Rechung, Jampal Kunzang

English

Apollo (Cambridge)

BODONG PHYOG LAS RNAM RGYAL -J.K.Rechtmg Even before the Institute of Tibetology was established, Hismo-liness The Dalai Lama presented Buddhist Texts printed. from the blocks housed in Shol-Parkhang, the printing house below Potala, Lhasa. Tdle books .presented weFe that of the Lhasa Edition, such as BKAH-HGY.UR, the works of BU STON, TSONGKHAPA, RGYALTSHAB ItJEand MKHAS DRUB RJE, the lives and works of the thirteen Dalai Lamas, etc. Recently His Holiness The Dalai Lama has presented the Institute of Tibetology with a set of complete works of BODONG which is righllly described in English as Encyclopaedia Tibetica, thn>ugh the Yen. Dob-oom Rimpoche, Director, Tibet House, New Delhi. It is a mammoth .colleotion consisting of I 37 volumes. The author of the Encyclopaedia was BODONG PPIYOGLAS RNAM RGYAL, who was also :known as' JIGSMED DRAGS PA . .80-DONG PHYOGLAS RNAM RGYAL was born in the Wood Hare )leal" of the Tibetan Calender corresponding to I 37 s of the WeBtem. Calender, near a :place ca:lled .mount Lakpakang in the nonth of Motnat .PalfPUa m Western Tibet. His father was a holyman. a skilled crafts-man and a great poet known as CHHOS DBYING RGYAL MTSHAN. His mother DBYANG CHUB SDRON was a pious and learned lady. According to legeBds, miracles and extra-ordinary phenomena characterized BODONG'S life from the moment of conception. When he was in the womb, the mother had strange dr,eam of four auspicious signs. First, she saw a full mOOD much brighter than an~ full moon. Secondly ,rainbow colours emanated from her body. Third-ly, she heard unusual melodious sounds and fourthly ,she gat-the smell of the scent of the best sandalwood. At the age of th17ee, while his governess was taking him ,around, he suddenly disappeared from the Sight. The governess searched in vain all o¥er ,and suddenly found him on the other side of the river. To.get him across the river, the governess had to ,engage .SCilrnesturdy .nell. Ther.e were many onlookers, some felt they .bad seen a ,child dMHn across the river like a swan, others felt they saw him ;fl)ili1g.acroB&, and there were still others, who ielt they saw him walk on the water while crossiI\g the river. These vit3ions .signified that in his previcmB life he had crossed ·the ocean of Samsara and attained .enlightenment. During ch.i.ldhood,the author was indeed Wll'i.'lre otherdhil-dren of his age. He would pet.'ch himself on a high stone, or anything high and gather the other children around and pose to preach religion. When he reached the age of live, he could attain contemplation in di-Herent ways due to his propensities in former life. Once he di~ppeared. ,and was found :meditating in .the seven ;perIect meditation pastur~, ,in ,a, dilapidated house. He thus -eDgFo»S.ed himself immany reUgious !practices even ,a.t this .early age. Once, when his teacher in BSAM STAN GLING Monastery asked him what he was looking at, in reply to the teacher's query he said, that he could see the letter AH written in white in the middle of his fore-head. From this letter 'AH'; em8Jlated numerous,ether letters filling the wholesky~ and then all the letters assimilated .back into the white 'AH' again. At the age of fi¥e he took ordination to be a perfect monk from his 1lllcle, PanchenDragpa Rgyal Mtshen,and he was named RGYAL MTSHAN SENGE GE. Later, he 'Went to CHHOS IlBYING ,MOIWit6l;}' to take the vow of Pravrajya (DGE TSHUL) from his teacher DRAG PA ROYAL MTSHEN. At such a yo~ age.he received the teachings on 1SHAD MA (Pramana) and hadfull knowle-dge of the subject. While '8tu~ingtltePramana .he had a bright clear v.ision of .Lord Buddha ~Iirounded 'by SHODA5IA MAHAST.HAVlRA, ,the Sixteen Arhats. At the ,age ohhiFteen, he made :qp his mind to write Commen~ taries on all ,the $utras and Tantras. While contemplating over the :matter, Vajrasattva and Y.a.jra Yogini,appeared to him in Real Form and told him.to write Commentaries on TattvasamgrahaofSantara.l.a!hita. Once he saw Lot-sava Dmkpa GJilltshen in .his dream telling him to .canect the text ofRnam Ihyed rgya mtsho in which Lotsava Drakpa ~alttihen felt that he had made some mista.kes. BODONG was .asked not only ,to corr-ect mistakes and also to writeaconunentary on the "Subject At the age of sixteen he went to Sakya to ha¥e disoourses on Pramana Vartika Karika (TSHAD MA RNAM 'GREL) with some great scholars. Theschelars .were impressed with him. A.lthough having ;not atudied Poetry, ,he composed aPeem in pr.a.ise of Lord Buddha's Twelve Dee-ds. He ,even wrote sonnets on some deities. Hebemmea re-nowned poot like Pandita Aryasura. Restudied ,subjects l:i.ke Pajnapa-nmiU\, Madhyamika.etc; and did the Oral Test on all uhe6~tB with ihis T-eachef ~Mpa OhOlaTlI' Young lBOIilG):NG wishm.g .to obtain ,advaruJedknow~~ .. such su\Jjects ,as Tantrayanaand Sutrayana went ,m CHHOS ,DRYING MOM!otell)'to prqpitilDe .DBYANG£ 'CHEN MA (Goddess Sal"aswati). ,hie weat Ha:teretreat, and :oot before long Goddess Saraswati ~ppea:red ,to him holding a SGRA SNYAN (stringed instrument) from which emanated melodious sounds of DHARMA. From then onwards the Goddess often appeared to him and gave him guidance . He composed a poem in praise of Goddess Saraswati. The title of the poem is BUNG BAIGLU DBYANG(Songs of the Bees) and records the compo-ser's name as Dbyang Chen Dgah bai Pandit..1., meaning the Pandita who adores Goddess Saraswati. BODONG was well versed in the Three Courses that lead to the perfection of the Author of Shastra. The first course is a thorough knowledge of the subject as preached by the great teachers; ranging from Lord Buddha himself down to the author's own Guru. The se-cond . course is complete mastery over the five sciences, namely, the science of Grammar, the science of Medicine, the science of Logic and the knowledge of the symbolic meaning of the Tripitakas. The third and the last course is the author being blessed by a vision of his tutelary deity and being told to write a Shastra. Within a short while he had full knowledge of the texts on Vinaya, Abhidhartna, Pramana, Prajnaparamita and Madhyamika com-posed by Nagarjuna, Maitreya, Asanga, Vasubandhu, Dignaga, Dhar-makirti, Chandrakirti and Gunaprabha. He read these texts in original (Sanskrit) and translation in (Tibetan); He was able to learn the texts by heart by going through the texts only thrice. He went to Central Tibet to have discussions with great scholars. The scholars, after debating with the young scholar,wereamazed and pleased with his knowlt:dge. He recei-ved initiation and exposition of Chatur Vidha Tantra from Lotsava Drakpa Rgyal Mtshan and especially on the subject Yogatantra. Lotsava Drak-pa Rgyal Mtshan gave him teachings on Guhyasamaj (Gsang-ba-hduspa), the Six Doctrines of Naropa (Naro Chhos Drug), the Chakra Samvara and Lam hbras. He also received teachings from different learned scholars on different subjects. He had acquired perfect knowledge of the subjects that were taught to him. Once while studying in a place ca1ledSMAN GRONG near Kyidung, he visualized Lama Shongton DorjeeGyaltshen (GSHONG STON RDORJE RGYAL MTSHAN) adorned in the robe of a Pandita, with religiOUS texts loaded on several Elephants. The Lama seated on the throne read all the texts to the author one by one, and told him that he had imparted all the knowledge of Buddhism to him, and that the author should realize all meanings in order to be able to propagate Buddhism. He was blessed and consecrated by the Lama. From the time of this vision the author could' write on all aspects of Bud,-dhism.Learned Lamas like GYAG TIG PA and RONG TIG PA were defeat'¢cl in debate by the author. On receiving an invitation from' the . 26 SITU.RAB BSTAN PA of'GTSHANG district, he went to RGYAL TSE preaching religion all along his way. On the way suddenly a rain of flowers showered from the sky. The flowers were of white, . red and blue in colour, and could be seen and touched by the people, who were amazed. Likewise several miracles occurred on several occasions. BODONG had many saintly and learned disciples. When above seventy, he had the mind to leave the world, so he preached to his disciples according to their individual aspirations. During his stay at Shekar (SHEL DKAR) a place in Western Tibet he told his ·discj... pIe BODONG DUBPA (BODONG SGRUB PA) that the time had come for him to go to Dakpa Khachoe (Dag Pa