Toh 4568-3 — The Third Well-Spoken Branch: An Exact Account of How All the Victorious One’s Teachings Extant Today in the Land of Snow Mountains Were Put into Print

1.1 Location

The location in general is Tibet, the land of the north, encircled by ranges of snowy mountains. The Root Manual of the Rites of Mañjuśrī states:

As stated in this prophecy, Tibet was first a lake that gradually dried up, giving way to dense forest. At one point, a monkey blessed by the Great Compassionate One arrived from the land of Potalaka. It is said that the Tibetan people are descended from his union with a cliff ogress.

However, the commentary to The Praise Surpassing Even That of the Gods states:

“Viṣṇu is known to have annihilated the family of Duryodhana and others.”^[4]

“Viṣṇu asked Duryodhana, ‘Would you rather bring the eighteen armies or Vāsudeva alone?’ F.99.b
“He replied, ‘I will bring the armies,’ thus becoming Viṣṇu’s enemy.
“Then, when Viṣṇu arrived at the battleground on the side of Pāṇḍu, Arjuna looked around and said, ‘I could never kill my own kinsmen, so how could I kill these armies of my kinsmen, even if they wish to capture the kingdom?’
“When Arjuna turned his back on the battle, Viṣṇu cried out, ‘You are a fool!

“Teaching him with these and many other verses of nihilist views, Viṣṇu deceived him by displaying various forms, and, taking the form of Arjuna’s charioteer, the family of Duryodhana and its eighteen armies were wiped out. As this battle was being fought, a king by the name of Rūpati, along with a single contingent of troops, dressed up as women and escaped to the snowy mountains. Their descendants remain there today and are known as the Tibetans.”^[5]

So, with this and other accounts, there are a variety of different ways to explain [the origins of the Tibetan people]. Nevertheless, that the people of this land are protected by the blessings of the Noble Great Compassionate One is beyond doubt.

As human beings gradually availed themselves of the environment and settled the land, the forests in the central regions slowly disappeared, and villages, hamlets, and towns with royal palaces, temples, and the like came to adorn the landscape throughout, as it is now.

With regard to the virtuous qualities of the land in general, the Dharma king Songtsen Gampo praised it thus:^[6]

And also:

So it has been described, as replete with ten virtues. In particular, it is a land thoroughly protected by the blessings of bodhisattvas who have dwelt on it—learned and realized masters, as well as emanated Dharma kings, and the incarnations of countless well-gone ones. As in the Teacher’s prophecy, it is a perfect place^[11] for the teachings of the Victorious One to shine brightly in this degenerate age.

According to the Secret Mantra Vajrayāna, in the Vajraḍāka Tantra, it says:

As such, the land of Tibet is said to be one of the twenty-four sacred places, and among the localities of Tibet itself there are all kinds of vajra sacred sites where accomplished yogic masters have formed extraordinary, inner interdependent connections associating all the secret points with physical sites.

Imbued with the aforementioned qualities, this Cool Land, or the “land of the red-faced ones” as it is described in the sūtra The Questions of Vimalaprabha,^[13] is said to comprise “Tibet” and “Greater Tibet.” As for the region of Greater Tibet, a set of similes is given for Tibet at large: the three districts of Ngari up in the west are like a reservoir; the four horns of Ütsang in the center are like an irrigation channel; and the six ranges of Dokham down in the east are like a field.^[14] This location, which is called the land of Ling, falls in lower Dokham, amid what is known as the Zalmo range, one of the six mountain ranges, and between the Drichu and Shardachu^[15] Rivers among the four great rivers.

Many great accomplished vajra masters—such as Deshek Phakmo Drup, the one bearing the name of Kathokpa Dampa, the siddha Saltong Shogom, the accomplished lord Karma Pakṣi, the bodhisattva Pomdrak, and others—consciously took rebirth in this area and continue to watch over it.

With so many learned and accomplished bodhisattvas who have graced this land with their feet and conferred their blessings upon it, the inhabitants are naturally inclined toward virtue. The land is protected by great bhūtas who have sworn oaths before Ācārya Padmasaṃbhava and others and favor the forces of good. Above all, the land is brilliantly illuminated by the practice of the Well-Gone One’s teachings. In light of all this, this land is more than worthy of copious praise.

