Preface to Gyalwa Gedun Gyatso’s Extensive Commentary on Saying Mañjuśrī Names

By Kyabjey Prof. Samdhong Rinpoche
To Lama and Exalted Gentle Splendour-Pristine Wisdom Heroic Being inseparable (Āryamañjuśrījñānasatttva), I prostrate and go for refuge. Please foster me, by Your great compassion, at all times and occasions.

Glorious Gentle Splendour, Master of Speech, Endowed with mental intelligence, One who has attained Pristine Wisdom Body, although You are the Father to all Those Gone to Bliss,/ Yet You retain the mode of a Victor Scion, in the Victor’s Teachings, with vast activities, following the nature, likes and faculties of the limitless wandering beings;/
Your Speech of nectar Enjoy Oceans is beyond depth, and Your delightful great waves of explaining, dialectics and writings move above the three realms;/
Fully ruling over the splendour of the ten powers, Protector of the wandering beings, the great treasure of compassion, may You the matchless, please foster me.//

1. Extensive Explanation of Saying Mañjuśrī Names

Extensive Explanation of SayingMañjuśrī Names—The Great Sun Making Visible The Suchness of Vajrayoga, written by His Holiness the Second Dalai Lama, the Omniscient Gedun Gyatso Pel-zangpo (dge-ḥdun-rgya-mtso-dpal-bzaṅ-po), is greatly distinct amongst all Indian and Tibetan commentaries of Saying The Names, and it is an unprecedented Tibetan commentary elucidating Saying The Names towards Kālacakra system, in accordance with the three Bodhisattvas Commentaries. In general, of the commentaries on Saying The Names, there are two kinds: elucidated towards Yoga Tantra, and towards the Highest Yoga Tantra. Of those that elucidated towards the Highest Yoga Tantra, there are two kinds: elucidated according to general Highest Yoga Tantra, and elucidated towards Kālacakra, in accordance with the three Bodhisattvas Commentaries. As regards how many greatly renowned Indian commentaries there were, they appear briefly in Extensive Explanation; besides, the catalogue of the Indian and Tibetan commentaries is given here in the Appendices; as such, I have not put effort in elaborating them in detail here.

The principal [commentaries] on which this Extensive Explanation was based on were 1) The Stainless Light, a commentary on Saying Perfectly Ārya-Mañjuśrī Names written by King Puṇḍarīka, translated by dPal-bsod-sñoms-pa-chen-po (Mahāpīṇḍapātika); 2) Nectar Drop, The Bright Lamp, a commentary on Saying PerfectlyĀrya-Mañjuśrī Names, written by Ācārya Anupamarakṣita, and translated by Sugatasrī, Dharmakīrti and rDo-rje-rgyal-mtsan; 3) Nectar Drop, A Brief Explanation of‘Saying PerfectlyĀrya-Mañjuśrī Names’, written by Ācārya Ravisrījñāna, and translated by Nor-bu-ye-śes, Ñi-ma-dwaṅ-poḥi-wod-zer and Chos-rje-dpal; 4) Explanation of‘Saying PerfectlyĀrya-Mañjuśrī Names’, written by Narendrakīrti, and translated by Abhayavajra and sBal-rdo-rje-rgyal-po; 5) A commentary on the benefits of ‘Saying PerfectlyĀrya-Mañjuśrī Names’, written by Kālapāda (Kālacakrapa), and translated by Abhayavajra and rDo-rje-rgyal-po—good parts (insights) were adopted from [those commentaries].