mKha' sPyod), Heaven of VajravarahL He aho stated that he was going to leave for Chosang Monastery, which was established by him, in order to complete his incompleted works, before leaving for the heaven of HOG MIN. In Chosang Monastery he engaged thirty scribes to help him .complete his incomplete works. With his bleSSings, each could com-plete thirty pages a day even though many of the scribes were not very competent. Before his PARINIRVANA he was able to do all the corrections and even add notes for all the works he started. At the age of seventy seven on the 30th day of the second month of the Fire-Sheep year of the Tibetan Calendar (146 I of Wes-tern Calendar), he left for, heaven (DAG PA MKHA' SPYOD) lying on his right side with his eyes focussed on the sky. Before he left the world he told his disciples that they were not to mourn for him on his parting. He went on to bay that due to his meditations, propitiations of deities and other practices of religion, during his countless lives, those that met, heard and had any connections with him, would not be born as beasts, hungry ghosts or go to hell. It is recorded in oral and 1"ritten sources that some oCthe diSCiples had visions of the author, being escorted to heaven by goddesses with offerings and songs. On the day of his cremation, there were many -spectacular 'phenomena and wonderful signs. In the history of Buddhist saints and scholars, .in Til;Jet and in India, BODONG PHYOGS LAS RNAM RGY AL is the Singular figure who composed as many as I 37 volumes covering all aspects of Buddhism and even medicine, sciences and crafts. . While legends and miracles are for believers, the undisputed fact is on firm record that BODONG PHYOGS LASRNAM· RGYAL was an Encydopaedist scholar of the East born in 1375, who .attained the 27 peak of 'his S(1holarly :career ,i1l;}Us twenties, when he began his WlIiting on ,not only DHARMA ,but altso Dnsubjects like science.and teclmo-logy. A Innef survey of the contents of the GSUNG HIlUM is ,made here. A look at this rather sketchy outline of the contents will ins-pire all modenn readers about Buddhism or Tihetan sources to go ,deeper into this monumental work .£rom Tibet's past. Modern sch@lars will bave reasons to be grateful to His Holiness The Dalai Lama for adYiiing and organising this authentic reproduction of ,BOOONG {Q;SUNG HBUM. CDNTENTSGF GSIlNG BUM The w(!)rks of Eo-dong Phyogs~las Rnam~Rgyal consist of OJfer 9.H texts included in 137 volumes. Apart from his immense contri-,but ion on Dharma, both l-linayana and Mahayana, BOD ON G also com-.p0scd works on teclmical 'Suhjec1ls, such as, History of Buddhism. !Biography. :Poetry.KalapaGrammar. Lexicon,Medicine, .Astronomy, Mathematical Calculation, Astrology, Art, 'R~igious paintings,etc. Hereunder are mentioned some of the important works ;~ubj6ct wise: Hinayana Hinayana Account o'f the Buddhism,Ordination Ritual-Vinaya, Sramanera ordination etc. Mahayana Pl"l\jnaparamita Sutras, Ahhidharmakosa, Abhidbanna .Samu-ceaya etc. History Bu-ston ... 'Rincihen~grub'sKistory of Kldachakra tarltra. Biography Sixteen biographies including Bo-dOllg Phyogs~las.Rnam .&gyal. Logic Four w:arb an Hindu and 'Buddhist ~ogic Philosophy Including Jaina, Mi~~, :Sankhya, Vais~hika and VedaGta' T echrrlcal subjects ~oaa. (Amam.kosa)~ >Grammar (lCalapa), Sall5krit Poetics (KCYV)Iadarsa). ~Nitilalitre. • .lyurve.dra. i(Astangah:rcd~asamhi_), Astnnlogy., t\strlilGOlQY· Tantra Covering over seventy eight different systems, consisting of seven hundred and forty four texts (approx). Mention may be made of principal tantric works by the author along with their numbers (I) Achala 13, (2) Umisavijaya Abhisamaya etc. 5, ~3.) Dalwnava tantra 17, (4} Guhyad1amaja 48, (5) Hcvajra tanira B, (6~ Kalach.aba tantra 33. (7) Manjusri Krodharaja Ahhisamaya' eoo~ 32, (8) Mabakalh. I!i, ~9) MaricM tantra 6., (ra) Mayajala-guhyalankara 14, ~I I) Raktayamari1 19, (12) Parisodhana. tantm. I I, (13) Samvara Dharani; Abhisamaya Mandalavidhi etc. 101,. (14) Sripavamachya, ~bhisamaya etc 27; (19): Tatasamgm.ha tantra I2, (I 6) Vajradaka 9, (17) Vajrapani 1 5, (I 8) Vajrabhairava 8, (19) Vairochana 16 (20) Yamari 3, (21) Vasudhat:CIi 3, (22) Kalachakra (warfare) I, (23) Kalachakra (weapons) I, and so on. 29 

