UMA INSTITUTE FOR TIBETAN STUDIES. Jeffrey Hopkins Dual Language edition by William Magee

Transcription

1 Jm-yng-shy-p s Presenttion of Tenets: Lion s Ror Erdicting Error, Precious Lmp Illuminting the Genuine Pth to Omniscience with Ngg-wng-pl-dn s Word Commentry Jeffrey Hopkins Dul Lnguge edition by Willim Mgee UMA INSTITUTE FOR TIBETAN STUDIES

2

3 Jm-yng-shy-p s Presenttion of Tenets with Ngg-wng-pl-dn s Word Commentry Website for UMA Institute for Tibetn Studies (Union of the Modern nd the Ancient: gsr rnying zung `jug khng): umtibet.org. UMA stnds for Union of the Modern nd the Ancient nd mens Middle Wy in Tibetn. UMA is non-profit 501(c)3 orgniztion.

4

5 Jm-yng-shy-p s Presenttion of Tenets: Lion s Ror Erdicting Error, Precious Lmp Illuminting the Genuine Pth to Omniscience with Ngg-wng-pl-dn s Word Commentry Jeffrey Hopkins Dul Lnguge edition by Willim Mgee UMA Institute for Tibetn Studies um-tibet.org

6 Eduction in Compssion nd Wisdom UMA Gret Books Trnsltion Project Supported by generous grnts from the ING Foundtion nd Yeshe Khorlo Foundtion nd gifts from individul sponsors Hsu Shu-Hsun nd Chou Mei-Di; Chien Jin-Hong nd Pu Chih-Pin; Dniel E. Perdue Trnslting texts from the heritge of Tibetn nd Inner Asin Buddhist system, the project focuses on Gret Indin Books nd Tibetn commentries from the Go-mng College syllbus s well s relted theme on the fundmentl innte mind of cler light in Tntric trditions. A feture of the Project is the usge of consistent vocbulry nd formt throughout the trnsltions. Publictions vilble online without cost under Cretive Commons License with the understnding tht downloded mteril must be distributed for free: UMA stnds for Union of the Modern nd the Ancient (gsr rnying zung jug khng). The UMA Institute for Tibetn Studies is non-profit 501(c)3 orgniztion. UMA Institute for Tibetn Studies 7330 Hrris Mountin Lne Dyke, VA USA Version: November, 2016 ISBN: Librry of Congress Control Number: I. Hopkins, Jeffrey, 1940-; Mgee, Willim, II. Jm-yng-shy-p s presenttion of tenets: lion s ror erdicting error, precious lmp illuminting the genuine pth to omniscience with ngg-wng-pl-dn s word commentry. Includes bibliogrphicl references. ISBN: 'Jm dbyngs bzhd p ngg dbng brtson grus, Grub p'i mth' rnm pr bzhg p khrul spong gdong lng'i sgr dbyngs thms cd mkhyen p'i lm bzng gsl b'i rin chen sgron me. 2. Dge-lugs-p (Sect) Doctrines. 3. Comprtive Tenets. 4. Grub-mth. Religious spects--buddhism. I. Ngg-wng-leg-dn, II. Title.

7 Contents Prefce 6 Presenttion of Tenets: Lion s Ror Erdicting Error, Precious Lmp Illuminting the Genuine Pth to Omniscience 27 Premble to the Tretise Generl Presenttion of Tenets 37 Non-Buddhist Systems 45 Introduction to Non-Buddhist Schools of Tenets Nihilism Sāṃkhy nd Kāpil Brāḥmṇ, Viyākrṇ, Vedānt, nd Guhyk Viṣhṇv nd Mīmāṃsk Shiv, Visheṣhik, nd Niyāyik Jin 157 Buddhist Systems 179 Introduction to Buddhist Schools of Tenets 181 Lesser Vehicle Systems Gret Exposition School Sūtr School 213 Gret Vehicle Systems 231 Introduction to Gret Vehicle Schools of Tenets Mind-Only School 239 Introduction to the Middle Wy School Autonomy School Consequence School Secret Mntr 417 Bibliogrphy 435

8 Prefce PRESENTATIONS OF TENETS: THE TRANSFORMATIVE AIM The Tibetn culturl region stretches beyond the borders of Tibet through vst re rnging from Klmyk Mongolin lnds ner the Volg River in Europe where the Volg empties into the Cspin Se, through Outer nd Inner Mongoli, the Buryt Republic of Siberi, nd through Bhutn, Sikkim, Ldkh, nd prts of Nepl. In this vst Inner Asin re, schools of non-buddhist nd Buddhist Indin philosophy re systemtized in texts clled presenttions of tenets. b Focl topics nd issues re presented in order to stimulte inquiry nd to encourge development of n inner fculty cpble of investigting ppernces so s to penetrte their relity. In this context philosophy is, for the most prt, relted to libertive concerns the ttempt to extricte oneself nd others from the round of pinful existence nd to ttin freedom nd full development. The bsic perspective is tht fflictive emotions such s desire, htred, enmity, jelousy, nd belligerence bind beings in round of uncontrolled birth, ging, sickness, nd deth nd re founded on misperception of the nture of persons nd other phenomen. When prctitioner penetrtes relity nd this insight is temed with powerful consciousness of concentrted medittion, the underpinnings of the process of cyclic existence cn be destroyed, resulting in libertion. Also, when wisdom is further empowered through the development of love, compssion, nd ltruism nd the corresponding ctions of generosity, ethics, nd tolernt ptience wisdom is cpble of chieving n ll-knowing stte in which one cn help vst number of beings. Becuse of this bsic perspective nmely, tht flse idetion trps beings in round of suffering resoned investigtion into the nture of persons nd other phenomen is centrl to the process of spiritul development (though it is not the only concern). Schools of tenets primrily re studied not to refute other systems but to develop n internl force tht cn counterct one s own innte dherence to mispprehensions. These innte forms of ignornce re prt nd prcel of ordinry life. They re not just This section is drwn from Jeffrey Hopkins, Reflections on Relity (Berkeley, CA.: University of Cliforni Press, 2002), chps b grub mth i rnm bzhg, *siddhāntvyvsthāpn.

