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1 般若波羅蜜多經隱義教授 蔣揚協巴著七十義 : ( 第二章 ) 林義淳 (Patrick Lin) Chinese Translation of The Hidden Teaching of the Perfection of Wisdom Sutras Jam-yang-shay-pa s Seventy Topics: Chapter Two Jeffrey Hopkins Jongbok Yi UMA INSTITUTE FOR TIBETAN STUDIES

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3 般若波羅蜜多經 隱義教授 Website for UMA Institute for Tibetan Studies (Union of the Modern and the Ancient: gsar rnying zung `jug khang): umatibet.org. UMA stands for "Union of the Modern and the Ancient" and means "Middle Way" in Tibetan. UMA is a non-profit 501(c)3 organization.

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5 般若波羅蜜多經隱義教授蔣揚協巴著七十義 : ( 第一章 ) Patrick Lin Chinese Translation of The Hidden Teaching of the Perfection of Wisdom Sūtras: Jam-yang-shay-pa s Seventy Topics: Chapter Two Jeffrey Hopkins Jongbok Yi Edited by Elizabeth Napper UMA Institute for Tibetan Studies uma-tibet.org

6 Education in Compassion and Wisdom UMA Great Books Translation Project Supported by generous grants from the Pierre and Pamela Omidyar Fund the Silicon Valley Community Foundation and a bequest from Daniel E. Perdue Translating texts from the heritage of Tibetan and Inner Asian Buddhist systems, the project focuses on Great Indian Books and Tibetan commentaries from the Go-mang College syllabus as well as a related theme on the fundamental innate mind of clear light in Tantric traditions. A feature of the Project is the usage of consistent vocabulary and format throughout the translations. Publications available online without cost under a Creative Commons License with the understanding that downloaded material must be distributed for free: UMA stands for Union of the Modern and the Ancient (gsar rnying zung jug khang). The UMA Institute for Tibetan Studies is a non-profit 501(c)3 organization. UMA Institute for Tibetan Studies 7330 Harris Mountain Lane Dyke, VA USA Version: November, 2017 ISBN: Library of Congress Control Number: Lin, Patrick. The hidden teaching of the perfection of wisdom sūtras: jam-yang-shay-pa s seventy topics; chapter two / by Jeffrey Hopkins, Jongbok Yi; edited by Elizabeth Napper. Includes bibliographical references. ISBN: 'Jam dbyangs bzhad pa ngag dbang brtson grus, Dngos po brgyad don bdun cu'i rnam bzhag legs par bshad pa mi pham bla ma'i zhal lung. 2. Byams pa (Maitreya). Mngon par rtogs pa'i rgyan. 3. Dge-lugs-pa (Sect)--Doctrines. 4. Don-bdun-bcu. 5. Wisdom Religious aspects--buddhism. I. Hopkins, Jeffrey; Yi, Jongbok. II. Title.

7 目錄 Preface 9 Modes of doctrinal training in Ge-lug-pa 9 Monastic curriculum 11 Commentaries on Maitreya s Ornament for the Clear Realizations 14 Eight categories and seventy topics 19 The author of The Sacred Word of Guru Ajita 32 Format of the presentation in this book 33 Editions consulted 36 第二章說明能表道智十一法 39 第十一義 道智支分 (ལམ ཤ ས ཀ ཡན ལག ) 42 道智支分 定義 42 道智支分 分類 43 道智支分 界限 45 第十二義 了知聲聞道之道智 (ཉན ཐ ས ཀ ལམ ཤ ས པའ ལམ ཤ ས ) 47 了知聲聞道之道智 定義 48 了知聲聞道之道智 分類 49 了知聲聞道之道智 界限 49 第十三義 了知獨覺道之道智 (རང ལ ག ལམ ཤ ས པའ ལམ ཤ ས ) 50 了知獨覺道之智 定義 51 了知獨覺道之道智 分類 52 了知獨覺道之道智 界限 52

8 6 Contents 第十四義 能利今生後世大乘見道 (འད ར ཕན ཡ ན ཆ བའ ཐ ག ཆ ན མཐ ང ལམ ) 54 大乘見道 定義 56 大乘見道 分類 56 大乘見道 界限 58 第十五義 大乘 修道之作用 ( མ ལམ ག ད པ ) 60 大乘修道作用 定義 61 大乘修道作用 分類 61 大乘修道作用 界限 修道 64 大乘修道 定義 64 大乘修道 分類 64 第十六義 65 大乘勝解修道 定義 66 大乘勝解修道 分類 66 大乘修道 界限 67 第十七義 68 攝入讚美 承事 稱揚等三勝解修道之利益功德 定義 68 攝入勝解修道讚美 承事 稱揚等三之功德 分類 69 第十八義 迴向修道 (བ བ མ ལམ ) 70 大乘迴向修道 定義 71 大乘迴向修道 分類 71 大乘迴向修道 界限 73 第十九義 隨喜修道 ( ས ཡ རང མ ལམ ) 74

9 Contents 7 大乘隨喜修道 定義 74 大乘隨喜修道 分類 74 大乘隨喜修道 界限 75 第二十義 引發修道 ( བ པ མ ལམ ) 76 大乘引發修道 定義 77 大乘引發修道 分類 77 大乘引發修道 界限 78 第二十一義 清淨修道 ( མ དག མ ལམ ) 79 大乘清淨修道 定義 80 大乘清淨修道 分類 80 大乘清淨修道 界限 85 Abbreviations 87 Bibliography Sūtras Other Sanskrit and Tibetan Works Other Works 105

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11 Preface Modes of doctrinal training in Ge-lug-pa In general, doctrinal training in the Ge-lug-pa school, founded by Tsongkha-pa Lo-sang-drag-pa a in the early fifteenth century, can be divided into two types based on a division of fundamental teachings into sūtra and tantra both attributed to be Shākyamuni Buddha s speech that were committed to writing even many centuries after his passing away. The term sūtra can be used to refer to tantras, but here in the division of all of Buddha s teachings into the mutually exclusive categories of sūtra and tantra, sūtra refers, roughly speaking, to those texts that are not based on the practice of deity yoga. b Tantra, on the other hand, refers to texts and systems whose primary practitioners can employ deity yoga. In deity yoga, practitioners meditate on themselves as having the physical form not of an ordinary person but of a supramundane deity, an embodiment of the highest levels of wisdom and compassion. Training in the systems that formed around sūtra-style teachings can be further divided into more practically oriented and more theoretically a tsong kha pa blo bzang grags pa, b Here we are following Tsong-kha-pa s presentation of the difference between sūtra and tantra in his Great Exposition of Secret Mantra (sngags rim chen mo) as found in 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). Tsong-kha-pa presents the difference between the Great Vehicle sūtra system (called the Perfection Vehicle) and the tantra system in terms of what the four classes of tantra (Action, Performance, Yoga, and Highest Yoga) present as the path for their main intended trainees. In this way, he is able to posit deity yoga as the central distinctive feature of tantra, even though a majority of the tantras included in the class of Action Tantra do not involve deity yoga, since, as he puts it, those Action Tantras that do not involve deity are not intended for the main intended trainees of that class of tantra. One would expect that the majority of Action Tantras would be for the main intended trainees of Action Tantra, but in Tsong-kha-pa s presentation they are not. Therefore, the mere presence and absence of the practice of deity yoga cannot serve as the feature distinguishing a particular text as tantra or sūtra, for it serves only to distinguish those two in terms of the practices of their main intended trainees. This is why we have used the qualification roughly speaking.

