To understand how Tibetan scholars write commentaries on the Bodhisattvacaryāvatāra, one must take a look at their educational system. Since the time of
Nālandā, the Bodhisattva-caryāvatāra was taught by an elite group of highly
specialized monk-scholars to an exclusively male audience of scholarly monks. The
didactic language in use at Śrī Siṃha Shedra was and still is classical Buddhist Tibetan,
a very technical jargon understood only by those prepared through training in the vast
field of Buddhist philosophy and sciences. Tibetan commentaries on the Bodhisattvacaryāvatāra reflect this enormous range of knowledge and thus force the reader to
seek guidance from representatives of the Tibetan scholastic tradition.
The curriculum at Buddhist universities of the Nyingma School culminates at the
highest level in the awarding of the title of 'Zhungluk Rabjampa', which means
'Teacher of Infinite Textbooks', and, on a lower level, in the title 'khenpo',[1] which
means 'preceptor'. A khenpo is authorized to give the vows[2] of individual
liberation,[3] i.e., he is a preceptor of monastic discipline.[4] The main task of a
khenpo is to uphold the unbroken ordination lineage of monks and nuns. In addition
to the meaning of preceptor, the title khenpo can also mean 'scholar' or 'paṇḍita'.[5] A
khenpo who functions as a preceptor must be a fully-ordained monk. He must be
learned in the rules of monastic discipline but not necessarily in all of Buddhist
philosophy and the sciences.[6]
Students at Śrī Siṃha Shedra are exclusively monks[7] who enter at the age of
eighteen and may then take full ordination[8] at the age of twenty. If they complete
the rigorous seventeen-year curriculum[9] of study and practice, they may be
appointed khenpo and perhaps be sent to another monastery to maintain the tradition
of monastic discipline and scholasticism[10] there.
The very best student is often appointed the Khenchen Tripa,[11] a title meaning
'Throne-Holding Great Preceptor', and then takes a four-year appointment as the
main teacher at Śrī Siṃha Shedra. The four-year term as Khenchen Tripa can neither
be extended nor repeated for another four-year term.
Not only is the Khenchen Tripa responsible for the spiritual education of the monks,
but he also teaches at Śrī Siṃha Shedra and maintains the monastic discipline at both
the shedra and the monastery.[12] In addition, he presides over the bimonthly
poṣadha[13] of the monks and is the main teacher during the annual 'Bodhisattvacaryāvatāra Seminar',[14] which takes place in the 'Saṃgha Garden Enclosure' next to
Dzogchen Monastery. The Khenchen Tripa at Śrī Siṃha Shedra teaches while sitting
on a special throne, called the 'Wish-fulfilling Jewel of the Preceptor's Throne'.[15] The
first students to obtain the Khenchen Tripa post were Khenchen Pema Dorje[16] and Paltrül Rinpoche.
Many khenpos enter into strict retreat after they complete their seventeen years of
study. While studying at Śrī Siṃha Shedra, they dedicate 75 percent of their time to
study and 25 percent to meditation. Later, when staying in Dzogchen Monastery's
retreat center, they practice 75 percent of the time and dedicate 25 percent to study.
Thus, they always maintain the proper balance between study and practice.
In order to become a khenpo, one must complete the entire seventeen-year shedra
program as a monk, having both studied the textbooks and maintained the monastic
discipline[17] of the full monk's ordination. Following this the student is awarded the title 'khenpo' and receives a diploma,[18] authorizing him to teach the dharma and
pass on monk's vows as a preceptor.
To become a paṇḍita, the student must become learned in all five sciences.[19] This is
accomplished by first completing the seventeen years of study at Śrī Siṃha Shedra and
studying another ten years with specialized teachers in the sciences. The title 'Teacher
of Infinite Textbooks' is identical with the title 'paṇḍita', 'scholar' or 'scholar of
scholars'.[20] It denotes someone who knows all the textbooks on Buddhist philosophy
and the sciences.
At the next level is the title 'Great Khenpo.[21] An exceedingly brilliant scholar, he has
written commentaries on some, but not necessarily all, of the sciences and receives the
title 'Lion of Speech, Teacher of Boundless Textbooks', taking his place in the assembly
on a huge throne.
At the very highest level, a Mahāpaṇḍita is the most exalted of scholars. This title is
reserved for those who know and teach the philosophical textbooks as well as the
major and minor sciences, and who have also written commentaries to the treatises of
all five major and minor sciences.[22] Among those who achieved this exalted level of
scholasticism are the masters Gertse Mahāpaṇḍita,[23] Zhechen Öntrül Gyurme
Thubtob Namgyal,[24] Kongtrül Lodro Thaye, and Mipham Rinpoche.
