Passage

[277.1.1] de la theg pa ni gsum ste/ (1) nyan thos kyi theg pa dang/ (2) rang sangs rgyas kyi theg pa dang/ (2) theg pa chen po zhes bya'o/ gnas pa (sthita; schools) ni bzhi dag ste/ (a) bye brag tu smra ba dang/ (b) mdo sde pa dang/ (c) rnal 'byor spyod pa dang/ (d) dbu ma pa'i dbye bas so//

Note

Tattvaratnāvalī {116171:275.5.6;278.4.1}), Sanskrit original is included in Advayavajrasamgraha (ed. Shastri), text #3, v-vi. The author wrote an earlier work, the Caturmudraupadeśa {116176} which contains a brief survey of the same material; see also the Pañjikā on Sekanirdeśa {116091:288.5.5}. In his conclusion to the Ratnāvalī he refers the reader to his Sekanirdeśa (Dbang nges par bstan pa {116121:288.1.8}). His student, Vajrapāṇi composed a commentary on the Ratnāvalī that incorporates material from the first two of the above-mentioned texts (Peking Otani Bka' 'gyur and Bstan 'gyur n. 4539).

In this work by Advayavajra (alias Maitrīgupta or Maitrīpadā, known as Maitrīpa in Tibet; 1007-1085 A.D.) allegedly (according to Lessing and Wayman in of the Buddhist Tantras). Advayavajra addresses his work to those "blinded by darkness of having departed from the traditional source texts" (ie. logicians such as Jñānamitra). Vajrapāṇi similarily addresses his work to those of inferior intellect and explains that the system of three vehicles is a gradual system. "There are two types of personality: monkey-like and crow-like. The monkey-like advances gradually, and the crow-like advances suddenly". Mkhas-grub-rje's Fundamentals {116286}, followed by Kvaerne etc.) represents the first attempt to distinguish Pāramitāyāna and Mantrayāna (However, this distinction is already mentioned in the opening verses of Saraha's Kāyakośāmṛtavajragīti

by David Higgins

Note

Vajrapāṇi goes on to say (the following is a paraphrase) that among the Śrāvakas, those of lesser and medium acumen correspond to the Western (pāścātya) Vaibhāṣika (see Abhidharmakośa, Intro. pp. x-xi where he says "Western signifies 'west of Kashmir'") while the great Śrāvakas and the Pratyekabuddhas correspond to the Kashmiri Vaibhāṣikas. Mahāyāna is two-fold: Pāramitāyāna (Way of Pāramitās) and Mantrayāna (Way of Mantra). Vajrapāṇi refers to these as the cause determined and goal sustained vehicles). The Following is an outline of Maitrīpa's analysis:

Pāramitāyāna:

A. Lesser: Sautrāntika

B. Medium: Yogācāra

a. rnam pa dang bcas pa'i shes pa smra ba

b. rnam pa med par smra ba

C. Highest Madhyamaka

a. sgyu ma lta bu gnyis su med par smra ba

(Māyopamadvaya vāda)

b. sarvadharma apratiṣṭhāna vāda

Compare with 'Ba' ra ba (Bka' 'bum {115551:v2:112.4}) who divides

Dbu ma into mdo sde spyod pa'i dbu ma

rnal 'byor spyod pa'i dbu ma

snang ba spyod pa'i dbu ma

He then equates Māyopamadvaya with Svatantrika

and Apratiṣṭhāna with Prasaṅgika.

