Afterwards seven hundred arhats at M ount Vindhya wrote great treatises explaining T he meaning o f the Seven Treatises.. T hen he him self wrote his own commentary, A nd the son o f a l
Trang 1If with his acumen in proofs and rebuttals
H e destroys the logic o f the six extremist teachers,
W hat need is there to talk of lesser opponents?
Thus in debate he is truly Dharmakirti!
From both my masters’ kindness, I have not
Been stricken by the poison of the objects
N or distracted by desire’s illusory dance
I take the burden on to free my mothers
And have faith in the ways o f the Buddha’s teachings
T he friend of day,357 the master o f the Shakyas,
Knowing the basket o f the Abhidharma
To be discernment that will stop afflictions,
Thus taught it to his gatherings o f students
These teachings were in bits and pieces which
Shariputra and the rest compiled in Seven Treatises.
Afterwards seven hundred arhats at
M ount Vindhya wrote great treatises explaining
T he meaning o f the Seven Treatises.
Vasubandhu collected all the precious
Jewels of their meaning in this Treasury.
T hen he him self wrote his own commentary,
A nd the son o f a lord, Prince Yasomitra,
T he scholar Purnavardhana, and other
Great Indian scholars wrote their explanations
There is the chariot o f the Practice Lineage,
T he treatise that is called The Springtime Cow.
U pon the repeated requests of my true master
Great Namgyal Drakpa and from students Dogyii Gyatso And others, for the benefit of future followers,
I have com bined all aspects of these explications
A nd then explained this Youthful Play w ithout
Any vagrant hearsay or my own fabrications
W hen I was eighteen I received the full
And complete explanation and transmission
For Mikyo’s com m entary as well as
Trang 2T he Treasury ofAbhidharm a from
T he omniscient glorious lama, Konchok Yenlak
T hen the great master trained me thoroughly in
T he difficult points and dispelled my doubts
About the root, the commentary, and
T he explanation, so that I have attained
Full mastery o f the meaning o f the words
But if there may be any contradictions,
Mistakes, or faults herein, I ask all those
W ho have the eyes o f Dharm a for their patience
If any o f my followers should wish
To gain the wish-fulfilling jewel o f freedom
From the vast oceans of the abhidharma,
Embark upon this ship of Youthful Play.
May the rich nectar from the stamens o f
T he blossoming white lotus o f this virtue
Nourish with deathless sustenance the bees
W ho long for the teachings o f the glorious Dakpo
From now until I reach enlightenm ent s essence,
I ask the great master, the perfect buddha,
To dwell inseparably in my heart’s drop
May the nectar o f my speech spread to all beings!
May they master unmistakenly and entirely
T he meaning o f the Baskets and the Tantras,
Have the intelligence to teach, write, and debate,
A nd strive to listen, contemplate, and meditate all day
and night
May this essence o f the ocean o f abhidharm a
T hat opens our eyes to the Dharma,
T he place for clear-minded youths to play,
Spread over all the world and blaze!
W hen during his second uncountable aeon on the path o f learning our Teacher, the unequalled king o f the Shakyas himself, was the merchant Pra- jnabhadra, he formed his resolve in front o f the tathagata Konchok Yenlak himself, who had arisen as the essence o f all aspects o f the body, speech, and
Trang 3m ind o f all the victors and was the sole refuge, support, land, and friend for all wanderers who fill space I received this from the full m oon o f the face o f the guru, omniscient glorious Konchok Shakya Choggi Tsowoy Bang, as well
as from him, whose m oon o f wisdom that knows all there is to know is full and shines the light renowned as victorious in all directions that fills all the realms o f the world The crown jewel o f vows, diligence, and scholarship in this Land o f Snow, the one who is w ithout peer in teaching, writing, and de bating is Vijayakirti’s I place the stainless dust from these two masters’ feet
on the crown o f my head
T he m onk of the Shakyas, Palden M ipham Chokyi W angchuk Dorje Gar- wang Chokle N am par Gyalway Nyingpo Khyabdak Tenpay Nyima, or by an other nam e bestowed by the Khenpo o f U ddiyana Padmasambhava, Vajresvara, began this at the age o f twenty in the great place o f practice Sha
U k Tiger Gate I completed it when called a twenty-one-year-old in the second half o f the m onth o f the Pleiades on the sixth day o f the waning phase, o f the Male Fire Rat year (1576) in the solitary place o f W hite M ountain Cave near the great D harm a Wheel o f T hupten Karma Sungrab Gyatso Ling T he scribe was Bhikshu Anandaraja
Virtue! Virtue! Virtue!