The person mainly responsible for the curriculum at Śrī Siṃha Shedra was Gyalse
Zhenphen Thaye. He had travelled widely in Tibet, China, and India and had visited
many Buddhist universities of all schools. Mindröl Ling Monastery and Dzogchen
Monastery were among the many places where he studied. Based on the vast
knowledge that he had obtained through his travels and studies, Gyalse Zhenphen
Thaye then developed the Dzogchen Śrī Siṃha curriculum.[25]
Gyalse Zhenphen Thaye mainly taught the 'thirteen great textbooks of Indian
origin'[26] which will be explained in detail below. He had studied them mainly with Sengtruk Pema Trashi and taught them extensively to his students Paltrül Rinpoche[27] and Khenchen Pema Dorje, and to some extent to his young nephew, Ön Urgyen Tendzin Norbu.[28] Khenchen Pema Dorje compiled the rules and the curriculum for the Śrī Siṃha Shedra as set forth by Gyalse Zhenphen Thaye. Paltrül Rinpoche gave the complete teachings of Gyalse Zhenphen Thaye to Ön Urgyen Tendzin Norbu. Ön Urgyen Tendzin Norbu
in turn passed the complete explanation lineage he had received from Paltrül
Rinpoche on to Khenpo Zhenga.[29] Khenpo Zhenga wrote the famous annotated
commentaries[30] to the 'thirteen great textbooks of Indian origin' and also to the
supplementary textbooks. Thereafter, the 'thirteen great textbooks' were always
taught at Śrī Siṃha Shedra based on Khenpo Zhenga's annotations. Khenpo Zhenga
wrote his annotations based on the explanation lineage that came down to him from
the abovementioned masters. Even now, the students at Śrī Siṃha Shedra must learn
all 'thirteen great textbooks' by heart.
At the Śrī Siṃha Shedra, students would, over a period of nine, thirteen, or seventeen
years, study the sciences,[31] 'thirteen great textbooks of Indian origin',[32] tantra,[33]
and eventually the Dzogchen teachings.[34] The aim of the Śrī Siṃha Shedra has been
to produce many accomplished scholar-yogins, i.e., qualified teachers trained equally
in Buddhist scholasticism and meditation.[35]
The entire study program at the shedra is divided into three sections. The first section
takes nine years to complete and focuses mainly on the 'thirteen great textbooks of
Indian origin' and the Guhyagarbha Tantra. The second section takes four years to
complete and deals mainly with tantra and the writings of Rongzom Mahāpaṇḍita
and Longchen Rabjam. The third section takes another four years to complete and
concentrates on the study of Atiyoga.
During the first section of nine years,[36] the first two years[37] are mainly dedicated to
the study of the Bodhisattva-caryāvatāra[38] and the vinaya;[39] the second two years to
the study of madhyamaka[40] and cittamātra;[41] the next three years to the study of prajñāparamitā[42] and abhidharma;[43] and the last two years to the study of the
Mañjuśri-nāma-saṃgīti[44] and the Guhyagarbha Tantra.[45] During this first nine-year
period, students also study the writings of Sakya Paṇḍita,[46] Gorampa Sönam Senge,[47] the 7th Karmapa, Chötrak Gyamtso,[48] and Tsongkhapa Lobzang Drakpa.[49]
The Bodhisattva-caryāvatāra is part of the curriculum and is taught during the first
two years for a period of three months based on Khenpo Zhenga's annotation
commentary.[50] After completion of the Bodhisattva-caryāvatāra teachings, the
student receives the bodhisattva vows and a bodhisattva name. Thus, he is officially
made a bodhisattva. Khenpo Kunpal's commentary is also taught during the first two
years for a period of six months, not as part of the Śrī Siṃha Shedra curriculum but in
a separate optional class. In addition to this, the Bodhisattva-caryāvatāra is taught
every year for a period of three months at the annual Bodhisattva-caryāvatāra
Seminar.[51]
Of utmost importance to the entire curriculum is the study of the 'thirteen great
textbooks of Indian origin.[52] Through studying the 'thirteen great textbooks', the
students master the key knowledge of the entire tripiṭaka. A short mnemonic poem
from the Śrī Siṃha Shedra shows how the 'thirteen great textbooks' represent the
entire tripiṭaka:[53]:
The Prātimokṣa[54] and Vinaya-sūtra[55] represent the vinaya piṭaka.
The Mūla,[56] the Avatāra,[57] the Catuḥ,[58] and the Carya[59] belong to the
profound Madhyamaka group, and
Together with the five teachings of Maitreya[60] they represent the sūtra
piṭaka.
The Koṣa[61] and the Samuccaya[62] represent the abhidharma piṭaka.
These are the 'thirteen great textbooks' of the tripiṭaka.[63]
The second section of four years is dedicated to studying the writings of Rongzom
Mahāpaṇḍita[64] and the Seven Treasures of Longchenpa.[65] In addition, Jigme
Lingpa's Yönten Dzö based on the commentary by Khenpo Yönga[66] and the
commentary on the Three Vows[67] by Minling Lochen Dharmaśrī are also taught.
