol ngag dbang blo bzang, 1719-1794)
Terminology Arising in Secret Mantra, the Scriptural Collections of the Knowledge Bearers gsang sngags rig pa ’dzin pa’i sde snod las byung ba’i ming gi grang
The Collected Works of Longdol Lama, Part 1, 87-170. New Delhi: International Academy of Indian Culture, 1973.
Lo-sang-chö-kyi-gyel-tsen, First Paṇ-chen Lama (blo bzang chos kyi rgyal mtshan, 1567?-1662)
Presentation of the General Teaching and the Four Tantra Sets, Based on Notes bstan pa spyi dang rgyud sde’i bzhi’i rnam bzhag zin bris su byas pa Collected Works, vol. 4, 10.1-45.3. New Delhi: Gurudeva, 1973.
Maitreya (byams pa)
Five Doctrines of Maitreya
1. Sublime Continuum of the Great Vehicle / Treatise on the Later Scriptures of the Great Vehicle mahāyānottaratantraśāstra
theg pa chen po rgyud bla ma’i bstan bcos
P5525, vol. 108
Sanskrit: E. H. Johnston (and T. Chowdhury). The Ratnagotravibhāga Mahāyānottaratantraśāstra. Patna, India: Bihar Research Society, 1950.
English translation: E. Obermiller. “Sublime Science of the Great Vehicle to Salvation.” Acta Orientalia 9 (1931): 81-306. Also: J. Takasaki. A Study on the Ratnagotravibhāga. Serie Orientale Roma 33. Rome: Istituto Italiano per il Medio ed Estremo Oriente, 1966.
2. Differentiation of Phenomena and Noumenon dharmadharmatāvibhaṅga
chos dang chos nyid rnam par ’byed pa
P5523, vol. 108
Edited Tibetan: Jōshō Nozawa. “The Dharmadharmatāvibhaṅga and the Dharmadharmatāvibhaṅgavṛtti, Tibetan Texts, Edited and Collated, Based upon the Peking and Derge Editions.” In Studies in Indology and Buddhology: Presented in Honour of Professor Susumu Yamaguchi on the Occasion of his Sixtieth Birthday, edited by Gadjin M. Nagao and Jōshō Nozawa. Kyoto: Hozokan, 1955.
English translation: John Younghan Cha. “A Study of the Dharmadharmatāvibhāga: An Analysis of the Religious Philosophy of the Yogācāra, Together with an Annotated Translation of Vasubandhu’s Commentary.” Ph.D. diss., Northwestern University, 1996.
English translation: Jim Scott. Maitreya’s Distinguishing Phenomena and Pure Being with Commentary by Mipham. Ithaca, N.Y.: Snow Lion Publications, 2004.
3. Differentiation of the Middle and the Extremes madhyāntavibhaṅga
dbus dang mtha’ rnam par ’byed pa
P5522, vol. 108
Sanskrit: Gadjin M. Nagao. Madhyāntavibhāga-bhāṣya. Tokyo: Suzuki Research Foundation, 1964. Also: Ramchandra Pandeya. Madhyānta-vibhāga-śāstra. Delhi: Motilal Banarsidass, 1971.
English translation: Stefan Anacker. Seven Works of Vasubandhu. Delhi: Motilal Banarsidass, 1984. Also, of chapter 1: Thomas A. Kochumuttom. A Buddhist Doctrine of Experience. Delhi: Motilal Banarsidass, 1982. Also, of chapter 1: Th. Stcherbatsky. Madhyāntavibhāga, Discourse on Discrimination between Middle and Extremes Ascribed to Bodhisattva Maitreya and Commented by Vasubandhu and Sthiramati. Bibliotheca Buddhica 30 (1936). Osnabrück, Germany: Biblio Verlag, 1970; reprint, Calcutta: Indian Studies Past and Present, 1971. Also, of chapter 1: David Lasar Friedmann. Sthiramati, Madhyāntavibhāgaṭīkā: Analysis of the Middle Path and the Extremes. Utrecht, Netherlands: Rijksuniversiteit te Leiden, 1937.
4. Ornament for Clear Realization abhisamayālaṃkāra mngon par rtogs pa’i rgyan
P5184, vol. 88
Sanskrit: Th. Stcherbatsky and E. Obermiller, eds. Abhisamayālaṃkāra-PrajñāpāramitāUpadeśa-Śāstra. Bibliotheca Buddhica 23. Osnabrück, Germany: Biblio Verlag, 1970.
English translation: Edward Conze. Abhisamayālaṃkāra. Serie Orientale Roma 6. Rome: Istituto Italiano per il Medio ed Estremo Oriente, 1954.
5. Ornament for the Great Vehicle Sūtras mahāyānasūtrālaṃkāra theg pa chen po’i mdo sde rgyan gyi tshig le’ur byas pa
P5521, vol. 108
Sanskrit: Sitansusekhar Bagchi. Mahāyāna-Sūtrālaṃkāraḥ of Asaṅga [with Vasubandhu’s commentary]. Buddhist Sanskrit Texts 13. Darbhanga, India: Mithila Institute, 1970.
Sanskrit text and translation into French: Sylvain Lévi. Mahāyānasūtrālaṃkāra, exposé de la doctrine du grand véhicule selon le système Yogācāra. Bibliothèque de l’École des Hautes Études. 2 vols. Paris: Libraire Honoré Champion, 1907, 1911.