The validity of the classification of Madhyamaka into two schools was denied by Rngog Lotsava Blo ldan shes rab (1059-1109) and this negative evaluation is followed by Tsong kha pa (1357-1419). Most often the illusion like and unsupportedness schools are equated with more popular categories such as Svatantrika/Prasaṅgika (as in 'Ba' ra ba's Bka' bum {115546} and Klong chen pa's Grub mtha' mdzod {116506} etc.)

by David Higgins

Passage

theg pa'i khyad par la bzhi/ ngo bo dang/ nges tshig dang/ dbye ba dang/ khyad par ro/

A) dang po ngo bo ni/

blo dang mthun pa'i chos de yis
de mthun 'bras bur skyel phyir theg/ ces pas/

chos gang zhig gdul bya'i dbang po dang mthun pas des/ gdul bya de'i blo dang 'tsham pa de'i 'bras bus der skye ba thag pa'o/ 'phags pa sdud pa las/

ci phyir 'di ni byang chub theg chen po zhes na
de gang zhen nas sems can thams cad mya ngan 'da'
theg pa 'di ni mkha' dra gzhal med khang chen te
dga' skyid bde ba mngon par thob byed theg pa'i mchog
gang zhig zhon nas phyogs su 'gro ba dmigs su med
mya ngan 'das par 'gro bar gsungs pa 'gro mi dmigs/ ces so/

B) nges tshig ni/ gang theg [158] na/ theg pa gsum gyi rigs can gyi gang zag de dag theg/ gang gis theg na theg pa gsum gyi chos bong bu dang rta dang glang po che lta bu gdul bya'i blo dang 'tsham pa des theg/ tshul ji ltar theg na/ theg pa rang dang so so nas bshad pa'i blang dor gyi rim pa bshad pa'i tshul de la dpyad pas theg/ gang du theg na theg pa so so'i 'bras bu der theg ste/ gang zag gi zhon nus kyang/ bung bu dang/ rta dang/ glang po nyams shed stobs med pa lam du las nas bdag po 'dod par skyal mi nus pa lta bu ma yin te/ bdag pos chags nus na de dag nyams shed bzang po'i stobs kyis/ bang 'gros gsar gsum gang dgos yod pas/ rang rang gi 'dod pa'i ngas der skyel ba theg pa chen po'o/

C) dbye ba (see 158.4 f) (compare with grub mtha' mdzod)

Note

This passage offers a definition of the term theg pa. 'Ba' ra ba discusses the essence, definition, and classification of the different yānas. He takes up the distinction between cause oriented and goal sustained vehicles [160.3 f] and the nine-fold classification that is characteristic of Rdzogs chen thought [162.4]. Much of this material seems to derive from Klong chen pa (especially the Grub mtha' mdzod {116506}). He then looks at the four or fifteen ways that Mantrayāna is superior to Bodhisattvayāna (see gsang sngags kyi theg pa).