The third section of four years focuses on the study of the Seventeen Dzogchen
Tantras,[68] Nyingthig Yabzhi,[69] and the Tri Yeshe Lama[70] by Jigme Lingpa.
The study of the other sciences such as Arts, Medicine, Astrology, and Linguistics are
optional to the above curriculum. Upon completion of all the abovementioned courses,
the students must take examinations in teaching, writing, and debate.
Due to the length, intensity, and complexity of this educational background, scholars
often tend to be overburdened by the weight of all they know, feeling compelled to
load as much doctrinal information as they can into their written commentaries on
Buddhist treatises, and whenever possible they will insert extraneous references to the sciences they have studied, such as medicine, astrology, etc. In addition, their
scholastic explanations must be supported by quotations from scriptures. For the
uninformed or inexperienced reader, these explanations and quotations are usually so
technical and ponderous as to require further explanatory commentary from a
scholarly teacher. Thus, in the lineage teachings of Buddhism there tends to be a high
level of inaccessibility dispelled only by the skilled personal teacher.
Paltrül Rinpoche and the Bodhisattva-caryāvatāra
In the history of Buddhism in Eastern Tibet, Paltrül Rinpoche Orgyen Jigme Chökyi
Wangpo was the greatest figure in the propagation of the Bodhisattva-caryāvatāra. He
dedicated his life to the dissemination of this teaching. Paltrül Rinpoche was one of the
most illustrious spiritual teachers and authors of his time. He lived the life of an
enlightened vagabond yogin, spending most of his time wandering through remote
areas of East Tibet, living in caves and hermitages. The core of his practice was
Dzogchen, the Great Perfection, infused with loving kindness, compassion, and
bodhicitta.[71]
Paltrül Rinpoche studied with the greatest teachers of his era and was a scholar of the
highest magnitude. He possessed not the slightest interest in fame or reputation but
was one of the greatest meditation masters of the Dzogchen tradition, one who
counted many great teachers among his students. He never remained very long at one
place and would never accept offerings or gifts in return for his teachings.
A major lineage holder of Jigme Lingpa's Longchen Nyingthig tradition,[72] Paltrül
Rinpoche set a very high standard among Buddhist practitioners. His entire life was
dedicated to the genuine study and practice lineage of Buddhism. Although he taught
at various monasteries, shedras, and hermitages throughout his life, he owned
nothing, neither monastic nor worldly goods. He always remained a care-free yogin
who might at any time wander off unaccompanied, his only possessions being the few
books that he carried with him.
From time to time Paltrül Rinpoche would write profound treatises, commentaries,
and poetry, bequeathing us six volumes of writings. Followers of all schools were his
students, and together with Jamyang Khyentse Wangpo, Chokgyur Lingpa,[73] Kongtrül Lodro Thaye, Mipham Rinpoche, and other great masters, he spearheaded
the non-sectarian movement,[74] the great revival of Tibetan Buddhism originating in
East Tibet.
Paltrül Rinpoche himself had studied sūtra and tantra under Gyalwe Nyugu,[75] Jigme
Kalzang,[76] Gyalse Zhenphen Thaye,[77] Jigme Ngotshar,[78] Zhechen Öntrül Thubtob
Namgyal,[79] Khenpo Sengtruk Pema Trashi,[80] and the fourth Dzogchen Rinpoche
Mingyur Namkhai Dorje.[81] He studied the Bodhisattva-caryāvatāra primarily with
Gyalse Zhenphen Thaye and Jigme Ngotshar, and through their teachings Paltrül
Rinpoche became a great scholar himself. In addition, Paltrül Rinpoche received
teachings on the Bodhisattva-caryāvatāra from many other teachers.
Paltrül Rinpoche is said to have taught the Bodhisattva-caryāvatāra about one
hundred times[82] during his life. Interestingly, although Paltrül Rinpoche in his time
was regarded as 'the authority' on the Bodhisattva-caryāvatāra, he never wrote a
commentary on it. However, he did teach it to many great masters of all schools,
always in accordance with their own traditions. Thus, he was a truly non-sectarian
teacher. His close student Khenpo Kunpal writes:[83]
In fact, my kind teacher (Paltrül Rinpoche) had realized all teachings without any contradictions and all texts appeared to him as instructions. Therefore, he became a lineage holder for the teachings of the Early and Later (Translation Periods).
