The Concept of Tibetan Dad-pa (Faith) in Lam-rim (Stages of the Path to Enlightenment)

by ERZSÉBET TÓTH

Introduction

The aim of this paper is to discuss the fundamental role “faith” (Tib. dad-pa) plays in the teachings of the Dalai Lama-led Dge-lugs-pa school, the most influential order of Buddhism in Tibet for several centuries. The school’s foundational works on the lam-rim (stages of the path to enlightenment) by its founder Tsongkha-pa (1357–1419) and their commentaries emphasize that faith is essential for entering the path to enlightenment. They instruct students to, relying on a good teacher, generate, sustain, and further develop faith. The present paper focuses on Tsong-kha-pa’s treatment of faith in his The Great Treatise on the Stages of the Path to Enlightenment (Lam-rim chen-mo), a key work in lam-rim literature.

1. Lam-rim:

The System of the Tibetan Dge-lugs-pa School There are several Buddhist schools in Tibet, and all of them have their own specific teachings. They do not disagree with each other regarding the tenets of Buddhism or the words of the Buddha. Rather, they differ in terms of emphasis and methods for leading students to enlightenment. The lam-rim system, which was first expounded by Tsong-kha-pa in 1402 in his The Great Treatise on the Stages of the Path to Enlightenment (short title in Tibetan: Lam-rim chen-mo),1 is a teaching specific to the Dge-lugs-pas. The term lam-rim (stages of the path) is an abbreviation of the expression byangchub-lam-gyi rim-pa, which means “the stages of the path to enlightenment.”

1 This text is usually referred to by the short titles Lam-rim chen-mo and Byang-chub-lamrim chen-mo. Its full title is: Skyes-bu gsum-gyi nyams-su blang-ba’i rim-pa thams-cad tshang-bar ston-pa’i byang-chub-lam-gyi rim-pa (Stages of the path to enlightenment, completely showing all the stages to be taken to heart by the three orders of persons).

The lam-rim doctrine was first introduced to the western world in 1838 when Alexander Csoma de Kőrös published his brief account of Tibetan Buddhist philosophical systems under the title “Notices on the Different Systems of Buddhism, Extracted from the Tibetan Authorities” (JASB vol. VII, part I, 142–147).2 Csoma presents the main points of lam-rim on pages 145–146, providing the following basic information: “Some writers have used the name of “Lám-

rim”, degrees of way (to perfection), considering men on three different degrees of intellectual and moral capacity; as, men of little, middle, and highest capacities. Under this title there are now in Tibet (among those of the Géluk-pa sect) several manual works on the principles of the Buddhistic religion. Among these “Lám-rims” the most esteemed and the most comprehensive is that of Tsonkhapa, a celebrated Láma, who flourished in the beginning of the fifteenth century. According to the Lám-rim there are three degrees of principles with respect to the theory of the Buddha faith. 1. Men of vulgar capacity must believe that there is a God,3 there is a future life, and that they shall therein have the fruits of their works in this life. 2. Those that are on a

middle degree of intellectual and moral capacity, besides admitting the former positions, must know, that every compound thing is perishable, that there is no reality in things; that every imperfection is pain, and that deliverance from pain or bodily existence is final happiness or beatitude. 3. Those of the highest capacities, besides the above enumerated articles, know that from the body or last object to the supreme soul, nothing is existing by itself, neither can be said that it will continue always, or cease absolutely; but that every thing exists by a dependent or causal connection or concatenation. 2 The very first Europeans to become acquainted with Tsong-kha-pa’s work were two Italian fathers: the Jesuit Ippolito Desideri (in Lhasa: 1716–1721) and the

Capuchin Orazio della Penna (in Lhasa: 1719–1732). The latter, realizing the importance of the Lamrim chen-mo, even translated it into Italian, but remains unpublished. Regarding Italian missionary activities, see, e.g., de Filippi 1932, Petech 1952–1956, MacGregor 1970, and Bargiacchi 2008. 3 Being one of the pioneers in rendering Buddhist concepts in English, Csoma in some cases resorts to Christian terms.