9 Prefce 7 lerned from other systems, nor do they just rise from fulty nlysis. The stted im of studying the different schools is to gin insight into the fct tht mny of the perspectives bsic to ordinry life re devoid of vlid foundtion. This reliztion leds prctitioners to replce invlid ssent to deceptive ppernce with well-founded perspectives. The process is chieved through (1) first engging in hering gret texts on such topics nd getting stright the verbl presenttion, (2) then thinking on their mening to the point where the topics re scertined with vlid cognition, nd (3) finlly meditting on the sme to the point where these reliztions become enhnced by the power of concentrtion such tht they cn counterct innte tendencies to ssent to flse ppernces. Since it is no esy mtter to penetrte the thick veil of flse fcdes nd misconceptions, it becme populr in the more scholstic circles of Indi to investigte not just wht the current trdition considered to be the best nd finl system but lso the so-clled lower systems. Systemtic study provided grdul pproch to subtle topics so s to void confusion with less subtle ones. In Tibet, becuse of the need to get hndle on the plethor of Buddhist systems inherited from Indi, presenttions of tenets compring the views of the different schools of thought ssumed considerble importnce. Tht the primry concern is indeed with developing the cpcity to pprecite the profound view of high system of philosophy is evidenced by the mount of time ctully spent by students probing the workings of the so-clled lower schools. Since the stnces of those schools re pprecited, they re studied in considerble detil. In order to fulfil its libertive function presenttion of tenets provides comprehensive worldview. Its descriptions, rnging from the phenomen of the world through to nd including the types of enlightenment, give students frmework for study nd prctice s well s perspective for relting with other beings. The hierrchicl presenttion, fortified with resoned explntion, itself inculctes the bsic posture tht the power of reson cn penetrte the flse veils of ppernce nd led to medittive perception of libertive relity. Presenttions of tenets re founded on confidence in the mind s bility to overcome tremendous obstcles to the point where love, compssion, nd ltruism cn be expressed in effective, continuous ctivity, nd, therefore, they do more thn just structure Indin Buddhist systems; they structure prctitioners perception of their plce in dynmic worldview. The perspective is tht individuls re bound by misconception in round of suffering nd mired in fflictive emotions counterproductive to their own welfre, but lso poised on threshold of trnsformtion. The uncontrolled course of cyclic existence lcks solid underpinning; it is

10 8 Prefce redy to be trnsformed into ptterned dvnce towrd libertion. The strkness of the hrrowing pprisl of the current sitution of multi-lyered pin stnds in mrked contrst to the optimistic view of the libertive development tht is possible. Such optimism stems from conviction tht the fflictive emotions nd obstructions, the cuses of misery nd finite intelligence, re not endemic to the mind but re peripherl to its nture nd thus subject to ntidotl influences tht cn remove them. This vision serves s powerful force orienting nd ordering lives. It stimultes the metphysicl imgintion, beckoning, pushing ginst, nd resonting with inner potentils such tht persons re drwn into the trnsformtive process. I hve found tht it is helpful to pprehend it with plyful ttitude llowing explortion of this grnd perspective without the pressure of commitment, letting horizons open on their own. INDIAN PRECURSORS OF PRESENTATIONS OF TENETS The min Indin precursors of these systemiztions re texts such s the Blze of Resoning by Bhāvvivek ( ? C.E.) b nd the Compendium of Principles c by the eighth-century scholr Shāntrkṣhit, with commentry by his student Kmlshīl. Both Shāntrkṣhit nd Kmlshīl visited Tibet in the lte eighth century nd strongly influenced the direction tht Buddhism took there. In Tibet, the presenttions ssumed more developed structure. d Some of these texts re long; for instnce, lengthy text entitled Tresury of Tenets: Illuminting the Mening of All Vehicles e ws written by the rtog ge br b, trkjvālā. This is Bhāvvivek s commentry on his Hert of the Middle (dbu m snying po, mdhymkhṛdy). For prtil English trnsltion of the ltter (chp. III ), see Shßtrß Iid, Reson nd Emptiness (Tokyo: Hokuseido, 1980). b See Dvid Seyfort Ruegg, The Literture of the Mdhymk School of Philosophy in Indi (Wiesbden, Germny: Otto Hrrssowitz, 1981), 61. c de kho n nyid bsdud p i tshig le ur bys p, tttvsṃgrhkārikā. A trnsltion into English is vilble in G. Jh, The Tttvsṃgrh of Śāntirkṣit with the Commentry of Kmlśīl, Gekwd s Orientl Series, vols. 50 nd 53 (Brod, Indi: Orientl Institute, ; rpt. Delhi: Motill Bnrsidss, 1986). d For more discussion on this genre of Tibetn literture, see Ktsumi Mimki, Blo gsl grub mth (Kyoto: Université de Kyoto, 1982), 1-12; nd Dvid Seyfort Ruegg s foreword to Geshé Ngwng Nyim, Introduction to the Doctrines of the Four Schools of Buddhist Philosophy (Leiden, 1970). e theg p mth dg gi don gsl br byed p grub p i mth rin po che i mdzod.

11 Prefce 9 fourteenth-century scholr Long-chen-rp-jm of the Nying-m order of Tibetn Buddhism. It ppers tht Tsong-kh-p s b The Essence of Eloquence, c which is the mother of presenttions of tenets in the Ge-lug-p order, ws written in rection to presenttions like those of Long-chen-p. d In response to Tsong-kh-p s writing, the fifteenth-century scholr Tg-tshng Shy-rp-rin-chen e of the S-ky order wrote long text titled the Explntion of Freedom from Extremes through Knowing All Tenets : Ocen of Eloquence, f detiling wht he considered to be Tsong-khp s contrdictions. Tg-tshng s text in turn gve rise to the most extensive text of this type in Tibet. In prt to refute Tg-tshng s ccount of Tsong-kh-p s contrdictions, Jm-yng-shy-p ( ) composed the Explntion of Tenets: Sun of the Lnd of Smntbhdr Brillintly Illuminting All of Our Own nd Others Tenets nd the Mening of the Profound [Emptiness], Ocen of Scripture nd Resoning Fulfilling All Hopes of All Beings, lso known s the Gret Exposition of Tenets. g The word tenets in the title refers to the root text; his commentry on it is like the light of the lng of Smntbhdr, which is not lit by sun tht rises nd sets but shines continuously through the power of medittive stbiliztion. This book of tenets fulfils the hopes of ll beings seeking the bility to gin the wnted nd void the unwnted, since it explins wht the wnted nd the unwnted re nd how to chieve nd void them. klong chen rb byms / klong chen dri med od zer, b tsong kh p blo bzng grgs p, c drng b dng nges p i don rnm pr phye b i bstn bcos legs bshd snying po; Peking 6142, vol My nnotted trnsltion of the Generl Explntion nd the Section on the Mind-Only School is to be found in Emptiness in the Mind-Only School of Buddhism (Berkeley: University of Cliforni Press, 1999). For trnsltion of the complete text, see Robert A. F. Thurmn, Tsong Khp s Speech of Gold in the Essence of True Eloquence (Princeton, N.J.: Princeton University Press, 1984). A Chinese trnsltion ws completed in Lhs on the dy commemorting Buddh s enlightenment in 1916 by Venerble F Zun, Bin Lio Yi Bu Lio Yi Shuo Cng Lun, in Xi Zng Fo Jio Jio Yi Lun Ji (Tipei: D Sheng Wen Hu Chu Bn She, 1979), vol. 2, d Tsong-kh-p s min opponent is the fourteenth-century scholr-yogi Shy-rb-gyltshn; see Prt 4 of Jeffrey Hopkins, Reflections on Relity (Berkeley: University of Cliforni Press, 2002). e stg tshng lo tsā b shes rb rin chen, born f grub mth kun shes ns mth brl grub p zhes by b i bstn bcos rnm pr bshd p legs bshd kyi rgy mtsho. g grub mth i rnm bshd rng gzhn grub mth kun dng zb don mchog tu gsl b kun bzng zhing gi nyi m lung rigs rgy mtsho skye dgu i re b kun skong/ grub mth chen mo. For n English trnsltion of the beginning of the chpter on the Consequence School, see Jeffrey Hopkins, Medittion on Emptiness (London: Wisdom, 1983; rev. ed., Boston: Wisdom, 1996),