Furthermore, the actual location for this vast virtuous deed [the production of this Kangyur] is the great monastic college of Palden Lhundrup Teng. Lhundrup Teng is located at the center of a number of remarkable geomantic signs: the mountain on its right resembles a poised turquoise dragon, the mountain to its left resembles a lion jumping in the sky, the mountain behind it resembles a crystal stupa, the mountain in front of it resembles a bowing elephant, F.101.a and the current of its golden river leisurely flows to the west, the direction of magnetizing.

The monastic community is in the lineage of the venerable great Sakyapas, father and sons, and excellently upholds the immaculate lineage of all the key points of the definitive secret as taught by the venerable and omniscient Vajradhara Künga Sangpo. Spending time in both the wheel of study and reflection, and the wheel of diligent practice,^[16] they uphold and do not let fade the light of the profound yogas of generation and completion, the infinite activities of the maṇḍalas, and the profound instructions of ripening and liberating and so on, and are worthy of many tributes of praise.

This great palace of the kingdom, filled to overflowing with priceless collections of precious items—cast statues and painted images of the well-gone ones, many volumes of the three scriptural baskets, and more—is a great temple, evidently comparable to how the ratnakūṭa vihāras^[17] were said to be in the noble land of India.

1.2 Family Lineage

I will now present the particularities of the family lineage of the Lord of Men, Tenpa Tsering, who came from this land. This will be done according to the narrative compiled by his own secretary, Jamyang Gawai Lodrö, which was based on documents from their archives.

In general, there are said to be five peoples in this region of Greater Tibet: the four great ancestral clans—the Dra, the Dru, the Dong, and the Ga—plus the pure divine tribe of Go.

The last of these, it is said, consisted of the eighteen tribes of Nguchen Gyalmo. These are, namely, the Gar, Ké, and Göl; the Sung, Ser, and Drom; the Chi, Bu, and Shak; the Shöl, Tak, and Chang; the Jé, Sing, and Ram; and the Chuk, Po, and Bu.

Among those, in the Gar lineage, there were two brothers by the names of Garchen Yeshé Sangpo and Gar Dampa. According to the secretary’s writings, the latter was connected with Phulung monastery in Powo and so on, F.101.b so unless the account is inaccurate, it is clear that this refers to Gar Dampa Chödingpa, who is said to have been an emanation of the Sinhalese master Āryadeva.

Gar Dampa Chödingpa’s ancestors were all practitioners of Vajrabhairava, and he too made a sacred commitment to Bhairava from a young age. He traveled to Drigung where he took Jikten Sumgyi Gönpo as his teacher^[18] and became an accomplished yogic master. He later traveled to Tsari where he continued his practices of Secret Mantra. While dwelling in the Gar cave in Dakpo, he summoned all of Tibet’s deities and demons. They launched an assault on him with a multitude of weapons that should have reduced his body to ash; nevertheless, his fearless attitude compelled them all to take refuge in him and dedicate their lives to him. Performing a wide range of other beneficial activities, he eventually made his way to Powo. Since the Dharma had not spread there before, he inculcated faith in the people with his miraculous powers and skillful means. After he laid the foundation for Phulung Rinchen Ling monastery, he passed away. Then his nephew Orgyen, along with some others, came from Kham to oversee its continuation. A family lineage^[19] thereby gradually emerged known as the Phulung Dépa Thokawa, which continued in later times.

As for Garchen Yeshé Sangpo, he became ruler of the Langdodruk area. One of his two sons, Sönam Rinchen, served at the lotus feet of Drogön Chögyal Phakpa and was made his chamberlain. He was also granted an official seal and edict and so on from the emperor Kublai Khan, investing him with a position of great importance. In the later part of his life, Sönam Rinchen looked after some one thousand monks at the Samar Yangön monastery.^[20] His nephew, Ngu Guru, had nine sons, one of whom was Tongpön Dawa Sangpo, who as a result of the priest-patron^[21] relationship with the emperor ascended to the position of tongpön of Samar.^[22] One of Tongpön Dawa Sangpo’s two sons, Ngu Gyalwa Sangpo, had a son called Pema Tensung. He, in turn, had a son named Karchen Jangchup Bum, whose son, Ngu Chödorwa, was a mahāsiddha in the great esoteric Nyingma tradition. His brother, Gendün Gyaltsen, had a son named Gönpo Sung, whose family lineage in the Samar area remains unbroken until today.

