TANTRIC BUDDHISM (INCLUDING CHINA AND JAPAN)59 This refers to the Unmanifest (avyakta) or prakrti, a kind of natura naturans.
60 This is the kaivalya of the SaqJ.khya (-Yoga).
61 Cf. supra, p. 81, n. 33.
62 In a few points, which scarcely affect the meaning of the passage, the text of this
passage of the Larikiivatiirasiitra as found in the ThG differs slightly from that found
in the bKa' 'gyur and the Sanskrit (ed. B. Nanjio, pp. 77~79).
63 The Sanskrit text has: riigadve!}amohiibhibhiitapari-ka/pamalamalina/:1... The
Tibetan translation presupposes something like oparibhiitao instead of^0 abhiitao.
64 The ThG reads here de bZin du de bZin gsegs pa rnams kyan ohos Ia bdag med par
rnam par rtog pa 'i mtshan iiid thams oad rnam par log pa de iiid ses rab dan thabs Ia
mkhas pa de dan /dan pa rnam pa sna tshogs kyis de bzin gsegs pa 'i siiin par bstan
pa 'am/ bdag med par bstan pas kyan run stel rdsa mkhan bZin du tshig dan yi ge 'i
rnam grans sna tshogs kyis stan tel-The lHasa edition (mOo en, fol. 136b2) reads
chos Ia bdag med pa 'i rnam par rtog pa 'i mtshan iiid thams oad rnam par log pa de
iiid; Bu ston seems to have read chos bdag med pa rnam par rtog pa 'i ... (if the lHa
sa edition of the mDses rgyan, fol. 21 b6 is to relied on). Nanjio, p. 78, reads: tad eva
dharmanairiitmyaf!l sarvavikalpalak!}w:zavinivrttam ...
65 Sems gsa/ rig is the mind in its phenomenalizing and conditioned state. Pure 'lumi-
nous knowledge' is given as the distinguishing feature of Mind in its relative form,
whereas the Void is its proper-nature (gsa/ zin rig pa sems kyi mtshan iiid; gsa/ ba
sems kyi mtshan iiid I stan pa sems kyi ran bZin/; etc.); and, according to some, it is
the unabolished principal-manifestation of Mind (sems kyi ran gdans rna 'gag pa gsa/
tsam rig tsam set sgon Ita bu; see mKhas grub rje's ITa khrid mun sel, 13a2, 16al and
23b6). The definition 'pure luminous-knowledge' applies to Mind as container (rten),
;t being established by a logical proof that no upper and lower limits are to be reached
for pure knowledge when it is firm (Kun mkhyen Blo rig 26a5: rten sems gsa/ rig tsam
yin Ia/ de brtan par rig pa tsam gyi ya mtha' dan rna mtha' thug med du sgrub pa 'i
rigs pas grub pa 'i phyir).
Pal) chen bSod nams grags pa states (rGyud bla rna 'i 'grel pa, 28b) that some
earlier scholars considered the sems gsa/ rig of the sentient-being to be the tathiigata-
garbha (sems oan gyi sems rig cin gsa/ tsam de ... bde g§egs sfiin par 'chad).
66 The zol par khan ed. has de bZin iiid (tathatii), and the sDe dge ed. has de kho na iiid
(tattva).
67 Just as the ominous call of a certain bird, the than bya, forbodes drought, and
calamity, so does this ominous talk indicate the presence of danger.
68 Two works of the Pal) chen Blo bzan chos kyi rgyal mtshan.
69 Bu ston's spiritual son, the lo tsii ba, is sGra tshad pa Rin chen mam rgyal.-The
writer has prepared a translation of these two works which he hopes soon to publish,
together with a study on the theory of the tathiigatagarbha and the gotra.
70 Y ar 'brog pa refuted the Jo nail pa doctrines by showing that they had erroneously
confused the mantra method of the Kalacakra with the piiramitayiina and the Siitra
method. His point of view is however peculiar inasmuch as he included the Prajfia-
paramita Siitras of definitive meaning in the third Cycle of the Teaching, while he
held that the Tathiigatagarbhasiitra etc. agree with the Saf!ldhinirmooanasiitra etc.
His refutation of the Jo nan pa theory was therefore considered by the dGe lugs pas to
be ineffective since he had as it were given up his sword to the Jo nan pas whom he
then attempts to fight with an empty scabbard.
71 A bKa' brgyud pa Rin chen gZ-on nu is mentioned in DN iia 140a f., but bDe ba can is
a name of a school at sNe than. (Another bDe ba can gyi mchod khan is mentioned in
the Sa skya dkar ohag: Ferrari, n. 494.).
72 A bka' bzi pa Rin chen rdo rje is mentioned in DN ta 11 b.
73 Red mda' ba gzon nu blo gros, 1349~1412, was a Sa skya pa master and one ofTson