Sanskrit text and translation into English: Surekha Vijay Limaye. Mahāyānasūtrālaṃkāra by Asaṅga. Bibliotheca Indo-Buddhica Series 94. Delhi: Sri Satguru, 1992.
English translation: L. Jamspal et al. The Universal Vehicle Discourse Literature. Editor-inchief, Robert A.F. Thurman. New York: American Institute of Buddhist Studies, Columbia University, 2004.
Mātṛceta and Dignāga (phyogs kyi glang po, sixth century)
Interwoven Praise miśrakastotra dpel mar bstod pa P2041, vol. 46; Toh. 1150
Nāgabodhi (klu byang)
Clear Meaning Commentary on (Nāgārjuna’s) “Five Stages” pañcakramaṭīkāmaṇimālā
rim pa lnga pa’i bshad pa nor bu’i phreng ba P2697, vol. 62
Nāgārjuna (klu sgrub, first to second century, C.E.)
Five Stages
pañcakrama rim pa lnga pa P2667, vol. 61
Sanskrit: Katsumi Mimaki and Tōru Tomabechi. Pañcakrama. Bibliotheca Codicum Asiaticorum 8. Tokyo: Centre for East Asian Cultural Studies for UNESCO, 1994.
English translation of the introductory stanzas: Alex Wayman, Yoga of the Guhyasamājatantra. Delhi: Motilal Banarsidass, 1977.
Praise of the Element of Attributes dharmadhātustotra chos kyi dbyings su bstod pa P2010, vol. 46; Toh. 1118, vol. ka
Praise of the Non-Conceptual *nirvikalpastava
rnam par mi rtog pa la bstod pa
Six Collections of Reasonings
1. Precious Garland of Advice for the King rājaparikathāratnāvalī rgyal po la gtam bya ba rin po che’i phreng ba
P5658, vol. 129
Sanskrit, Tibetan, and Chinese: Michael Hahn. Nāgārjuna’s Ratnāvalī, vol. 1. The Basic Texts (Sanskrit, Tibetan, and Chinese). Bonn: Indica et Tibetica Verlag, 1982.
English translation: Jeffrey Hopkins. Buddhist Advice for Living and Liberation: Nāgārjuna’s
Precious Garland, 94-164. Ithaca, N.Y.: Snow Lion Publications, 1998. Supersedes that
in: Nāgārjuna and the Seventh Dalai Lama. The Precious Garland and the Song of the Four Mindfulnesses, translated by Jeffrey Hopkins, 17-93. London: George Allen and Unwin, 1975; New York: Harper and Row, 1975; reprint, in H.H. the Dalai Lama, Tenzin Gyatso. The Buddhism of Tibet. London: George Allen and Unwin, 1983; reprint, Ithaca, N.Y.: Snow Lion Publications, 1987.
English translation: John Dunne and Sara McClintock. The Precious Garland: An Epistle to a King. Boston: Wisdom Publications, 1997.
English translation of chap. 1, 1-77: Giuseppe Tucci. “The Ratnāvalī of Nāgārjuna.” Journal of the Royal Asiatic Society (1934): 307-324; reprint, Giuseppe Tucci. Opera Minora, II. Rome: Giovanni Bardi Editore, 1971, 321-366. Chap. 2, 1-46; chap. 4, 1-100: Giuseppe Tucci. “The Ratnāvalī of Nāgārjuna.” Journal of the Royal Asiatic Society (1936): 237-252, 423-435.
Japanese translation: Uryūzu Ryushin. Butten II, Sekai Koten Bungaku Zenshu, 7 (July, 1965): 349-372. Edited by Nakamura Hajime. Tokyo: Chikuma Shobō. Also: Uryūzu Ryushin. Daijō Butten 14 (1974): 231-316. Ryūju Ronshū. Edited by Kajiyama Yuichi and Uryūzu Ryushin. Tokyo: Chūōkōronsha.
Danish translation: Christian Lindtner. Nagarjuna, Juvelkaeden og andre skrifter. Copenhagen, 1980.
2. Refutation of Objections vigrahavyāvartanīkārikā
rtsod pa bzlog pa’i tshig le’ur byas pa
P5228, vol. 95
Edited Tibetan and Sanskrit: Christian Lindtner. Nagarjuniana, 70-86. Indiske Studier 4. Copenhagen: Akademisk Forlag, 1982.
Edited Sanskrit and English translation: K. Bhattacharya, E. H. Johnston, and A. Kunst. The Dialectical Method of Nāgārjuna. New Delhi: Motilal Banarsidass, 1978.
English translation from the Chinese: G. Tucci. Pre-Diṅnāga Buddhist Texts on Logic from Chinese Sources. Gaekwad’s Oriental Series 49. Baroda, India: Oriental Institute, 1929.
French translation: S. Yamaguchi. “Traité de Nāgārjuna pour écarter les vaines discussion (Vigrahavyāvartanī) traduit et annoté.” Journal Asiatique 215 (1929): 1-86.
3. Seventy Stanzas on Emptiness śūnyatāsaptatikārikā
stong pa nyid bdun cu pa’i tshig le’ur byas pa
P5227, vol. 95
Edited Tibetan and English translation: Christian Lindtner. Nagarjuniana, 34-69. Indiske Studier 4. Copenhagen: Akademisk Forlag, 1982.