respect to practice, those of vulgar capacity are content with the exercise of the ten virtues. Those of a middle degree, besides the fulfilling of the ten virtues, endeavour to excel in morality, meditation, and ingenuity or wisdom. Those of the highest capacities besides the former will perfectly exercise the six transcendal [sic!] virtues. With respect to their summum bonum. The first seeing the miseries of those suffering in the bad places of

transmigration; as, in hell, Yidáks, and beasts, wish to be born among men, the asurs [sic!] and the gods. Those of the second class, not contended with the happiness of the former, wish for themselves only to be delivered entirely from pain and bodily existence. Lastly: these regarding as pain, every bodily existence, in whatever region of the world it be, aspire to final emancipation, and wish to arrive at the supreme perfection, that they may become

able to help others in their miseries.” (Csoma de Kőrös 1838: 145–146) Csoma’s particular interest in this doctrine is reflected by the fact that his small collection of Tibetan manuscripts and woodblock printings4 (which is now held as part of the Oriental Collection of the Library of the Hungarian Academy of Sciences) included six books on the subject.5

4 Csoma’s bequest comprises altogether 36 items, however, “Csoma is known to have collected a large number of xylographs and manuscripts during his seven year stay in monasteries; it can, therefore, be safely presumed that the books to be found in the Collection are but a fraction of what he originally collected” (Terjék 1976: 9). Terjék gives a full description of the collection, and also calls attention to Csoma’s interest in the topic of lam-rim: “Of

Buddhist and Lamaist scholastics Csoma was primarily interested in lam-rim, that is the doctrine created by Coṅ-kha-pa, represented by his own works and their commentaries” (Terjék 1976: 10). 5 These six books include two works of Tsong-kha-pa (his main text on the subject Byangchub-lam-rim chen-mo [The great treatise on the stages of the path to enlightenment], No. 14, 354 ff.; its approximately half-size, abbreviated explication Byang-chub-lam-gyi rim-pa chung-ba [The small treatise on the stages of the path to enlightenment] No. 15, 181 ff.), two commentaries and a historical work by the 2nd Panchen Lama

Blo-bzang Ye-shes (Byangchub-lam-gyi rim-pa’i dmar-khrid “Thams-cad mkhyen-par bgrod-pa’i myur-lam” [“The rapid way leading to perfect understanding” – The guiding principle of the stages of the path to enlightenment] No. 16, 82 ff.; Byang-chub-lam-gyi rim-pa’i bla-ma-brgyud-pa’i rnampar thar-pa “Padma dkar-po’i ’phreng-ba” [“A garland of white lotus flowers” – History of the transmission of the stages of the path to enlightenment] No. 17, 61 ff.; “Lam-gyi gtso-bo rnam gsum”-gyi rnam-bshad gsung-rab kun-gyi gnad bsdus-pa “Legs-bshad snying-po” [“The essence of the wise commentaries” – Detailed commentary on

the work entitled “The three subjects leading to the path,” which sums up the essence of every theory] No. 19, 57 ff.), and the root text by Dpal Mar-me-mdzad Ye-shes (Atīśa) (Byang-chub-lam-gyi sgronma, Skt. Bodhi-patha-pradīpa [The lamp for the path to enlightenment] No. 18, 6 ff.). Terjék 1976: 54–68 provides detailed descriptions of the six books.

Several decades passed until Europeans could obtain more information on Tsong-kha-pa’s teachings. At the beginning of the 20th century, Gombojab Tsebekovich Tsybikov published a Russian translation of The Great Treatise on the Stages of the Path to Enlightenment (Cybikov 1913), and decades later Algirdas Kugevicius prepared a new Russian translation (Chzhe Conkapa 1994–2000). In the meantime, Alex Wayman translated two significant chapters6 from the work into English (Tsoṅ-kha-pa 1978). As a result of the efforts of the Lamrim Chenmo Translation Committee, a complete English translation is now also available (Tsong-kha-pa 2000–2004).7

2. Lam-rim:

A Gradual Path for the Three Types of People Tsong-kha-pa’s teachings are based on the short verse work entitled The Lamp for the Path to Enlightenment (Skt. Bodhi-patha-pradīpa, Tib. Byang-chub lam-gyi sgron-ma) written by the brilliant Indian master Atīśa8 (982–1054), who was the leading personality in the second spread of Buddhism in Tibet.9 Atīśa arranges people into three groups depending on their mental capabilities and objectives: (1) the group of