F.102.a

A son of Karchen Jangchup Bum by the name of Dechen Sönam Sangpo traveled to Kathok Dorjeden to perform funerary rites on behalf of his late mother. When he did not return, the other brothers planned to summon him back. However, Karmapa Chödrak Gyatso and his student Ngu Chödorwa prophesied, “He may not return, but he will eventually rule a sacred site, blessed by a mahāsiddha, constructed in the shape of the eight auspicious symbols. His descendants will be all the greater for it.” This prophecy came to pass exactly as foretold when Sönam Sangpo eventually went before the great lord of Ling in Jakra.^[23] It was also around this time that the name Degé is said to have come into usage.

The second of Sönam Sangpo’s four sons, Bothar,^[24] extended an invitation to the great lord of accomplishment Thangtong Gyalpo and received him amid devotion and offerings. This mahāsiddha made a nāga pond at the foot of the northern slope of the shadowed side of a mountain in Ngülda miraculously disappear. A temple, complete with statues and the supports to house them, was then constructed on this site. It was thus that the original foundation for the Dharma community and its doctrine at glorious Lhundrup Teng was first laid. The auspicious circumstances for a second temple also spontaneously came together and one of Bothar’s two sons, Lama Palden Sengé, established a monastic community on the sunny side of the mountain, where another temple had previously been located. This is what is known today as the Nyingön monastery.

The other son of Bothar, Gyaltsen Bum, had four sons. One of those four, A Nga, had around seven sons of his own. One of these was Joden Namkha Lhunsang, who had made a strong sacred commitment to Vajrabhairava and attained signs of accomplishment, such as his retinue perceiving him as Vajrabhairava and a spontaneous flow of iron pills coming from his tongue upon completing one billion recitations. F.102.b

Gyaltsen Bum’s brother Yagyal Phel had three sons, one of whom, Degé Künga Rinchen, initiated a period of flourishing prosperity by constructing a temple^[25] for the monastic estate of Lhundrup Teng. Once, while in the midst of a practice session, his entire bedchamber was transformed into a mass of flames that could be clearly seen by all. He had two younger brothers, Pön Namkha and Dorjé Lhundrup. The current Lama Tashi Gyatso and others descend directly from the latter of these two, while the former had a son named Lhunthup, who in turn had six sons.

The eldest of these six was the siddha Künga Gyatso, who was renowned as being an emanated display of Rikzin Gödemchen. He gained signs of accomplishment through both new and old tantric systems in general and, in particular, through the practices related to the old tantras. By revealing the hidden nature of reality and perceiving the falsehood of appearances, he soon became famous for various displays of miraculous activities such as squeezing solid rock as if it were clay and taming hordes of malevolent spirits.

The third son of Lhunthup was known as Lama Damchö Lhundrup or Jampa Phuntsok. Due to the strength of his past meritorious karma ever increasing, he primarily held positions of political power and gained authority over a great number of religious communities irrespective of lineage.^[26] The fifth son was Lama Lhasung,^[27] who devoted himself exclusively to his religious vows. The sixth son was Lama Karma Samdrup, a devotee of the Karma Kaṃtsang tradition who lived at Wönpo Tö. The second and fourth sons presided over Lhunthup’s estate and the sons of the former, that is of Pön Luphel, included Pönchen Künga Phuntsok. When Sakyong Dampa Jampa Phuntsok passed away, Pönchen Künga Phuntsok ascended to the throne and upheld the wholesome ways of both religious and secular traditions.

Trichen Sangyé Tenpa, F.103.a who is said to have been an emanated display of Chokro Lui Gyaltsen in several treasure texts, gained unparalleled authority through the vast power of his good deeds and ascended the throne of the monastic seat at Lhundrup Teng. There, he glorified and venerated the teachings of the Well-Gone One without sectarian bias, restored and reinvigorated a great number of temples and monastic communities, and brought welfare to the kingdom with a vision of kindness and just rule of law. Through the wholesome ways of the two traditions, he inspired virtue in all of his subjects.

