TANTRIC BUDDHISM (INCLUDING CHINA AND JAPAN)pal) chen, according to DN !la-b. This must refer to their translation of the
Garu<;lasiidhana (mKha' !din gi sgrub thabs); in its colophon this work is called Dus
kyi 'khor lo'i rgyud. Blo gros dpal is also known as the Jo nail.lo tsa ba (DN cha lOb;
cf. tha II b?) and he is referred to as Matisrl in the copy of Rin chen chos skyoil. bzail.
po's Rin po che 'i ca rna tog bkod pa (composed in 1514) used by B. Laufer (Studien
zur Sprachwissenschafl der Tibeter, SBay A W, Philos.-plilol. Kl., 1808, pp. 529 and
575) (where it is said that he retained the orthography kalpa for the usual Tibetan
bskal pa).
37 Sa bzail Mati pal) chen Blo gros rgyal mtshan is mentioned in DN tha !la-b, pha
18a7, etc. He was the author of an important commentary on the Abhidharmasamuc-
caya. He distinguished between a vijiiiina in the iilaya which is relative and one that
is of absolute value (don dam pa), corresponding respectively to the rnam ses and
chos can and to the yeses, bde gsegs siiin po and chos iiid. (On the distinction estab-
lished by the Jo nail pas betweenye ses (jiiiina) and rnam ses (vijiiiina) in the iilaya,
v. infra ThG 4b.) Tsoil kha pa received instruction from him.
38 Phyogs las rnam rgyal, 1306-1386; v. DN llb-12a. mKhas grub rje (rNam thar of
Tson kha pa, 11 a) states that Tsoil. kha pa at about the age of 19 studied under Chos
rje Phyogs las rnam rgyal; however PSJZ (p. 214) refers to this teacher as Bo don
Phyogs las rnam rgyal, while RM mentions aBo don Phyogs las rnam rgyal who lived
from 1375 to 1450. Cf. also rDsogs !dan gzon nu 'i dga' ston 66b (TPS, pp. 632, 666
and note 848).
39 The monastery of Byail. Nam riil.(s), which the RM states may have been founded in
1225, was restored in 1354 with the permission of Dol bu pa by Byail. Ta'i dben
~,":M). This is the dpon chen mentioned in the rDsogs Idan gzon nu 'i dga' ston (fol.
66a) belonging to the family of the princes ofNam riil. who were closely linked with
the teachings of the Kalacakra (TPS, p. 164b); cf. DN tha 12a; A. Ferrari, Guide, n.
- This family also helped Taranatha in having the work on the rTag brtan phun
tshogs gliil. temple (infra, n. 42) executed.
40 Na dbon Kun dga' dpal is mentioned in DN tha lib, 13a; cha 7a, 9a; pha 6a. The
rNam thar ofTsoil. kha pa (lib) and the PSJZ (p. 214) give an account of his study of
the Prajiiiiparamita with Na dbon. Along with brTson 'grus dpal, a teacher of gYag
phrug Sails rgyas dpal, Na dbon is considered the chief pupil of Dol bu pa and Bu
ston (ThG 80a5).
41 Kun dga' grol mchog, 1495-1566 (RM); he was the 14th in the line in which
Taranatha (born in 1575) was the 16th (KD za 22b).
42 On the rTag brtan phun tshogs gliil., v. Schiefner, Tiiraniithas Geschichte des Bud-
dhismus, pp. vi-vii (where this passage of the ThG is reproduced); TPS, pp. 36, 62,
164, 196-198; A. Ferrari, Guide, fol. 21aandn. 560.
42a V. supra, p. 77, n. 11.
43 According to the Vaiqurya ser po (Delhi ed., p. 323), this refoundation took place in
the year sa khyi (= 1658).
44 The zol par khan ed. reads yan slob, while the sDe dge ed. has only slob.
45 Cf. supra, n. 12.
46 This sGrub thabs was revised by the Pal) chen Blo bzail dpalldan bsTan pa'i iii rna; it
was also expanded by Blo bzail. nor bu ses rab, a younger Mongolian contemporary of
Taranatha's successor, the first Khal kha rje btsun dam pa rin po che, in his work
called sGrub thabs rin 'byun gi !han thabs.
47 The ston gzugs is for example realized in the Kalacakra system on the level of the
fourth abhi$eka. But the Jo nail pas confounded this intuition and the philosophical
expression to be given to the theory of the pure jiiiina or citta. The Uttaratantra ( 1.
1 04) indeed states that in the incarnate-being there exists the aniisravajiiiina or
Gnosis devoid of impurity; but such authentic sources may become the basis for the