12 10 Prefce Through delineting the profound menings of emptiness, it shows the pth to libertion from cyclic existence nd the eventul ttinment of omniscience. The Gret Exposition of Tenets is replete with cittions of Indin sources but is written, despite its length, in lconic style (unusul for him) tht sometimes cn leve one wondering bout the relevnce of cittions. Even more so, Jm-yng-shy-p s root text (which is trnslted in this book), written ten yers erlier in nine-syllble poetry, often is more befuddling. However, once it is unpcked, it serves s n esy technique to memorize stnces of tenet systems. Perhps this inccessibility ws prtly why the eighteenth-century Tibetnized Mongolin scholr Jng-ky Röl-py-dor-jy whom Jmyng-shy-p, then n old mn, b helped to find s the reincrntion of the lst Jng-ky composed more issue-oriented text of the sme genre titled Cler Exposition of the Presenttion of Tenets: Beutiful Ornment for the Meru of the Subduer s Teching. c Jm-yng-shy-p s own reincrntion, Kön-chog-jig-my-wng-po, d becme Jng-ky s min pupil nd in 1733 wrote n bbrevited version of these texts, titled Presenttion of Tenets: A Precious Grlnd. e Mny uthors chose to write concise texts so tht the generl outlines nd bsic postures of schools could be tught nd memorized without the encumbrnce of gret del of elbortion, though sometimes the brevity itself mkes the issues being discussed inccessible. A medium-length presenttion of tenets tht lso trets the other schools of Tibetn Buddhism but in bised fshion ws written by Jng lcng sky rol p i rdo rje, A Tibetnized Mongolin born in wht is presently the Am-do Province of Tibet, currently the Qinghi Province of Chin, he is lso known s the Second Jng-ky Hu-tok-tu (hu thog thu), using the Mongolin for sprul sku. b Jm-yng-shy-p himself hd been tutored by the previous Jng-ky, Ng-wng-losng-chö-den. c grub p i mth i rnm pr bzhg p gsl br bshd p thub bstn lhun po i mdzes rgyn. d dkon mchog jigs med dbng po, e grub p i mth i rnm pr bzhg p rin po che i phreng b. In this sub-genre of brief Presenttions of Tenets re erlier texts such s the Presenttion of Tenets by Jy-tzün Chökyi-gyel-tsen ( ), the Ship for Entering the Ocen of Tenets by the Second Dli Lm ( ), the Presenttion of Tenets, Sublime Tree Inspiring Those of Cler Mind, Hmmer Destroying the Stone Mountins of Opponents by Pṇ-chen Sö-nm-drkp ( ), nd the Condensed Essence of All Tenets by Jo-ny-p Drk-p-shy-drup (co ne b grgs p bshd sgrub, ). For list of other such brief texts, see the bibliogrphy (XLVI, nd so forth) nd introduction (5-12) in Ktsumi Mimki, Blo gsl grub mth.

13 Prefce 11 ky s biogrpher nd student, who ws lso student of Kön-chog-jigmy-wng-po, Tu-ken Lo-sng-chö-kyi-nyi-m. His text is clled Mirror of Eloquence Showing the Sources nd Assertions of All Schools of Tenets. b The finl mjor development ws text unrveling the difficult points of Jm-yng-shy-p s huge but terse Gret Exposition of Tenets, written by the Khlkh Mongolin scholr Ngg-wng-pl-dn. c As long s Jmyng-shy-p s commentry itself, his Annottions for (Jm-yng-shyp s) Gret Exposition of Tenets : Freeing the Knots of the Difficult Points, Precious Jewel of Cler Thought d elbortes key points, mking the Gret Exposition of Tenets cler nd ccessible. The number, length, nd qulity of these texts testify to this genre s hving cptured the ttention of severl importnt uthors s mens to stimulte the metphysicl imgintion nd thereby to penetrte the veil of flse ppernces. JAM-YANG-SHAY-PA Jm-yng-shy-p Ngg-wng-tsön-drü e ws born in the northestern Am-do Province of Tibet in the Erth-Mouse yer of 1648 est of the Blue Lke. At the ge of five he ws blessed by the Fifth Dli Lm, from whom he lter received monstic vows. Hving studied the lphbet t ge seven with his uncle, who ws monk, he mstered reding nd writing nd six yers lter becme novice monk, excelling mong his fellow students by his bility quickly to understnd texts nd disputtions. He went to Lhs t ge twenty-one to further his studies t the Gomng College of Dre-pung Monstic University. Arriving in Lhs in1668, he offered presenttion scrf to n imge of Mñjushrī in the Jo-khng Temple, where the sttue reportedly fvored the young scholr with smile, due to which he becme known s Jm-yng-shy-p, Smiled Upon by Mñjushrī. Six yers lter he received full ordintion nd t twenty-nine entered Gyumy Tntric College. From ge thirty-three he spent two yers in medittive retret in cve ner Dre-pung. thu u bkvn blo bzng chos kyi nyi m, b grub mth thms cd kyi khungs dng dod tshul ston p legs bshd shel gyi me long. c ngg dbng dpl ldn, b. 1797; lso known s Pl-dn-chö-jy (dpl ldn chos rje). d grub mth chen mo i mchn grel dk gnd mdud grol blo gsl gces nor. e jm dbyngs bzhd p ngg dbng brtson grus, For longer biogrphy of Jm-yng-shy-p see Derek F. Mher, Knowledge nd Authority in Tibetn Middle Wy Schools of Buddhism: A Study of the Gelukb (dge lugs p) Epistemology of Jmyng Shyb ( jm dbyngs bzhd p) In Its Historicl Context (Ph.D. diss., University of Virgini, 2003),