12 10 Preface oriented modes of study. a Both modes are concerned with both theory and practice, but the style of the practically oriented directly addresses particular meditation practices and behavior modification, whereas the style of the theoretically oriented is primarily concerned with countering wrong ideas through scholastic arguments that, although they can be employed in meditation, are framed around critiques of issues often in the format of debate refuting others mistakes, presenting one s own view, and then dispelling objections to it. Both systems are based on focal Indian books and Tibetan texts, the latter being either explicit commentaries on the Indian texts or expositions of their main themes or of issues that arise when juxtaposed with other material. The more practical system of study is aimed at making coherent and accessible the plethora of practices that were inherited from India and are the topics of critical study in more theoretical texts. In Ge-lug the more practical system of study centers on: 1. Tsong-kha-pa s Great Exposition of the Stages of the Path, b which calls itself a commentary on the Lamp for the Path to Enlightenment c by the eleventh-century Indian scholar Atisha (who spent the last twelve years of his life in Tibet), and 2. a commentary by one of Tsong-kha-pa s two chief disciples, Gyaltshab Dar-ma-rin-chen, d on the Indian text Engaging in the Bodhisattva Deeds by the eighth-century scholar-yogi Shāntideva. e The more theoretical system of study centers either on a comparative analysis of systems of tenets, both Buddhist and non-buddhist, or on the Five Great Books of Buddhist India. The comparative analysis of philosophical (and psychological) schools is based on Tibetan presentations of several non-buddhist Indian schools but primarily on what came to be classified as the four schools of Indian Buddhism. a This division was suggested by the Fourteenth Dalai Lama Tenzin Gyatsho. b 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; Peking 6001, vol c byang chub lam gyi sgron ma, bodhipathapradīpa; Peking 5343, vol d rgyal tshab dar ma rin chen, e byang chub sems dpa i spyod pa la jug pa, bodhicāryāvatāra; Peking 5272, vol. 99. Gyal-tshab s commentary is his Explanation of (Shāntideva s) Engaging in the Bodhisattva Deeds : Entrance of Victor Children (byang chub sems dpa i spyod pa la jug pa i rnam bshad rgyal sras jug ngogs).

13 Monastic curriculum Preface 11 Ge-lug-pa colleges share a curriculum that is based on Five Great Books a a program of study that begins around age eighteen and lasts for about twenty-five years but they use different textbooks that are commentaries on those Great Books. b To prepare students for study of these texts, the curriculum begins with a class on introductory debate that serves to establish the procedure of outwardly combative but inwardly probing analysis used throughout the course of study. The debate format is at once individualistic, in the aim to win one-on-one debates, and group-stimulated, in the sense that information and positions are acquired from fellow debaters in an ongoing network of communication and shared appreciation of insight. As further preliminaries, the classes study Awareness and Knowledge, which is basic psychology, and Signs and Reasonings, which is basic reasoning. Then begins the first of the Five Great Books: the coming Buddha Maitreya s Ornament for the Clear Realizations, c a rendering of the hidden teaching on the path structure in the Perfection of Wisdom Sūtras. In the standard Ge-lug-pa educational curriculum, six years are spent studying Maitreya s Ornament for the Clear Realizations a highly elaborate compendium on the paths; the long period of study is used to enrich understanding of a complex structure of spiritual development that provides an all-encompassing worldview daunting in its intricacy. The structure of the path, as it is presented in this text, enhances the rubric of actual practice, much of its import being brought over to stages of the path literature, which supplies the practical implementation certified by a In his condensation of Tsong-kha-pa s biography, Geshe Ngawang Dhargey ( A Short Biography, 9, 11) speaks of the Five Great Books as a category that predates Tsong-kha-pa, and as I say in Emptiness in the Mind-Only School (6), Chö-jay Don-drub-rin-chen advised him to study the Five Great Books of Indian Buddhism. For a list of the seventeen texts that Tsong-kha-pa taught in a threemonth teaching, see Geshe Ngawang Dhargey, A Short Biography, b This section presents a general description of the Ge-lug-pa monastic curriculum; a detailed description of the specific curriculum in the Go-mang College in Mundgod, Karnataka State, India is available online at: c mngon rtogs rgyan, abhisamayālaṃkāra. A notable exception is the curriculum at the monastery of the Paṇ-chen Lama, Tra-shi-lhun-po Monastic University (bkra shis lhun po), where Dharmakīrti s Commentary on (Dignāga s) Compilation of Prime Cognition (tshad ma rnam grel, pramāṇavarttika) is the topic of this initial long period of study.

14 12 Preface the great number of short texts in this latter genre aimed at daily meditation. The more complex system is highly elaborate, such that it provides a perimeter and horizon within which the more practical teachings are implemented. Classes on Maitreya s text (and the other Great Books) usually meet with a teacher for about two hours daily and then for two sessions of debates, each about two hours. Throughout much of the twenty-five-year program, time is taken out for pursuit of the second of the Great Books, Dharmakīrti s Commentary on (Dignāga s) Compilation of Prime Cognition largely epistemological and logical studies. Having settled the path structure through the study of Maitreya s Ornament for the Clear Realizations, the class passes on to the third Great Book, Chandrakīrti s Supplement to (Nāgārjuna s) Treatise on the Middle, a to explore for two years the emptiness of inherent existence, the a dbu ma la jug pa, madhyamakāvatāra. Since Chandrakīrti often refers to Nāgārjuna s Treatise on the Middle (dbu ma i bstan bcos, madhyamakaśāstra) merely by the appellation madhyamaka, the madhyamaka of madhyamakāvatāra is held to refer to a text propounding the middle, specifically Nāgārjuna s Treatise on the Middle. My translation of avatāra ( jug pa) as supplement is controversial; others use introduction or entrance, both of which are attested common translations in such a context. My translation is based on the explanation by Tsong-kha-pa that Chandrakīrti was filling in holes in Nāgārjuna s Treatise on the Middle; see Tsong-kha-pa, Kensur Lekden, and Jeffrey Hopkins, Compassion in Tibetan Buddhism (London: Rider, 1980; reprint, Ithaca, N.Y.: Snow Lion, 1980), Among the many meanings of the Tibetan term for avatāra, jug pa can mean to affix or to add on. To summarize the oral teachings of the late Ngagwang-leg-dan: Avatāra means addition in the sense that Chandrakīrti s text is a supplement historically necessary so as to clarify the meaning of Nāgārjuna s Treatise on the Middle. He wanted to make clear that the Treatise should not be explained according to the Mind-Only system or according to the Middle Way Autonomy School (dbu ma rang rgyud pa, svatantrikamādhyamika), the founding of which is attributed to Bhāvaviveka. During Nāgārjuna s lifetime, Bhāvaviveka had not written his commentary on the Treatise, nor had he founded his system; therefore, it was necessary later to supplement Nāgārjuna s text to show why it should not be explained in such a way. Moreover, it is said that Chandrakīrti sought to show that a follower of Nāgārjuna should ascend the ten grounds by practicing the vast paths necessary to do so. This is because some take the Middle Way perspective to be nihilistic. They see it as a means of