Sangyé Tenpa’s paternal half-brother, Orgyen Tashi, had a son, Sakyong Lama Sönam Phuntsok, who ascended the throne next. Sönam Phuntsok possessed a discerning outlook, a tolerant disposition, a broad mind, and other qualities of righteous men.^[28] His brother Pön Wangchen Gönpo’s son is the Lord of Men, Tenpa Tsering, who currently holds the throne and reigns over the kingdom. It is he who was the patron for accomplishing this vast virtuous activity [of producing the Kangyur].

1.3 Qualities

In this section, I will describe the qualities of the patron, King Tenpa Tsering, exactly as I have witnessed them, devoid of any flattery.

Conditioned by an ocean of good deeds accumulated across many lifetimes, he was of a virtuous disposition from a young age. He was respectful to those deserving of respect, such as the gurus and elders. In his practice sessions of the generation and completion stages for many yidam deities of the New and Old schools, he was never lax in his diligence with respect to the number of recitations and his prayers. Even before he was appointed to the throne and when he was not especially wealthy, he would make offerings to the Three Jewels and commission representations of body, speech, and mind with a courageous spirit.^[29] These limitless offerings and commissions included numerous high-quality thangkas painted with the images of each of the thousand buddhas of the Fortunate Eon, featuring their retinues of female buddhas, disciples, and attendants, as well as a copy of the Kangyur, the collected teachings of the Victorious One, produced out of precious substances. F.103.b

Even when holding an elevated position as ruler, Tenpa Tsering is firm and unrelenting in his commitments, just as described in The Staff of Wisdom: A Treatise on Ethics:^[30]

He possesses an extremely discerning outlook, the likes of which even the most prudent cannot fathom. Even when his reserves of wealth increased sizably,^[31] he was imbued with humility through and through and was never overtaken by arrogance. As described by the master Nāgārjuna:^[32]

In the same way, he has not engaged in karmically objectionable matters such as “subduing enemies and protecting friends,” nor does he hoard his wealth. Rather, he spends freely on matters of Dharma, with stipends for the saṅgha, offerings to the Three Jewels, and the construction of representations of body, speech, and mind. He is rich with all of the qualities of a noble person.

At the great monastic seat of Ewaṃ Chöden in Tsang, he commissioned the restoration of the communal housing along with countless statues and supports, such as the great stūpa that was constructed by Shapdrung Palchokpa, making them like new. He also commissioned countless new works such as:

• ● a high-quality edition of The Collected Works of the Five Eminent Sakya Forefathers in sixteen volumes; F.104.a

• ● an extremely high-quality collection of the two hundred and seven volumes of the Tengyur produced in silver;

• ● an extremely well-crafted and high-quality edition of the Kangyur, the collected words of the Victorious One, in vermillion ink, complete with book covers made out of pure gold and silk binding strings;

• ● a set of statues of the thousand buddhas made from red sandalwood, each about a handspan in height;

• ● another set of larger statues of the thousand buddhas made from the paste of red sandalwood powder;

• ● a stūpa made out of white and red sandalwood with superb craftsmanship, containing a set of eight relics;

• ● a set of statues of the forty-five Dharma kings, lotsāwas, and paṇḍitas made out of sandalwood clay, each over a cubit high;

• ● a set of statues of the lineage gurus of the Path and Result constructed entirely out of white sandalwood paste, each measuring a single handspan;

• ● another set of statues of the fifty lineage gurus of The Precious Oral Instructions of the Path and Result made out of gold and copper, each over a cubit and five finger-breadths high;

• ● some three hundred extremely high-quality statues of gurus, yidams, buddhas, bodhisattvas, Dharma protectors, wealth deities, and others cast in gold and copper;

• ● a small assembly hall at Lhundrup Teng complete with gañjira;

• ● an assembly hall at Jakra complete with victory banners;

• ● an assembly hall for the monastic community at Pomdzang;

• ● a temple and monastic gathering hall for us at Palpung; and

• ● a reliquary stūpa for Lama Kunchöpa with gañjira.