English translation: David Ross Komito. Nāgārjuna’s “Seventy Stanzas”: A Buddhist Psychology of Emptiness. Ithaca, N.Y.: Snow Lion Publications, 1987.
4. Sixty Stanzas of Reasoning yuktiṣaṣṭikākārikā rigs pa drug cu pa’i tshig le’ur byas pa
P5225, vol. 95
Edited Tibetan with Sanskrit fragments and English translation: Christian Lindtner. Nagarjuniana, 100-119. Indiske Studier 4. Copenhagen: Akademisk Forlag, 1982.
5. Treatise Called the Finely Woven vaidalyasūtranāma zhib mo rnam par ’thag pa zhes bya ba’i mdo
P5226, vol. 95
Tibetan text and English translation: Fernando Tola and Carmen Dragonetti. Nāgārjuna’s Refutation of Logic (Nyāya) Vaidalyaprakaraṇa. Delhi: Motilal Banarsidass, 1995.
6. Treatise on the Middle / Fundamental Treatise on the Middle, Called “Wisdom” madhyamakaśāstra / prajñānāmamūlamadhyamakakārikā
dbu ma’i bstan bcos / dbu ma rtsa ba’i tshig le’ur byas pa shes rab ces bya ba P5224, vol. 95
Edited Sanskrit: J. W. de Jong. Nāgārjuna, Mūlamadhyamakakārikāḥ. Madras, India: Adyar Library and Research Centre, 1977; reprint, Wheaton, Ill.: Theosophical Publishing House, c. 1977. Also: Christian Lindtner. Nāgārjuna’s Filosofiske Vaerker, 177-215. Indiske Studier 2. Copenhagen: Akademisk Forlag, 1982.
English translation: Frederick Streng. Emptiness: A Study in Religious Meaning. Nashville, Tenn.: Abingdon Press, 1967. Also: Kenneth Inada. Nāgārjuna: A Translation of His Mūlamadhyamakakārikā. Tokyo: Hokuseido Press, 1970. Also: David J. Kalupahana. Nāgārjuna: The Philosophy of the Middle Way. Albany, N.Y.: State University of New York Press, 1986. Also: Jay L. Garfield. The Fundamental Wisdom of the Middle Way. New York: Oxford University Press, 1995.
Italian translation: R. Gnoli. Nāgārjuna: Madhyamaka Kārikā, Le stanze del cammino di mezzo. Enciclopedia di autori classici 61. Turin, Italy: P. Boringhieri, 1961.
Danish translation: Christian Lindtner. Nāgārjuna’s Filosofiske Vaerker, 67-135. Indiske Studier 2. Copenhagen: Akademisk Forlag, 1982.
Means of Achievement of the Retention of the Thousand-Armed Avalokiteshvara sahasrabhujāvalokiteśvarasādhana
spyan ras gzigs dbang phyug phyag stong sgrub thabs P3555, vol. 79
Nga-wang-ke-drup (ngag dbang mkhas grub, 1779-1838)
Presentation of Death, Intermediate State, and Rebirth skye shi bar do’i rnam bzhag
Collected Works of Ṅag-dbaṅ-mkhas-grub, Kyai-rdor Mkhan-po of Urga, vol. 1, 459-474. Leh, Ladakh: S. Tashigangpa, 1973.
Nga-wang-lo-sang-gya-tso (ngag dbang blo bzang rgya mtsho, Fifth Dalai Lama, 1617-1682)
Instructions on the Stages of the Path to Enlightenment: Sacred Word of Mañjushrī byang chub lam gyi rim pa’i ’khrid yig ’jam pa’i dbyangs kyi zhal lung Thimphu, Bhutan: kun bzang stobs rgyal, 1976.
English translation of the “Perfection of Wisdom Chapter”: Jeffrey Hopkins. “Practice of Emptiness.” Dharmsala: Library of Tibetan Works and Archives, 1974.
Nga-wang-pel-den (ngag dbang dpal ldan, b. 1797), also known as Pel-den-chö-jay (dpal ldan chos rje)
Presentation of the Grounds and Paths of the Four Great Secret Tantra Sets: Illumination of the Texts of Tantra
gsang chen rgyud sde bzhi’i sa lam gyi rnam bzhag rgyud gzhung gsal byed
rgyud smad par khang edition, no other data
Ocean of Means of Achievement sādhanasāgara sgrub thabs rgya mtsho
P4221-4466, vols. 80-81; Toh. 3400-3644
One Hundred and Fifty Means of Achievement phyed dang nyis brgya pa P3964-4126, vol. 80; Toh. 3143-3304
Padma-kar-po (pad ma dkar po, 1527-1592)
Presentation of the General Tantra Sets: Captivating the Wise rgyud sde spyi’i rnam gzhag mkhas pa’i yid ’phrog
Collected Works of Kun-mkhyen Padma-dkar-po, vol. 11, 251-334. Darjeeling, India: Kargyud Sungrab Nyamso Khang, 1973-1974.
Paṇ-chen Sö-nam-drak-pa (paṇ chen bsod nams grags pa, 1478-1554)
Presentation of the General Tantra Sets: Captivating the Minds of the Fortunate
rgyud sde spyi’i rnam par bzhag pa skal bzang gi yid ’phrog
Dharmsala, India: Library of Tibetan Works and Archives, 1975
English translation: Panchen Sonam Dragpa, Overview of Buddhist Tantra, trans. by Martin J Boord and Losang Norbu Tsonawa. Dharmsala, India: Library of Tibetan Works and Archives, 1996.