On this basis, when asked, "How should this text (the Bodhisattvacaryāvatāra) be explained?", I (Khenpo Kunpal) heard him say, "It should be explained to the followers of the Sakya School according to the commentary of the venerable Sönam Tsemo;[84] to the followers of the Genden School[85] with the commentary of Darma (Rinchen);[86] to the followers of the Kagyü School with commentaries such as that of Pawo Tsuglak Trengwa and others;[87] and to the followers of the Old School—and (in particular) for the Śrī Siṃha (Shedra) of the ancient Dzogchen (monastery)—according to their own tradition of the Old School."[88]
Khenpo Kunpal, who served as Paltrül Rinpoche’s attendant during his later years,
writes that Paltrül Rinpoche carried a copy of the Bodhisattva-caryāvatāra[89] and the
Mañjuśrī-nāma-saṇgīti at all times, these texts being his daily prayers. But even these
he would sometimes give away, as he knew them by heart.[90] Since Paltrül Rinpoche
dedicated so much of his time to teaching the Bodhisattva-caryāvatāra, his followers
regarded him as an emanation of Śāntideva.[91]
Together with his two teachers, Sengtruk Pema Trashi[92] and Gyalse Zhenphen
Thaye, Paltrül Rinpoche inaugurated the tradition of an annual three-month intensive
study and practice period on the Bodhisattva-caryāvatāra at 'Saṃgha Garden
Enclosure' next to the Dzogchen Monastery, lasting from April until June each year.
The monks from the monastery, the shedra, and their environs would all gather and
arrange extensive offerings. They would recite the entire Bodhisattva-caryāvatāra,
chapter by chapter, throughout the day. At the proper places they would insert
extensive offerings, prostrations, prayers, confessions, and so forth, thus turning the entire text into a vast liturgy. A khenpo would explain the text and everyone would
meditate on it according to the oral instructions of the lineage.
This annual Bodhisattva-caryāvatāra seminar was called the 'Bodhisattva-caryāvatāra
Ritual.[93] All the teachings on the Bodhisattva-caryāvatāra given during the seminar
focused on practicing the teachings and were not overly academic in nature. The
teachers would in most cases give a commentary on the Bodhisattva-caryāvatāra
proper, on Khenpo Zhenga’s annotation commentary, and occasionally would teach
the commentary by Ngülchu Thogme Zangpo.[94]
Students at Dzogchen Monastery to this day must learn the entire Bodhisattvacaryāvatāra by heart. They are asked to stand up in class and recite the entire text in
front of the khenpos and their fellow students. The absolute minimum requirement is
that they memorize a selection of the text, known as the 'four chapters of the
Bodhisattva-caryāvatāra'.[95] These four chapters are the first, second, third, and tenth.
For most of the latter part of his life, Paltrül Rinpoche lived at Dzagön, the seat of his
root-teacher, Gyalwe Nyugu. Paltrül Rinpoche also established an annual three-month
seminar on the Bodhisattva-caryāvatāra at Dzagön,[96] similar to the annual teaching seminar at Dzogchen.[97]
Before Paltrül Rinpoche's time, the Bodhisattva-caryāvatāra was known and studied
only in a few great monastic universities in East Tibet; at times even obtaining a copy
of the text could prove difficult.[98] Due to Paltrül Rinpoche's tireless efforts, the
Bodhisattva-caryāvatāra is now widely taught in the monastic universities of Eastern
Tibet. His inspiring teaching style led every small monk from the age of ten onwards
to learn to recite this text by heart. In addition, he taught the Bodhisattva-caryāvatāra
many times to great gatherings of lay people, thus making the complete Mahāyāna
path accessible to large, not simply monastic, audiences.
Among the students who received his teachings on the Bodhisattva-caryāvatāra were
great masters such as Ön Urgyen Tendzin Norbu,[99] the Third Dodrupchen, Jigme
Tenpai Nyima,[100] Lungtok Tenpai Nyima,[101] Thubten Chökyi Drakpa,[102] Khenpo
Kunpal,[103] Khenpo Yönga,[104] Mipham Rinpoche,[105] and many others.
- ↑ mkhan po; skr. upādhyāya. A khenpo must have kept the prātimokṣa vows himself
flawlessly for at least ten years in a central country such as India, and for five years in a border
country such as Tibet, in order to pass them on to someone else. He must be learned in all
monastic ceremonies and be knowledgeable in all aspects of the vinaya, the monastic discipline.
For a detailed explanation see Buddhist Ethics, pages 44-46.
- ↑ sdom pa; skr. saṃvara
- ↑ so thar; skr. prātimokṣa
- ↑ 'dul ba; vinaya
- ↑ paṇḍita
- ↑ Buddhist philosophy and the sciences are part of what is commonly known as the ten
sciences [rig gnas bcu], which are subdivided into the five greater sciences and the five lesser
sciences. The five greater sciences [rig gnas che ba lnga] comprise the science of arts [bzo rig
gnas], medical science [gso ba'i rig gnas], the science of linguistics [sgra'i rig gnas], the science of
logic [gtan tshigs kyi rig gnas], and the inner sciences of Buddhist philosophy, 'esoterics' [nang
don rig pa]. The first four of these sciences are also called the 'four common sciences' [thun
mong gi rig gnas bzhi]. The five lesser sciences [rig gnas chung ba lnga] consist of poetics [snyan
ngag], synonymics [mngon brjod], prosody [sdeb sbyor], drama [zlos gar], and astrology [skar
rtsis]. To be learned in the inner sciences means that one is learned in both sūtra and tantra.