“least” persons (Tib. skyes-bu chung-ngu “small person”), (2) the group of “medium” persons (Tib. skyes-bu ’bringpo “middle person”), and (3) the group of “superior” persons (Tib. skyes-bu chen-po “big person”). He gives a concise definition of each: gang-zhig thabs ni gang-dag-gis // ’khor-ba’i bde-ba-tsam-dag-la // rang-nyid don-du gnyer byed-pa // de ni skyes-bu tha-mar shes //

6 Wayman translated the chapters on what he terms “calming the mind” (Tib. zhi-gnas, Skt. śamatha) and “discerning the real” (Tib. lhag-mthong, Skt. vipaśyanā). See Tsoṅkha-pa 1978. 7 For a list of partial translations in French and Japanese, see the introduction by D. S. Ruegg in Tsong-kha-pa 2000–

2004: vol. 1, 31–32. 8 He is usually called by this name. His other name is Dīpaṃkara Śrījñāna (Tib. Dpal Marme-mdzad Ye-shes). 9 Buddhism entered Tibet twice: the first or “earlier” spread (Tib. snga-dar) started in the 7th century and lasted until the middle of the 9th century. After a period of decline, a revival began in the 11th century that is called the second or “later” spread (Tib. phyi-dar).

srid-pa’i bde-la rgyab-phyogs-shing // sdig-pa’i las-las ldog bdag-nyid // gang-zhig rang-zhi-tsam don-gnyer // skyes-bu de ni ’bring zhes bya // rang-rgyud gtogs-pa’i sdug-bsngal-gyis // gang-zhig gzhan-gyi sdug-bsngal kun // yang-dag zad-par kun-nas ’dod // skyes-bu de ni mchog yin-no // (D3947, f. 238b1–3; P5343, f. 274b3–5) “Know to be ‘least’ those persons Who diligently strive to attain Solely the joys of cyclic existence By any means for their welfare alone. (…) Those persons are called ‘medium’ Who stop sinful actions, Turn their backs on the joys of cyclic existence, And diligently strive just for their own peace. (…) Those persons are called ‘superior’ Who sincerely want to extinguish All the sufferings of others By understanding their own suffering.” (Tsong-kha-pa 2000–2004: vol. I, 130–131)

3. The Sources of the Lam-rim System

Tsong-kha-pa declares that his work is a commentary on Atīśa’s above-mentioned The Lamp for the Path to Enlightenment. Actually, its content is in full accordance with the Buddha’s words as well as with the teachings of the eminent Indian masters. This is supported by not only the numerous quotations from scriptures representing the Buddha’s words and the works of outstanding Buddhist authorities,10 but also the guru lineage that traces back all the elements of lam-rim as far as Śākyamuṇi Buddha himself.

10 Tsong-kha-pa refers to dozens of sūtras, tantras and other texts attributed to the Buddha. Among the most frequently cited works are Daśa-bhūmika-sūtra – Tib. Sa bcu-pa’i mdo D44/31, P761/31 [[[Sūtra]] on the ten levels], Gaṇḍavyūha-sūtra – Tib. Sdong-po bkod-pa’i mdo D44/45, P761/45 [Array of stalks sūtra],

Lalita-vistara-sūtra – Tib. Rgya-cher rol-pa D95, P763 [Extensive sport sūtra], Mahā-parinirvāṇa-sūtra – Tib. Yongs-su mya-ngan-las ’das-pa chen-po’i mdo D120, P787 [The great final nirvāṇa sūtra], Ratna-megha-sūtra – Tib. Dkon-mchog-sprin D231, P897 [Cloud of jewels sūtra], Samādhi-rāja-sūtra – Tib. Ting-nge-’dzin-gyi rgyal-po’i mdo D127, P795 [[[King]] of concentrations sūtra], Saṃdhi-nirmocana-sūtra – Tib. Dgongs-pa nges-par ’grel-pa D106, P774 [[[Sūtra]]

revealing the intended meaning], Subāhu-paripṛcchā-tantra – Tib. Dpung-bzang-gis zhus-pa zhes bya-ba’i rgyud D805, P428 [[[Tantra]] requested by Subāhu], Udāna-varga – Tib. Cheddu brjod-pa’i tshoms D326, D4099, P992, P5600 (included both in the Bka’-’gyur and the Bstan-’gyur) [Collection of indicative verses], and several versions of the Prajñāpāramitā-sūtras – Tib. Shes-rab-kyi pha-rol-tu phyin-pa Perfection of wisdom sūtras. He also quotes dozens of treatises by outstanding Indian masters such as Asaṅga, Aśvaghoṣa, Atīśa, Candrakīrti, Kamalaśīla, Nāgārjuna, Śāntideva, and Vasubandhu. 11 Terjék presents