Bodong Phyog Las Rnam Rgyal

BODONG PHYOGLAS RNAM RGYAL -J. K. Rechung Even before the Institute of Tibetology was established, His Holi-ness The Dalai lama presented many Buddhist Texts printed from the blocks housed in Shol.Parkhang, the printing house below Potala, lhasa. The books presented were that of the lhasa Edition, such as BKAH-HGYUR, the works of BU STON, TSONGKHAPA, RGYAlTSHAB RJE and MKHAS DRUB RJE. the lives and works of the thirteen Dalai Lamas, etc. Recently His Holiness The Dalai lama has presented the Institute of Tibetology with a set of complete works of BODONG which is rightly described in English as Encyclopaedia Tibetica, through the Ven. Doobom Rimpoche, Director, Tibet House, New Delhi. It is a mammoth collection consistnig of 1 37 volumes. The author of the Encyclopaedia was BODONG PHYOGSlAS RNAM RGYAl, who was also known as 'JIGSMED DRAGS PA. BODONG PHYOGlAS RNAM RGYAl was born in the Wood Hare year of the Tibetan Calender corresponding to 1375 of the Western Calender, near a place called mount lakpakang in the north of Mount Parpata in Western Tibet. His father was a holyman. a skilled craftsman and a great poet known as CHHOS DBYING RGYAl MTSHAN. His mother DBYANG CHUB SDRON was a pious and learned lady. According to legends, miracles and extra-ordinary phenomena charac· terized BODONG'S life from the moment of conception. When he was in the womb, the mother had strange dream of four auspicious signs. First, she saw a full moon much brighter than any full moon, Second-ly, rainbow colours emanated from her body, Thirdly, she heard un· usual melodious sounds and fourthly, she got the smell of the scent of the best sandalwood. At the age of three, while his governess was taking him around, he suddenly disappeared from the sight. The governess searched in vain all over, and suddenly found him on the other side of the river. To get him across the river, the governess had to engage some sturdy men. There were many onlookers. some felt they had seen a child swim across the river like a swan, others felt they saw him flying across, and there were still others. who felt they saw him walk on the water while crossing the river. These visions, signified that in his previous life he had crossed the ocean of Samsara and attained enlightenment. During childhood. the author was indeed unlike other children of his age. He would perch himself on a high stone, or anything high and gather the other children around and pose to preach religion. When he reached the age of five. he could attain contemplation in diff,erent ways due to his propensities in former life. Once he disappeared. and was found meditating in the seven perfect meditation postures, in a dilapidated house. He thus·engrossed himself in many religious prac-tices even at th is early age. Once when his teacher in BSAM STAN GLiNG Monastery asked him what he was looking at; in reply to the teacher's query, he said, that he could see the letter 'AH', written in white in the middle of his fore-head. From this letter 'AH', emanated numerous other letters filling the whole sky, and then all the letters assimilated baokinto the white 'AH' again. At the age of five he took ordination to be a perfect monk. from his uncle, Panchen Dragpa Rgyal Mtshen. and he was named RGYAL MTSHAN SENGE GE. Later, he went to CHHOS DBYfNG Monastery to take the vow of Pravrajya (DGE TSHUL) from his teacher DRAG PA RGYAL MTSHEN. At such a young age he received the teachings on TSHAD MA (Pramana) and had fuJI knowledge of the subject. While studying the Pramana he had a bright clear vision of Lord Buddha surrounded by SHODASA MAHASTHAVIRA. the Sixteen Arhats. At the age of thirteen, he made up his mind to write Commentaries on all the Sutras and Tantras. While contemplating over the matter, 17 Vajrasattva and Vajra Yogini. aopearad to him in Real Form and told him to write Commentaries on Tattvasamgraha of Santarakshita. Once he saw Lotsava Drakpa Gyaltshen in his dream telling him to correct the text of Rnam 'byed rgya mtsho in which Lotsava Drakoa Rgyal-tshen felt that had made some mistakes BODONG was asked not only to correct mistakes and also to