TANTRIC BUDDHISM (INCLUDING CHINA AND JAPAN)The background to these theories still remains to be studied on the basis of the
abundant sources available both in Sanskrit and in Tibetan.
79 As already stated, according to sukya mchog Idan the ran ston or Priisailgika siinyata
was a Void of destruction (chad ston), which is only applicable to the relative, all the
appearances of which are totally non-existent.
80 According to a frequently mentioned idea, a movement in the discursus of the relative
world at the same time presupposes and brings about a counter-movement; thus, on
the discursive level a truth may engender as it were a counter-truth. This mechanism
is compared to the periodic alternation of the suk/a' and kr:mapa10·as, of the vivarta'
and saf!lvartakalpas, etc. According to the rNiil rna pas this also accounts for the
existence of false gter rna's and gter stan's beside the authentic ones. Here the Jo nan
pa doctrine is said to comprise within itself both phases of this periodic movement.
81 The following notice on the Jo nail pas, which furnishes some further valuable
information not included in the ThG, is taken from folio 148 'og rna of the Kha skon
Legs bSad nor bu 'i ban mdsod by Sans rgyas phun tshogs, a supplement to the Dam
pa 'i chos kyi 'bywi tshullegs bSad bstan pa 'i rgya mtshor 'jug pa 'i gru chen by dKon
mchog !hun grub. On this work see also TPS, p. 145.
82 The word 'byon pa meaning 'come, arrive" is apparently applied here and below to
the 'advent' of a master in his birth-place. On Dol bu pa's 'advent' in mNa' ris Dol
bu Ban tshail see just below.
83 This name appears as La stod byail gi dab phyar span sgail in DN tha 9a7.
84 rKyail 'dur was founded by 'Jam dbyails gsar rna according to DN cha 4b; cf. id. tha
8b4 and 9bl.
85 Jo mo nags rgyal is mentioned as (the residence of) one of the bsTan rna beu giiis
who resides in gTsail stod (KD ya 6b5). (G. N. Roerich, Blue Annals, II, p. 772,
explains Jo mo nags rgyal as the local deity of Jo nail.)
86 It is not qmte certain whether the xylograph has Ban tshad or Ban tshail, as in DN. Cf.
supra, p. 77, n. Sa.
87 On Nam rin(s) which was a famous centre for the study of the Kalacakra, etc., v.
supra, p. 81, n. 39.
88 On Nam rnkha' bstan pa (or brtan pa), v. BNTh 28b3 (which also mentions the reli-
gious name Rin chen dpal bzail po) and 40aB; rDsogs !dan gzon nu 'i dga' ston, 66a.
Cf. supra, p. 81, n. 30.
89 Chos grags dpal bzail po, the kun spans or anchorite, is mentioned in DN iia. 57b; tha
lib, 15b, 19b, 4la; pha 18a7. (See also the Life of Bu ston Rin po che (BNTh 22bl
and 23b3)?). V. RMunder 1313.
90 On the khan gsar (and Byail rin) see DN na 6a-b.
This passage of the Kha skmi is not quite clear concerning these persons. Compare
rDsogs /dan gzon nu 'i dga' ston 60a2 f., which is followed by PSJZ, p. 160.
According to these sources, the Byail bdag and dpon Grags pa dar was a
contemporary ofSe chen, i.e. Qubilai Qan. His grandson was Nam mkha' brtan pa (v.
supra), whose son was Rin rgyan, and the latter's son was Chos grags dpal bzan, a si
tu chan gu (1352-141 7; cf. the Genealogical Table IV in TPS). It does not seem that
this Chos grags dpal bzan si ti chan gu is Chos grags pa, the kun spans, of the same
family, whose father was Kun dga' rgyal mtshan.
91 dPal Idan sen ge is mentioned in DN tha 15a-b. He was a teacher of Bu ston (BNTh
9a7 and 12a7; cf. DNja !Ia, 15b) and a disciple ofses rab sen ge (DNtha J5b and
pha 21a)..
dPaillo tsa ba Blo gros brtan pa was also a great master of the Kalacakra, etc. (DN
tha 15b, etc.). (The xylograph here reads dpan lo dpalldan sen ge as if dPal Idan sen
ge were his name; but the reference is presumably to the well known dPan Jo tsa ba,
1276--1342.