15 Preface 13 ten grounds, and so forth. Emptiness is the primary content of path consciousnesses of meditative equipoise and is the explicit teaching of the Perfection of Wisdom Sūtras. The next Great Book is Vasubandhu s Treasury of Manifest Knowledge, a a compendium of the types and natures of afflicted phenomena and their causes as well as the pure phenomena that act as antidotes to them and the states of cessation brought about by these antidotes; this takes two years. The last Great Book is Guṇaprabha s Aphorisms on Discipline, b again studied for two years. At the end, there are several years for review and preliminary rounds of debate in preparation for the yearly debate competition. Tsong-kha-pa wrote commentaries on Maitreya s Ornament for the Clear Realizations and Chandrakīrti s Supplement to (Nāgārjuna s) Treatise on the Middle, and his two main students, Gyal-tshab and Khay-drub, wrote commentaries on Dharmakīrti s Commentary on (Dignāga s) Compilation of Prime Cognition. Gyal-tshab also wrote a commentary on Maitreya s text, which is said to reflect Tsong-kha-pa s more mature thinking on several points later in his life. refuting the general existence of phenomena rather than just their inherent existence and conclude that it is not necessary to engage in practices such as the cultivation of compassion. Therefore, in order to show that it is important to engage in three central practices compassion, non-dual understanding, and the altruistic mind of enlightenment and to ascend the ten Bodhisattva grounds, Chandrakīrti in reliance on Nāgārjuna s Precious Garland wrote this supplementary text. See Jeffrey Hopkins, Nāgārjuna s Precious Garland: Buddhist Advice for Living and Liberation (Ithaca, New York: Snow Lion, 1998). This Tibetanized reading of jug pa as supplement accords with the Tibetan term rtags jug (liṅgāvaṃtāra [Sarat Chandra Das, A Tibetan-English Dictionary (Calcutta: 1902; reprint, Delhi: Motilal Banarsidass, 1969, 1970; compact reprint, Kyoto, Japan: Rinsen Book Company, 1981), 535) the affixing of gender, referring to the usage of letters identified by gender in Tibetan grammar in various positions in a syllable. It also perhaps accords with the fifth meaning given in Vaman Shivaram Apte, Sanskrit-English Dictionary (Poona, India: Prasad Prakashan, 1957), 163, Any new appearance, growth, rise, though it seems that not much of a case can be made from the Sanskrit. Of course, such a supplement also serves as an introduction, or means of entry, to Nāgārjuna s Treatise. a chos mngon pa i mdzod, abhidharmakośa. b dul ba i mdo, vinayasūtra; Peking 5619, vol. 123.

16 14 Preface These commentaries by Tsong-kha-pa and his two chief disciples are used by the colleges, along with Tibetan commentaries by Chim Jam-payyang a and the First Dalai Lama, Gen-dün-drub, b on Vasubandhu s Treasury of Manifest Knowledge and Tsho-na-wa s c and the First Dalai Lama s commentaries on Guṇaprabha s Aphorisms on Discipline, but Tsong-khapa s works are not the chief textbooks in the monastic colleges. Given that the basic structure of the monastic university is to divide into camps that stimulate intellectual exchange, the main textbooks are sub-sub-commentaries written by prominent scholars of monastic colleges, which present the aforementioned commentaries in a clearer format and attempt to resolve issues in those texts. These commentaries, called the college s textbook literature, d are the main focus of those colleges, elevated even to a status of primary concern and adherence. Commentaries on Maitreya s Ornament for the Clear Realizations Jam-yang-shay-pa Ngag-wang-tsön-drü, e the final textbook author of the Go-mang College of Dre-pung Monastery, wrote commentaries on all Five Great Books in the manner of decisive analyses. f As a preparatory text for the study of his Decisive Analysis of the Treatise (Maitreya s) Ornament for the Clear Realizations : Precious Lamp Illuminating All of the Meaning of the Perfection of Wisdom, g he also composed a helpful introductory text which is translated in the present book. Titled Eloquent Presentation of the Eight Categories and Seventy Topics: Sacred Word of Guru Ajita, it prepares students for study and analysis of Maitreya s Ornament for the Clear Realizations by providing definitions, divisions, and boundaries for the eight categories and seventy topics that are the focus of that text. a mchims jam pa i dbyangs. b dge dun grub; , retrospectively called the First Dalai Lama when Sö-nam-gya-tso, the reincarnation of his reincarnation, received the title of Dalai. c mtsho sna ba shes rab bzang po, born 13 th century. d yig cha. e jam dbyangs bzhad pa ngag dbang brtson grus, f mtha' dpyod. g bstan gcos mngon par rtogs pa'i rgyan gyi mtha' dpyod shes rab kyi pha rol tu phyin pa'i don kun gsal ba'i rin chen sgron me.

17 Preface 15 The poetry of Maitreya s text is often cryptic, and a textbook such as this one by Jam-yang-shay-pa establishes a lay of the land so that Maitreya s highly elaborate structure can be explored much more easily. Shākyamuni Buddha lived for eighty-one years, turning the wheel of doctrine for forty-five years, the Perfection of Wisdom Sūtras being considered in all Great Vehicle schools to be the supreme of all sūtras. a The Perfection of Wisdom Sūtras teach the naturelessness, the emptiness, of all phenomena on their explicit level, but they also teach in a hidden way the modes of the paths to supreme enlightenment, called exalted-knowledgeof-all-aspects. b The Perfection of Wisdom Sutras are said to indicate the path structure neither explicitly nor implicitly but in a hidden way because the reasonings proving emptiness only establish an absence, a nonaffirming negative not something positive and not even an affirming negative such that a consciousness explicitly realizing emptiness knows a mere elimination of an object of negation. Thus, the Perfection of Wisdom Sūtras communicate the message of the path structure not explicitly, nor even implicitly, but in a hidden manner. In many ways, the stanzas of Maitreya s Ornament for the Clear Realizations are an abbreviation like an index or even a code outlining the path structure, and thus it is no wonder that it itself spawned a renowned set of twenty-one commentaries in Sanskrit: c Chart 1: Twenty-one commentaries on Maitreya s Ornament for the Clear Realizations I. Correlating the Ornament with specific Perfection of Wisdom Sūtras A. Twenty-five Thousand Stanza Perfection of Wisdom Sūtra a mdo sde kun kyi mchog. b rnam mkhyen, sarvākārajñatā. c See the Bibliography for more information on the titles. The chart follows the exposition in Tsong-kha-pa s Golden Garland; see Tsong kha pa, Detailed Explanation of the Ornament and Brief Called Golden Garland of Eloquence, trans. Gareth Sparham (Fremont, CA: Jain Publishing Company, 2008), vol. 1, Tsong-kha-pa s challenges to the authorship of three of these are indicated in notes below. See the same but differently arranged list in Karl Brunnhölzl, Gone Beyond: The Prajñāpāramitā Sūtras, The Ornament of Clear Realization, and its Commentaries in the Tibetan Kagyü tradition, The Tsadra Foundation series, vol. 1 (Ithaca, NY: Snow Lion Publications, 2011),