write a commentary on the subject. At the age of sixteen he went to Sakya to have discourses on Pra-mana Vartika Karika (TSHA.D MA RNAM 'GREL) with some great scholars. The scholars were impressed with him Although having not studied Poetry, he composed a Poem in praise of Lord Buddha's Twelve Deeds He even wrote sonnets on some deities. He became a renowned poet like Pandita Aryasura. He studied subjects like Prajnaparamita, Madhyamika etc; and did the Oral Test on all the subjects with his teacher Kash ika Chos~ng. Young BODONG wishing to obtain advanced knowledge of such subj-ects as Tantraycna and Sutroyana went to CHHOS DBYING Monastery to propitiate DBYANGS CHEN MA (Goddess Saraswati). He went into retreat and not before long Goddess Saraswati appeared to him holding a SGRA SNYAN (stringed instrument) from which emanated . melodious sounds of DHARMA. From then onwards the Goddess often appeared to him and gave him guidance. He composed a poem in praise of Goddess Saraswati. The title of the poem is BUNG BAI GLU DBYANG (Songs of the Bees) and records the composers name as Dbyang Chen Dgah bai Pandita, meaning the Pandita who adores Godd ess Saraswati. BODONG was well versed in the Three Courses that lead to the perfection of the author of Sastra. The first course is a thorough knowledge of the subject as preached by the great teachers, ranging from Lord Buddha himself down to the author's own Guru. The second course is complete mastery over the five scie:lces, namely. the science of Grammar. the science of Medicine, the science of Logic and the knowledge of the symbolic meaning of the Tripitaka,. 18 The third and the last course is the author being blessed by a vision of hie tutelary deity and being told to write a Shastra. Within a short while he had full knowledge of the texts on Vinaya. Abhidharma, Pramana, Prajnaparam:ta and Madhyamaka composed by Nagarjuna, Maitreya. Asanga. Vasubandhu. Dignaga, Dharmakirti, Chandrakirti and Gunaprabha. He read these texts in original (Sanskrit) and in translation (Tibetan). He was able to learn the texts by heart by going through the texts only thrice. He went to Central Tibet to have discussions with great scholars. The scholars, after debating with the young scholar were amazed and pleased with his knowledge. He received initiation and exposition of Chatur Vidha Tantra fr-:>m Lotsava Drakpa Rgyal. Mtshan and especially on the subject Yogatantra. Lotsava Drakpa Rgyal IVItshan gave him teachings on GuhyasamaJa (Gsang-ba-hduspa\, the Six Doctrines of Naropa (Naro Chhos Drug) the Chakra Samvara and Lam hbras. He also received teachings from different learned scholars on different subjects. He had acquired perfect knowledge of the subjects that were taught to him Once while studying in a place called SMAN GRONG near Kyidung, he visualized Lama Shondon Dorjee Gyaltshen (GSHONG STON RDO RJE RGYAL MTSHAN) adorned in the robe of a Pandita, with religious texts loaded on several Elephants. The Lama seated on the throne read all the texts to the author one by one, and told him that he had imparted all the knowledge of Buddhism to him, and that the author should realize all meanings in order to be able to • propagate Buddhism. He was blessed and consecrated by the Lama. From the time of this vision the author could write on all aspects of Buddhism. Learned Lamas like GYAG TIG PA and RONG TlG PA were defeated in debate by the author. On receiving an invitation from the SITU RAB BSTAN PA of GTSHANG district, he went to RGYAL TSE preaching religion all along his way. On the way sud-denly a rain of flowers shower~d from the sky, The flowers were of white, red and blue in colour, and could be seen and touched by 19 the people, who were amazed. Like wise several miracles occured on several occasion. BODONG had many saintly and learned disciples. When above seventy, he had the mind to leave the world, so he preached to his disciples according to their individual aspirations. During his stayat Sekar (SHEl DKAR) a place in Western Tibet he told his disciple BODONG DUPPA (BODONG SGRUB PA) that the time had come for him to go to Dakpa Khachoe (Dag Pa mKha' sPyod), Heaven of Vajrabarahi. He also stated that he was going