First, The Stainless Light, written by Bodhisattva Puṇḍarīka, is worthy to be considered as the principal of the Indian commentaries in this text (Extensive Explanation) because the King Puṇḍarīka (White Lotus), an emanation of [Āva]lokeśvara, prophesied as the commentator on The Summarized Tantra of Kālacakra, had named [his] great commentary on The Summarized Tantra of Kālacakra, too, as “The Stainless Light”; in accord with that, he has named the commentary on Saying The Names as “The Stainless Light”, and not only the wordings of the two texts (the commentaries) match, the Homage is the same—not different—and there are references made to the Kālacakra commentary The Stainless Light. The Bhikṣu Vajradhara Mahāpīṇḍapātika (dPal-bsñoms-pa-chen-po)—known in Tibetan as rTsa-mi-saṅs-rgyas-grags —was a great being endowed with both being adept and accomplished, a direct disciple of the Land of Exalted’s peerless master adept Abhyasambhāvagupta, and a renowned [teacher] who had as well done Abbotship of the glorious Vajra-āsana (Bodh Gaya) Temple; he had translated [the commentary The Stainless Light] and has written in the translation colophon: “That Saying Perfectly The Names and Kālacakra simultaneously clearly show the differences of the mundane and supramundane empowerments, and the differences of the changing bliss and unchanging bliss, are elucidated in the commentary The Stainless Light;” thus, this and so forth, has shown clearly that verily it is Puṇḍarīka who was the author of both Stainless Lights. Jey Gedun Gyatso, too, had said, “This is not included in the Catalogue in Buton’s Dharma Chronicle, but it is in Pel-Tsethang and Riwo Dhechen Tangyurs”, thus considering it as valid (genuine reliable authority), and said, “Here, to explain words meanings, it will be based on The Stainless Light, written by Puṇḍarīka; the commentary of Anupamarakṣita; and Nectar Drop, of Ravigupta; whatever comes in the contexts, and what are more comfortable to explain; to explain, by setting together the good parts”. It is true that it was not included in Buton’s (Bu-ston’s) Dharma Chronicle, but it is included in the Buton’s separate Catalogue of Tangyur, The Wishfulfilling Gem, The King of Power. Perhaps that Catalogue was not seen by Jey Gedun Gyatso.

In that Catalogue of the Omniscient Buton, this is said, “These three—a commentary on Saying The Names, written by Narendrakīrti; The Stainless Light, a commentary on Saying The Names, said to be written by Bodhisattva; and The Summarized Essence of The Mantra, a commentary on the Benefits of Saying The Names, written by Kālapāda (Kālacakrapa)—appear to be Tibetan manuscripts. They appear to have been scribed by former [Tibetans], and as such, they are included.” I do not see that as factual, and how could an ignorant fool like me find arguments with the words of the Omniscient Buton; nonetheless, although I did not have the time to see the other two texts, I do not see any reasons for The Stainless Light—a commentary on Saying The Names—to be a Tibetan manuscript, besides, as mentioned above, it was translated by qualified translator, and so forth, and from that it appears it is a [text] translated from Indian manuscript, and of genuine standards. I think, therefore, the Omniscient Buton’s [those] words are a speech of a Learned Paṇḍita while not in equipoise. When an Indian manuscript of The Stainless Light—a commentary on The Names—is found, the doubt will be resolved.
Second, The Nectar Drop, The Bright Lamp, written by Ācārya Anupamarakṣita is a very important Indian commentary of this text (Saying The Names), as such, Jey Gedun Gyatso too has taken it as a valid source of citations, and in Goe (ḥGos) Lotsava’s The Blue Annals Anupamarakṣita is asserted as a direct disciple of Puṇḍarīka. By regarding this Teacher as valid also by Master Nāropa, in the commentary on Showing Empowerments in Brief, Nāropa had also cited it; this commentary is entirely in verses, and its title “Fine Weaving” appears also in the colophon. It appears that in this Extensive Explanation most of this text (Fine Weaving) has been cited.

Third, The Brief Explanation, Nectar Drop, written by Ācārya Ravigupta, is an important Indian commentary. Siddha Ravisrījñāna was two lineage Teachers subsequent to Anupamarakṣita, and one of the adepts who retained the lineage of the Kālacakra Six Applications (~Yogas; six integrations). His commentary too was regarded as valid (genuine reliable authority) by Jey Gedun Gyatso and has been cited very many times; and has on many occasions said “The two Nectar Drops”, and there is not a basis for doubt as regards who were the authors of these three commentaries and whether or not they were Indian commentaries.