- ↑ According to Śrī Siṃha tradition, a student is allowed to receive the monk vows [dge tshul
gyi sdom pa] from the age of sixteen years. Note that lay people and nuns were not allowed to
study at Śrī Siṃha Shedra.
- ↑ According to Śrī Siṃha tradition, a student is allowed to receive the vows of a fully
ordained monk [dge slong gyi sdom pa] from the age of twenty.
- ↑ mdzad rim
- ↑ Khenpo Chöga received his training at Śrī Siṃha Shedra shortly after the end of the Cultural
Revolution (1966-1976), when the teaching of Buddhism was again permitted in Tibet. He
studied for ten years the five major and five minor sciences. He began teaching as a khenpo at
Śrī Siṃha Shedra in the late 1980s. Due to the special situation prevailing in Tibet at the time and his great intelligence, he was made khenpo before he completed the traditional seventeen-year study period.
- ↑ mkhen chen khri pa
- ↑ The monastic discipline at Dzogchen Monastery is enforced by four disciplinarians [dge
skos bzhi], by two secret informants [tho rdzi gnyis], and by 24 monastic servants [lha g.yog
gnyis bcu rtsa bzhi].
- ↑ Bimonthly poṣadha ceremonies are held either at Śrī Siṃha Shedra or at Dzogchen
Monastery. According to the Illuminator, poṣadha [gso sbyong] literally means "healing and
purifying" or "repairing and purifying." It is the name of the principal ceremony conducted by
ordained Buddhist monks and nuns in order to purify the breakage of vows and restore the
purity of ordination.
- ↑ spyod 'jug mchod pa / spyod rgan ma
- ↑ mkhan khri yid bzhin nor bu
- ↑ Dzogchen Khenpo Pema Dorje [rdzogs chen mkhan po pad ma rdo rje] was a 19th century
master who studied with Gyalse Zhenpen Thaye, the fourth Dzogchen Rinpoche, and
Khenchen Sengtruk Pema Trashi. He was a classmate of Paltrül Rinpoche and one of the
foremost khenpos of Dzogchen Monastery. For biographical notes see Masters of Meditation,
page 200.
- ↑ lta srung gnyis: dpe cha lta dang tshul khrims srung
- ↑ bka' shog
- ↑ rig pa'i gnas lnga bshad mkhan
- ↑ mkhas dbang / mkhas pa'i dbang po
- ↑ mkhan chen
- ↑ rig pa'i gnas lnga'i bstan bcos
- ↑ The Paṇḍita from Katog [kaḥ thog gi paṇḍita] Gertse Mahāpaṇḍita Kunkhyen Gyurme
Tsewang Chogdrup [dge rtse mahā paṇḍita kun mkhyen 'gyur med tshe dbang mchog grub] (born in 1761).
- ↑ Zhechen Öntrül Gyurme Thubtob Namgyal [zhe chen dbon sprul 'gyur med mthu stobs
rnam rgyal] (1787-?) was the teacher of Kongtrül Lodro Thaye. Thubtob Namgyal also studied
with khenpos from the Dzogchen Monastery.
- ↑ mdzad rim
- ↑ gzhung chen bcu gsum
- ↑ Paltrül Rinpoche had also received teachings from Sengtruk Pema Trashi
- ↑ Ön Urgyen Tendzin Norbu [dbon u rgyan bstan 'dzin nor bu], also known as Urgyen Tenga [u rgyan bstan dga'], was a cousin [tsha bo] of Gyalse Zhenphen Thaye. He studied with Paltrül Rinpoche and also with Gyalse Zhenphen Thaye.
- ↑ rgya bskung mkhan po gzhan dga'
- ↑ mchan 'grel
- ↑ rig gnas
- ↑ gzhung chen bcu gsum
- ↑ rgyud
- ↑ rdzogs chen
- ↑ mkhas sgrub gnyis
- ↑ Every day one student must recapitulate the previous day's lesson before the entire class.
Each student must roll up a piece of paper with his name written on it, and the khenpo will
choose a student by drawing a name card. This procedure is called 'drawing the name cards'
[rtags dril 'phen]. Advanced students who have joined the science classes have to write a daily
synopsis based on the textbooks and oral teachings [dpe brjod bris]. Through this the teacher
can check the students' understanding and writing skills. A final written examination [yid tshad
/ yig rgyugs] is held after the first section of nine years.
- ↑ During the course of the first two years, students also received commentaries on the dkon mchog rjes dran mdo, rgyal sras lag len, and sdom gsum. To receive a commentary on the dkon
mchog rjes dran mdo is considered to be a very auspicious beginning [rten 'brel] for any new
student.