Puṇḍarīka, Kalkī (rigs ldan pad ma dkar po)
Great Commentary on the “Kālachakra Tantra”: Stainless Light vimalaprabhānāmamūlatantrānusāriṇīdvādaśasāhasrikālaghukālacakratantrarājaṭīkā bsdus pa’i rgyud kyi rgyal po dus kyi ’khor lo’i ’grel bshad rtsa ba’i rgyud kyi rjes su ’jug pa stong phrag bcu gnyis pa dri ma med pa’i ’od ces bya ba P2064, vol. 46
English translation (chapter 1): John Newman. The Outer Wheel of Time: Vajrayāna Buddhist Cosmology in the Kālacakra Tantra. Ann Arbor, MI: University Microfilms International, 1987.
English translation and Mongolian text (chapter 2): Vesna Acimovic Wallace. The Inner Kālacakratantra: A Buddhist Tantric View of the Individual. 2 vols. PhD diss., University of California at Berkeley, 1995; and Kālacakratantra: The Chapter on the Individual together with the Vimalaprabhā. New York: American Institute of Buddhist Studies, 2004.
Ratnākarashānti (rin chen ’byung gnas zhi ba)
Commentary on (Dīpaṅkarabhadra’s) “Rite of the Guhyasamāja Maṇḍala” / Commentary on
(Dīpaṅkarabhadra’s) “Four Hundred and Fifty”
guhyasamājamaṇḍalavidhiṭīkā dpal gsang ba ’dus pa’i dkyil ’khor gyi cho ga’i ’grel pa P2734, vol. 65
Commentary on the “All Secret Tantra” sarvarahasyanibandharahasyapradīpa
thams cad gsang ba’i bshad sbyar gsang ba’i sgron ma P3450, vol. 76
Handful of Flowers, Explanation of the Guhyasamāja Tantra kusumāñjaliguhyasamājanibandha
gsang ba ’dus pa’i bshad sbyar snyim pa’i me tog P2714, vol. 64
Presentation of the Three Vehicles triyānavyavasthāna
theg pa gsum rnam par bzhag pa P4535, vol. 81
Ratnarakṣhita
Commentary on the Difficult Points of the Saṃvarodaya Tantra saṃvarodayamahātantrarājasyapadminīnāmapañjikā sdom pa ’byung ba’i rgyud kyi rgyal po chen po’i dka’ ’grel padma can P2137, vol. 51
Sa-kya Paṇḍita (sa skya paṇḍita kun dga’ rgyal mtshan, 1182-1251)
Differentiation of the Three Vows sdom gsum rab dbye/ sdom pa gsum gyi rab tu dbye ba’i sdom gsum rang mchan ’khrul med
New Delhi: Pal-lden Sa-kya’i Sung-rab Book Publication, 1985.
English translation: Jared Douglas Rhoton. A Clear Differentiation of the Three Codes: Essential Distinctions among the Individual Liberation, Great Vehicle, and Tantric Systems: the Sdom gsum rab dbye and Six Letters. Albany: State University of New York Press, 2002. Shākyamitra (shākya’i bshes gnyen)
Commentary on (Āryadeva’s) “Lamp Compendium for Practice” caryāmelāyanapradīpanāmaṭīkā
spyod pa bsdus pa’i sgron ma shes bya ba rgya cher bshad pa
P2703, vol. 62
Shāntideva (zhi ba lha, eighth century)
Engaging in the Bodhisattva Deeds bodhi[[[sattva]]]caryāvatāra byang chub sems dpa’i spyod pa la ’jug pa
Toh. 3871, dbu ma, vol. la
Sanskrit: P. L. Vaidya. Bodhicaryāvatāra. Buddhist Sanskrit Texts 12. Darbhanga, India: Mithila Institute, 1988.
Sanskrit and Tibetan: Vidhushekara Bhattacharya. Bodhicaryāvatāra. Bibliotheca Indica, 280. Calcutta: Asiatic Society, 1960.
Sanskrit and Tibetan with Hindi translation: Rāmaśaṃkara Tripāthī, ed. Bodhicaryāvatāra. Bauddha-Himālaya-Granthamālā, 8. Leh, Ladākh: Central Institute of Buddhist Studies, 1989.
English translation: Stephen Batchelor. A Guide to the Bodhisattva’s Way of Life. Dharmsala,
India: Library of Tibetan Works and Archives, 1979. Also: Marion Matics. Entering the Path of Enlightenment. New York: Macmillan, 1970. Also: Kate Crosby and Andrew Skilton. The Bodhicaryāvatāra. Oxford: Oxford University Press, 1996. Also: Padmakara Translation Group. The Way of the Bodhisattva. Boston: Shambhala, 1997. Also: Vesna A. Wallace and B. Alan Wallace. A Guide to the Bodhisattva Way of Life. Ithaca, N.Y.: Snow Lion Publications, 1997.
Contemporary commentary by H.H. the Dalai Lama, Tenzin Gyatso. Transcendent Wisdom. Ithaca, N.Y.: Snow Lion Publications, 1988. Also: H.H. the Dalai Lama, Tenzin Gyatso. A Flash of Lightning in the Dark of the Night. Boston: Shambhala, 1994. Shākyamitra (shākya’i bshes gnyen)
Ornament of Kosala kosalālaṃkāratattvasaṃgrahaṭīkā de kho na nyid bsdus pa’i rgya cher bshad pa ko sa la’i rgyan P3326, vols. 70-71; D2503, vol. yi.