Fourth, as for Explanation of ‘Saying PerfectlyĀrya-Mañjuśrī Names’, written by Narendrakīrti, Jey Gedun Gyatso has said, “As regards [the commentary] known to have been written by Narendrakīrti, unless it is accepted as taught by him and noted, as reminder[-notes], by others, it appears that it was not written by him by arranging the wordings, because, at the conjunction subsequent to expression of homage, it says, [‘]To realize the entire meanings of Saying Perfectly The Names, it was taught by one called ‘Narendrakīrti’, to show clearly the meanings[’], and the Omniscient Buton Khache, too, had treated it as a basis for doubt (object of doubt), and it should be analysed whether or not it is the teachings of Mañjuśrī.” But, it has occurred with many past Tibetan Accomplished Adepts—Jey [Tsongkhapa and] Scions—that the Lama’s teachings noted down as reminder-notes by disciples, others, had been placed amongst the written teachings (written works, collected works) of that Lama; as such, I think, even if it is Mañjuśrī’s teachings noted down as reminder-notes by others, there cannot be anything wrong in placing that amongst His (Mañjuśrī) teachings. At that end colophon of that text there appears, “Written by Mañjuśrī emanation, Narendrakīrti—[this] completes the Word lineage of Bodhisattva Avalokiteśvara”; according to that, I think it can be considered as taught by Narendrakīrti and noted down as reminder-notes by Avalokiteśvara-emanated Puṇḍarīka; also, Jey Gedun Gyatso had said, “The one known to had been written by Narendrakīrti has many good parts, which were adopted”—as such, I think it can be alright to not take as a basis for doubt.

Fifth, also, as regards the commentary on the benefits, written by Kālapāda(Kālacakrapa), the Omniscient Buton had said it is a basis for doubt, but in Gedun Gyatso’s The Extensive Explanation there are not many citations [from that]; therefore, it could not be analysed—for the time being, I have left it in neutral.

The Indian commentaries in Sanskrit language that are extant at present are these four only: 1) Thorough Seeing The Mantra Meanings, written by Srīvilāsavajra, 2) The Brief Explanation, Nectar Drop, written by Ācārya Ravisrījñana, 3) Making Clear ‘Nectar Drop’, written by Ācārya Vibhuticandra; and 4) the commentary called “Gūḍhapadā”, without [mentioning who] the author was. Of them, the Tibetan translations of Thoroughly Seeing The Mantra Meanings and The Brief Explanation, Nectar Drop, are in Tangyur, and although there appears in the Catalogue of Dege Tangyur the mention of “the [commentary] Making Clear ‘Nectar Drop’ written by Vibhuticandra and translated by Lochen Jangchub Tsemo (Byaṅ-chub-rtse-mo),” but at the time of the actual printing the text was not acquired and as such there is a note “Not acquired” under the title. It is not in Tibetan Tangyur editions. I think of when would it be found from amongst Tibetan old manuscripts; [I have] heard that on the edges of and old Indian manuscript of this [commentary, Making Clear ‘Nectar Drop’], housed at Tokyo University Library there are many names and words written in Tibetan language—thoughts appear [in my mind] if that was the reading-text (the text studied and used for translation) of Lochen Jangchub Tsemo. This commentary is a short (‘small’) commentary on The Brief Explanation, Nectar Drop, and Ācārya Vibhuticandra—Aspect Emerged Moon—was a greatly renowned Paṇḍita (learned adept) of Jagaddala Monastery, of Bangāla region, in Thirteenth Century C.E.; besides, he was one of the nine minor Paṇḍitas who were with Kaśmīri Māha-Paṇḍita when the latter came to Tibet; he (Vibhuticandra) not only translated, along with Tibetan translators, many Indian texts concerning Kālacakra and Saying The Names, there are as well several self-translations, without [collaboration with other] translators; as such, he is one of the few Indian Accomplished Adepts who knew perfectly the Tibetan language. Lochen Jangchub Tsemo was born at Zurtso (Zur-tso), of southern Tod (stod) region, in the Fourteenth Century C.E. From the time he was little he studied under Pang Lotsava (dPaṅ~), and became an adept Lotsava (Translator). He had translated many texts, on Kālacakra, grammar, literary syntax, etc. If Making Clear ‘Nectar Drop’, written by him, is found, it should be placed in Tangyur.

I think this Extensive Explanation on Saying The Names, of the Omniscient Gedun Gyatso, is amongst the early Tibetan commentaries elucidating Saying The Names towards Kālacakra system, because both the Omniscient Buton and Bodong had elucidated towards Yoga Tantra, and although I have not seen Jamyang Lodroe’s commentary on Saying The Names, but looking at the title labelled as “The Result of The Stainless Light” I think had it elucidated towards Kālacakra system. Apart from them, I have not heard of there existing that much greatly renowned Tibetan commentaries prior to Jey Gedun Gyatso; not only that, anywhere—at the beginning or at the end—in this Extensive Explanation there is not a single citation from Tibetan commentaries, nor there appears presenting them as qualm-subjects.