by David Higgins

Passage

[218.4] nyan thos theg pa'i ngo bo ni 'khor ba las rang nyid gcig bu thar par 'dod pa'i blo gang zag gi bdag med rtogs pa'i thabs su 'gyur ba'o/ gang zag gi bdag med ni/ nga med bdag med kyi gzhi rtsa gcod pa'o/ nges tshig ni slob dpon la ltos nas chos nyan shing thos nas gzhan la sgog pa'i phyir thos sgrog gam nyan thos so/ dgos pa ni srid pa tha ma'i byang chub 'grub nas 'khor ba las nges par 'byin pa'o/ 'bras bu ni lhag bcas dang lhag med kyi myang 'das thob pa'o/ de la dang po ni/ phung po'i lhag ma dang bcas pa ni dbang po dul bas rab tu phyi ba'i phyir/ dul ba zhes bya ba'i sgras ston to/ gnyis pa ni/ sdug bsngal nye bar zhi bas rab tu phye ba'i phyir zhi ba zhes bya ba'i sgras ston to/ dbye na mdo sde ba dang/ bye brag tu smra ba gnyis las/ dang po ni [219] bstan bcos la yid mi rton zhing/ mdo sde'i phyogs las lam bsgrib par ma zad/ shes rab zab pas yang dag pa'i stong nyid dang nye ba yin la/ de'ang dmigs par bya ba'i yul bden pa bzhi la dmigs par byed pa'i shes pa bcu gnyis su byed pas/ nyon mongs pa phra rgyas brgyad cu rtsa brgyad spangs te/ ye shes dam pa'i don khong du chud par 'dod do/ de la gang zag gi bdag med 'dra yang/ chos kyi khams bye brag tu smra ba las phyogs gcig gis 'phags te/ de'ang cha dang bcas pa'i rdul phran gtso bo sems gyi gzhi/ 'khor sems las byung ba'i gzhi/ ldan pa ma yin pa'i 'du byed phung po'i gzhi/ 'dus ma byas rtag pa'i gzhi/ snang ba gzugs kyi gzhi dang lnga bo gtso bos khegs la/ cha med kyi rdul phran khas ma blangs pa dang mtshungs so/ bye brag tu smra ba ni/ bshad mdzod chen mo'i rjes su 'brang la/ yod par zhen pa la goms pa shes che zhing mtshan mar 'dzin pa'i phyir lam dman pa ste/ de'ang rags pa kun rdzob kyi bden pa 'di g.yag rnga dang ne'u gser ltar 'dod pas/ snang dus na tshogs pa gcig pa ltar te/ don dam bar rdul phran cha ldan sil bur 'dod la/ shes pa'i rgyun kun rdzog skad cig don dam cha med pa bum chu lta bu ste/ phung po dang/ khams dang skye mched las/ rags snang rdul phran bskor ba dang bcas bar 'dod la/ gang zag gi bdag med par khas blangs kyang chos kyi bdag rdul phran dang [220] skad cig yod par khas blangs pas lnga ma las phyogs gcig gis dman no/ de yang bden pa bzhis bsdus pa'i chos la rgyu 'bras spang blang du shes nas/ rgyu kun 'byung ba/ 'gog pa/ rkyen gyi rnam pa bzhi la dmigs nas/ shes pa'i rnam pa sdug bsngal shes bya/ kun 'byung spang bya/ lam bsten bya/ 'gog pa thos bya'i tshul gyis shes par bya ba dang/.... (see under bden bzhi)