the content of Blo-bzang Ye-shes’ “A garland of white lotus flowers” – History of the transmission of the stages of the path to enlightenment (see note 5), listing the Indian and Tibetan masters of the lam-rim teaching, then concludes as follows: “The tradition starts with Šākya muni himself (No. 1), then forks off in two directions. The first, founded by Thogs-med [i.e. Asaṅga], is the Wide-Way (rgya-čhe-ba’i lam), which was first cultivated by the Indian pandits (No. 2–No. 11) and was later transmitted by Dgon-pa-pa in Tibet to Nam-mkha’ rgyal-mchan, the master of Coṅ-kha-pa (No. 12–No. 19). The other line,

founded by Klu-sgrub [i.e. Nāgārjuna, is the Deep Way (zab-mo’i lam). This was taken up and maintained in Tibet by Po-to-pa, and handed down to Coṅkha-pa’s other master, Čhos-skyoṅ bzaṅ-po (No. 20–No. 34). Following this the author directs his attention to the Bka’-gdams-pa masters, who trace back the origin of their traditions to Spyan-sṅa chul-khrims, the disciple of ’Brom-ston (No. 35–No. 38). All the lines meet in the person of Coṅ-kha-pa (No. 39), from whom his disciples receive and carry on a unified teaching” (Terjék 1976: 61–64).

4. The Basis of Entering the Path:

Relying on a Master In his voluminous work Tsong-kha-pa gives masters12 detailed instructions regarding how to lead the devoted students of each group along the path and help the members of the higher groups move to the next stage, and also provides students with advice how to rely13 on their teachers and strive for results under their guidance. Tsong-kha-pa stresses that the help of a master is indispensable: … slob-ma-la

rgyud-la yon-tan sna gcig skye-ba dang skyon sna gcig ’grib-pa-yan-chad bde-legs thams-cad-kyi ’byung-gnas ni dam-pa’i bshes yin-pas thog-mar de bsten-pa’i tshul gal-che-ste / Byang-chub-sems-dpa’i sde-snod-las / « mdor-na byang-chub-sems-dpa’i spyod-pa thams-cad ’thobcing yongs-su rdzogs-pa dang de-bzhin-du pha-rol-tu phyin-pa dang / sa dang bzod-pa dang ting-nge-’dzin dang mngon-par shes-pa dang gzungs dang spobs-pa dang bsngo-ba dang smonlam dang sangs-rgyas-kyi chos thams-cad ’thob-cing yongs-su rdzogs-pa ni bla-ma-la rag-las / bla-ma rtsa-bar gyur bla-malas byung bla-ma skye-gnas dang skye-mched-du gyur

bla-mas bskyed bla-mas spel bla-ma-la brten bla-ma rgyur gyur-pa-daggo // » zhes gsungs-pa’i phyir-ro // Po-to-ba’i zhal-nas kyang / « rnam-grol bsgrub-pa-la bla-ma-las gal-che-ba med-de / tshe ’di’i bya-ba bltas-nas byas-pas chog-pa-la’ang slob-mkhan medpar mi ’ong-na ngan-song-nas ’ongs-ma-thag-pa ’gro-ma-myongba’i sar ’gro-ba-la bla-ma med-par ga-na ’ong » gsung-ngo // (Tsong-kha-pa xyl., ff. 22b3–23a1) “…

the excellent teacher is the source of all temporary happiness and certain goodness, beginning with the production of a single good quality and the reduction of a single fault in a student’s mind and eventually encompassing all the knowledge beyond that. Therefore, the way you initially rely on the teacher is important, for the Scriptural Collection of the Bodhisattvas (Bodhisattva-piṭaka) states:

12 Tib. dge-ba’i bshes-gnyen (Skt. kalyāṇamitra) literally means ‘virtuous friend’, or blama (“the upper one” or “the higher one”).