14 12 Prefce At the ge of thirty-eight he uthored the first of his mjor works, Decisive Anlysis of (Tsong-kh-p s) Differentiting the Interpretble nd the Definitive : Storehouse of White Lpis-Lzuli of Scripture nd Resoning Free from Mistke, Fulfilling the Hopes of the Fortunte, commonly clled Gret Exposition of the Interpretble nd the Definitive. During this sme period he lso wrote nother of his gret expositions, the Tretise on the Presenttions of the Concentrtive nd Formless Absorptions: Adornment Beutifying the Subduer s Teching, Ocen of Scripture nd Resoning, Delighting the Fortunte, commonly clled Gret Exposition of the Concentrtive nd Formless Absorptions. He wrote the Root Text of Tenets: Lion s Ror in 1689, which is the hert of the present book, nd published the Gret Exposition of Tenets its prose uto-commentry ten yers lter in At ge fifty-three he becme bbot of Go-mng College nd in 1710 t sixty-two returned to Am-do Province where he founded highly influentil monstery t Tr-shi-khyil. Seven yers lter he founded tntric college t the sme plce. He wrote prolificlly on the full rnge of topics of typicl Tibetn polymth nd, hving received honors from the centrl Tibetn government nd from the Chinese Emperor, died t the ge of seventy-three or -four in 1721/2. b Prtly becuse of the close connection between Go-mng College nd the Mongolin peoples stretching from the Cspin Se through Siberi, who were predominntly Ge-lug-p by this time, Jm-yng-shy-p s influence on the Ge-lug-p order hs been considerble. His life mnifests pttern typicl of mny influentil Tibetn religious figures child prodigy, lerned scholr, dissemintor of the religion, politicin, priest to politicl personges, monstery leder, yogi, mgicin, populr techer, nd prolific writer. Jm-yng-shy-b s Gret Exposition of Tenets Jm-yng-shy-p s Root Text of Tenets: Lion s Ror, c published in 1689, is written in unusully terse, sometimes opque nine-syllble lines, lrgely bkr shis khyil. b See Mher, Knowledge nd Authority in Tibetn Middle Wy Schools of Buddhism, 164. c There re two editions of the Root Text in Jm-yng-shy-p s Collected Works, the second lso contining interliner nnottions; it is ttributed to Jm-yng-shy-p but on few occsions contins mteril contrry to his commentry in the Gret Exposition of Tenets, nd, therefore, my hve been uthored by student.

15 Prefce 13 devoid of customry grmmticl endings nd prticles. An orl trdition reports tht the stylistic oddness of his root text is due to Jm-yng-shyp s composing it in n inspired stte hering the sounds of lute-like instrument plyed by the goddess Svrsvtī. His prose utocommentry, finished ten yers lter in 1699, cites the entire root text section by section, nd includes most but not ll of the words of the root text scttered within the commentry. Monumentl in length, the Gret Exposition of Tenets expnds gretly on the root text through citing sources, unrveling issues, nd suggesting other issues. Controversy It is cler from Tg-tshng Shy-rb-rin-chen s Commentry on Knowing All Tenets tht the philosophicl influence of Tsong-kh-p, the founder of the Ge-lug-p order, ws lredy widespred by the middle of the fifteenth century t lest in Centrl Tibet. Tg-tshng s mrkedly different explntion of Tsong-kh-p s min source, the seventh-century Indin scholr-dept Chndrkīrti, cused him to tke Tsong-kh-p s his min opponent throughout his presenttion of tenets but especilly in seprte section in which he spells out eighteen contrdictions in Tsongkh-p s works with regrd to Chndrkīrti s Consequence School. Two centuries lter, the Fifth Dli Lm suggested tht scholr refute Tg-tshng (see 1022), nd the First Pṇ-chen Lm b composed forty-five folio text, Response to Objections by the Snskritist Shy-rbrin-chen: Ror of the Lion of Scripture nd Resoning c in which he quotes Tg-tshng s root text, on the other hnd, contins sufficient grmmticl endings nd prticles to be redily understood. His utocommentry, however, is sometimes difficult to follow becuse he uses the root text within explntory sentences but cites it only by syllble or two nd nd so forth (sogs); the difficulty is tht the words of the root text re integrl prts of the commentry, which, therefore, cn be understood only by the reder s supplying the remining words of tht phrse, line, or lines of the root text. In trnsltion, I hve supplied the missing words so s to mke it ccessible. b blo bzng chos kyi rgyl mtshn, 1567(?) c sgr p shes rb rin chen p i rtsod ln lung rigs seng ge i ng ro; Collected Works of blo bzṅ chos kyi rgyl mtshn, Pṇchen Lm I (New Delhi: Lm Gurudev, 1973), vol. 4: To my knowledge, the First Pṇchen Lm does not explicitly indicte tht he ws nswering the Fifth Dli Lm s request. There is lso n erly twentieth-century response by P-bong-kh-p Jm-p-tndzin-trin-ly-gy-tsho (ph bong kh p byms p bstn dzin phrin ls rgy mtsho, ), Answer to the Trnsltor Tg-tshng s Objections: Vjr Nodes (stg tshng lo tstsh b i brgl ln rdo rje i gzegs m) (Collected Works, New Delhi: 1973, Toh. 6154); thnks to Derek Mher for identifying this.

16 14 Prefce Tg-tshng s eighteen indictments one by one nd gives his responses, sometimes long with invective, perhps in response to Tg-tshng s severl outbursts. Jm-yng-shy-p, undoubtedly wre of the First Pṇchen Lm s text, weves broder response into the Gret Exposition of Tenets, providing sustined refuttion of Tg-tshng s presenttion of tenets, citing vrious prts of Tg-tshng s root text nd commentry, but then devoting section tht is more thn n eighth of his own book to detiling twenty-seven contrdictions in Tg-tshng s own work. The core of Tg-tshng s criticism of Tsong-kh-p s system is his predecessor s ssertion tht ll phenomen re estblished, or certified, by vlid cognition: They who, though following the glorious Chndrkīrti, Assert upon nlyzing with mny resonings Tht impure mistken ppernces re estblished by vlid cognition Hve the following gret burden of contrdictions. In his Scred Word of Mñjushrī the Fifth Dli Lm mkes reference to these lines: b Mñjushrī told the Foremost Lm [Tsong-kh-p] tht it ws necessry to vlue the vrieties of ppernces. His thought ws bsed on qulm tht, in the future, trinees who did not understnd such n essentil would fll into view of nihilism. Thus, mny modes of estblishing the existence of ppernces re [presented] in Tsong-kh-p s gret nd smll expositions of the Stges of the Pth nd in his commentries on Nāgārjun s Tretise on the Middle nd Chndrkīrti s Supplement. However, the lion of proponents, the trnsltor Tg-tshng [criticizes Tsong-kh-p] sying, Upon nlyzing with mny forms of resoning, he sserts tht impure mistken ppernces re vlidly estblished. [This criticism] is seen to rise from the sme source of error. Vlid certifiction for Tg-tshng nd for Tsong-kh-p re different; Tgtshng sees it s implying self-institution, c due to which, in the Consequence School, only the ultimte is estblished by vlid cognition. He 84 out of 623 pges in the Tipei edition of the Gret Exposition of Tenets. b See Jeffrey Hopkins, Prctice of Emptiness (Dhrmsl: Librry of Tibetn Works nd Archives, 1974), 24. c tshugs thub tu grub p.

