8 This passage, in which the texts (gzhung) and philosophical systems (siddhānta; Tib. grub-mtha’) of the diverse Buddhist schools are said to inhibit the perception of inner radiance, corresponds closely to a well-known quotation from the Tantra of the All-accomplishing King (Kun-byed rgyal-po’i rgyud, T 828), for a translation of which, see Dudjom Rinpoche, NSTB, pp. 295-7. The Buddhist and non-Buddhist spiritual and philosophical systems (siddhānta) are the subject of detailed analysis in many specialist treatises, among which the Nyingma presentations relevant to our present text include Longchen Rabjampa’s Treasury of Spiritual and Philosophical Systems (Grub-mtha’ mdzod), and Dudjom Rinpoche’s Fundamentals of the Nyingma School (bsTan-pa’i rnam-gzhag).
9 According to the often-cited passage from the Tantra of the All-accomplishing King (Kun-byed rgyal-po’i rgyud, T 828) mentioned above, the weaknesses (gol-sa) of these three outer classes of tantra are respectively: maintaining the subject-object dichotomy in relation to purity (Kriyātantra), maintaining the duality of view and conduct (Ubhayatantra), and maintaining acceptance and rejection in relation to meditation (Yogatantra). In the present context, these are all subsumed in the weakness of excessive attachment to the so-called ‘four branches of ritual service and attainment’ (bsnyen-sgrub yan-lag bzhi), on which see the glossary.
10 The inner tantras of skilful means (nang-pa thabs-kyi rgyud), which are the subject of the present verse, are those of Mahāyoga, Anuyoga, and Atiyoga, for a detailed discussion of which, see Dudjom Rinpoche, NSTB, pp. 273-345, 357-72. Of these inner tantras of skilful means, only Atiyoga is considered to be free from weaknesses, while the Tantra of the All-accomplishing King (Kun-byed rgyal-po’i rgyud) refers to the weakness in Mahāyoga as ‘excessive perseverance with regard to ritual service and attainment’ (sevāsādhana); and to the weakness in Anuyoga as ‘the duality of pure expanse or space’ (dag-pa’i dbyings) identified with Samantabhadrῑ, and of pristine cognition or awareness (jñāna), which is identified with Samantabhadra. See NSTB, pp. 295-7. In the context of the present verse, these weaknesses are both subsumed in the dualistic notion of ‘space and awareness’ (dbyings-rig).
11 Our text at this point has the reading: gdams-ngag gdams-ngag (‘oral teaching, oral teaching’). The meaningful reading: gang-zag bdag-med (‘selflessness of the individual’) is suggested by Zenkar Rinpoche.
12 The elimination of the dichotomy between ‘singularity’ (gcig) and ‘multiplicity’ (du-ma) is the subject of one of the great axioms of Madhyamaka dialectic, known as the ‘absence of the singular and the multiple’ (gcig-dang du-bral), on which see M. D. Eckel, Jñānagarbha’s Commentary on the Distinction between the Two Truths, pp. 80-85.
13 The innate presence of intrinsic awareness, without need for the elaborations of view (lta-ba), meditation (sgom-pa), conduct (spyod-pa), or result (’bras-bu ), as expounded in these verses, is clearly discussed in the Atiyoga texts of Cutting through Resistance (khregs-chod). See e.g. Dudjom Rinpoche, NSTB, p. 335.
14 The adopting of these four media (thig-bzhi) is comparable to reaching the limits of awareness by the three presences (sdod-pa gsum), or the revealing of the limits of liberation by means of the four assurances (gdeng-bzhi), which consolidate the practices of the Great Perfection. On these Atiyoga terms, see Dudjom Rinpoche, NSTB, p. 343.
15 The riveting of these four nails (gzer-bzhi) is comparable to that of the three attainments (thob-pa gsum), which consolidate the practices of the Great Perfection. See Dudjom Rinpoche, NSTB, p. 343.
16 The two extremes of which the view is free are open and closed or high and low perspectives; the two extremes of which meditation is devoid are hope and doubt; the two extremes of which conduct is free are renunciation and acceptance; and the two extremes of which the result is free are beginning and end. These eight extremes may be reduced to six by omitting the category of the result.
17 On the view of vacuous emptiness (stong-pa phyal-ba) maintained by non-Buddhists, see Dudjom Rinpoche, NSTB, pp. 62-4, 66-7; and for a detailed discussion, the purpose of which is to indicate that the Buddhist view of emptiness is neither vacuous nor nihilistic, see ibid., pp. 178-216.