2. The way this Extensive Explanation elucidates the Tantra meanings

The way this Extensive Explanation elucidates the meaning of the text of Saying The Names is mainly [by showing] the reasons for the need to elucidate Saying The Names in accordance with Kālacakra system; by citing from the great commentary on Kālacakra, The Stainless Light—“‘Embraced by (because of) saying perfectly the Names, the manifest Body of Vajra Holder’s Pristine-Wisdom Body’ is verily for thoroughly saying The Primordial Buddha” and so forth—[it explains that], Saying The Names clearly shows the emptiness-body, Vajradhara’s Body, of unchanging bliss embodiment, and as it is the main subject-matter of the glorious Kālacakra, the two texts reside as if embracing each other; and, if the meanings of the Primordial Buddha is not understood the meanings of Saying The Names would not be understood; and so on. Thinking of those reasons, [Extensive Explanation] elucidates in accordance with the great commentary on Kālacakra, written by Puṇḍarīka; Vajra-Essence Commentary, written by Vajra-Essence (Vajragarbha); and Vajrapāṇi Praise Commentary, written by Bodhisattva Vajrapāṇi. And, also as regards the manner of elucidation, it appears it explains in accordance with all methods of explanation of Sūtras and Tantras: The five branches of the means of explanation, advised by the Omniscient Vasubhandu; the seven styles explained in Jñānavajrasamuchcaya; the means of explaining through the six limits and four modes; and others. Also, in the flow of the commentary (Extensive Explanation), the interpretive and the definitive explanations—the two—had been the main [means of explanation] applied, because, it mentions, “If, taken as literal”, and “If taken as the essence meaning”; furthermore, it has made clear, in ways appropriate, the instructions on the profound meaning, through revealing the hidden, and setting in place those out of place.

3. The author of Extensive Explanation

His Holiness the Second Dalai Lama, the Omniscient Gedun Gyatso*, the glorious noble, the author of this text, was born to father Kunga Gyaltsen (Kun-dgaḥ-rgyal-mtsan)—an adept at new and old translations of the Secret Mantra (Tantric path), and one who had attained realizations (siddhis)—and mother Kunga Palmo, in Tanak region of Tsang, in Wood-Sheep (1476) of the Eighth Rabyung Cycle. Taking birth in an excellent lineage, the name Sangyae-Phel (Saṅ-rgyas-ḥphel) was given in accordance with the dream the mother had.
From young age his conducts were beyond ordinary manners and show clearly the signs of being a sublime person: saying dhāraṇī mantras, and so on.
When reaching the age of nine, he wrote many verses spontaneously, such as:

Source of all needs and wants, You, a wish-enhancing Gem,
Without being taught You understood all knowledges,
Perfected in learning, reflection and meditation,
and attained realizations:
To You, of uninterrupted continuity of benevolent deeds,
I make supplications!

And other [writings], and spoke many things recollecting past-life places. As such, all were convinced of Jey Gedundrub (His Holiness the First Dalai Lama) reborn. Because Jey Gedundrub was not one of the Tulkus (Emanated Body) with successive re-emanations, nobody had the thought of formally recognizing a Re-emanation, subsequent to [Jey Gedundrub’s] passing away. Also, there were not any extensions into Ladrang (Lama Residence; Lama Institution), resulting in the situation staying as such for a time being (i.e., the child being not formally recognized for the time being). From his father he learned grammar, the common fields of knowledge, and received many Mantra teachings.
That the child was speaking much through recollecting past-life places was heard by Drolma, one of the entourage persons of the then late Jey Gedundrub, and when she came to see, she was straightaway recognized.