18 16 Preface 1. Āryavimuktisena ( phags pa grol sde, ca. 6 th century C.E.). Commentary on the Twenty-Five Thousand Stanza Perfection of Wisdom Sūtra, by taking it to have eight chapters correlated with the eight chapters of the Ornament 2. Bhadanta Vimuktasena (btsun pa grol sde). [Sub]commentary on (Maitreya s) Treatise of Quintessential Instructions on the Superior Twenty-Five Thousand Stanza Perfection of Wisdom Sūtra : Ornament for the Clear Realizations 3. Haribhadra (seng ge bzang po, ca. 8 th century C.E.). [Commentary on the] Twenty-Five Thousand Stanza Perfection of Wisdom Sūtra / The Eight Chaptered 4. Ratnākarashānti (rin chen 'byung gnas zhi ba). Pure Commentary on (Maitreya s) Ornament for the Clear Realizations B. One Hundred Thousand Stanza Perfection of Wisdom Sūtra 5. Dharmashrī. a Explanation of the One Hundred Thousand Stanza Perfection of Wisdom Sūtra C. Eight Thousand Stanza Perfection of Wisdom Sūtra 6. Haribhadra. Explanation of the Eight Thousand Stanza Perfection of Wisdom Sūtra : Illumination of (Maitreya s) Ornament for the Clear Realizations 7. Ratnākarashānti. Commentary on the Difficult Points of the Eight Thousand Stanza Perfection of Wisdom Sūtra : The Supreme Essence 8. Abhayākaragupta ('jigs med 'byung gnas sbas pa). Commentary on the Eight Thousand Stanza Perfection of Wisdom Sūtra : Moonlight of Essential Points D. Verse Summary of the Perfection of Wisdom 9. Haribhadra. Commentary on the Difficult Points of the Verse Summary of the Precious Qualities of the Supramundane Victorious [Mother] 10. Buddhashrījñāna. Commentary on the Difficult Points of the Verse Summary a Tsong-kha-pa presents evidence that this commentary is not actually by the Dharmashrī from Kashmir and is in fact not Indian since it draws from Tibetan materials. He concludes (Sparham, op. cit., 13), So although this and the Key to the Treasury [item 11] are widely attributed to Dharmaśrī, I think they were written by the translator or by some other Tibetan.

19 Preface Dharmashrī. Key to the Treasury of the Verse Summary of the Perfection of Wisdom E. One Hundred Thousand, Twenty-five Thousand, and Eight Thousand Perfection of Wisdom Sūtras 12. Smṛtijñānakīrti. a Indicating Through Eight Concordant Meanings b the Mother Perfection of Wisdom Taught Extensively in One Hundred Thousand [Stanzas], Taught in Medium Length in Twentyfive Thousand [Stanzas], and Taught in Brief in Eight Thousand [Stanzas] II. Not correlating the Ornament with specific Perfection of Wisdom Sūtras 13. Haribhadra. Clear Meaning Commentary / Commentary on (Maitreya s) Treatise of Quintessential Instructions on the Perfection of Wisdom: Ornament for the Clear Realizations A. Two commentaries on Haribhadra s Clear Meaning Commentary 14. Dharmamitra (chos kyi bshes gnyen). Explanation of (Haribhadra s) Commentary on (Maitreya s) Ornament for the Clear Realizations : Very Clear Words 15. Dharmakīrtishrī (chos kyi grags pa dpal, or gser gling pa). Explanation of (Haribhadra s) Commentary on (Maitreya s) Treatise of Quintessential Instructions on the Perfection of Wisdom: Ornament for the Clear Realizations : Illumination of the Difficult to Realize B. Three summaries A summary of Haribhadra s Clear Meaning Commentary 16. Prajñākaramati (shes rab 'byung gnas blo gros, ). Summary of (Haribhadra s) Commentary on (Maitreya s) Ornament for the Clear Realizations Two summaries of Maitreya s Ornament for the Clear Realizations a Tsong-kha-pa wonders whether Smṛtijñānakīrti actually is the author (Sparham, op. cit., 13), The Teaching that the Three Perfection of Wisdom Sūtras are the Same in Terms of the Eight Clear Realizations is also weak and makes certain mistaken correlations with the Sūtras, [11] so whether or not it is by the great scholar Smṛtijñānakīrti requires further research. b The eight are the eight clear realizations, that is, the eight categories.

20 18 Preface 17. Atisha a (dīpaṃkaraśrījñāna, mar me mdzad ye shes, ). Lamp Summary of (Maitreya s) Perfection of Wisdom 18. Kumārashrībhadra (bkra shis rgyal mtshan). Summary of (Maitreya s) Perfection of Wisdom C. Two other commentaries on Haribhadra s Clear Meaning Commentary 19. Ratnakīrti. Commentary on (Maitreya s) Ornament for the Clear Realizations : A Portion of Glory 20. Buddhashrījñāna. Commentary on (Maitreya s) Treatise of Quintessential Instructions on the Supramundane Victorious Mother Perfection of Wisdom: Ornament for the Clear Realizations : Wisdom Lamp Garland D. One treatise 21. Abhayākaragupta. Ornament to the Subduer s Thought, a general explanation of Buddha s word, the final three chapters of which mainly teach the topics of Maitreya s Ornament. Among these, Jam-yang-shay-pa, relying mainly on the commentaries by Āryavimuktisena and Haribhadra and, within Tibet, principally following Tsong-kha-pa Lo-sang-drag-pa s Extensive Explanation of (Maitreya s) Treatise of Quintessential Instructions on the Perfection of Wisdom: Ornament for the Clear Realizations as well as its Commentaries: Golden Garland of Eloquence b and his student Gyal-tshab-dar-ma-rin-chen s c Explanation Illuminating the Meaning of the Commentaries on (Maitreya s) Treatise of Quintessential Instructions on the Perfection of Wisdom, Ornament for the Clear Realizations : Ornament for the Essence, d formulated concise definitions for the eight categories and their subsections, the a Tsong-kha-pa also doubts that Atisha is the author of this commentary (Sparham, op. cit., 13), The Lamp Summary [attributed to Atiśa] is also weak and with many statements originating with Tibetans, so I rather think it is by one of Atisha s disciples or by some other Tibetan. b legs bshad gser phreng / shes rab kyi pha rol tu phyin pa i man ngag gi bstan bcos mngon par rtogs pa i rgyan grel pa dang bcas pa i rgya cher bshad pa legs bshad gser gyi phreng ba. c rgyal tshab dar ma rin chen, d rnam bshad snying po rgyan/ shes rab kyi pha rol tu phyin pa'i man ngag gi bstan bcos mngon par rtogs pa'i rgyan gyi 'grel pa don gsal ba'i rnam bshad snying po'i rgyan.