Shraddhākaravarma
Introduction to the Meaning of the Highest Yoga Tantras yogānuttaratantrārthāvatārasaṃgraha rnal ’byor bla med pa’i rgyud kyi don la ’jug pa bsdus pa P4536, vol. 81; Toh. 3713
Shrīdhara
Commentary on the Difficult Points of the “Yamāri Tantra”: Innate Illumination yamāritantrapañjikāsahajāloka gshin rje gshed kyi rgyud kyi dka’ ’grel lhan cig skyes pa’i snang ba P2781, vol. 66
Sö-nam-tzay-mo (bsod nams rtse mo, 1142-1182)
Presentation of the General Tantra Sets rgyud sde spyi’i rnam par gzhag pa
Gangtok, ’Bras-ljongs-sa-ngor-chos-tshogs, 1969
Tripiṭakamāla
Lamp for the Three Modes nayatrayapradīpa tshul gsum gyi sgron ma Toh. 3707; Dharma vol. 62
Tsong-kha-pa Lo-sang-drak-pa (tsong kha pa blo bzang grags pa, 1357-1419)
Explanation of (Nāgārjuna’s) “Treatise on the Middle”: Ocean of Reasoning / Great Commentary on
(Nāgārjuna’s) “Treatise on the Middle” dbu ma rtsa ba’i tshig le’ur byas pa shes rab ces bya ba’i rnam bshad rigs pa’i rgya mtsho / rtsa shes ṭik chen
P6153, vol. 156. Also: Sarnath, India: Pleasure of Elegant Sayings Printing Press, n.d. Also: rJe tsong kha pa’i gsung dbu ma’i lta ba’i skor, vols. 1-2. Sarnath, India: Pleasure of Elegant Sayings Press, 1975. Also: Delhi: Ngawang Gelek, 1975. Also: Delhi: Guru Deva, 1979.
English translation (chap. 2): Jeffrey Hopkins. Ocean of Reasoning. Dharmsala, India: Library of Tibetan Works and Archives, 1974.
Great Exposition of the Stages of Secret Mantra / The Stages of the Path to a Conqueror and Pervasive Master, a Great Vajradhara: Revealing All Secret Topics
sngags rim chen mo / rgyal ba khyab bdag rdo rje ’chang chen po’i lam gyi rim pa gsang ba kun gyi gnad rnam par phye ba
P6210, vol. 161. Also: Delhi: Ngawang Gelek, 1975. Also: Delhi: Guru Deva, 1979.
English translation (chap. 1): H.H. the Dalai Lama, Tsong-kha-pa, and Jeffrey Hopkins. Tantra in Tibet. London: George Allen and Unwin, 1977; reprint, with minor corrections, Ithaca, N.Y.: Snow Lion Publications, 1987.
English translation (chaps. 2-3): H.H. the Dalai Lama, Tsong-kha-pa, and Jeffrey Hopkins. The Yoga of Tibet. London: George Allen and Unwin, 1981; reprinted as Deity Yoga. Ithaca, N.Y.: Snow Lion Publications, 1987.
English translation (chap. 4): H.H. the Dalai Lama, Dzong-ka-ba, and Jeffrey Hopkins. Yoga Tantra: Paths to Magical Feats. Ithaca, N.Y.: Snow Lion Publications, 2005.
Great Exposition of the Stages of the Path / Stages of the Path to Enlightenment Thoroughly Teaching All the Stages of Practice of the Three Types of Beings
lam rim chen mo / skyes bu gsum gyi nyams su blang ba’i rim pa thams cad tshang bar ston pa’i byang chub lam gyi rim pa
P6001, vol. 152. Also: Dharmsala, India: Tibetan Cultural Printing Press, 1964. Also: Delhi: Ngawang Gelek, 1975. Also: Delhi: Guru Deva, 1979.
English translation: Tsong-kha-pa. The Great Treatise on the Stages of the Path to Enlightenment. 3 vols. Trans. and ed. Joshua W. C. Cutler and Guy Newland. Ithaca, N.Y.: Snow Lion Publications, 2000-2004.
English translation of the part on the excessively broad object of negation: Elizabeth Napper. Dependent-Arising and Emptiness, 153-215. London: Wisdom Publications, 1989.
English translation of the parts on calm abiding and special insight: Alex Wayman. Calming the Mind and Discerning the Real, 81-431. New York: Columbia University Press, 1978; reprint, New Delhi: Motilal Banarsidass, 1979.
Extensive Explanation of (Chandrakīrti’s) “Supplement to (Nāgārjuna’s) ‘Treatise on the Middle’”: Illumination of the Thought dbu ma la ’jug pa’i rgya cher bshad pa dgongs pa rab gsal
P6143, vol. 154. Also: Sarnath, India: Pleasure of Elegant Sayings Press, 1973. Also: Delhi: Ngawang Gelek, 1975. Also: Delhi: Guru Deva, 1979.
English translation (chapters 1-5): Jeffrey Hopkins. Compassion in Tibetan Buddhism, 93230. Ithaca, N.Y.: Snow Lion Publications, 1980.