13 Tib. bsten (“rely on sy; respect, attend, serve sy”).

In short, attaining and bringing to completion all the bodhisattva deeds, and, likewise, attaining and bringing to completion the perfections, levels, forbearances, concentrations, superknowledges, retentions of teachings heard, dedications, aspirational prayers, confidence to speak, and all the qualities of a buddha are contingent upon the guru. The guru is the root from which they arise. The guru is the source and creator from which they are produced. The

guru increases them. They depend upon the guru. The guru is their cause. Also, Bo-do-wa said: For attaining freedom there is nothing more important than the guru. It is sufficient to learn the activities of this life by watching others, but you will not learn them well without an instructor. Likewise, without a guru, how can we succeed in traveling to a place where we have never been, having just been reborn from a miserable realm?” (Tsong-kha-pa 2000–2004: vol. I, 70)

5. Student Qualities Required for Entering the Path to Enlightenment

Students are expected to be in possession of certain qualities that enable them to behave according to the instructions of their masters. The below four are regarded as the most important: (1) chos-la don-gnyer che-ba (2) nyan-pa’i tshe yid legs-par gtod-pa (3) chos dang chos smra-ba-la gus-pa chen-po ’jog-pa (4) nyes-bshad dor-nas legs-bshad ’dzin-pa (Tsong-kha-pa xyl., f. 26b6) (1)

striving very diligently at the teaching, (2) focusing the mind well when listening to the teaching, (3) having great respect for the teaching and its instructor, and (4) discarding bad explanations and retaining good explanations. (Tsong-kha-pa 2000–2004: vol. I, 77) In other words, students must be able to be diligent, listen to the master attentively, be respectful of the Buddha’s teaching and the master, and differentiate between false and correct teachings. Great respect (Tib. gus-pa chen-po) towards the Buddha’s words (Tib. chos) and the teacher (Tib. chos smra-ba) is required, however at this point (before individuals enter the path) faith is not.

6. “The Root of All Good Qualities”:

Generating and Training Faith Tsong-kha-pa argues that faith has to be cultivated, generated, sustained and further developed, and also asserts that it is the very first quality that has to be attained. He quotes the Buddha’s words in order to elucidate the nature and stress the importance of faith:

Dkon-mchog ta-la-la’i gzungs-las / « dad-pa sngon-’gro ma-ltar bskyed-pa-ste // yon-tan thams-cad bsrung-zhing ’phel-bar byed // dogs-pa sel-zhing chu-bo-rnams-las sgrol // dad-pa bde-legs grong-khyer mtshon-byed yin // dad-pa rnyog-pa med-cing sems dang-byed // nga-rgyal spong-zhing gus-pa’i rtsa-ba yin // dad-pa nor dang gter dang rkang-pa’i mchog / lag-pa bzhin-du dge-sdud rtsa-ba yin // » zhes dang / Chos bcu-pa-las

kyang / « gang-gis ’dren-pa nges-’byung-la // dad-pa theg-pa’i mchog yin-te // de-phyir blo-dang ldan-pa’i mis // dad-pa’i rjes-su ’brang-ba bsten // ma-dad-pa-yi mi-dag-la // dkar-po’i chos-rnams mi skye-ste // sa-bon me-yis tshig-pa-la // myu-gu sngon-po ji-bzhin-no // » zhes rjes-su ’gro-ldog-gi sgo-nas dad-pa yon-tan thams-cad-kyi gzhir gsungs-so // Jo-bo-la / ston-pas « Bod-la sgom-sgrub byed-pa mang-po yodpa-la yon-tan khyad-par-can brnyes-pa mi bdog » zhus-pas / Jo-bo’i zhal-nas / « theg-chen-gyi yon-tan che-skyes chung-skyes thams-cad bla-ma-la bsten-nas skye-ba-la khyed Bod bla-ma-la tha-mal-pa’i ’du-shes-las med ga-na skye » gsung-ba dang / Jo-bo-la / « A-ti-sha gdams-ngag zhu » zhes skad chen-pos zhus-pa-na / « he-he kho-bola rna-ba ta bzang-po bzang-po bdog-ste man-ngag bya-ba dad-pa yin dad-pa dad-pa gsung-ba-ltar dad-pa shin-tu gal-che’o // » (Tsong-kha-pa xyl. ff. 28b6–29a6)