17 Prefce 15 views Tsong-kh-p s ssertion tht ll phenomen conventionl nd ultimte re certified by vlid cognition s hving fllen to n extreme of reifiction, exggerting wht does not exist s if it existed. From Tsong-kh-p s perspective, however, self-institution is synonym for inherent existence, nd thus nothing either ultimte or conventionl is self-instituting ccording to the Consequence School. Hence, estblishment by vlid cognition cnnot possibly imply self-institution. As Jm-yng-shy-p indictes, Tg-tshng hs fllen to n extreme of reifiction in sserting tht the ultimte is self-instituting nd thus (in Ge-lugp terms) truly existent nd hs fllen to n extreme of nihilism in denying the vlid estblishment of conventionl phenomen. In this wy Tg-tshng frequently returns to criticizing Tsong-kh-p for bringing the vlid certifiction of conventionl phenomen into the Consequence School, nd Jm-yng-shy-p frequently returns to criticizing Tg-tshng for over-concretizing vlid estblishment. Although Jmyng-shy-p indictes tht he is wre tht by tht time Tg-tshng s system hd lost ll of its dherents, during his step-by-step refuttion he nevertheless frequently stoops to d hominem incendiry invectives tht cn be t first shocking, then musing, then boring, nd finlly counter-productive. Sometimes, they provide comic relief in the midst of the intellectul chllenge of the intricte controversies, such s when he ccuses Tgtshng of drinking the wter of mirge, or when he sys tht Tg-tshng hs become frid of mirge nd is building bot to cross over it. At other times, however, slurs such s ccusing him of being fool, of confused brgging, of being overcst with drkness, nd so forth double bck on Jm-yng-shy-p, mking one wonder why he needed to be so nsty, distrcting his reders from interesting informtion nd issues, thereby wekening his own position. On these occsions the remrks unwittingly nd witlessly provide model of how not to present cse. Though the virulent outbursts provide window on the rough nd tumble of inter-sectrin nd even intr-sectrin rivlries in Tibet, fr from contributing to sectrin bitterness, they serve to wrn ginst counter-productive hrshness. The controversies (but not the nme-clling) re vluble in tht they highlight differing redings of the sme Indin figure, Chndrkīrti; the contrsts mke clerer their respective explntions nd perhps lso multiple menings in Chndrkīrti s words. To this end in Mps of the Profound, I dded before Jm-yng-shy-p s rebuttl more thn sixty pges from Tg-tshng s Knowing All Tenets nd his utocommentry on: the eighteen contrdictions

18 16 Prefce the three phses of spiritul trining the five unique fetures of the Consequence School the three roots of cyclic existence the nture of n ction s hving disintegrted the definitions of the two truths nd the necessity to enter the Mntr Vehicle fter chieving the Buddhhood of the Perfection Vehicle. The gems of insight scttered throughout the controversy stimulte explortion nd insight. NGAG-WANG-PAL-DAN The Khlkh Mongolin scholr Ngg-wng-pl-dn ws born in Urg present dy Ulnbtr, the cpitol of Mongoli in the Fire-Serpent yer of He received his monstic trining in the Ge-lug-p monstic college of Dr-shi-chö-pel nd t the ge of forty in 1836 ws ppointed to the set of Doctrine Mster b of Urg, nd thus he is more commonly known s Pl-dn-chö-jy. c He went to Tibet in 1843 in connection with the funerl service of the Fifth Je-tsun-dm-p, the reincrntion of Tārnāth, the second most importnt figure of the Jo-nng-p sect, nd in 1847 relinquished the post of Doctrine Mster of Urg. It seems tht he remined in Tibet t the Go-mng d College of Dre-pung e Monstery, west of nd t tht time outside of the city of Lhs. He lso vidly studied nd sometimes wrote bout the textbook literture of the Lo-sel-ling f College of Dre-pung. He composed seven volumes of mny works on wide rnge of topics. Ngg-wng-pl-dn s extrordinry depth is exemplified in his extensive commentry g titled Annottions for (Jm-yng-shy-p s) Gret Exposition of Tenets : Freeing the Knots of the Difficult Points, Precious These two sentences re drwn from Lokesh Chndr, Eminent Tibetn Polymths of Mongoli (New Delhi: Interntionl Acdemy of Indin Culture, 1961), 24. b chos rje. c dpl ldn chos rje. d sgo mng. e brs spungs. f Jeffrey Hopkins hs vgue memory of being told tht Ngg-wng-pl-dn ws removed from the comforts of the community of the Go-mng College fourteen times, which he specultes ws due to Ngg-wng-pl-dn s occsionl ffinity for the positions of the Lo-sel-ling College. g 505 folios, Guru Dev edition.

19 Prefce 17 Jewel of Cler Awreness, lmost s long Jm-yng-shy-p s text itself. b The Gret Exposition of Tenets, c despite being monumentl in length, is often cryptic in its references nd mening (typicl for Jm-yng-shyp whose style is usully reltively cler); it is lso lden with copy-editing problems. Seeing the tremendous vlue of the Gret Exposition of Tenets, Ngg-wng-pl-dn sought to mke it more ccessible through lengthening, explining, nd identifying source mterils nd through expnding on issues. He lso rises qulms bout the relevnce of certin source quotes nd frequently corrects misprints, fulty cittions, nd other copyediting problems in the Centrl Tibet edition, d though he forswers trying to mke list of wht requires copy-editing. e His ttention to detil mnifests the gret vlue he put on the text, bringing tremendous clrity to wht otherwise is n unusully bstruse work. His nnottions re necessry key for the Gret Exposition of Tenets through providing rigorous contextuliztion nd non-prtisn critique. The Annottions re invluble s they revel the systemtic bckground of Jm-yng-shy-p s cittions which, without this contextuliztion, sometimes even seem to be proving the opposite of wht the uthor intends. Until one understnds tht Jm-yng-shy-p intends his text to in some wys function s lecture notes for techer competent in Tsong grub mth chen mo i mchn grel dk gnd mdud grol blo gsl gces nor, Collected Works of Chos-rje ṅg-dbṅ Dpl-ldn of Urg, vols. 4-5, (Delhi: Guru Dev, 1983). b 545 folios, bl brng edition. c Gret Exposition of Tenets / Explntion of Tenets : Sun of the Lnd of Smntbhdr Brillintly Illuminting All of Our Own nd Others Tenets nd the Mening of the Profound [Emptiness], Ocen of Scripture nd Resoning Fulfilling All Hopes of All Beings (grub mth chen mo / grub mth i rnm bshd rng gzhn grub mth kun dng zb don mchog tu gsl b kun bzng zhing gi nyi m lung rigs rgy mtsho skye dgu i re b kun skong), Collected Works of Jm-dbyṅs-bźd-p i-rdo-rje, vol. 14 entire (New Delhi: Ngwng Gelek Demo, 1973). d Some of his corrections indicte tht he did not hve the Tr-shi-khyil edition. e He sys (stod, h, 179.2): Since, in generl, I hve not tried to write down the very mny mistkes in wording (yig nor) here in Jm-yng-shy-p s Gret Exposition of Tenets, I hve mostly neglected them. nd (dngos, th, 215.5): Although in generl there re very mny tiny mistkes in wording in ll of the omniscient Jm-yng-shy-p s textbook literture on philosophy nd in prticulr in the Gret Exposition of Tenets, such s the genitive cse where the instrumentl cse should be nd the instrumentl cse where the genitive cse should be, I hve not tried here to write [ll of ] them down, nd hence hve mostly neglected them.