English translation (chap. 6, stanzas 1-7): Jeffrey Hopkins and Anne C. Klein. Path to the Middle: Madhyamaka Philosophy in Tibet: The Oral Scholarship of Kensur Yeshay Tupden, by Anne C. Klein, 147-183, 252-271. Albany, N.Y.: State University of New York Press, 1994.
Medium-Length Exposition of the Stages of the Path / Small Exposition of the Stages of the Path to Enlightenment
lam rim ’bring / lam rim chung ngu / skyes bu gsum gyi nyams su blang ba’i byang chub lam gyi rim pa
P6002, vols. 152-153. Also: Dharmsala, India: Tibetan Cultural Printing Press, 1968. Also: Mundgod, India: dga’ ldan shar rtse, n.d. (includes outline of topics by Trijang Rinbochay). Also: Delhi: Ngawang Gelek, 1975. Also: Delhi: Guru Deva, 1979.
English translation of the section on special insight: Jeffrey Hopkins. Tsong-kha-pa’s Final Exposition of Wisdom. Ithaca, N.Y.: Snow Lion Publications, 2008. Also: Robert Thurman. “The Middle Transcendent Insight.” Life and Teachings of Tsong Khapa, 108-185.
Dharmsala, India: Library of Tibetan Works and Archives, 1982.
Quintessential Instructions on the King of Tantras, the Glorious Guhyasamāja: Lamp Thoroughly Illuminating the Five Stages
rgyud kyi rgyal po dpal gsang ba ’dus pa’i man ngag rim pa lnga rab tu gsal ba’i sgron me
Varanasi: 1969
Treatise Differentiating the Interpretable and the Definitive: The Essence of Eloquence drang ba dang nges pa’i don rnam par phye ba’i bstan bcos legs bshad snying po
Editions: see the preface to my critical edition, Emptiness in the Mind-Only School of Buddhism, 355. Also: Ye shes thabs mkhas. shar tsong kha pa blo bzang grags pas mdzad pa’i drang ba dang nges pa’i don rnam par phye ba’i bstan bcos legs bshad snying po. Tā la’i bla ma’i ’phags bod, vol. 22. Varanasi, India: vāṇa dbus bod kyi ches mtho’i gtsug lag slob gnyer khang, 1997.
English translation: Prologue and Mind-Only section, Emptiness in the Mind-Only School of
Buddhism, Dynamic Responses to Dzong-ka-ba’s The Essence of Eloquence, volume 1. Berkeley: University of California Press, 1999; Delhi: Munshiram Manoharlal, 2000. Also: Robert A. F. Thurman. Tsong Khapa’s Speech of Gold in the Essence of True Eloquence, 185-385. Princeton, N.J.: Princeton University Press, 1984.
Chinese translation: Venerable Fa Zun. “Bian Liao Yi Bu Liao Yi Shuo Cang Lun.” In Xi Zang Fo Jiao Jiao Yi Lun Ji, 2, 159-276. Taipei: Da Sheng Wen Hua Chu Ban She, 1979. Vajragarbha (rdo rje snying po)
Commentary on the Condensation of the Hevajra Tantra hevajrapiṇḍārthaṭīkā
kye’i rdo rje bsdus pa’i don gyi rgya cher ’grel pa P2310, vol. 53
Vajrapāṇi (phyag na rdo rje, born 1017)
Quintessential Instructions on the Stages of the Guru Transmission guruparaṃparakramopadeśa bla ma brgyud pa’i rim pa’i man ngag P4539, vol. 81
Varabodhi (byang chub mchog/ ye shes mchog)
Condensed Means of Achievement of Susiddhi/ Clear Realization of Susiddhi susiddhikarasādhanasaṃgraha
legs par grub par byed pa’i sgrub pa’i thabs bsdus pa P3890, vol. 79
Vasubandhu (dbyig gnyen, fl. 360)
Eight Prakaraṇa Treatises
1. Commentary on (Maitreya’s) “Differentiation of the Middle and the Extremes” madhyāntavibhāgaṭīkā dbus dang mtha’ rnam par ’byed pa’i ’grel pa / dbus mtha’i ’grel pa P5528, vol. 108
Sanskrit: Gadjin M. Nagao. Madhyāntavibhāga-bhāṣya. Tokyo: Suzuki Research Foundation, 1964. Also: Ramchandra Pandeya. Madhyānta-vibhāga-śāstra. Delhi: Motilal Banarsidass, 1971.
English translation: Stefan Anacker. Seven Works of Vasubandhu. Delhi: Motilal Banarsidass, 1984. Also: Thomas A. Kochumuttom. A Buddhist Doctrine of Experience. Delhi: Motilal Banarsidass, 1982. Also, of chapter 1: Th. Stcherbatsky. Madhyāntavibhāga: Discourse on Discrimination between Middle and Extremes Ascribed to Bodhisattva Maitreya and Commented by Vasubandhu and Sthiramati. Bibliotheca Buddhica 30 (1936). Osnabrück, Germany: Biblio Verlag, 1970; reprint, Calcutta: Indian Studies Past and Present, 1971.
Also, of chapter 1: David Lasar Friedmann, Sthiramati, Madhyāntavibhāgaṭīkā: Analysis of the Middle Path and the Extremes. Utrecht, Netherlands: Rijksuniversiteit te Leiden, 1937.