18 The nature of the delusion (gti-mug), drowsiness (’thib-pa), and agitation (rgod-pa), which obstruct the clarity of meditations such as calm abiding (śamatha), is discussed in L. Pruden (trans.), Abhidharmakośabhāṣyaṃ, Ch. 5, The Latent Defilements, pp. 767-868, and Ch. 8, The Absorptions, pp. 1215- 82.
19 Existence and non-existence (yod-med gang-du ma-grub) form one binary subset within the four-point set (catuṣkoṭi) of propositions which are negated by Nāgārjuna in the Root Stanzas of the Madhyamaka entitled Discriminative Awareness (Prajñā-nāma mūlamadhyamaka-kārikā, T 3824). See D. Kalupahana (trans.), Mūlamadhyamakakārikās.
20 On the controversy concerning the emptiness which is devoid of virtuous and negative actions (stong-pa-nyid-la dge-sdig yul-ma grub), see the discussion on the view of the Great Perfection in NSTB, pp. 896-910.
21 The lives of the future treasure-finders (gter-ston) predicted by Padmasambhava, including that of Karma Lingpa, the treasure-finder associated with our present text, are recounted in NSTB, pp. 750-880, and on the prophecies found in the treasure-doctrines, ibid., pp. 934-5. On Karma Lingpa, see also ‘A Brief Literary History’, pp. xxxvi-xlviii.
5 Natural Liberation of Habitual Tendencies
1 Tib. Chos-spyod bag-chags rang-grol.
2 Tib. Zab-chos zhi-khro dgongs-pa rang-grol.
3 Samantabhadra (kun-tu bzang-po) and Mahottara (che-mchog) respectively represent the peaceful and wrathful aspects of the Buddha-body of Reality (dharmakāya).
4 The first of these mantras: OṂ ĀḤ HŪṂ BODHICITTA MAHĀSUKHAJÑĀNA DHĀTU ĀḤ is the unified enlightened intention of the forty-two peaceful deities. See below, Ch. 14, p. 354. The second mantra: OṂ RULU RULU HŪṂ BHYOḤ HŪṂ is the unified enlightened intention of the fifty-eight wrathful deities. See Ch. 14, p. 364.
5 Whereas the description of Vajrasattva given above, Ch. 1, pp. 15-16, focuses on the purificatory function of Vajrasattva, the present passage provides the formal description (abhisamaya; Tib. mngon-rtogs) for the visualisation of Vajrasattva, according to the generation stage (utpattikrama) of meditation.
6 For an explanation, see glossary under Hundred-syllable Mantra.
7 These comprise the ten male and female buddhas along with the sixteen male and female bodhisattvas. See Appendix Two.
8 An inserted annotation in the text adds that if this aspirational prayer is recited on behalf of a deceased person, the word ‘we’ should, on each occurrence, be replaced with ‘the deceased’.
9 The level of Samantabhadra is the sixteenth buddha level, otherwise known as the Level of Unsurpassed Pristine Cognition (ye-shes bla-ma).
10 This and the following italicized verses are extracted from the Aspirational Prayer which Rescues from the Dangerous Pathways of the Intermediate States. See Ch. 12, pp. 310-13.
11 The four pristine cognitions combined are the first four of the five pristine cognitions, omitting the pristine cognition of accomplishment. See glossary. On the reason for the omission of the pristine cognition of accomplishment, see Ch. 11, p. 249.
12 The occipital channel, which resembles the horn of an ox, is adjacent to the energy centre of perfect resource at the throat (mgrin-pa longs-spyod-kyi ’khor-lo) of the subtle body.
13 The ‘life-force’ channel, which resembles a crystal tube, otherwise known as katika, is adjacent to the heart-centre (snying-ga chos-kyi ’khor-lo) of the subtle body.
14 The bliss-sustaining secret place (gsang-ba bde-skyong-gi ’khor-lo) is located at the genitalia of the subtle body.
15 The ornaments (rgyan) worn by the peaceful deities include the five silks (dar-gyi chas-gos lnga), i.e. scarves, pendants, blouse, skirt, and sleeves; and the eight jewels, i.e. crown, earring, throat necklace, shoulder ornament, mid-length necklace, long necklace, bracelets and anklets. On the symbolism of these ornaments, see
T. Norbu, The Small Golden Key, pp. 77-8.
16 Tib. lhan-skyes ye-shes.
17 Tib. khrag-’thung lha-tshogs. A synonym for herukas or wrathful deities.
18 Tib. gnas-kyi ke’u-ri-ma ma-mo brgyad. Here gnas is equivalent to the eight classes of consciousness (rnam-shes tshogs-brgyad). See Longchen Rabjampa, GGFTC, p. 1170.