20 18 Prefce kh-p s system, mny of his cittions re bffling. Undoubtedly, Nggwng-pl-dn sw this need nd provided contextuliztion. His nnottions do indeed untie the knots of gret mny difficult points especilly by elborting the mening of quottions, nd thus I used it extensively for both understnding the mening nd dding brcketed mteril in Medittion on Emptiness nd Mps of the Profound. When Ngg-wng-pl-dn, evincing independence nd intellectul honesty, disgrees with Jm-yng-shy-p, he usully presents crefully frmed rgument, sometimes in gret detil. b Due to this, in the Go-mng College, which uses Jm-yng-shy-b s works s most of their bsic textbooks, his Annottions re sometimes described s not their own system c nd even occsionlly disprged s nnottions [tht point out only] misprintings. d To the contrry, they re necessry key to Jmyng-shy-b s work through providing contextuliztion nd re shining exmples of rigorous, nonprtisn ppliction of scholrly principles. Ngg-wng-pl-dn himself dopts humble ttitude; for instnce, fter thoroughly chllenging the relevnce of Jm-yng-shy-p s cittion of pssge, he sys: e These re stted in the mnner of rising qulms for those of new wreness. The fct tht there is no chnce to debte with the explntions by the omniscient ptrirch Jm-yng-shy-p-dor-jy should be known everywhere throughout [my nnottions]. With this type of formt, or perhps msk, Tibetn nd Mongolin uthors criticlly exmine the works of esteemed predecessors. Jm-yng-shy-p lso uses similr formts when he exmines nd improves upon Tsong-kh-p s works. Ngg-wng-pl-dn lso wrote seprte text tht exmines the presenttions of the two truths in the four schools of tenets, titled Explntion of Veil Truths nd Ultimte Truths in the Four Systems of Tenets. f Here he explins the intriccies of veil truths nd ultimte truths often in the formt of debtes. His deprture points often stem from Jm-yng b c d e f See the Bibliogrphy. See his opinion on the mening of mine, Hopkins, Mps of the Profound, 869ff. rng lugs m yin. yig nor mchn grel. Annottions, dbu m p,, folios, Guru Dev edition.

21 Prefce 19 shy-p s Gret Exposition of Tenets nd Gret Exposition of the Middle. For instnce, Jm-yng-shy-p s exposition of the two truths in the Gret Exposition of the Middle is prticulrly long nd developed but eventully bogs down in rticulting how veil truths (conventionl phenomen), which re necessrily unrel becuse they pper in n unrel mode s inherently existent to their certifying consciousnesses, cn be divided into the rel nd the unrel. Ngg-wng-pl-dn wdes into the implictions of frming the issue nd resolves it through differentiting the menings of the terms in the perspective (shes ngor) nd in reltion to the perspective (shes ngo l ltos te) of worldly consciousness, fvoring usge of the ltter. b Another book, Ngg-wng-pl-dn s Presenttion of the Grounds nd Pths of the Four Gret Secret Tntr Sets: Illumintion of the Texts of Tntr, c is twice the length of his lm Yng-jn-g-wy-lo-drö s d Presenttion of the Grounds nd Pths of Mntr According to the Superior Nāgārjun s System of the Glorious Guhysmāj: Eloquence Serving s Port for the Fortunte. e His lm s text is solely concerned with Highest Yog Tntr, wheres Ngg-wng-pl-dn devotes one fifth of his to the modes of progressing on the pths of the three lower tntr sets Action, Performnce, nd Yog Tntrs. Also, within Highest Yog Tntr, Yng-jn-g-wy-lo-drö trets only the Guhysmāj system, wheres Ngg-wng-pl-dn lso includes n exposition of the Kālchkr system. Gret Exposition of the Middle / Anlysis of (Chndrkīrti s) Supplement to (Nāgārjun s) Tretise on the Middle, Tresury of Scripture nd Resoning, Thoroughly Illuminting the Profound Mening [of Emptiness], Entrnce for the Fortunte (dbu m chen mo / dbu m jug p i mth dpyod lung rigs gter mdzod zb don kun gsl skl bzng jug ngogs), Collected Works of Jm-dbyṅs-bźd-p i-rdo-rje, vol. 9 entire (New Delhi: Ngwng Gelek Demo, 1973). b See Guy Newlnd, The Two Truths (Ithc, N.Y.: Snow Lion Publictions, 1992), c gsng chen rgyud sde bzhi i s lm gyi rnm bzhg rgyud gzhung gsl byed, Collected Works of Chos-rje ṅg-dbṅ Dpl-ldn of Urg, vol. kh, (New Delhi: Guru Dev, 1983). d dbyngs cn dg b i blo gros, ; lso known s A-ky-yong-dzin Lo-sngdon-drub ( ky yongs dzin blo bzng don grub); he ws the tutor (yongs dzin) of A-ky Hotogtu. e dpl gsng b dus p phgs lugs dng mthun p i snggs kyi s lm rnm gzhg legs bshd skl bzng jug ngogs), Collected Works of A-ky Yoṅs-ḥdzin, vol. 1, (New Delhi, Lm Guru Dev, 1971). Ngg-wng-pl-dn explicitly refers to his techer s text (15.4/547.4), my lm Yng-jn-g-lo s Presenttion of the Grounds nd Pths (bdg gi bl m dbyngs cn dg blo i s lm gyi rnm gzhg).

22 20 Prefce In ddition, Ngg-wng-pl-dn from time to time provides interesting nunces in the form of chllenges nd responses. For instnce, on the issue of whether in the Guhysmāj system Buddhhood cn be chieved in one lifetime with one body, Ngg-wng-pl-dn presents the hypotheticl chllenge tht in order to chieve enlightenment in one lifetime n illusory body tht is cpble of remining seprte from the prctitioner s ordinry body must be chieved, nd thus two bodies re needed, nd so Buddhhood cnnot be chieved in one lifetime with one body. In response, Ngg-wng-pl-dn presents complex defense of the position tht Buddhhood cn be chieved in one lifetime with one body. He does this by mking the refinement tht even though it is necessry for the prctitioner to switch (brje b) from the corse, or ordinry, body to subtle body, it is not necessry to discrd ( dor b) the ordinry body, since one hs the cpbility to still use it for the ske of others. However, he immeditely points out contrry evidence tht csts doubt on his own hirsplitting refinement: Nevertheless, in notes by my lm Yng-jn-g-lo b there lso is sttement by Shing-s Rin-po-che, c tht the previous Pṇ-chen [Lm], when bestowing the Guhysmāj initition on the members of the Upper Tntric College t Drg-yer-p, d [explined] tht when Tibetns sked Atish, Could there be full purifiction in one lifetime in one body? Atish sid, Complete purifiction in one lifetime exists, but complete purifiction in one body does not exist, nd the Tibetns took this nswer to men tht Atish did not understnd, wheres this is speech [indicting] tht Atish understood n importnt point of Mntr, nd therefore his opinion ws most expert, nd the Tibetns did not understnd. Hence, [the position tht there is enlightenment in one lifetime in one body] should be nlyzed. Atish s point is tht new subtle body is required to chieve enlightenment in one lifetime. In nother work, Ngg-wng-pl-dn compres stnces in the textbooks of the Lo-sel-ling nd Go-mng Colleges on the phses of study clled Middle Wy nd Perfection of Wisdom. Among the Five Gret Books of Buddhist Indi: b c d For this topic, see 576.3/29b Yng-jn-g-wy-lo-drö. shing bz rin po che. drg yer p; ten kilometers northest of Lhs.