At the age of eight, when going to join Tashi Lhunpo Monastery, [the teen Jey Gedun Gyatso] spoke many things recalling past-life places, making all convinced. But because the Abbot and others could not decide on anything, [the teen] returned home, and continued to receive from father many empowerments, transmissions and instructions. When reaching the age of ten, Tashi Lhunpo [officials] had discussions and arrived for the reception of the Re-emanation. Accordingly [Jey Gedun Gyatso] went to Tashi Lhunpo and became ordained from Panchen Lungrik Namgyal, on the fourth day of the sixth month of the Horse Year, and was named “Gedun Gyatso” (‘Gedun Gyatsoi-pel’, the glorious Gedun Gyatso; the glorious Virtue-Intent {Saṅgha} Ocean). That year, Jey Gedun Gyatso received Virtue-Mode Vows (Śramaṇera vows) from Ne-nying Kunga Delek. By taking as teachers many qualified teachers—Panchen Sonam Tsemo and others—he did studies and reflections on the extensive teachings of The Victorious One (Buddha): Logic, the middle view, perfection of wisdom, vinaya (ethical conducts), treasury [of knowledge; abhidharma], and others. Although of a young age, his learning and knowledge developed, and took the [qualities] of the previous life (i.e., of Jey Gedundrub), resulting in a great increase of offerings and services offered by others and of benevolent activities, and the fame spread to all directions, for which Narthang Khenchen Sherab Gyalwa and others, out of jealousy, engaged at much slandering, causing even Panchen Yeshe Tsemo to act as if slightly undelighted. Becoming uncomfortable to remain at Tashi Lhunpo, at age nineteen, Jey Gedun Gyatso went from Tashi Lhunpo, to the great monastic seat, the glorious Drepung, as earlier requested by Choejey Monlam Pelngawa to come to the central region. On arrival at Drepung, Jey Gedun Gyatso was welcomed by Drepung Choejey Jamyang Lekpa Choejor, from whom Jey Gedun Gyatso received explanatory commentaries of many major scriptures, and an endless empowerments, transmissions and instructions.

Then, gradually Jey Gedun Gyatso went for a pilgrimage to the precious silver Reliquary of Jey Tsongkhapa, at Gadhen, and other [pilgrimage places], and also received teachings from Choejey Yeshe Sangpo.

When reaching age twenty-one, with Nenying Abbot as the [vow-bestowing] Abbot, Jamyang Lekpa Choejey as the Activity Teacher, the teacher Sang-gyae Sangpo as the Secret Teacher, and with the necessary numbers of Saṅgha—amidst them—Jey Gedun Gyatso received Upasampanna Vows (Bhikṣu Vows).

This was the mode of attaining excellent qualities upon that basis (i.e., the biographical aspect about achieving knowledge and virtues in this life).

As regards contributive deeds towards the Teachings, subsequent to having attained the excellent qualities, when reaching the age of twenty-three, as invited by Panchen Choklha Woeser, Jey Gedun Gyatso went to Chong-gyae—passing through Samye and Tsethang. At that time Panchen Choklha said, “You are Dromtonpa in person; although I am not Ngok Lekpai Sherab, but because I hold his monastic seat, I make the request that You please give teachings on Kadham Lekbam-Text”. As requested, accordingly, Jey Gedun Gyatso gave extensive teachings on Kadham Lekbam-Text and others, to the multitude of disciples at Riwo Dechen. In his autobiography Jey Gedun Gyatso say, “This was the first time I turned extensively the Wheel of Dharma”.

Then, with reverence paid by Nedhong Chief Drakpa Gyalsen and others, Je Gedun Gyatso renovated the great Courtyard of Tsethang, and set the continuity of Gadhen Ngachoe Offering-Commemorations. At age twenty-five, again, Jey Gedun Gyatso went to the central region and made offerings to the general congregation at Gadhen and Drepung, and while staying at Yerpa, wrote the commentary on the difficult points of Differentiating The Interpretive and The Definitive, and the General Presentation of Tenets. Thereafter Jey Gedun Gyatso went for pilgrimage to many monastic seats of Kadham: Radeng and others; and continuously turned the wheel of Dharma. Jey Gedun Gyatso also received teachings from Khedrub Norsang Gyatso and others, did extensive deeds to the people of that region, and gradually travelled to Yarlung.