2. Explanation of (Maitreya’s) “Ornament for the Great Vehicle Sūtras” sūtrālaṃkārābhāṣya mdo sde’i rgyan gyi bshad pa
P5527, vol. 108
Sanskrit: S. Bagchi. Mahāyāna-Sūtrālaṃkāra of Asaṅga [with Vasubandhu’s commentary]. Buddhist Sanskrit Texts 13. Darbhanga, India: Mithila Institute, 1970.
Sanskrit and translation into French: Sylvain Lévi. Mahāyānasūtrālaṃkāra, exposé de la doctrine du grand véhicule selon le système Yogācāra. 2 vols. Paris: Libraire Honoré Champion, 1907, 1911.
English translation: L. Jamspal et al. The Universal Vehicle Discourse Literature. Editor-inchief, Robert A.F. Thurman. New York: American Institute of Buddhist Studies, Columbia University, 2004.
3. Principles of Explanation vyākyhayukti
rnam par bshad pa’i rigs pa P5562, vol. 113
4. The Thirty / Treatise on Cognition-Only in Thirty Stanzas triṃśikākārikā / sarvavijñānamātradeśakatriṃśakakārikā
sum cu pa’i tshig le’ur byas pa / thams cad rnam rig tsam du ston pa sum cu pa’i tshig le’ur byas pa P5556, vol. 113
Sanskrit: Sylvain Lévi. Vijñaptimātratāsiddhi / Deux traités de Vasubandhu: Viṃśatikā (La Vingtaine) et Triṃsikā (La Trentaine). Bibliothèque de l’École des Hautes Études. Paris: Libraire Honoré Champion, 1925. Also: K. N. Chatterjee. Vijñapti-Mātratā-Siddhi (with Sthiramati's Commentary). Varanasi, India: Kishor Vidya Niketan, 1980.
English translation: Stefan Anacker. Seven Works of Vasubandhu. Delhi: Motilal Banarsidass, 1984. Also: Thomas A. Kochumuttom. A Buddhist Doctrine of Experience. Delhi: Motilal Banarsidass, 1982.
5. Treasury of Manifest Knowledge abhidharmakośakārikā
chos mngon pa’i mdzod kyi tshig le’ur byas pa
P5590, vol. 115
Sanskrit: Swami Dwarikadas Shastri. Abhidharmakośa & Bhāṣya of Ācārya Vasubandhu with
Sphuṭārtha Commentary of Ācārya Yaśomitra. Bauddha Bharati Series 5. Banaras, India: Bauddha Bharati, 1970. Also: P. Pradhan. Abhidharmakośabhāṣyam of Vasubandhu. Patna, India: Jayaswal Research Institute, 1975.
French translation: Louis de La Vallée Poussin. L’Abhidharmakośa de Vasubandhu. 6 vols.
Brussels: Institut Belge des Hautes Études Chinoises, 1971.
English translation of the French: Leo M. Pruden. Abhidharmakośabhāṣyam. 4 vols. Berkeley, Calif.: Asian Humanities Press, 1988.
6. The Twenty viṃśatikā / viṃśikākārikā nyi shu pa’i tshig le’ur byas pa P5557, vol. 113
Sanskrit: Sylvain Lévi. Vijñaptimātratāsiddhi / Deux traités de Vasubandhu: Viṃśatikā (La Vingtaine) et Triṃsikā (La Trentaine). Bibliotheque de l’École des Hautes Études. Paris: Libraire Honoré Champion, 1925.
English translation: Stefan Anacker. Seven Works of Vasubandhu. Delhi: Motilal Banarsidass, 1984. Also: Thomas A. Kochumuttom. A Buddhist Doctrine of Experience. Delhi: Motilal Banarsidass, 1982.
English translation (stanzas 1-10): Gregory A. Hillis. “An Introduction and Translation of Vinītadeva’s Explanation of the First Ten Stanzas of [[[Vasubandhu’s]]] Commentary on His ‘Twenty Stanzas,’ with Appended Glossary of Technical Terms.” M.A. thesis, University of Virginia, 1993.
7. Work on Achieving Actions karmasiddhiprakaraṇa las grub pa’i rab tu byed pa
P5563, vol. 113
French translation (chap. 17): É. Lamotte. “Le Traité de l’acte de Vasubandhu, Karmasiddhiprakaraṇa.” Mélanges Chinois et Bouddhiques 4 (1936): 265-288.
8. Work on the Five Aggregates pañcaskandhaprakaraṇa phung po lnga’i rab tu byed pa P5560, vol. 113
Vinayadatta (’dul bas byin)
Rite of the Great Illusion Maṇḍala
gurūpadeśanāmamahāmāyāmaṇḍalopāyika
sgyu ’phrul chen mo’i dkyil ’khor gyi cho ga bla ma’i zhal snga’i man ngag P2517, vol. 57; Toh. 1645
Yang-jen-ga-way-lo-drö, A-kya-yong-dzin (dbyangs can dga' ba'i blo gros, a khya yongs 'dzin, c.
1750)
Lamp Thoroughly Illuminating the Presentation of the Three Basic Bodies gzhi’i sku gsum gyi rnam gzhag rab gsal sgron me
Collected Works of A-kya Yongs-’dzin, vol. 1. New Delhi: Lama Guru Deva 1971. Also: Delhi: Dalama, Iron Dog year. Also: Nang-bstan-shes-rig-’dzin-skyong slob-gnyerkhang, n.d.