21 Preface 19 seventy topics. Those also often have internal divisions, and thus a textbook such as this methodically presents a structural map and guide to Maitreya s text. As mentioned above, the structures found in Maitreya s Ornament for the Clear Realizations influence presentations in stages of the path literature, and they also strongly influence grounds and paths textbooks such as that by the Go-mang author Kön-chog-jig-may-wang-po a in his Presentation of the Grounds and Paths: Beautiful Ornament of the Three Vehicles b as well as presentations of tenets such as those by Jam-yangshay-pa and Kön-chog-jig-may-wang-po. However, none of these three other modes of presenting the details of how to engage in practice stages of the path, grounds and paths, and tenets approach the elaborate intricacy of the eight categories and seventy topics and the many further branches, twigs, and leaves of Maitreya s Ornament for the Clear Realizations and thus the book translated here. Eight categories and seventy topics Jam-yang-shay-pa lists 49 of the 70 topics as characterizing their respective category among five of the eight categories and lists 21 of the 70 topics by way of laying out divisions within the remaining three categories: Ten phenomena characterizing exalted-knowers-of-all-aspects: c a dkon mchog jigs med dbang po, b sa lam gyi rnam bzhag theg gsum mdzes rgyan, Collected Works of dkonmchog- jigs-med-dbaṅ-po, vol. 7 (New Delhi: Ngawang Gelek Demo, 1972). For an English translation, see Elizabeth Napper, Kön-chog-jig-may-wang-po s Presentation of the Grounds and Paths: Beautiful Ornament of the Three Vehicles, With Commentary by Dan-ma-lo-chö, UMA Institute for Tibetan Studies, 2013; downloadable for free at: c The first category is an exalted-knower-of-all-aspects; it has ten phenomena that characterize it, define it, or make it known. In general, through a definition one can understand its definiendum, that which it defines. The definition causes understanding; it characterizes, illustrates, makes known. Similarly, a cause can characterize an effect; it can tell us something about its effect. Also, the object of a consciousness can cause us to understand something about the consciousness that knows it, and in this sense can characterize it, can bring about some understanding of it. As Ngag-wang-pal-dan (Meaning of the Words, 4b.7) says, the type of characterization here is both characterization of an effect by a cause and characterization of an object-possessor [that is, a consciousness] by an object; it is thus

22 20 Preface 1. Great Vehicle mind-generations (theg chen sems bskyed, bodhicittotpādaḥ) a 2. guidance (gdams ngag, avavādaḥ) 3. limbs of definite discrimination (nges byed yan lag, nirvedhā- ṅgaḥ) 4. naturally abiding lineage, the support of Great Vehicle achievings (theg chen sgrub pa i rten rang bzhin gnas rigs, pratipatterādhāraḥ prakṛtisthaṃ gotram) 5. objects of observation of Great Vehicle achievings (theg chen sgrub pa i dmigs pa, pratipatterālambanam) 6. objects of intent of Great Vehicle achievings (theg chen sgrub pa i ched du bya ba, pratipatterūddeśaḥ) 7. achievings through armor (go sgrub, saṃnāhapratipattiḥ) 8. achievings through engagement ( jug sgrub, prasthānapratipattiḥ) 9. achievings through the collections (tshogs sgrub, saṃbhārapratipattiḥ) 10. definitely issuative achievings (nges byung sgrub pa, niryāṇapratipattiḥ) Eleven phenomena characterizing knowers of paths: 11. limbs of knowers of paths (lam shes kyi yan lag, mārgajñatāṅgāni) 12. knowers of paths that know learner Hearer paths (slob ma nyan thos kyi lam shes pa i lam shes, śrāvakamārgajñānamayī mārgajñatā) not the type of characterization that occurs by way of a more usual definition as when that which is wet and moistening (the definition of water) defines, or characterizes, water. Rather, these ten phenomena cause us to understand an exalted-knower-of-allaspects in that it is attained through the power of having practiced these ten phenomena; also, an exalted-knower-of-all-aspects is the final wisdom directly realizing all Great Vehicle causes and effects included within the ten phenomena, and these ten objects tell us something about the subject that supremely realizes them. In these ways, an exalted-knower-of-all-aspects can be considered to be their definiendum, their object characterized, though not in the technical way that the relationship of definition and definiendum is usually held, and thus the ten phenomena can be considered to be their definition, their means of characterization. a In the citations of the Tibetan and Sanskrit that follow, the Tibetan accords with Jam-yang-shay-pa s text, whereas the Sanskrit follows Obermiller, Analysis of the Abhisamayālaṃkāra; hence, the discrepancies.

23 Preface knowers of paths that know Rhinoceros Solitary Victor paths (bse ru rang rgyal gyi lam shes pa i lam shes, pratyekajinamārgajñānamayī mārgajñātā) 14. Great Vehicle paths of seeing, greatly beneficial in this and future lives ( di phyir phan yon che ba i theg chen mthong lam, mahānuśaṃso mahāyānadarśanamārgaḥ) 15. functions of a [Great Vehicle] path of meditation (sgom lam gyi byed pa, bhāvanāmārgasya kāritraṃ) 16. [Great Vehicle] paths of meditation of belief (mos pa i sgom lam, adhimuktalakṣaṇo bhāvanāmārgaḥ) 17. praise, extolling, and lauding of the benefits of that [Great Vehicle path of meditation of belief] (de i phan yon bstod bkur bsngags gsum, stutistomapraśaṃsāḥ) 18. [Great Vehicle] paths of meditation of dedication (bsngo ba sgom lam, pariṇāmanālakṣaṇo bhāvanāmārgaḥ) 19. [Great Vehicle] paths of meditation of admiration (rjes su yi rang sgom lam, anumodalakṣaṇo bhāvanāmārgaḥ) 20. [Great Vehicle] paths of meditation of achieving (sgrub pa sgom lam, abhinirhārasvabhāvo bhāvanāmārgaḥ) 21. [Great Vehicle] paths of meditation of complete purity (rnam dag sgom lam, atyantaviśuddhisvabhāvo bhāvanāmārgaḥ). Nine phenomena characterizing knowers of bases: 22. knowers of bases that do not abide in [the extreme of] mundane existence due to knowledge (shes pas srid la mi gnas pa i gzhi shes, prajñayā bhavāpratiṣṭhitaṃ vastujñānaṃ) 23. knowers of paths that do not abide in [the extreme of] peace due to compassion (snying rjes zhi la mi gnas pa i lam shes, kṛpayā śamāpratiṣṭhā mārgajñatā) 24. knowers of bases that are distant from the fruit Mother ( bras yum la ring ba i gzhi shes, phalamūtamāturdūrībhūtaṃ vastujñānam) 25. knowers of bases that are close to the fruit Mother ( bras yum la nye ba i gzhi shes, phalamūtamāturāsannıbhūtaṃ vastujñānam) 26. knowers of bases bound by the apprehension of signs that are classed as discordant (mtshan dzin gyis bcings pa i mi mthun phyogs kyi gzhi shes, nimittagrahaṇabaddhaṃ vipakṣamūtaṃ vastujñānam) 27. knowers of bases conjoined with the antidote to apprehension of signs that are classed as an antidote (mtshan dzin gyi gnyen pos zin pa i gnyen po phyogs kyi gzhi shes, nimittagrahaṇapratipakṣaparigṛhītaṃ pratipakṣabhūtam vastujñānam)