- ↑ spyod 'jug
- ↑ Among the 'thirteen great textbooks', this refers to the Prātimokṣa-sūtra [so sor thar pa'i mdo] and the Vinaya-sūtra ['dul ba mdo rtsa ba]
- ↑ Among the 'thirteen great textbooks', the madhyamaka [dbu ma] textbooks refer to the
Prajñā-nāma-mūla-madhyamaka-kārika [dbu ma rtsa ba shes rab], the Madhyamakāvatāra
[dbu ma la 'jug pa], and the Catuḥśataka-śāstra-kārikā-nāma [bstan bcos bzhi brgya pa].
Together with the madhyamaka textbooks the students also study logic [tshad ma].
- ↑ Among the 'thirteen great textbooks', the cittamātra [sems tsam pa] refers to the Sūtrālaṃkāra [mdo sde rgyan]. After this text, the students study the Madhyānta-vibhaṇga (kārikā) [dbus mtha' rnam 'byed].
- ↑ Among the 'thirteen great textbooks', the prajñāparamitā refers to the Abhisamayālaṃkāra
[mngon rtogs rgyan]. This text condenses the entire meaning of the extensive, medium and
short prajñāparamitā-sūtras. It is said that merely reciting the Abhisamayālaṃkāra carries the
same merit as reciting all the extensive, medium and short prajñāparamitā-sūtras. After this text
the students study the Dharma-dharmatā-vibhaṇga-kārikā [chos dang chos nyid rnam par
'byed] and the Uttara-tantra [rgyud bla ma].
- ↑ Among the 'thirteen great textbooks', the abhidharma refers to the Abhidharma-koṣa-kārikā
[chos mngon pa'i mdzod] and the Abhidharma-samuccaya [chos mngon pa kun las btus pa].
- ↑ 'jam dpal mtshan brjod
- ↑ rgyud gsang ba snying po
- ↑ For biographical notes on Sakya Paṇḍita Kunga Gyaltshen [sa skya paṇḍita kun dga' rgyal
mtshan] (1182-1251) see mkhas btsun bzang po Vol. X, 137ff; Luminous Lifes, pages 159-169.
- ↑ go ram pa bsod nams seng ge (1429-1489).
- ↑ chos grags rgya mtsho (1454-1506).
- ↑ For biographical information on Lord Tsongkhapa Lobzang Drakpa [rje tsong kha pa blo bzang grags pa] (1357-1419) see Leben des Tsongkhapa and Life of Tsong Khapa.
- ↑ This note, note 230, is missing in the original.
- ↑ spyod 'jug tshogs pa / spyod 'jug mchod pa / spyod rgan ma
- ↑ gzhung chen bcu gsum: 1) Prātimokṣa-sūtra [so sor thar pa'i mdo], 2) Vinaya-sūtra ['dul ba
mdo rtsa ba], 3) Prajñā-madhyamaka-mūla [dbu ma rtsa ba shes rab], 4) Madhyamakāvatāra
[dbu ma la 'jug pa], 5) Catuḥśataka-śāstra [bstan bcos bzhi brgya pa / dbu ma bzhi brgya pa], 6)
Bodhisattva-caryāvatāra [spyod 'jug], 7) Sūtrālaṃkāra [mdo sde rgyan], 8) Abhisamayālaṃkāra
[mngon rtogs rgyan], 9) Madhyānta-vibhaṇga [dbus mtha' rnam ’byed], 10) Dharma-dharmatāvibhaṇga [chos dang chos nyid rnam ’byed], 11) Uttara-tantra [rgyud bla ma], 12) Abhidharmakoṣa [chos mngon pa’i mdzod], and 13) Abhidharma-samuccaya [chos mngon pa kun las btus
pa]. See The Thirteen Great Treatises
- ↑ Tripiṭaka, the three baskets [sde snod gsum]: 1) vinaya piṭaka, the basket of monastic
discipline ['dul ba'i sde snod], 2) sūtra piṭaka, the basket of discourses [mdo sde'i sde snod], and
3) abhidharma piṭaka, the basket of higher dharma [mngon pa'i sde snod].
- ↑ Prātimokṣa-sūtra [so sor thar pa'i mdo]
- ↑ Vinaya-sūtra ['dul ba mdo rtsa ba
- ↑ Prajñā-madhyamaka-mūla [dbu ma rtsa ba shes rab]. Supplementary textbooks [yan lag] for the Prajñā-nāma-mūla study are the so-called 'Six textbooks in the Collection of Reasoning concerning Madhyamaka' [dbu ma rigs tshogs drug] written by Nāgārjuna: 1) Prajñā-nāmamūla-madhyamaka-kārikā [dbu ma rtsa ba'i tshig le'ur byas pa shes rab], 2) Vigraha-vyāvartanī-kārikā-nāma [rtsod pa bzlog pa'i tshig le'ur byas pa], 3) Śūnyatāsaptati-kārikā-nāma [stong pa nyid bdun cu pa'i tshig le'ur byas pa], 4) Yuktiṣaṣṭikā-kārikā-nāma [rigs pa drug cu pa'i tshig le'ur byas pa], 5) Vaidalya-sūtra-nāma [zhib mo rnam par 'thag pa zhes bya ba'i mdo], and 6) Rāja-parikathā-ratnāvali [rgyal po la gtam bya ba rin po che'i phreng ba].