19 Tib. mthing-nag. DR, p. 188. l. 6 reads mthing-skya, but see Ch. 6, p. 107, and Ch. 11, p. 264.
20 Tib. yul-bdag sing-ha phra-men brgyad.The eight sensory objects are the objects of the corresponding eight classes of consciousness. See Longchen Rabjampa, GGFTC, p. 1170.
21 These Four Female Gatekeepers of the wrathful assembly also have distinct names: the wrathful counterpart of Aṅkuśā is Vajratejasῑ, of Pāśā Vajrāmoghā, of Sphoṭā Vajralokā, and of Ghaṇṭā Vajravetālῑ.
22 This and the following verse concern the assembly of the twenty-eight Iśvarῑ (dbang-phyug-ma nyer-brgyad) on the outermost rings of the wrathful maṇḍala, who are collectively referred to as the ‘emanational enactors of the four rites of enlightened activity’. Among these, the six yoginῑ from the east who enact the white rites of pacification (shar-nas zhi-ba’i las-mdzad rnal-’byor dbang-phyug drug) are sometimes depicted holding a vajra in addition to their individual hand-emblems, indicating that they belong to the retinue of Vajra Heruka in the east. Among them, Manurākṣasῑ in Ch. 5 is simply described as ‘white’ (dkar-mo) and in Ch. 11 as ‘dark brown’ (smug-nag). Also, in Ch. 11, Brahmāṇῑ is erroneously described as ‘red-yellow’ (dmar-se), Kaumārῑ as solely red (dmar-mo), and Vaiṣṇāvῑ as solely ‘blue’ (sngon-mo).
23 Vajrā is also known as Piṅgalā. See Ch. 11, p. 265.
24 The six yoginῑ from the south who enact the yellow rites of enrichment (lho-nas rgyas-pa’i las-mdzad rnal-’byor dbang-phyug drug) are sometimes depicted holding a jewel in addition to their individual hand-emblems, indicating that they belong to the retinue of Ratna Heruka in the south.
25 The six yoginῑ from the west who enact the red rites of subjugation (nub-nas dbang-gi las-mdzad rnal-’byor dbang-phyug drug) are sometimes depicted holding a lotus in addition to their individual hand-emblems, indicating that they belong to the retinue of Padma Heruka in the west. Among them, in Ch. 11, Ekacāriṇῑ is erroneously described as ‘yellow’ (ser-mo), Rudhiramadῑ as solely ‘red’ (dmar-mo), and Siddhikarῑ as solely ‘green’ (ljang-khu). The Sanskrit identifications for Rudhiramadῑ, the consort of Mahābala (stobschen ), Siddhikarῑ, the consort of Vasurakṣita (nor-srung), and the rākṣasῑ Ekacāraṇῑ (srin-mo) are derived from Longchen Rabjampa, GGFTC, p. 1126.
26 The six yoginῑ from the north who enact the rites of wrath (byang-nas drag-po’i las-mdzad rnal-’byor dbang-phyug drug) are sometimes depicted holding a crossed-vajra in addition to their individual hand-emblems, indicating that they belong to the retinue of Karma Heruka in the north. Among them, in Ch. 11, Agnāyῑ and Cāmuṇḍῑ are described as solely ‘red’ (dmar-mo), Varāhῑ as solely ‘black’ (nag-mo), and Varunāṇῑ and Vāyudevῑ as solely ‘blue’ (sngon-mo ). Also, in Ch. 11 (Varanasi reprint) Vāyudevῑ is depicted as ‘snake-headed’ instead of ‘wolf-headed’.
27 This verse concerns the four yoginῑ who enact their emanational rites at the outermost gates of the skull (sprul-pa’i las-mdzad dbang-phyug sgo-ma bzhi), and who complete the group of twenty-eight Iśvarῑ. Note that while in our text all four of these gatekeepers are generally referred to by the collective name Vajrā (rdo-rje-ma), their distinctive names are found in Ch. 14, pp. 370 - 71, and in Longchen Rabjampa, GGFTC, pp. 1127-28.
28 These are the fifty-eight wrathful deities, with the addition of Mahottara Heruka and Krodhῑśvarῑ.
29 The three smeared sacraments (byug-pa’i rdzas gsum) of the charnel ground, ‘ashes, blood and grease’ (thal-chen rakta zhag-gi zo-ris), indicate that they have subdued envy. The ‘skirts of moist hide and flayed tiger-skin’ (ko-rlon gYang-gzhi stag-gi sham-thabs) indicate that delusion, attachment and aversion are respectively subdued by the ten powers (daśabala), desireless compassion and wrathful compassion. The snakes indicate their subjugation of the five social classes. For a description of the symbolism of the wrathful deities in general, see T. Norbu, The Small Golden Key, pp. 78-84. In addition to the five herukas (khrag-’thung khro-bo’i tshogs), five krodhῑśvarῑ (dbying-phyug khro-mo’i tshogs), eight mātaraḥ, eight piśācῑ, twenty-eight ῑśvarῑ (dbang-phyug mgo-brnyan tshogs), and four gatekeepers (sgo-ma bzhi) described in the previous verses, the wrathful maṇḍala also includes the eight great projectresses (spor-byed chen-mo), who propel the consciousness of the deceased to higher rebirths, and who are enumerated individually in Ch. 6, pp. 108-9.