“The Formulae of the Three Jewels’ Blaze (Ratnolka-dhāraṇī) states: Faith is the prerequisite of all good qualities – A procreator of them, like a mother Who then protects and increases them. It clears away doubts, frees you from the four rivers [[[ignorance]], attachment, craving, and wrong views], And establishes you in the prosperous city of happiness and goodness. Faith cuts through gloom and clarifies the mind. It eliminates pride and is the root of

respect. It is a jewel and a treasure. Like hands, it is the basis of gathering virtue. It is the best of feet for going to liberation. Also the Ten Teaching Sūtra (Daśa-dharmaka-sūtra) states: Faith is the best of vehicles, Definitely delivering you into buddhahood. Therefore, persons of intelligence Rely on the guidance of faith. Virtues will not arise In people who have no faith, Just as green sprouts do not grow From seeds scorched by fire. Thus, in

light of what you gain when it is present and what you lose when it is not present, faith is the basis of all good qualities. Geshe Drom-don-ba said to Atisha, “In Tibet there are many who are meditating and practicing, yet they are not attaining any special good qualities.” The Elder said, “All the significant and insignificant good qualities that pertain to the Mahāyāna arise from relying on a guru. You Tibetans only think of gurus as being common persons. How can good qualities arise?” Then again, when someone asked the Elder in a loud voice, “Atisha, please give an instruction,” he laughed. “Ha, ha. My hearing is very good. For me to give personal instructions you need faith, faith, faith!” Thus, faith is extremely important.” (Tsong-kha-pa 2000–2004: vol. I, 80)

7. The Nature of the Faith

Tsong-kha-pa emphasizes that a master plays an essential role in helping a student progress. Even if the master is not perfect in his qualities, students should focus on his good qualities and disregard his faults. Such an attitude helps them trust and rely on him as well as believe (or, rather, be certain) that he is in full possession of both the Buddha’s teachings and the methods for correctly guiding his students. Thus, students should approach their master as if he were the Buddha himself. de-la spyir dkon-mchog dang las-’bras dang bden bzhi-la dad-pa mang-du yod-kyang

’dir ni bla-ma-la dad-pa’o // de yang bla-ma-la slob-mas ji-ltar blta-ba ni / Lag-na-rdo-rje dbangbskur-ba’i rgyud-las / « Gsang-ba-ba’i bdag-po slob-dpon-la slob-mas ji-ltar blta-bar bya zhe-na / sangs-rgyas Bcom-ldan-’das-la ji-lta-ba de-bzhindu’o // de-yi sems ni de-lta-na // rtag-tu dge-ba skye-bar ’gyur // de ni ’jig-rten thams-cad-la // phan-par byed-pa’i sangs-rgyas ’gyur // » zhes gsungs-la / theg-pa chen-po’i mdo-sde-rnams-su’ang Ston-pa’i ’du-shes bskyed-dgos-par gsungs-shing / ’dul-ba-nas kyang de-ltar gsungs-pa yod-do // de-dag-gi don ni ji-ltar sangs-rgyas yin-par shes-pa-na de-la skyon rtog-

pa’i blo mi ’byung-zhing yon-tan sems-pa’i blo ’byung-baltar / bla-ma-la’ang ched-du byas-te skyon rtog-pa rnam-pa thamscad-du ’dor-zhing yon-tan rtog-pa’i blo sbyong-ba’o // (Tsong-kha-pa xyl. f. 29a6–29b4) “In general, faith is of many types – faith in the three jewels, faith in karma and its effects, faith in the four noble truths. However, here we are speaking of faith in the guru. With regard to how disciples should view their gurus, the Tantra Bestowing the Initiation of Vajrapāṇi (Vajrapāṇi-abhiṣeka-mahā-tantra) says: If you would ask, O Lord of Secrets, how disciples should view masters, then I would answer that they should view them just as they view the Bhagavan.

If the disciples view their masters in this way, They will always cultivate virtues. They will become buddhas And benefit the entire world. In the Mahāyāna sūtras as well it is taught that you must think of the guru as being the Teacher. The texts on discipline state this as well, and the meaning of their statements is as follows. When you recognize someone to be a buddha, you will not discern faults in that person, and you will pay attention to his or her good qualities.” (Tsong-kha-pa 2000–2004: vol. I, 80–81)