English translation: Lati Rinbochay and Jeffrey Hopkins. Death, Intermediate State and Rebirth in Tibetan Buddhism. London: Rider, 1980; Ithaca, N.Y.: Snow Lion Publications, 1980.
Ye-shay-gyel-tsen, Tsay-chok-ling-yong-dzin (ye shes rgyal mtshan, tshe mchog gling yongs ’dzin, 1713-1793)
Illumination of the Meaning of Action Tantra bya rgyud don gsal
Collected Works of Tshe-mchog-gling Ye-shes-rgyal-mtshan, vol. 9. New Delhi: Tibet House, 1976.
3. Other Works
Eliade, Mircea. Patañjali and Yoga. Trans. by C.L. Markmann. New York: Funk and Wagnalls, 1969.
Evans-Wentz, W.Y., compiled and edited. The Tibetan Book of the Dead. London: Oxford University Press, 1960.
Guenther, Herbert V. “Buddhism in Tibet,” in M. Eliade, ed., Encyclopedia of Religion, vol. 2. New York: Macmillan, 1986.
———. The Jewel Ornament of Liberation by sGam-po-pa. London: Rider, 1963; rpt. Berkeley: Shambhala, 1971.
———. Tibetan Buddhism Without Mystification. Leiden: Brill, 1966.
His Holiness the Dalai Lama. How to Expand Love: Widening the Circle of Loving Relationships, trans. and ed. by Jeffrey Hopkins. New York: Atria Books/Simon and Schuster, 2005.
———. How to See Yourself As You Really Are. Translated and edited by Jeffrey Hopkins. New York: Atria Books/Simon and Schuster, 2007.
———. The Dalai Lama at Harvard. Ithaca, N.Y.: Snow Lion Publications, 1989. Jeffrey Hopkins, trans. and ed.
His Holiness the Dalai Lama, Tenzin Gyatso, and Jeffrey Hopkins. The Kālachakra Tantra: Rite of
Initiation for the Stage of Generation. London: Wisdom Publications, 1985; 2nd rev. ed., 1989.
Hopkins, Jeffrey. Absorption In No External World: 170 Issues in Mind-Only Buddhism, Dynamic Responses to Dzong-ka-ba’s The Essence of Eloquence, Volume 3. Ithaca, N.Y.: Snow Lion Publications, 2005.
———. Emptiness in the Mind-Only School of Buddhism, Dynamic Responses to Dzong-ka-ba’s The Essence of Eloquence, Volume 1. Berkeley: University of California Press, 1999; Delhi: Munshiram Manoharlal, 2000.
———. Maps of the Profound: Jam-yang-shay-ba’s Great Exposition of Buddhist and Non-Buddhist Views on the Nature of Reality. Ithaca, N.Y.: Snow Lion Publications, 2003.
———. Meditation on Emptiness. London: Wisdom Publications, 1983; rev. ed., Boston, Ma.: Wisdom Publications, 1996.
———. Reflections on Reality: The Three Natures and Non-Natures in the Mind-Only School, Dynamic Responses to Dzong-ka-ba’s The Essence of Eloquence, Volume 2. Berkeley: University of California Press, 2002.
———. The Tantric Distinction. London: Wisdom Publications, 1984.
———. “The Ultimate Deity In Action Tantra and Jung’s Warning Against Identifying With the Deity,” Buddhist-Christian Studies 5 (1985): 159-172.
Joshi, L. M. “Facets of Jaina Religiousness in Comparative Light,” L. D. Series 85 [Ahmedabad: L. D. Institute of Indology, May 1981], 53-58.
Jung, Carl G. The Collected Works of C. G. Jung. Princeton, N.J.: Princeton University Press, 1971; second printing, 1974.
Kuhn, Thomas. The Structure of Scientific Revolutions. Second edition; Chicago: University of Chicago Press, 1970.
Küng, Hans. Theology for the Third Millennium: An Ecumenical View. New York: Doubleday, 1988.
Lati Rinbochay, Denma Lochö Rinbochay, Leah Zahler, and Jeffrey Hopkins. Meditative States in Tibetan Buddhism. London: Wisdom Publications, 1983; rev. ed., Boston: Wisdom Publications, 1997.
Lodrö, Gedün. Calm Abiding and Special Insight. Ithaca, N.Y.: Snow Lion Publications, 1998.
Mi-pam-gya-tso. Fundamental Mind: The Nyingma View of the Great Completeness with practical commentary by Khetsun Sangbo Rinbochay. Trans. and ed. by Jeffrey Hopkins. Ithaca, N.Y.: Snow Lion Publications, 2006.
Rabten, Geshe. The Life and Teachings of Geshe Rabten. Trans. and ed. by Alan Wallace. London: George Allen and Unwin, 1982.
Sangpo, Khetsun. Tantric Practice in Nyingma. Trans. and ed. by Jeffrey Hopkins. London: Rider, 1982; reprint, Ithaca, N.Y.: Snow Lion Publications, 1983.
Sopa, Geshe Lhundup and Jeffrey Hopkins. Cutting Through Appearances: The Practice and Theory of Tibetan Buddhism. Ithaca, N.Y.: Snow Lion Publications, 1989.
Abhayākara, 277, 344, 345, 366 Clusters of Quintessential Instructions, 374 able to establish itself from its own side without being mentally imputed, 15 absence of inherent existence, 15, 16, 31,