24 22 Preface 28. trainings in knowers of bases (gzhi shes sbyor ba, vastujñānaprayogaḥ) 29. equalities in the mode of apprehension of trainings [in a knower of bases] (sbyor ba i dzin stangs mnyam pa nyid, prayogasya samatā) 30. paths of seeing (mthong lam, darśanamārgaḥ). Eleven phenomena characterizing complete trainings in all aspects: 31. aspects (rnam pa, ākārāḥ) 32. trainings (sbyor ba, prayoga) 33. qualities [of trainings] (yon tan, guṇaḥ) 34. defects of trainings (sbyor ba i skyon, prayogadoṣāḥ) 35. characteristics [of trainings] (mtshan nyid, lakṣāṇi) 36. concordance with a portion of liberation (thar pa cha dang mthun pa, mokṣabhāgīyaṃ) 37. concordance with a portion of definite discrimination (nges byed cha mthun pa, nirvedhabhāgīyaṃ) 38. learner irreversible community members a (slob pa phyir mi ldog pa i dge dun, śaikṣo vaivartiko bodhisattvagaṇaḥ) 39. trainings in the equality of mundane existence and peace (srid zhi mnyam nyid kyi sbyor ba, bhavaśāntisamatābhāvanāprayogaḥ) 40. training of a pure land (zhing dag sbyor ba, buddhakṣetrapariśuddhiprayogaḥ) 41. training in skill in means (thabs mkhas sbyor ba, upāyakauśalaprayogaḥ) Eight phenomena characterizing peak trainings: 42. heat peak trainings (drod rtse sbyor, ūṣmamūrdhaprayogaḥ) 43. peak peak trainings (rtse mo i rtse sbyor, mūrdhamūrdhaprayogaḥ) 44. forbearance peak trainings (bzod pa i rtse sbyor, kṣāntimūrdhaprayogaḥ) 45. supreme mundane qualities peak trainings (chos mchog gi rtse sbyor, agradharmatāmūrdhaprayogaḥ) 46. path-of-seeing peak trainings (mthong lam rtse sbyor, darśanamārgamūrdhaprayogaḥ) 47. path-of-meditation peak trainings (sgom lam rtse sbyor, bhāvanāmārgamūrdhaprayogaḥ) a dge dun, literally, aspirants to virtue.

25 Preface uninterrupted peak trainings (bar cad med ba i rtse sbyor, anantaramūrdhaprayogaḥ) 49. wrong achievings to be avoided (bsal bya log sgrub, apaneyavipratipattiḥ). When serial trainings divided, there are thirteen: 50. perfection of giving 51. perfection of ethics 52. perfection of patience 53. perfection of effort 54. perfection of concentration 55. perfection of wisdom 56. recollection of the buddha jewel 57. recollection of the doctrine jewel 58. recollection of the spiritual community jewel 59. recollection of ethics 60. recollection of generosity 61. recollection of deities and gurus 62. realizing naturelessness When momentary trainings are divided, there are four that are the same entity but are different isolates: 63. nonfruitional momentary trainings 64. fruitional momentary trainings 65. characterless momentary trainings 66. nondual momentary trainings. When bodies of attributes are divided, there are four: 67. nature bodies (ngo bo nyid sku, svabhāvikakāya) 68. pristine wisdom bodies of attributes (ye shes chos sku, jñānadharmakāya) 69. complete enjoyment bodies (longs sku, sāṃbhogakāya) 70. emanation bodies (sprul sku, nirmāṇakāya).

26 This results in a more formal list of: Eight Categories and Seventy Topics THE THIRTY PHENOMENA CHARACTERIZING THE THREE EXALTED KNOWERS Chapter I. The ten phenomena characterizing Exalted-knowers-of-all-aspects ( མ མཁ ན ) 1 st Topic 1. Great Vehicle Mind-generations (ས མས བ ད ) 2 nd Topic 2. Guidance (གདམས ངག ) 3 rd Topic 3. Limbs of Definite Discrimination (ང ས འ ད ཡན ལག ) 4 th Topic 4. Naturally Abiding Lineage, the Support of Great Vehicle Achievings (ཐ ག ཆ ན བ པའ ན རང བཞ ན གནས ར གས ) 5 th Topic 5. Objects of Observation of Great Vehicle Achievings (ཐ ག ཆ ན བ པའ དམ གས པ ) 6 th Topic 6. Objects of Intent of Great Vehicle Achievings (ཐ ག ཆ ན བ པའ ཆ ད བ ) 7 th Topic

27 Preface Achievings through Armor (ག བ ) 8 th Topic 8. Achievings through Engagement (འ ག བ ) 9 th Topic 9. Achievings through Collections (ཚ གས བ ) 10 th Topic 10. Definitely Issuative Achievings (ང ས འ ང བ པ ) Chapter II. The eleven phenomena characterizing Knowers of paths (ལམ ཤ ས ) 11 th Topic 1. Limbs of Knowers of Paths (ལམ ཤ ས ཀ ཡན ལག ) 12 th Topic 2. Knowers of Paths that Know Hearer Paths (ཉན ཐ ས ཀ ལམ ཤ ས པའ ལམ ཤ ས ) 13 th Topic 3. Knowers of Paths that Know Solitary Victor Paths (རང ལ ག ལམ ཤ ས པའ ལམ ཤ ས ) 14 th Topic 4. Great Vehicle Paths of Seeing, Greatly Beneficial in This and Future Lives (འད ར ཕན ཡ ན ཆ བའ ཐ ག ཆ ན མཐ ང ལམ ) 15 th Topic 5. Functions of a [Great Vehicle] Path of Meditation ( མ ལམ ག ད པ ) 6. Paths of Meditation

28 26 Preface 16 th Topic Paths of Meditation of Belief (མ ས པ མ ལམ ) 17 th Topic 7. Praise, Extolling, and Lauding of the Benefits of That [Path of Meditation of Belief] (ད འ ཕན ཡ ན བ ད བཀ ར བ གས ག མ ) 18 th Topic 8. Paths of Meditation of Dedication (བ བ མ ལམ ) 19 th Topic 9. Paths of Meditation of Admiration ( ས ཡ རང མ ལམ ) 20 th Topic 10. Paths of Meditation of Achieving ( བ པ མ ལམ ) 21 st Topic 11. Paths of Meditation of Complete Purity ( མ དག མ ལམ ) Chapter III. The nine phenomena characterizing Knowers of bases (གཞ ཤ ས ) 22 nd Topic 1. Knowers of Bases Not Abiding in the Extreme of Mundane Existence due to Knowledge (ཤ ས པས ད ལ མ གནས པའ གཞ ཤ ས ) 23 nd Topic