- ↑ Madhyamakāvatāra [dbu ma la 'jug pa]
- ↑ Catuḥśataka-śāstra [bstan bcos bzhi brgya pa]
- ↑ Bodhisattva-caryāvatāra [spyod 'jug]
- ↑ byams chos sde lnga: 1) Sūtrālaṃkāra [mdo sde rgyan], 2) Abhisamayālaṃkāra [mngon
rtogs rgyan], 3) Madhyānta-vibhaṇga [dbus mtha' rnam 'byed], 4) Dharma-dharmatā-vibhaṇga [chos dang chos nyid rnam 'byed], and 5) Uttara-tantra [rgyud bla ma].
- ↑ Abhidharma-koṣa [chos mngon pa'i mdzod]
- ↑ Abhidharma-samuccaya [chos mngon pa kun las btus pa]
- ↑ mdo dang mdo rtsa 'dul ba'i sde snod dang / rtsa 'jug bzhi spyod zab mo dbu ma'i tshogs / byams chos sde lnga mdo sde'i sde snod dang / mdzod dang kun btus mngon pa'i sde snod te / sde snod gsum gyi gzhung chen bcu gsum lags /
- ↑ rong zom bka' 'bum
- ↑ klong chen mdzod bdun
- ↑ Khenpo Yönga [mkhan po yon dga' / mkhan po yon tan rgya mtsho]. He studied with
Paltrül Rinpoche and with Ön Urgyen Tendzin Norbu.
- ↑ sdom gsum dpag bsam snye ma
- ↑ rgyud bcu bdun
- ↑ snying thig ya bzhi
- ↑ khrid ye shes bla ma
- ↑ At all times Patrül Rinpoche held loving kindness, compassion, and bodhicitta as the very
root of spiritual practice. To everyone, high and low, he would say, "Have a good heart, act
with kindness; nothing is more important than that." Quoted from Enlightened Vagabond.
- ↑ From his root guru Jigme Gyalwe Nyugu ['jigs med rgyal ba'i myu gu] (1765-1843), a direct
student of Jigme Lingpa (1730-1798), Paltrül Rinpoche received the entire teachings of the
Longchen Nyingthig tradition.
- ↑ For biographical notes on the great treasure revealer Chokgyur Lingpa Dechen Zhigpo
Lingpa [gter chen mchog gyur bde chen zhig po gling pa] (1829-1879 / 1870??) see Nyingma
School of Tibetan Buddhism, pages 841-848; mchog gling rnam thar 1-3; and Life of Terchen Chokgyur
Lingpa.
- ↑ ris med
- ↑ Gyalwe Nyugu [rgyal ba'i smyu gu] (1765-1843) was Paltrül Rinpoche's main root guru and
the teacher from whom he received the teachings of the Longchen Nyingthig tradition. See Masters of Meditation, pages 163-173.
- ↑ Jigme Kalzang ['jigs med skal bzang] see Masters of Meditation, pages 173-174
- ↑ See dpal sprul rnam thar, folio 9b4-5
- ↑ Jigme Ngotshar ['jigs med ngo mtshar] was a direct student of Jigme Lingpa (1730-1798) as
well as a student of Gyalse Zhenphen Thaye. Also known as Dola Jigme, Jigme Ngotshar is one
of the famous 'four fearless disciples' ['jigs med rnam bzhi] of Jigme Lingpa.
- ↑ zhe chen dbon sprul mthu stobs rnam rgyal
- ↑ mkhan po seng phrug pad ma bkra shis, see dpal sprul rnam thar, folio 11b3.
- ↑ rdzogs chen sku phreng bzhi pa mi 'gyur nam mkha'i rdo rje, see dpal sprul rnam thar, folio
11b2.
- ↑ Khenpo Kunpal reports miraculous events each time Paltrül Rinpoche taught the
Bodhisattva-caryāvatāra, dpal sprul rnam thar, folio 14b6-15a1: "Whenever he taught the
Bodhisattva-caryāvatāra, numerous large yellow flowers appeared which had never before
grown in that area. These (flowers) came to be known as 'the Bodhisattva-caryāvatāra flowers'
[spyod 'jug me tog]."
- ↑ text section 137-138
- ↑ See bsod nams rtse mo 'grel pa written by the great Sakyapa master Sonam Tsemo [bsod nams rtse mo] (1142-1182)
- ↑ The Genden School [dge ldan pa] refers to the Gelukpa School [dge lugs pa].
- ↑ See dar ṭik written by Gyaltsab Dharma Rinchen [rgyal tshab dharma rin chen] (1362-1432)
- ↑ See gtsug lag 'grel chen written in 1565 by Pawo Tsuglak Trengwa [dpa' bo gtsug lag phreng
ba] (1504-1566).