At age twenty-nine, Water-Pig Year, while staying during summer at Choe Gyaltsen-Tse, Jey Gedun Gyatso completed writing the Extensive Explanation, elucidating towards Kālacakra system the Tantra of Saying Perfectly The Names. In the autobiography, Jey Gedun Gyatso says, “I have completed writing the unprecedented insightful instructions (‘well-said’) elucidating Saying The Names towards Kālacakra three Bodhisattva commentaries”, thus asserting by Himself this text as an unprecedented well-said [instructions].

Again Jey Gedun Gyatso went to Tanak Dorje-Dhan and received from father many teachings: The Oceans of Achieving Methods, and others. After that, Jey Gedun Gyatso went to Radeng and other places and gave many teachings and there occurred many marvellous omens. At age thirty-four, Jey Gedun Gyatso built new temple, and the inner Represents (statues, texts, etc.), at Gyal Metok-Thang, and at age thirty-nine opened the door of the holy place Lhamoi Lhatso (The Life-Force Lake of The Glorious Lhamo). Around that time, Jey Gedun Gyatso received from Choejey Yeshe Tsemo letter/s and invitation—[written and requested] with a great reverence—and accordingly, Jey Gedun Gyatso went to Tashi Lhunpo. At that time, Jey Gedun Gyatso sought permission not to have the monastic seat of Tashi Lhunpo but, owing to strict, heavy order—by placing on words of pledge—Jey Gedun Gyatso had to as well take the monastic seat Tashi Lhunpo.

Again, at age forty-two, Jey Gedun Gyatso went to the central region, became (‘did’) the Throne [Holder] of Drepung, revived the participation of Sera and Drepung in Monlam Chenmo (The Great Prayers) in Lhasa, and came to Monlam congregations as its Presiding Head. The Regent Phagdru offered to Jey Gedun Gyatso The Blue Stonehouse Palace, which was then renovated and named “Gadhen Phodrang” (The Joyful Palace), where Jey Gedun Gyatso stayed permanently. Later, during the administrative rule of Tibet by His Holiness the Fifth Dalai Lama, there then came the [title] “Zhung Gadhen Phodrang” (The Joyful Palace Government). At age fifty-nine Jey Gedun Gyatso came to the Throne of Sera. From then on, staying during winter and spring at Sera and Drepung, summer and autumn at Choekhor-Gyal, Jey Gedun Gyatso continuously turned the Wheel of Dharma, thereby making flourish forth, like surge of river during summer, the precious Teachings of The Victorious One (Buddha), in general, and of the transmitted and realized Teachings of the Second Victorious One, Mañjuśrī [Tsongkhapa], in particular. When reaching the age of sixty-seven (1542) Jey Gedun Gyatso withdrew the form manifestation (i.e., passed away).

The Great Being Jey [Tsongkahapa] has said, “Of all deeds, the deeds/ Of speech are the supreme…/”; accordingly, the Omniscient Gedun Gyatso, during his lifetime, did sublime services through explanations, dialectics and writings on all supreme teachings of The Victorious One, by which there emerged countless disciples who were both adepts and accomplished; not only that, Jey Gedun Gyatso had left a large number of written legacies—on the common and uncommon fields of knowledge—comprising of three volumes, of which the Contents are as given in the Appendices of this book. Of them these three are greatly marvellous: (1) The Commentary on the difficult points of Jey Tsongkhapa’s writing The Essence of Well-Said [Instructions on] The Interpretive and The Definitive, (2) The General Presentation of Tenets, and (3) this Extensive Explanationof ‘Saying Mañjuśrī Names’. In particular, this Extensive Explanation [is distinct in the ways described in it]: “Most of the thoughts of Sūtras and Tantras/ Were elucidated by the sun of Victorious Losang/; Upon me was bestowed the opportunity/ To be the one explaining this Tantra of beyond directions and depth/.” And, “In the past, in these mountain ranges, apart from reading/ This Tantra, others needs were not seen;/ Not bearing this mode, has The White Lotus Holder/ Come in this region in the guise of a commentator—I think thus.” And, “[I] think [this] is paving the unprecedented way for those in future wanting to opening the meanings of the Vajra Words of Saying Perfectly The Names.”