29 Preface 27 [2. Knowers of Paths Not Abiding in the Extreme of Peace due to Compassion ( ང ས ཞ ལ མ གནས པའ ལམ ཤ ས )] 24 rd Topic 3. Knowers of Bases Distant from the Fruit Mother (འ ས མ ལ ར ང བའ གཞ ཤ ས ) 25 th Topic 4. Knowers of Bases Close to the Fruit Mother (འ ས མ ལ ཉ བའ གཞ ཤ ས ) 26 th Topic 5. Knowers of Bases Classed as Discordant (མ མ ན གས ཀ གཞ ཤ ས ) 27 th Topic 6. Knowers of Bases Classed as Antidotes (གཉ ན པ གས ཀ གཞ ཤ ས ) 28 th Topic 7. Trainings in Knowers of Bases (གཞ ཤ ས ར བ ) 29 th Topic 8. Equalities in the Modes of Apprehension of Trainings [in Knowers of Bases] ( ར བ ད འ འཛ ན ངས མཉམ ཉ ད ) 30 th Topic 9. Paths of Seeing (མཐ ང ལམ ) THE THIRTY-SIX PHENOMENA CHARACTERIZING THE FOUR TRAININGS

30 28 Preface Chapter IV. The eleven phenomena characterizing Complete trainings in all aspects ( མ གས ར བ ) 31 st Topic 1. Aspects ( མ པ ) 32 nd Topic 2. Trainings ( ར བ ) 33 rd Topic 3. Qualities of Trainings ( ར བའ ཡ ན ཏན ) 34 th Topic 4. Defects of Trainings ( ར བའ ན ) 35 th Topic 5. Characteristics of Trainings ( ར བའ མཚན ཉ ད ) 36 th Topic 6. Concordances with a Portion of Liberation (ཐར པ ཆ མ ན ) 37 th Topic 7. Concordances with a Portion of Definite Discrimination (ང ས འ ད ཆ མ ན ) 38 th Topic 8. Irreversible Community Members ( ར མ ག པའ དག འ ན ) 39 th Topic 9. Trainings in the Equality of Mundane Existence and Peace ( ད ཞ མཉམ ཉ ད ཀ ར བ ) 40 th Topic

31 Preface Trainings in a Pure Land (ཞ ང དག ར བ ) 41 th Topic 11. Trainings in Skill in Means (ཐབས མཁས ར བ ) Chapter V. The eight phenomena characterizing Peak trainings ( ར ) 42 nd Topic 1. Heat Peak Trainings ( ད ར ) 43 rd Topic 2. Peak Peak Trainings ( མ འ ར ) 44 th Topic 3. Forbearance Peak Trainings (བཟ ད པའ ར ) 45 th Topic 4. Supreme Mundane Qualities Peak Trainings (ཆ ས མཆ ག ག ར ) 46 th Topic 5. Path-of-Seeing Peak Trainings (མཐ ང ལམ ར ) 47 th Topic 6. Path-of-Meditation Peak Trainings ( མ ལམ ར ) 48 th Topic 7. Uninterrupted Peak Trainings (བར ཆད མ ད པའ ར ) 49 th Topic 8. Wrong Achievings to be Avoided (བསལ ལ ག བ )

32 30 Preface Chapter VI. The thirteen phenomena characterizing Serial trainings (མཐར ག ས ར བ ) 50 th Topic 1. Perfection of Giving ( ན པའ ཕར ན ) 51 st Topic 2. Perfection of Ethics ( ལ ཁ མས ཀ ཕར ན ) 52 nd Topic 3. Perfection of Patience (བཟ ད པའ ཕར ན ) 53 rd Topic 4. Perfection of Effort (བ ན འ ས ཀ ཕར ན ) 54 th Topic 5. Perfection of Concentration (བསམ གཏན ག ཕར ན ) 55 th Topic 6. Perfection of Wisdom (ཤ ས རབ ཀ ཕར ན ) 56 th Topic 7. Recollection of the Buddha Jewel (སངས ས དཀ ན མཆ ག ས ན པ ) 57 th Topic 8. Recollection of the Doctrine Jewel (ཆ ས དཀ ན མཆ ག ས ན པ ) 58 th Topic 9. Recollection of the Spiritual Community Jewel (དག བ ན དཀ ན མཆ ག ས ན པ ) 59 th Topic

33 Preface Recollection of ethics ( ལ ཁ མས ས ན པ ) [illustrating reversal from the unfavorable class] 60 th Topic 11. Recollection of generosity (གཏ ང བ ས ན པ ) [illustrating engagement in virtue] 61 st Topic 12. Recollection of deities [endowed with the eye of pristine wisdom] and gurus ( མ ས ན པ ) [as judges of whether virtues or nonvirtues are performed] 62 nd Topic 13. Realizing the naturelessness (ང བ ཉ ད མ ད པ གས པ ) [of all those twelve] Chapter VII. The four phenomena characterizing Momentary trainings ( ད ཅ ག མའ ར བ ) 63 rd Topic 1. Nonfruitional Momentary Trainings ( མ པར ན པ མ ཡ ན པའ ད ཅ ག མའ ར བ ) 64 th Topic 2. Fruitional Momentary Trainings ( མ པར ན པའ ད ཅ ག མའ ར བ ) 65 th Topic 3. Characterless Momentary Trainings (མཚན ཉ ད མ ད པའ ད ཅ ག མའ ར བ ) 66 th Topic

34 32 Preface 4. Nondual Momentary Trainings (གཉ ས མ ད པའ ད ཅ ག མའ ར བ ) CHAPTER VIII. THE FOUR PHENOMENA CHARACTERIZING BODIES OF ATTRIBUTES (ཆ ས ) 67 th Topic 1. Nature Bodies (ང བ ཉ ད ) 68 th Topic 2. Pristine Wisdom Bodies of Attributes (ཡ ཤ ས ཆ ས ) 69 th Topic 3. Complete Enjoyment Bodies (ལ ངས ) 70 th Topic 4. Emanation Bodies ( ལ ) Buddha Activities (སངས ས ཀ འ ན ལས ) The author of The Sacred Word of Guru Ajita Jam-yang-shay-pa Ngag-wang-tsön-drü a was born in the Am-do Province of Tibet in 1648 east of the Blue Lake. Having studied the alphabet at age seven with his uncle, who was a monk, he mastered reading and writing and six years later became a novice monk. He went to Lhasa at age twentyone to further his studies at the Go-mang College of Dre-pung Monastery; six years later he received full ordination and at twenty-nine entered the Tantric College of Lower Lhasa. From age thirty-three he spent two years a This short biography is taken from Hopkins, Maps of the Profound, For an extensive biography see Derek F. Maher, Knowledge and Authority in Tibetan Middle Way Schools of Buddhism: A Study of the Gelukba (dge lugs pa) Epistemology of Jamyang Shayba ('jam dbyangs bzhad pa) In Its Historical Context (Ph.D. diss., University of Virginia, 2003),