And this work is still ongoing. Additionally, every year he gives substantial offerings, in a way that accords with the Dharma, to monks who embody profound yogic practices. The particular vast offerings and gifts he makes are equivalent to accumulating many billions of recitations of the main and essence mantras of yidam deities while staying entirely in strict retreat, and other such things. As The Wish-Fulfilling Vine: A Collection of Jātaka Tales states:^[34]F.104.b

In his great wisdom, he benevolently rules his subjects with altruistic intentions and an honest heart, avoids misleading people with deception, and conducts himself with mindfulness and fearlessness in all his actions. As the master Nāgārjuna has said:^[35]

In this way he governs the land such that there is perfect abundance, as described in Cāṇakya’s Treatise of Ethical Advice to the King:^[36]

In this way, and by exclusively pursuing the Dharma, he possesses a flexible and gentle character as further described by Cāṇakya:^[37]

His adversaries voluntarily bow to him of their own accord, without needing to be subdued, and he rules his royal subjects without force. Even when the divinely mandated emperor Mañjughoṣa gained dominion over these Tibetan lands,^[38] his subjects continued to sing praises for the special qualities of the Lord of Men. He acted out of kindness in granting many of his subject households new plots of land. With such things he has captured the hearts and minds of everyone, both high and low, with his sublime character. In short, during this age, when the darkness of the degenerate times is all but impenetrable, he is one who embodies enlightened activities, like the return of the Dharma King Aśoka.

The second and third sons of the Lord of Men, Tenpa Tsering, have authentically taken up the ascetic discipline of ordination whereas the first has ascended to political power.^[39] All three of them possess a natural inclination toward virtue, unfaltering steadiness, open and impartial perspectives, and vast insight into the two traditions of learning. They embody the qualities described in The Treatise of Ethical Advice of Masurakṣa:^[40]

His excellent queen accords with descriptions from The Play in Full:

His ministers accord with the words of Masurakṣa:^[42]

His doctors are in accord as well:^[43]

His secretaries are in accord as well:^[44]

His chief ministers are in accord as well:^[45]

His military commanders are in accord as well:^[46]

His chefs are in accord as well:^[47]

His envoys are in accord as well:^[48]

In short, he is well endowed with all aspects of a king in accord with the treatises.

2.1 The Time of the Production of the Kangyur

In general, this great Fortunate Eon is made up of three phases: the age of formation, the age of remaining, and the age of destruction. Within the age of remaining, there are twenty intermediate periods: the long decline, the long rise, and the eighteen cyclical periods between. Currently, we are in the later part of the long decline. In terms of the stages of the existence of the Sage’s teachings, which are divided into groups of three 500-year periods, we are now in the latter half.

Learned people have come to many conflicting conclusions regarding the number of years that have elapsed since our Teacher, the Fourth Guide, the Lord of the Śākyas, displayed his emanation in our world. According to the tradition of The White Lotus Instructions, which is commonly used today, our teacher was born 2,689 years ago in the year of Raudra, the male iron monkey year (960 bce), on the seventh day of the month of Viśakhā, in the hour of Puṣya; he reached perfect awakening 2,655 years ago in the year of Jaya, the wood horse year (926 bce), on the fifteenth day of the month of Viśakhā; and, in that same year, on the fourth day of the month of Pūrvāṣādhā, he turned the wheel of Dharma for the five disciples. Then, 2,609 years ago, at midday on the day of the full moon, the fifteenth day of Viśakhā in the iron dragon year (880 bce), he displayed the reclining posture with his mind passing into the expanse of peace.

Alternatively, the tradition of the Dharma Lord Sakya Paṇḍita holds that our teacher was born 3,861 years ago in the year of Vibhava, the earth dragon year (2132 bce), and passed away in the year of Sarvajit, the earth pig year (2039 bce). In the tradition of the Kashmiri scholar Śākyaśrī, our teacher was born 2,271 years ago in the female fire snake year (542 bce) and passed away in the fire mouse year (463 bce). According to the glorious lord Atiśa, the Buddha was born 3,864 years ago in the female wood ox year (2135 bce) and passed away in the wood monkey year (2056 bce).

Regardless, the production of this Kangyur began seven years after the powerful sovereign, F.106.b the great, divinely mandated emperor Yongzheng, assumed the golden throne. This was when the Lord of Men, Tenpa Tsering, had reached fifty-two years of age. According to The Follow-Up Tantra to the Cakrasaṃvara, this year is called saumya, meaning “gentle.” In the eastern kingdom of China,^[49] it is called the year of the earth rooster,^[50] and in the Tibetan calendar, it is known as the female earth bird year (1729) in the first inner cycle, when three elements are in convergence, and when Jupiter is at its nadir.