23 Prefce 21 the Middle Wy focuses on Chndrkīrti s Supplement to (Nāgārjun s) Tretise on the Middle, n exposition of the emptiness of inherent existence, the ten grounds, nd so forth the Perfection of Wisdom focuses on the coming Buddh Mitrey s dbu m l jug p, mdhymkāvtār. Since Chndrkīrti often refers to Nāgārjun s Tretise on the Middle (dbu m i bstn bcos, mdhymkśāstr) merely by the ppelltion mdhymk, the mdhymk of mdhymkāvtār is held to refer to text propounding the middle, specificlly Nāgārjun s Tretise on the Middle. My trnsltion of vtār ( jug p) s supplement is controversil; others use introduction or entrnce, both of which re ttested common trnsltions in such context. My trnsltion is bsed on the explntion by Tsong-kh-p tht Chndrkīrti ws filling in holes in Nāgārjun s Tretise on the Middle; see Tsong-kh-p, Kensur Lekden, nd Jeffrey Hopkins, Compssion in Tibetn Buddhism (London: Rider, 1980; reprint, Ithc, N.Y.: Snow Lion, 1980), Among the mny menings of the Tibetn term for vtār, jug p cn men to ffix or to dd on. To summrize the orl techings of the lte Ngg-wng-leg-dn: Avtār mens ddition in the sense tht Chndrkīrti s text is supplement historiclly necessry so s to clrify the mening of Nāgārjun s Tretise on the Middle. He wnted to mke cler tht the Tretise should not be explined ccording to the Mind-Only system or ccording to the Middle Wy Autonomy School (dbu m rng rgyud p, svtntrikmādhymik), the founding of which is ttributed to Bhāvvivek. During Nāgārjun s lifetime, Bhāvvivek hd not written his commentry on the Tretise, nor hd he founded his system; therefore, it ws necessry lter to supplement Nāgārjun s text to show why it should not be explined in such wy. Moreover, it is sid tht Chndrkīrti sought to show tht follower of Nāgārjun should scend the ten grounds by prcticing the vst pths necessry to do so. This is becuse some tke the Middle Wy perspective to be nihilistic. They see it s mens of refuting the generl existence of phenomen rther thn just their inherent existence nd conclude tht it is not necessry to engge in prctices such s the cultivtion of compssion. Therefore, in order to show tht it is importnt to engge in three centrl prctices compssion, non-dul understnding, nd the ltruistic mind of enlightenment nd to scend the ten Bodhisttv grounds, Chndrkīrti in relince on Nāgārjun s Precious Grlnd wrote this supplementry text. See Jeffrey Hopkins, Nāgārjun s Precious Grlnd: Buddhist Advice for Living nd Libertion (Ithc, New York: Snow Lion, 1998), fn. p. 10. This Tibetnized reding of jug p s supplement ccords with the Tibetn term rtgs jug (liṅgāvṃtār [Srt Chndr Ds, A Tibetn-English Dictionry (Clcutt: 1902; reprint, Delhi: Motill Bnrsidss, 1969, 1970; compct reprint, Kyoto, Jpn: Rinsen Book Compny, 1981), 535) the ffixing of gender, referring to the usge of letters identified by gender in Tibetn grmmr in vrious positions in syllble. It lso perhps ccords with the fifth mening given in Vmn Shivrm Apte, Snskrit-English Dictionry (Poon, Indi: Prsd Prkshn, 1957), 163, Any new ppernce, growth, rise, though it seems tht not much of cse cn be mde from the Snskrit. Of course, such supplement lso serves s n introduction, or mens of entry, to Nāgārjun s Tretise.

24 22 Prefce Ornment for the Cler Reliztions, rendering of the hidden teching on the pth structure in the Perfection of Wisdom Sūtrs. Ngg-wng-pl-dn s synthetic book, titled Stting the Modes of Explntion in the Textbooks on the Middle Wy nd the Perfection of Wisdom in the Lo-sel-ling nd Go-mng Colleges: Festivl for Those of Cler Intelligence, b trets issue fter issue in the form of list. It is clerly imed t those fmilir with the positions of one or the other of the two colleges on these vst res, nd thus the book cnnot be pproched s wy to lern these two topics from the ground up since the uthor lists nd expnds only on points of difference, mking the text n eventully dry venture for those new to the territory despite being fscintingly informtive for those fmilir with the terrin. For instnce: 1. he presents () the series of resons why Pṇ-chen Sö-nm-drg-p, the principl textbook uthor of Lo-sel-ling College, holds tht the Mitrey who composed the Ornment for the Cler Reliztions is Bodhisttv nd (b) the mneuvers Pṇ-chen Sö-nm-drg-p uses to explin wy sources indicting tht Mitrey is Buddh 2. he presents () the series of resons why Jm-yng-shy-p, the principl textbook uthor of Go-mng College, holds tht the Mitrey who composed the Ornment for the Cler Reliztions is Buddh nd (b) the mneuvers Jm-yng-shy-p uses to explin wy sources indicting tht Mitrey is Bodhisttv. c The centrl question is whether ccording to the Perfection Vehicle (the sūtr systems of the Gret Vehicle) Mitrey s enlightenment during his ppernce s humn on this erth is the disply of one of the twelve deeds of n lredy enlightened Buddh (Jm-yng-shy-p s position) or n ctul cse of becoming enlightened during humn life (Pṇ-chen Sönm-drg-p s position). For Jm-yng-shy-p, Mitrey is Bodhisttv in the perspective of common trinees nd is Buddh for uncommon trinees, wheres for Pṇ-chen Sö-nm-drg-p the Perfection Vehicle views Mitrey from the common perspective of n ctul birth but Mntr Vehicle views Mitrey from the uncommon perspective of mere disply. Nevertheless, both Jm-yng-shy-p nd Pṇ-chen Sö-nm-drg-p hold tht (1) Shākymuni Buddh ws just mking disply of becoming enlightened; (2) Mitrey is the next Buddh to pper in this world to mngon rtogs rgyn, bhismyālṃkār. b blo gsl gling dng bkr shis sgo mn grv tshng gi dbu phr gyi yig ch i bshd tshul bkod p blo gsl dg ston, Collected Works, vol. g (New Delhi: Guru Dev, 1983). c 11b.3/434.3.