- ↑ See also a similar explanation of his teaching style of the Bodhisattva-caryāvatāra in dpal
sprul rnam thar, page 17a1-5.
- ↑ Paltrül Rinpoche said that he himself has read the Bodhisattva-caryāvatāra more than a
thousand times and still gained new insight each time he read or recited the text.
- ↑ See Masters of Meditation, pages 208-209
- ↑ 1 See dpal sprul rnam thar, folio 6b1: "In the noble land he was Śāntideva and the Mahāsiddha
Śavaripa" ['phags pa'i yul du zhi ba lha dang grub chen sha ba ri]. See also dpal sprul rnam thar, 6b3-4: "Among the emanations of Jigme Lingpa, Jamyang Khyentse Wangpo was known as the body emanation, Paltrül Rinpoche as the speech emanation, and Do Khyentse Yeshe Dorje as
the mind emanation" ['jigs med gling pa'i rnam 'phrul / sku yi sprul pa 'jam dbyangs mkhyen
brtse'i dbang po / gsung gi sprul pa dpal sprul rin po che / thugs kyi sprul pa mkhyen brtse ye
shes rdo rje yin par grags pa].
- ↑ Sengtruk Pema Trashi [seng phrug pad ma bkra shis] was the first khenpo at Śrī Siṃha
Shedra and the teacher of Gyalse Zhenphen Thaye [rgyal sras gzhan phan mtha' yas].
- ↑ spyod 'jug tshogs pa / spyod 'jug cho ga / spyod 'jug mchod pa / spyod rgan ma.
- ↑ dngul chu thogs med bzang po. See dngul chu thogs med 'grel pa.
- ↑ spyod 'jug le'u bzhi ma
- ↑ See dpal sprul rnam thar, folio 16b4-5: rdza dgon du lo rer spyod 'jug zla khrid gsum re dang.
- ↑ See Masters of Meditation, page 205.
- ↑ See dpal sprul rnam thar, folio 23a1-4, as translated in Enlightened Vagabond: "Formerly, except
in large monastic communities, one could hardly find anyone who owned a copy of the
Bodhisattva-caryāvatāra or of any other similar scripture, let alone understanding even their
titles. Owing to the very kindness of Paltrül Rinpoche, the whole area became filled with people
who would teach or listen to the Bodhisattva-caryāvatāra [spyod 'jug], the Five Dharmas of
Maitreya [byams chos sde lnga], the Three Sets of Vows [sdom gsum], the Yönten Dzö [yon tan
mdzod], and other scriptures. Down to ten-year old monks, many people were able to recite
and even teach the whole Bodhisattva-caryāvatāra. Countless religious and lay people fully
understood that to have a good heart and develop bodhicitta was the very root of the Buddha's
Doctrine." Khenpo Chöga comments on this passage: "One must exclude the Sakya and
Gelukpa Schools from this strong statement by Khenpo Kunpal, since they always maintained
an explanation lineage of the Bodhisattva-caryāvatāra."
- ↑ Ön Urgyen Tendzin Norbu [dbon u rgyan bstan 'dzin nor bu], also known as Urgyen Tenga
[u rgyan bstan dga'], was a cousin [tsha bo] of Gyalse Zhenphen Thaye. He studied with Paltrül
Rinpoche and also with Gyalse Zhenphen Thaye.
- ↑ 'jigs med bstan pa'i nyi ma (1865-1926).
- ↑ lung rtogs bstan pa'i nyi ma (1829-1901).
- ↑ Thubten Chökyi Drakpa [thub bstan chos kyi grags pa], also known as Minyag Kunzang
Sönam [mi nyag kun bzang bsod nams], Paltrül Rinpoche's foremost student of the
Bodhisattva-caryāvatāra, stayed a long time with Paltrül Rinpoche and wrote down his oral
teachings [zhal rgyun]. He wrote three famous commentaries on the Bodhisattva-caryāvatāra.
Paltrül Rinpoche himself said: "Minyag Kunzang is more learned about the Bodhisattvacaryāvatāra than myself [spyod 'jug rang las mkhas pa mi nyag kun bzang]. Loter Wangpo is more learned about the abhidharma than myself [mngon pa rang las mkhas pa lo gter dbang
po]. Tendzin Trakpa is more learned about pramāṇa than myself [tshad ma rang las mkhas pa
bstan 'dzin grags pa]. And Urgyen Tendzin Norbu is more learned about the vinaya than
myself ['dul ba rang las mkhas pa u rgyan bstan 'dzin nor bu]."
- ↑ Khenpo Kunpal or Khenpo Kunzang Palden [mkhan po kun bzang dpal ldan].
- ↑ Khenpo Yönga [mkhan po yon dga' / mkhan po yon tan rgya mtsho]. He studied with Paltrül Rinpoche and with Ön Urgyen Tendzin Norbu.
- ↑ Mipham Rinpoche [mi pham rin po che] (1846-1912)