Furthermore, between the southward and northward declinations of the sun, this work was begun during the former. Among the four seasons of summer, winter, autumn, and spring, it was autumn, the season when all desirable things are in abundance. In the framework of the five seasonal periods of winter, spring, summer, short summer, and long summer, the production began in the last of those five. According to the Mongolian calendar, it was started in the seventh of the twelve months, while according to the Chinese tradition, it was in the first month of autumn, the month of the monkey.

It was on the second day of the period when the moon was waxing in the constellation Droshin, which is known as Śrāvaṇa in the noble land of India. It was when Friday’s^[51] friendly smile was shining on the lotus face of the goddess of the constellation Anurādhā. The conjunction of the day was “immortality.”

In the tradition of the Kālacakra, the vowel was o, the consonant was pho, the element was water, and the sense object was form. In the tradition of the Svarodaya, the vowel was e, the consonant was ra, the element was wind, the sense object was touch. It was a perfect time when all of these astrological signs appeared.

This great ruler has accrued so many good deeds since beginningless time that their enormous power has come to fruition in the form of accomplishing the vast good deed of this endeavor, at which great joy swells like Somadarśana’s ocean. He was never discouraged by thoughts such as, “I cannot accomplish such a vast undertaking as this.” Nor did he entertain arrogant thoughts like, “This undertaking is so difficult that others would never be able to accomplish it. I am supreme while all others are mere insects.” He likewise did not have miserly thoughts such as, “This may be a worthy undertaking, F.107.a but it will drain my treasury and stores.” Having cast away such thoughts, he donned the armor of courageous spirit and, with the unrelenting resolve of his great intelligence, he initiated the work on this great project, heedless of the obstacles that Māra and his armies would erect, directly and indirectly, and the variety of methods they would use to cause delays.

2.2 The Manner in Which Source Texts Were Collected and Edited

This great wheel of activity began with the collection and subsequent editing of authentic source texts. Currently, the editions that are most well known amid the snow mountains are those derived from the Tshalpa Kangyur and those derived from the Gyantsé Thempangma. Their provenance and the editing processes through which they were established are as follows.

During the reign of the Dharma King Senalek Jingyön, in the period of the early spread of Buddhism, the translators Bandé Paltsek Rakṣita, Chökyi Nyingpo, Devendra, Palgyi Lhunpo, and others cataloged the scriptures housed in the monastery of Phangthang Kamé. Counting eight syllables as a line, four lines as a stanza, and three hundred stanzas as a fascicle, they were able to establish the length of given Dharma scriptures based on an accurate system of accounting. This became known as the Phangthangma catalog and is widely understood to be the first time that the translated words of the Victorious One were gathered into a single collection^[52] in this Land of Snows.

Later, the translators Paltsek, Khön Nāgendra Rakṣita, and others collected those scriptures that had already been officially edited and housed in the great palace of Tongthang Denkar into a single collection, and they made a catalog that became known as the Denkarma. Following that, during the reign of the emperor Tri Desongtsen Ralpachen,^[53] in the nine-story palace with a pagoda roof at Önchang Do, the older translations of the Buddha’s words were emended to conform with the new lexical standards, and many scriptures were also newly translated. It states in The Two-Volume Lexicon:^[54]F.107.b

“It was instructed that preceptors from western lands such as Ācārya Jinamitra, Surendrabodhi, Śīlendrabodhi, Dānaśīla, and Bodhimitra; the Tibetan preceptors Ratnarakṣita and Dharmatāśīla; and the skilled translators Jñānasena, Jayarakṣita, Mañjuśrīvarman, Ratnendraśīla, and others write an inventory of the terminologies of the Greater and Lesser Vehicles as translated from Indic languages into Tibetan, and that ‘translations will never deviate from these conventions, which should be made so that they are suitable for everyone to study.’

“Prior to this, during the reign of the father of the [present] Divine Son,^[55] Ācārya Bodhisattva, Yeshé Wangpo, Shang Gyalnyen Nyasang, the minister Trisher Sangshi, the translator Jñānadevakośa, Che Khyidruk, Brahmin Ānanda, and others, since the Dharma language was unknown in Tibet at that time, had assigned certain terms, some of which did not accord with the Dharma scriptures and some of which did not accord with Sanskrit grammatical conventions.^[56] So those terms that required correction have been corrected, and terms of critical importance have been added. These terms have thereby been brought into conformity with the way they appear in the scriptures of the Greater and Lesser Vehicles, the way they are explained by the great scholars of the past such as Nāgārjuna, Vasubandhu, and so forth, as well as the way they are presented in grammatical treatises.