25 Prefce 23 openly enct the twelve deeds of Buddh; nd (3) in terms of the finl perspective Mitrey ws lredy Buddh. REMARKS ABOUT THE FORMAT Ech prt of the present book is in three lyers: The Presenttion of Tenets: Lion s Ror Erdicting Error, Precious Lmp Illuminting the Genuine Pth to Omniscience, lso clled Root Text of Tenets: Lion s Ror by Jm-yng-shy-p Ngg-wng-tsöndrü is in bold type, divided into 351 units in ccordnce with Jmyng-shy-p s utocommentry, Explntion of Tenets: Sun of the Lnd of Smntbhdr Brillintly Illuminting All of Our Own nd Others Tenets nd the Mening of the Profound [Emptiness], Ocen of Scripture nd Resoning Fulfilling All Hopes of All Beings, lso known s the Gret Exposition of Tenets. b The Root Text is preceded by the running outline c found in Jm-yngshy-p s Gret Exposition of Tenets. Due to its terseness, the Root Text is followed by the free-flowing Word Commentry on the Root Verses of (Jm-yng-shy-p s) Gret Exposition of Tenets by the Khlkh Mongolin scholr Ngg-wng-pl-dn d s found t the end of ech chpter in his Annottions for (Jm-yng-shy-p s) Gret Exposition of Tenets : Freeing the Knots of the Difficult Points, Precious Jewel of Cler Thought. e EDITIONS CONSULTED The min edition of Jm-yng-shy-p s Presenttion of Tenets: Lion s grub p i mth i rnm pr bzhg p khrul spong gdong lng i sgr dbyngs kun mkhyen lm bzng gsl b i sgron me / grub mth rts b gdong lng i sgr dbyngs. b grub mth i rnm bshd rng gzhn grub mth kun dng zb don mchog tu gsl b kun bzng zhing gi nyi m lung rigs rgy mtsho skye dgu i re b kun skong / grub mth chen mo. c A seprte tble of contents, titled Contents of the Root Text of Tenets: Lion s Ror by Jm-yng-shy-p Ngg-wng-tsön-drü (grub mth rts b gdong lng i sgr dbyngs zhes by b i tshig grel ), ws compiled nd published by Ge-she Ngg-wng-nyi-m (ngg dbng nyi m) in d ngg dbng dpl ldn, b. 1797; lso known s Pl-dn-chö-jy (dpl ldn chos rje). e grub mth chen mo i mchn grel dk gnd mdud grol blo gsl gces nor. The wordcommentry lso ppers in seprte text s the lst item in his Collected Works.

26 24 Prefce Ror Erdicting Error, Precious Lmp Illuminting the Genuine Pth to Omniscience, which is the root text of his own commentry, the Gret Exposition of Tenets, is: 1. grub mth i rnm pr bzhg p khrul spong gdong lng i sgr dbyngs kun mkhyen lm bzng gsl b i rin chen sgron me. In gsung bum ( jm dbyngs bzhd p i rdo rje / bl brng pr m). TBRC W : (PDF of bl brng bkr shis khyil: bl brng bkr shis khyil dgon, [n.d.]). Other vilble editions:. grub mth i rnm pr bzhg p khrul spong gdong lng i sgr dbyngs kun mkhyen lm bzng gsl b i rin chen sgron me. The root text is interspersed in bold-fced type throughout Jm-yng-shy-p s commentry grub mth i rnm bshd rng gzhn grub mth kun dng zb don mchog tu gsl b kun bzng zhing gi nyi m lung rigs rgy mtsho (2000 Tipei reprint of 1999 Mundgod, see below). b. grub mth i rnm pr bzhg p khrul spong gdong lng i sgr dbyngs kun mkhyen lm bzng gsl b i rin chen sgron me. In kun mkhyen jm dpl zhl lung sogs nyer mkho i skor phyogs bsgrigs. TBRC W30060: [s.l.]: [s.n.], [2002]. c. grub mth i rnm pr bzhg p khrul spong gdong lng i sgr dbyngs kun mkhyen lm bzng gsl b i rin chen sgron me. TBRC W8LS [s.l.]: [s.n.], [n.d.]. d. grub mth i rnm pr bzhg p khrul spong gdong lng i sgr dbyngs kun mkhyen lm bzng gsl b i rin chen sgron me. In gsung bum ( jm dbyngs bzhd p i rdo rje). TBRC W : (PDF of Go-mng college[?], 1997[?]. The min edition of Jm-yng-shy-p s Explntion of Tenets: Sun of the Lnd of Smntbhdr Brillintly Illuminting All of Our Own nd Others Tenets nd the Mening of the Profound [Emptiness], Ocen of Scripture nd Resoning Fulfilling All Hopes of All Beings, lso clled Gret Exposition of Tenets, is: 1. grub mth i rnm bshd rng gzhn grub mth kun dng zb don mchog tu gsl b kun bzng zhing gi nyi m lung rigs rgy mtsho. TBRC W : (PDF of bl brng bkr shis khyil: bl brng bkr shis khyil dgon, [n.d.]). Abbrevited reference: 2011 The erlier Lhs Go-mng edition is yet to be cquired.

27 Prefce 25 TBRC bl brng. This edition ws originlly printed in L-brng-trshi-khyil monstery founded by Jm-yng-shy-p nd is the mother edition of four other vilble editions:. grub mth i rnm bshd rng gzhn grub mth kun dng zb don mchog tu gsl b kun bzng zhing gi nyi m lung rigs rgy mtsho. In the Collected Works of Jm-dbyṅs-bźd-p i-rdorje: Reproduced from prints from L-brng-tr-shi-khyil blocks, 15 vols, Gedn Sungrb Minym Gyunphel Series. New Delhi, Indi: Ngwng Gelek Demo, Tibetn digitl reprint edition: In gsung bum ( jm dbyngs bzhd p i rdo rje) TBRC W1KG : (PDF of New Delhi: Ngwng Gelek Demo, 1973). Abbrevited reference: 1973 Ngwng Gelek bl brng. b. grub mth i rnm bshd rng gzhn grub mth kun dng zb don mchog tu gsl b kun bzng zhing gi nyi m lung rigs rgy mtsho. Mundgod revision of the 1973 Ngwng Gelek bl brng (Mundgod, Indi: Go-mng College, 1996). Abbrevited reference: 1996 Mundgod revision. c. grub mth i rnm bshd rng gzhn grub mth kun dng zb don mchog tu gsl b kun bzng zhing gi nyi m lung rigs rgy mtsho. Codex bsed on the 1996 Mundgod revision (Mundgod, Indi: Go-mng Librry, 1999). Abbrevited reference: 1999 Mundgod. d. grub mth i rnm bshd rng gzhn grub mth kun dng zb don mchog tu gsl b kun bzng zhing gi nyi m lung rigs rgy mtsho. Tipei reprint of 1999 Mundgod (Tiwn: The Corporte Body of the Buddh Eductionl Foundtion, 2000). Abbrevited reference: 2000 Tipei reprint of 1999 Mundgod. e. grub mth i rnm bshd rng gzhn grub mth kun dng zb don mchog tu gsl b kun bzng zhing gi nyi m lung rigs rgy mtsho. Musoorie, Indi: Dlm, 1962 [likely bsed on Centrl Tibetn edition]. Abbrevited reference: 1962 Dlm. In the notes of the present work, Ngg-wng-pl-dn s Word Commentry on the Root Verses of (Jm-yng-shy-p s) Gret Exposition of Tenets is identified in: 1. grub mth chen mo i mchn grel dk gnd mdud grol blo gsl gces nor, Mundgod, Indi: Drepung Gomng Librry, 2007; rpt. Tipei, Tiwn: The Corporte Body of the Buddh Eductionl Foundtion, n.d. This work includes Ngg-wng-pl-dn s Word Commentry on