Trang 4English Equivalents o f 'Tibetan Terms
Terms are alphabetized according to Tibetan alphabetical order.
kun 'gro universals
kun tu 'gro ba'i rgyu universal cause
kun nas dkris pa entangler
kun nas nyon mongs pa all-afflicted
kun ’byunggyi bden pa truth of origin
kun sbyor fetter
kun rdzob relative
kun shes Idan p a i dbangpo faculty of
having all-knowing
kun shes p a i dbang po faculty of all
knowing.
kun shes byed p a i dbang po faculty of
producing all-knowing
rkyen condition
skad cig ma instant.
skal mnyam gyi rgyu cause of same status
skyabs refuge
skye mched sense bases
skye ba'i sridpa birth state
skyes nas thob pa attained upon birth
skyes nas mya ngan las \'da ba nirvana
upon birth
skyes nas myong 'gyur gyi las karma
experienced on birth
skyes bu dam p a i 'gro ba holy wanderers
skyes bu byed 'bras bu personal result
bskalpa grangs med uncountable aeons.
bskalpa chen po great aeon.
kha na ma tho ba unwholesome
khams element
khong khro anger
khyadpar gyi lam distinctive path khyab pa 'du byed kyi sdug bsngal pervasive
suffering of formation
khro ba aggression
khrel med immodesty
khrelyod modesty.
'khon \dzin grudge.
'khor lo'i dbyen schism of the Wheel gong du 'pho ba bound for higher gong ma cha mthun those that lead to the
higher.
gya nom snang ba Excellent Appearance grang dmyal cold hells.
dga Idan Jpyous Land.
dge rgyas Full Virtue.
dge chung Lesser Virtue.
dge bsnyen pursuer of virtue.
dge 'dun sangha.
dge ba virtue.
dge ba'i rtsa ba chad pa severing the roots
of virtue.
Trang 5dgesbyonggi \tshul spiritual way
dge sbyonggi Jtsh u l3bras results of the
spiritual way
dge tshul novice
dgra bcom pa arhat.
’gogpdi snyoms jug absorption of
cessation
gog p d i bden pa truth of cessation.
’gogpdi mam thar emancipation of
cessation.
’gyodpa regret.
’gyur ba’i sdug bsngal suffering of change
’gro ba wanderer
rgodpa agitation.
rgyas byung produced by development
rgyagspa arrogance
rgyu cause.
rgyu mthun gyi ’bras bu causally
compatible result
rgyu mthun pa causally compatible
rgyun zhugs pa stream-enterer
rgyu’i rkyen causal condition
sgom meditation
sgom spang, discards of meditation
sgom lam path of meditation
sgyu pretense.
sgra mi snyan Unpleasant Sound
bsgribs la lung ma bstan obscured neutral.
nga rgyal pride.
ngo bo nyid kyi rtogpa essential thought
ngo tsha shame
ngo tsha medpa shamelessness
nges pa’i las definite karma
nges par rtog p a ’i rtog pa thought that
recognizes
nges 'byed cha mthun precursor to clear
realization
dngospo thing.
dngos su log par zhugs pa direct mistaken
engagement
mngon rtogs clear realization
mngon par ’du byed pa med pa mya ngan
las ’da ba nirvana without effort
mngon par ’du byed pa mya ngan las ’da ba
nirvana with effort.
mngon shes clairvoyance
mngon sum direct perception
sngun dus previous state.
ciyang med Nothingness
bcaspa’i kha na ma tho ba prohibited
unwholesome.
chags bcas desirous.
chags pa greed.
chags pa med pa nongreed.
chags bral detached.
cho ’phrul miracle.
chos Dharma, phenomena chos kyi ’khor lo Wheel of Dharma chos kyi rjes ’brang follower of dharma chos kyi phungpo aggregates of Dharma chos mngon pa abhidharma.
chos can dharma base.
chos mchog supreme dharma.
chos bzang Good Dharma.
chos bzod dharma forbearance.
chos shes dharma knowing.
chu bo floods.
’chab pa concealment.
’chab pa hypocrisy.
’chi ba’i sridpa death state.
’chi bar semspa’i chos can one with
volition for death.
’chingba bonds.
’jig rten world.
’jig rten p a ’i yang dag p a ’i Ita ba correct
worldly view.
’jig Ita personality view
jig tshogs la Ita ba view of personality
’jigsred craving destruction
rjes shes subsequent knowing
rjes su dran pa ’i rtog pa thought that
remembers
rjes su srung ba’i chos can protected one nyon mongs affliction
nyon mongs dri ma afflicted filths nyon mongs p a ’i sgrib pa afflictive
obscurations.