to leave for Chosang Monastery, which was established by him, in order to complete his incompleted works, before leaving for the heaven of HOG MIN. In Chosang Monastery he engaged thirty scribes to help him complete his incomplete works. With his blessings, each could complete thirty pages a day even though many of the scribes were not very competent. Before his PARINIRVANA he was able to do all the corrections and even add notes for all the works he started. At the age of seventy seven, on the 30th day of the second month of the Fire-Sheep year of the Tibetan Calender (1461 of Western Calender). he left for heaven (DAG PA MKHA' SPYOD) lying on his right side with his eyes focussed on the sky. Before he left the world he told his disciples that they were not to mourn for him on his parting. He went on to say that due to his meditations, propitiations of deities and other practices of religion. during his countless lives, those that met, heard and had any con-nections with him, would not be born as beasts, hungry ghosts or go to hell. It is recorded in oral and written sources that some of the disciples had visions of the author, being escorted to heaven by goddesses with offerings and songs. On the day of his cremation, there were many spectacular phenomena and wonderful signs. In the history of Buddhist saints and scholars, in Tibet and in 20 r, India, BODONG PHYOGS LAS RNA'VI RGYAL is the singular figure who composed as many as 137 volumes covering all aspects of Buddhism and even medicine. sciences and crafts. While legends and miracles are for believers. the undisputed fact is on firm record that BODONG PHYOGS LAS RNAM RGYAL was an Encyclopaedist scholar of the East born in 1375, who attained the peak of his scholarly career in his twenties when he began his writings on not only DHARMA but also on subjects like science and technology, A brief survey of the contents of the GSUNG HBUM is made here. A look at this rather sketchy outline of the contents will inspire all modern readers about Buddhism or Tibetan sources to go deeper into this monumental work from Tibet's past. Modern scholars will have reasons to be grateful to His Holiness The Da[ai Lama for advising and organising this authentic reproduction of BODONG GSUNG HBUM. CONTENTS OF GSUNG BUM The works of Bo-dong Phyogs-Ias Rnam-Rgyal consist of over 955 texts included in 137 volumes. Apart from his immense contribu-tion on Dharma. both Hinayana and Mahayana, BODONG also oomposed works on technical subjects. such as, History of Buddhism, Biography. Poetry, Kalapa Grammar. Lexicon, Medicine, Astronomy, Mathematical Calcu[ation, Astrology, Art, Religious paintings, etc . .Here under are mentioned some of the important works subject wise: Hinayana Hinavana Account of the Buddhism, Ordination Ritual - Vinaya, 'ramanera ordination etc. 21 Mahayana Prajnaparamita Sutras, Abhidharmakosa, Abhidharma Samuccaya etc. History Bu-ston-Rin-chen-grub's History of Kalachakra tantra. Biography Sixteen biographies including Bo-dong Phyogs-Ias Rnam Rgyal. Logic Four works on Hindu and Buddhist logic Philosophy Including Jaina, Mimamsa, Sankhya, Vaiseshika, and Vedanta Technical subjects Kosa (Amarakosa), Grammar l Kalapa), Sanskrit Poetics (Kavyadarsa), Nitisastra, Ayurveda (Astangahrdayasamhita), Astrology, Astronomy. Tantra Covering over seventy eight different systems, consisting of seven hundred and forty four texts (approx.). Mention may be made of principal tantric works by the author along with their numbers 1) Achala 13, (2) Usnisavijaya Abhisamaya etc. 5, (8) Dakarnava tantra 17, (4) GuhyasamaJa 48, (5) Hevaha tantra 53, \6) Kalachakra tantra 33. (7) Manjusri Krodharaja Abhisamaya etc. 32, (8) Mahkala 15, (9) Marichi tantra 6, (10) Mayajala-guhyalankara 14, (11) Raktayamari 19, (12) Parisodhana tantra 11, (13) Samvara Dharani: Abhisamaya Mandalavidhi etc, 101, (14) Sripavamachya Abhisamaya etc 27: (15) Tatasamgraha tantra 12, (16) Vajradaka 9, (17) Vajrapani 15', (18) Vajrabhairava 8. (19) Vairochana 16, (20) Yamari 3, (21) Vasudhara 3, (22) Kalachakra (warfare) 1, (23) Kalachakra (weapons) 1, and so on. 22 

Bodong Phyoglas Rnam Rgyal

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