4. The way this [edition of] Extensive Explanation was edited

For the manuscript of this Extensive Explanation there were four manuscripts found: One published by Sherig Printing House in 1989; one printed from Tibet, which appears to be a Drepung Print; a manuscript corrected and brought forth by Drepung Gomang Library; one edited by Dharamsala Library (LWTA); but they are all copied from the Tibet print, without almost any difference of correct or incorrectness. The one printed from Dharamsala Library carried number of editings, and one or two letters were marked with question marks—it was greatly helpful during editing [here]. One or two names and words which became known as incorrect are given in the footnotes, without arranging them—with deletion marks over them—in the main text. Not a few phrases appears to be with omissions or add-ons, and of basis for doubt, but because of not finding source comparative-reference texts, there was no other means (choice) apart from leaving them as they are. I see the need and importance of doing comparative-reference editing if in future other genuine valid texts are found.

Most of the citations from [Buddha’s] Words and [Classical Indian] Commentarial Texts have been searched for and presented; the citations from Sūtras and Tantras have been compared with Dege Kagyur, and those of the Commentarial Texts with The Comparative Tangyur, newly published from Tibet. In The Comparative Tangyur, notes were given of the differences in phrases and words, by comparing the editions of Dege, Cone (Cho-ne), Peking and Narthang; as such, it became very convenient to do the comparison of all editions simultaneously. For the adept scholars at home [in Tibet] to have done such great-wave-like far-reaching corrections to the texts, during a time of the multitude of destitutions of the five degenerations on the burst, is a great object of rejoicing and admiration from heart.

As regards the citations from Sūtras and Tantras, I did not have the time to do comparison apart from Dege Edition only, but some citations are also cited in the commentarial texts, and with these, the differences [found] when compared with The Comparative Tangyur are given in the footnotes.

At this point, one thing to mention with bewilderment is: Most of the citations quoted in Extensive Explanation—when compared with sources of the citations—are although without differences in the meanings explained, but in terms of words, the means of expression, there are very many which do not match; this is perhaps due to the Omniscient Jey Gedun Gyatso citing out of memory—without looking at the texts—or, the source texts of his citations were of earlier translations which are not the ones that are at present in the various editions of Kagyur and Tangyur—could not be certain [what the reasons were]. Nonetheless, with the hope to benefit the mentally intelligent ones, for their bases of analyses, all citations which are of discordant wordings are given in details in footnotes.

Also, another thing to mention is: In editing of both the Root Text and the Commentary (Extensive Explanation) there are one or two features that are at discord with recent customs. For example: As regards punctuation usage of a stroke ། and double strokes །།,the texts on grammar instruct strokes to be used at the completion of a line [of a verse], not as a mark indicating a beginning; and as such, the incorrect accustomed usage of writing a stroke at the beginning is not brought into this [editing]. Likewise, punctuation dot ་is a unique feature of Tibetan language, and thus also the custom of using dots with Sanskrit words (‘language’) [as done in incorrect accustomed usage] is dispensed with here. And, the custom of writing tsa, tsha and so on for ca, cha, and so on, that has spread, is also found in old manuscripts; therefore, by not being able to make changes here, they are left here as in regular usage.

To have attained thus the fortunate opportunity to do a little deed of editing of this distinct excellent explanation is also, I consider, as sole kindness of Father-Teacher Lotus-in-Hand (His Holiness the Dalai Lama).

There would not be any benefit in comments from a small-minded infantile like me, as regards the intended meanings—difficult to fathom the depth—of the profound points of the two stages of this text; but, there are not a few things to say related with the research into the base words, the means of expressions. Yet due to being under the control of the ninth non-leisure, I feel compelled to discard multitude of words, limiting [my remarks] to this much. Devendramati said, “Mostly, verily without karmic fortune,/ And the time not abiding/ And because of familiarization—by summarizing/”. Accordingly, I, too, say thus: Mostly because I did not have karmic fortune,/ Nor the leisure of time,/ I have, in a summarized way—merely/ In the manner of fulfilling others’ request—wrote this Preface//.
This is expressed, in a busy way, by Losang Tenzin (Kyabjey Prof. Samdhong Rinpoche), one who has taken upon head the feet-particles of His Holiness the Dalai Lama, Holder of Lotus in Hand, principally, and many [other] Lamas, who are actual Buddhas; one who has learned a few scriptures and systems, a three-awarenesses bearer in an ordained-practitioner’s form. For any errors herein, I declare them before those with Dharma Eyes. Jaya Jagat!