“Difficult terms have been divided into individual parts that have logical explanations and codified as such. Those simple terms that require no explanation and are suitable to be translated literally have been assigned direct correspondences. For other terms, it has been appropriate to assign a correspondence on the basis of meaning.

“Then, the grand monk Yönten, the grand monk Tingézin, and others gathered before the emperor, and having submitted it to the lord and his assembled ministers, the methodology for translating the Dharma, and the Sanskrit-Tibetan correspondences, were finalized and issued as an official decree.”

When these great inventories were being prepared, F.108.a the profound inner tantras of the Secret Mantra were not publicly recorded since they concerned esoteric practices.

2.3 The Practicalities of Printing the Kangyur

As far as the practicalities of printing this Kangyur are concerned, all of the materials needed for printing, such as paper, ink, and so forth, as well as the wood for the printing blocks, far from being acquired from common people through the use of force or by levying taxes, were paid for in excess of current market rates. All materials were of high quality and were gathered in abundance. F.111.b Although in this Greater Tibet region there were no very well-educated scribes as careful as those of the past, as soon as the work began on this virtuous project, many scribes, bringing their own tools and materials of the highest quality, assembled without even being asked and were guests at this feast of merit.

The Tibetan script first arose as an expression of the intellect of the emanation of Mañjughoṣa, Thönmi Sambhoṭa. Later, a tradition of script form was developed by Khyungpo Yudri and amendments were made by Rongpo. In this tradition, there are twenty-one feminine characteristics, sixteen masculine characteristics, and three general characteristics.^[66] By diligently studying this system, these scribes learned, and then mastered, all forty characteristics in a short amount of time.

At the great monastic estate of Lhundrup Teng, more than sixty master scribes formed a workshop for inscribing the printing blocks and making templates for carving. There were also more than four hundred carvers, a council of ten editors, as well as carpenters, a master of paper, ink makers, paper makers, and others present. These workers labored without interruption in a process that involved a great number of important tasks. Once the editing was finalized and the templates written, each template was checked four times: twice by the scribe and twice by the editors. When that was completed, the templates were then distributed among the carvers and so forth.

The two general supervisors of the project were the monk Karma Paldrub, a descendent of Drupwang Jangchup Lingpa, who is erudite in the practice of proofreading and has sharp eyes when it comes to reading scripture, and the close attendant of the Lord of Men himself, the secretary Tsering Phel, who is learned in writing, math, and the arts, and possesses the virtues of a nobleman such as being of an upright and steadfast character, having a big heart and an open mind, and keeping sight of the broader picture without getting lost in the finer details. F.112.a

After five years of persistent, diligent work, from the year of the earth bird (1729) to the year of the water ox (1733), the project was completed.

Over the course of those years, the total expenses incurred to produce one hundred volumes plus the three volumes of Old Tantras, such as the wages for each department—including the daily rations of food and drink, occasional feasts, and bonuses for their enjoyment, all of which was of high quality and bountiful beyond accounting—as well as the cost of the materials like woodblocks, was reckoned as 7,622 cases of good tea.^[67] This demonstrates how the outstretched hand of constant and unfailing great generosity rendered everyone happy, content, and joyful.

After the wood blocks had been carved, they were checked many times and determined to be reliable. Immediately thereafter, the great scholar Maṅgala, present incumbent on the great lion throne of the omniscient Vajradhara Künga Sangpo, acted as the vajra master accompanied by many knowledge holders who were exceedingly proficient in the practices of deity, mantra, and samādhi. They invoked the presence of wisdom beings from the maṇḍala of glorious Hevajra and systematically repeated this consecration ritual many times with its stages of preparation, main part, and conclusion in their entirety and without confusing the order. With that, this unrivaled object of worship for all beings and gods, this great precious gem that grants an abundance of everything desirable and positive, the happiness of living beings, and the great roots and branches of the Buddha’s teachings, was complete.