[221.1 f] de'ang nyan thos kyi theg pa nas/ blo chung ba dang/ 'bring dang/ che bas nyan thos dang/ rang sangs rgyas dang/ sangs rgyas kyi byang chub gsum 'grub par 'dod kyis/ sngags kyi lam lta ci theg pa chen po zhes bya ba yang mi 'dod cing blor mi chud pas na bdag cag gi ston pa thabs mkhas la thugs rje chen po dang ldan pa des rigs gsum gyi theg pa rnam par bzhag pa'o/ rang sangs rgyas kyi theg pa'i ngo bo ni/ bse ru dang tshogs spyod che chung gi dbye bas tshogs bskal chen brgya nas mi tshe bco lnga yan chad kyi bsdus pa bsags pa'i rten de nyid la byang chub thob pa'i skal ba med par rigs nas/ nyan thos kyi sde snod la thos bsam mkhas par byas te/ smon lam rnam pa gsum btab pa la brten/ skye ba de'i 'og tu sangs rgyas dang nyan thos med pa'i 'jig rten du skyes nas slob dpon la ma brten par srid pa tha ma'i tshe mngon du byed pa'i thabs bdag med phyed dang gnyis rtogs pa'i rang bzhi can no/ nges tshig ni sems can mang po'i don du sems mi bskyed par rang nyid gcig bu sangs rgyas su 'do pa'o/ dgos pa ni 'khor ba las thar pa'i byang chub 'bring thob pa'o/ 'bras bu ni dgra bcom gnyis so/ dbye na tso ltar khyus 'tsho ba dang/ bse ru ltar gcig pur gnas pa gnyis las/ ne tso lta bu ni rten 'brel lugs ldog tu bsgom ste dur khrod du song nas rus pa mthong ma thag yid byung nas/ kye ma rus pa 'di dag ci las byung/ rga shi las byung/ rga shi ci las byung sogs rten 'brel lugs 'byung du brtags pa'i mthar 'di las ji ltar thar par bya snyam pa las/ yang ma rig pa 'gags nas rga shi'i bar du [222] 'gag pa'i rten 'brel lugs ldog rtsa ba chod/ bdag med phyed dang gnyis rtogs pa gzhir byas te/ sbyor lam la sogs pa'i lam gyi rtogs pa gzhir byas te/ sbyor lam la sogs pa'i lam gyi rtogs pa rang byung du rgyud la skyes nas bsgom lam gyi mthar zad pa dang/ mi skye ba shes pa'i ye shes gnyis mngon du byas nas dga bcom thob pa'o/ bse ru lta bu ni/ dmigs yul bden pa bzhis bsdus pa'i chos rnams la rten 'brel bcu gnyis lugs 'byung du bsgoms pas/ khams gsum pa'i phra rgyas thams cad spang bar 'dod do/ de yang ma rig pa'i rgyu las 'du byed/ de las rnam par shes pa nas rga shi'i bar la lnga phyi rgyu 'bras su shes nas/ lta ba gang zag gi bdag dang/ chos bdag gi phyed phyi bzung ba rdul phran cha bcas dang cha med gnyis ka med par/ gzugs brnyan ltar rang bzhin gyis ngo bo med cing ma skyes par rtogs pa'o/ de'ang chos bdag la phyi gzung ba dang/ nang gnyen por 'dzin pa'i shes pa gnyis bden par sgro btags pa yin la/ gang zag gi bdag ni phung po lngas bsdus pa'i chos la spang bya'i shes par nga dang nga yir 'dzin pa ste/ gang zag dang chos kyi bdag ces bya'o/ 'phags pa nyan thos kyis gang zag gi bdag med rtogs kyang chos kyi ma rtogs/ rang sangs rgyas kyi de'i steng du chos kyi phyed phyi gzung ba med par rtogs kyang/ nang 'dzin pa med par ma rtogs so/ de'i rang bzhin go bde bar brjod na/ gzung ba chos kyi bdag med ni/ phyi rol gyi yul dzin thams cad rang bzhin med par bsgom pa'o/ 'dzin pa chos kyi bdag med ni/ 'dzin byed kyi shes pa skye 'gag gnas gsum dang bral ba'i skye med stong pa nyid de/ phyi ma 'di theg pa chen pos rtogs pa yin pas nyan rang gis ma rtogs pa'i phyir chos kyi bdag med la phyed sgra [223] zhugs pa'o/ rang sangs rgyas rigs gnyis ka'ang lus kyi brda'i sgo nas chos ston gyis/ ngag gi sgo nas mi ston pa'o/ de yang nyan rang gnyis ka la dkar po rnam par mthong ba'i sa la sogs pa dman pa'i sa brgyad bshad de/ [see under sa].

Note

In this passage, 'Jigs med gling pa elaborates on the yānas of Śrāvakas and Pratyekabuddas (the material seems to be mainly incorporated from the Grub mtha' mdzod {116506}, Yid bzhin mdzod kyi 'grel pa {116201}, and other works by Klong chen pa) in terms of each one's essence, definition and so on. These yānas belong to the path of the "mediocre individual" (see under skyes bu gsum), a scheme first used for organizing the vast subject matter of the Buddhist paths by Tsong kha pa in his Lam rim chen mo {116321} (influenced by Atiśa's Bodhipathapradīpa {116051}) and later incorporated into the scheme of the Yon tan mdzod rtsa ba {115776} (under the impact of the ris med movement).

by David Higgins

Passage

de la theg pa zhes bya ba ni/ ya na zhes bya ba'i sgra 'gro ba'i bya ba la 'jug ste/ dngos su lam la bya'o/ skabs su 'gro bar bya ba dang gsung rab la 'jug ste/ de ston pa ni 'og nas kyang 'byung bas/ 'dir lam nyid la bya ste/ de bas na lam thams cad kyi yang rtse bla na med pa zhes bya'o/

Note

This passage offers a definition of the term theg pa. In distinguishing Rdzogs chen as the summit of all pursuits (see under Rdzogs chen) Rong zom pa defines [168.4] and discusses the meaning of "yāna" as a process of "going" (the going is the way) whereby one makes the path a concrete (living) experience. (See lam for further materials from this source.)