35 Preface 33 in meditative retreat in a cave near Dre-pung Monastery. Perhaps it was at this time that Mañjushrī, also called Mañjughoṣha, appeared to him and smiled, due to which, according to Ngag-wang-leg-dan, a he came to be called One On Whom Mañjushrī Smiled, Jam-yang-shay-pa. At age fifty-three he became abbot of Go-mang and at sixty-two in 1710 returned to Am-do Province where he founded a highly influential monastery at Tra-shi-khyil. b Seven years later he founded a tantric college at the same place. He wrote prolifically on the full range of topics of a typical Tibetan polymath and, having received honors from the central Tibetan government and from the Chinese Emperor, died at the age of seventy-three or seventy-four in 1721/2. Partly because of the close connection between Go-mang College and the Mongolian peoples stretching from the Caspian Sea through Siberia, who were predominantly Ge-lug-pa by this time, Jam-yang-shay-pa s influence on the Ge-lug-pa order has been considerable. His life manifests a pattern typical of many influential Tibetan religious figures child prodigy, learned scholar, disseminator of the religion, politician, priest to political personages, monastery leader, yogi, magician, popular teacher, and prolific writer. Format of the presentation in this book To facilitate access by those who read Tibetan the Tibetan of Jam-yangshay-pa s text is provided in large font after short blocks of the translation. The translation of Jam-yang-shay-pa s text is expanded through comments by Dan-ma-lo-chö who taught at the University of Virginia in the Spring semester of While not a line-by-line commentary, his occasional explanations provide helpful background and expansion of points. Dan-ma-lo-chö is a Ge-she of the Lo-sel-ling College, Abbot Emeritus of Nam-gyal College, and a Great Assembly Hall Tulku. c His autobiography is available online at: a mkhan zur ngag dbang legs ldan, ; abbot emeritus of the Tantric College of Lower Lhasa and ge-she of Go-mang College; a Tibetan born in Yak-day (g.yag sde) on the border between the central and western provinces of Tibet but included in Tsang (gtsang), he is not to be confused with the Mongolian ngag dbang legs ldan. b bkra shis khyil. c tshogs chen sprul sku.

36 34 Preface Throughout the book additional explanations are drawn from mainly from: Gung-thang Lo-drö-gya-tsho (gung thang blo gros rgya mtsho, /1930), Annotations to (Haribhadra s) Small Clear Meaning Commentary on (Maitreya s) Ornament for the Clear Realizations : Clearing Away the Darkness for Those Wanting Liberation. a Gomang College of Dre-pung Monastery. Gyal-tshab-dar-ma-rin-chen (rgyal tshab dar ma rin chen, ), Explanation of (Maitreya s) Ornament for the Clear Realizations and its Commentaries: Ornament for the Essence. b Tsong-kha-pa s student; he became the first abbot of Gan-dan Monastery after Tsongkha-pa s death. Kön-chog-jig-may-wang-po (dkon mchog jigs med dbang po, ), Condensed Presentation of the Eight Categories and Seventy Topics. c Identified as Jam-yang-shay-pa s reincarnation, Go-mang College of Dre-pung Monastery. Lo-sang-chö-kyi-gyal-tshan, First Paṇ-chen Lama (blo bzang chos kyi rgyal mtshan, 1567/ ), Explanation of the First Category in the Ocean of Eloquence Illuminating the Essence of the Essence of (Maitreya s) Ornament for the Clear Realizations, Treatise of Quintessential Instructions on the Perfection of Wisdom. d His affiliation could be determined through his teachers; for instance, he entered the To-sam-ling College (thos bsam gling grwa tshang) at Ta-shi-lhun-po Monastery, studying with Pal-jor-gya-tsho (dpal 'byor rgya mtsho). Long-döl Ngag-wang-lo-sang (klong rdol ngag dbang blo bzang, a mngon rtogs rgyan gyi 'grel chung don gsal ba'i mchan 'grel kun bzang zhing gi nyi ma thar 'dod mun sel, TBRC W00EGS , which is a PDF of: Lhasa (?): dge ldan legs bshad gsung rab 'grem spel khang, b rnam bshad snying po rgyan/ shes rab kyi pha rol tu phyin pa'i man ngag gi bstan bcos mngon par rtogs pa'i rgyan gyi 'grel pa don gsal ba'i rnam bshad snying po'i rgyan, (Sarnath: Gelugpa Student's Welfare Committee, 1980). c dngos brgyad don bdun cu i rnam bzhag bsdus pa, Collected Works, vol. 6 (New Delhi: Ngawang Gelek Demo, 1972). d shes rab kyi pha rol tu phyin pa i man ngag gi bstan bcos mngon par rtogs pa i rgyan gyi snying po i snying po gsal bar legs par bshad pa i rgya mtsho las skabs dang po i rnam par bshad pa, Collected Works, vol. 4 (New Delhi: Gurudeva, 1973).

37 Preface ), Vocabulary Occurring in the Perfection of Wisdom. a Jay College of Se-ra Monastery. Ngag-wang-pal-dan (ngag dbang dpal ldan, b. 1797), also known as Paldan-chö-jay (dpal ldan chos rje), Meaning of the Words/ Explanation of the Treatise Ornament for the Clear Realizations From the Approach of the Meaning of the Words: The Sacred Word of Maitreyanātha. b Go-mang College of Dre-pung Monastery (and in a lesser way Lo-sel-ling College of Dre-pung Monastery). Tshe-chog-ling Ye-shay-gyal-tshan (tshe mchog gling ye shes rgyal mtshan, ), Quintessential Instructions Clearly Teaching the Essentials of (Tsong-kha-pa s) Stages of the Path to Enlightenment, Correlating the Eight Thousand Stanza Perfection of Wisdom Sūtra with (Maitreya s) Ornament for Clear Realization : Lamp Illuminating the Perfection of Wisdom. c Go-mang College of Dre-pung Monastery. The final year of the production of this book benefitted greatly from consultations with Lo-sang-gyal-tshan, Ge-she at Go-mang College in Mundgod, Karnataka State, India, who also served as Disciplinarian at the Tantric College of Lower Lhasa in Hunsur, India. The present translation of Jam-yang-shay-pa s Eloquent Presentation of the Eight Categories and Seventy Topics: Sacred Word of Guru Ajita into English is the first full translation into any language. Parts of the first four chapters were translated into English in Eugène Obermiller s Analysis of the Abhisamayālaṃkāra. d In that magnificent work Obermiller presented an amalgam of Sanskrit and Tibetan commentaries to create an innovatively rich exposition of the first four chapters of Maitreya s Ornament for the Clear Realizations, but his ambitious intent unfortunately remained incomplete. a phar phyin las byung ba i ming gi rnam grangs, Collected Works, Śata-Piṭaka Series, vol. 100 (New Delhi: International Academy of Indian Culture, 1973). b bstan bcos mngon rtogs rgyan tshig don gyi sgo nas bshad pa byams mgon zhal lung, (TBRC W : c sher phyin stong phrag brgyad pa dang mngon rtogs rgyan sbyar te byang chub lam gyi rim pa i gnad rnams gsal bar ston pa i man ngag sher phyin gsal ba i sgron me), Collected Works, vol. 7 (New Delhi: Tibet House, 1975). d Eugène Obermiller, Analysis of the Abhisamayālaṃkāra (Fasc. 1), Calcutta Oriental Series No. 27 (London: Luzac & Co., 1936; reprint: Fremont, CA: Asian Humanities Press, 2001).