Conclusion The Tibetan word dad-pa is consistently used with the same meaning as the Sanskrit term śraddhā, and is usually translated as “faith” or “belief.” However, it is not belief in something incomprehensible or inconceivable. Rather, it is faith accompanied by certainty and confidence: a state of mind in which one is assured that the goal at the end of the path (enlightenment) is achievable and that one’s master is the right person for providing assistance to reach it. Though “dad-pa” is one of the fundamental terms throughout the Stages of the Path, Tsong-kha-pa emphasizes that it is an indispensable starting point. Before he begins expounding his practical instructions for masters and students in the fourth chapter entitled “How to Lead Students with the Actual Instructions” (Tib. gdams-pa dngos-kyis slob-ma ji-ltar bkri-ba’i rim-pa), he devotes considerable attention to the methods of generating faith in students in its first subchapter entitled “How to Rely on the Teacher, the Root of the Path” (Tib. lam-gyi rtsa-ba bshes-gnyen bsten-pa’i tshul).

Abbreviations D The Sde-dge edition of the Tibetan Buddhist Canon. Digitalized by the Tibetan Buddhist Resource Center. Catalogue numbers: Ui, Hakuju, et al., eds. 1934. A Complete Catalogue of the Tibetan Buddhist Canons (Bkaḥḥgyur and Bstan-ḥgyur). Sendai: Tōhoku Imperial University. P Suzuki, D.T., ed. 1955–1961: The Tibetan Tripiṭaka, Peking Edition. 168 volumes. Tokyo and Kyoto: Tibetan Tripitaka Research Institute.

References

Atīśa, Dīpaṃkara Śrījñāna. Bodhi-patha-pradīpa. Tib. Dpal Mar-me-mdzad Ye-shes: Byang-chub-lam-gyi sgron-ma. In the Sde-dge edition: D3947, Bstan-’gyur, Dbu-ma’i skor, vol. khi, ff. 238a6–241a6; in the Peking edition: P5343, Bstan-’gyur, Mdo-’grel, vol. ki, ff. 274b1–277b6; Suzuki 1955–1961: vol. 103, ff. 20-4-1–21-5-6. Bargiacchi, Enzo Gualtiero. 2008. A Bridge across Two Cultures: Ippolito Desideri S.J. (1684–1733), a Brief Biography.

Firenze: Istituto Geografico Militare. Chzhe Conkapa. 1994–2000. Bol’shoe rukovodstvo k êtapam Puti Probuzhdenija. Vols. 1–5. Translated by A. Kugevicius and edited by A. Terentyev. Sankt-Peterburg: Nartang. Csoma de Kőrös, Alexander. 1838. “Notices on the Different Systems of Buddhism, Extracted from the Tibetan Authorities.” JASB vol. VII, part I, 142–147. Re-edited in: Terjék, József, ed. 1984. Collected Works of Alexander Csoma de Kőrös, vol. 4: Tibetan Studies. Budapest: Akadémiai Kiadó, 73–79. Cybikov, G. C., tr. 1913. Lam-rim chen-po (stepeni puti k blazhenstvu).

Vladivostok. de Filippi, Filippo, ed. 1932. An Account of Tibet: The Travels of Ippolito Desideri of Pistoia, S.J. 1712–1727. London. MacGregor, John. 1970. Tibet: A Chronicle of Exploration. New York and London. Petech, Luciano. 1952–1956. I missionari italiani nel Tibet e nel Nepal. Il nuovo Rasmusio II. 7 vols. Roma. Terjék, József. 1976. Collection of Tibetan MSS and Xylographs of Alexander Csoma de Kőrös. Oriental Studies, vol. 3. Budapest: Library of the Hungarian Academy of Sciences. Tsoṅ-kha-pa. 1978.

Calming the Mind and Discerning the Real: Buddhist Meditation and the Middle View, from the Lam rim chen mo of Tsoṅ-khapa. Translated by A. Wayman. New York: Columbia University Press. Tsong-kha-pa. 2000–2004. The Great Treatise on the Stages of the Path to Enlightenment. Vols. 1–3. Edited by Joshua W. C. Cutler et al. and translated by the Lamrim Chenmo Translation Committee. Ithaca, NY: Snow Lion Publications. Tsong-kha-pa Blo-bzang-grags-pa. xyl. Byang-chub-lam-rim che-ba. In The collected works (gsung ’bum) of the incomparable Lord Tsong kha pa Blo bzang grags pa. Xylograph, Sku ’bum Byams-pa gling Par khang, vol. 19 (pa), 519 ff.