by David Higgins

Passage

chos can kun rdzob kyi rang bzhin [427] 'khrul ngor snang tshod tsam 'di la brten nas lam la rim gyis 'jug pa'i phyir gshis la ma grub bzhin rigs pas gzhal nas sgro btags te gzhi phung khams skye mched sogs dang lam theg pa gsum gyis bsdus pa'i rnam bzhag thams cad dang/ 'bras bu'i rnam par bzhag pa myang 'das gsum gyi rang bzhin du bstan pa thams cad ni drang ba'i lam gyi don yin la/ de ston pa'i gsung rab rnams ni drang don gyi sde snod dang/ de'i dgongs pa 'grel ba ni drang don gyi dgongs pa 'grel ba'i bstan bcos so/ 'on na phung po la sogs pa 'khrul snang gis bsdus pa'i chos rnams kyi rnam bzhag bstan pa drang don yin du chug kyang/ theg pa dang 'bras bu'i rnam par bzhag pa rnams drang don du ji ltar bshad ce na/ theg pa zhes pa'ng 'gro ba'i blo ngor snang ba tsam las don la ma grub ste/ lang kar gshegs pa las/

ji srid sems ni 'jug pa'i bar
theg pa'i mtha' la thug pa med
sems ni nam zhig gyur pa na
theg pa med cing 'gro ba'ang med/ ces dang/

dkon mchog brtsegs pa las/

nga mngon par rdzogs par sangs rgyas nas mya ngan las 'das pa de srid du chos gang yang bstan pa med kyang de (428) bzhin nyid las 'gro ba'i mos pa ji lta ba bzhin du so sor snang ba 'di yang sangs rgyas kyi gsung gi gsang ba bsam gyis mi khyab pa'o/ zhes so/ (see continuation in text)

Note

This passage offers a definition of the term theg pa. In elaborating on the studying mode of discerning insight (thos pa'i shes rab), Yon tan rgya mtsho indicates the provisional meaning (drang don) of the so called 'spiritual vehicles' (which are nonetheless deemed valid as heuristic fictions).

by David Higgins

Passage

[372.2] theg pa mtho dman gyi rim pa byung ba thams cad kyang dbang po'i rim pa dang sbyar nas gsungs pa yin/

[372.6]...theg pa gong mas 'og ma sun dbyung bar bshad pa snyam na/ theg pa 'og ma la gnas pa'i gang zag [373] ste/ theg pa gong ma la 'jug pa'i ched du sun dbyung ba la nyes pa med/ de ma yin pa grub mtha' hang la yang sgro gdags pa dang/ bkur pa gdab tu mi rung/ de ltar theg pa'i rim pa mang du yod kyang de thams cad kyi nang nas lam mchog tu gyur pa/ theg pa chen po 'di kho na yin/

Note

This passage concerns different ways to classify vehicles. Sgam po pa (long before Tsong kha pa) notes that the classification of yānas into higher and lower reflects gradations in the capacities of individuals.

by David Higgins

Passage

...ya na'i sgra theg pa ste/ gang la brten nas 'dod sar skyol bas na theg pa/

ngo bo shes rab dang snying rje/

nges tshig gzhon pa'am theg byed du gyur pa/

dbye na che chung dang rgyu 'bras gnyis/

dpe gzhan nas gyur pa gzhan du bskyod pa gru gzings dang/ rang mal gzhi las 'debs pas gzhi'am zam pa lta bu ste... [400]

mtshan nyid ni rgyu rkyen las sku gsum bsgrub par 'dod pas/ rgyu lam du byed pa la/ sngags kyi lhun grub kyi dkyil 'khor khas blangs nas/

Note

This passage offers a definition of the term theg pa. By way of commentary to the Thig le kun gsal {116071}, Klong chen pa discusses the essence, definition, classification, analogy, and characteristics of theg pa.

by David Higgins

Note

Klong chen pa goes on to detail the essence, definition, classification, and so forth of the nine yānas as schematized in Rdzogs chen thought.

by David Higgins