30 Here ‘fields’ translates the Tibetan term khams (‘sensory spectra’) rather than skye-mched (‘sensory activity fields’).
31 This verse is derived from the Aspirational Prayer which Protects from Fear of the Intermediate States (Bar-do phrang-grol-gyi smon-lam), on which see Ch. 12, pp. 314-16.
32 On the attainment of buddhahood during the intermediate state of reality (chos-nyid bar-do), see below, Ch. 11, pp. 226-32.
33 Tib. Bar-do thos-grol. See below, Ch. 11, pp. 217-303.
34 Tib. Zhi-khro’i las-byang tshor-ba rang-grol. On this sādhana text, see Appendix One, p. 382.
35 Tib. gSang-dbang rig-pa rang-grol. This is one of the empowerment texts related to the cycle of the Peaceful and Wrathful Deities. See Appendix One.
36 Tib. bsKong-bshags nyams-chags rang-grol. See below, Ch. 7, pp. 113-50.
6 Natural Liberation of Negativity and Obscuration
1 Tib. Bar-do thos-grol.
2 Tib. brGya-phyag sdig-sgrib rang-grol.
3 Tib. Zab-chos zhi-khro dgongs-pa rang-grol.
4 A Sanskrit term, indicating obeisance or homage.
5 The Delhi reprint of Bar-do thos-grol chen-mo includes an annotation to the effect that when generating the visualisation of the maṇḍala in front rather than prostrating to an already clearly visualised assembly, the words ‘I bow down to such and such a buddha-body’ (sku-la phyag-’tshal-lo) should be replaced by the words ‘such and such a buddha-body is primordially and radiantly present’ (sku-ni ye-nas gsal).
6 Tib. chos-kyi khams.
7 Tib. mtshan-’dzin. Here substantialism refers to the grasping at characteristics, having failed to understand that they lack inherent existence.
8 DR here reads ‘green-black’ (ljang-nag), but see Ch. 5, p. 81, and Ch. 11, p. 264, where she is depicted as solely ‘black’.
9 Note that Ulūkamukhῑ is described here as holding an iron hook (lcags-kyu), instead of a vajra, as in Ch. 5, p. 83, and Ch. 11, p. 264.
10 According to GGFTC, p. 1135, Sphoṭā may also have a bear-head (dom-mgo).
11 According to GGFTC, p. 1135, Ghaṇṭā may also have a wolf-head (spyang-mgo).
12 Tib. Zhags-’phen-ma.
13 Tib. mDung-thung ’phen-ma.
14 Tib. sPor-byed dril-’khrol-ma.
15 Tib. sPor-byed khyung-thogs-ma.
16 Tib. sPor-byed skar-mda’ ’phen-ma.
17 This is a reference to the great mythological battle (gYul-chen) between the gods and antigods, on which see Antigods in glossary.
18 Tib. sPor-byed rdo-rje glog-phreng ’dzin-ma.
19 Tib. sPor-byed glags-sha rdeb-ma.
20 Tib. sPor-byed ral-gri ’dzin-ma.
21 Vajrā is more commonly known as Piṅgalā (dga’-ba). See Ch. 11, p. 265.
22 See Ch. 5, p. 86. DR reads ‘green’.
23 The number 110 comprises the verses dedicated to the Hundred Peaceful and Wrathful Deities, with the addition of two verses dedicated to Mahottara Heruka and Krodheśvarῑ, as well as eight verses dedicated to the Projectresses (spor-chen brgyad).
24 Tib. Na-rag bskang-bshags. A celebrated treasure-doctrine (gter-chos) revealed during the thirteenth century by Guru Chowang, and included within his Eig
ht Transmitted Precepts: Consummation of All Secrets (bKa’-brgyad gsang-ba yongs-rdzogs). On this text, see K. Dowman (trans.), ‘Emptying the Depths of Hell’, in Flight of the Garuda, pp. 53-61; also D. Christensen (trans.), Na-rag bskang-bshags.
7 Natural Liberation through Acts of Confession
1 Tib. Zhi-khro’i klong-bshags brjod-pa rang-grol.
2 Tib. Zab-chos zhi-khro dgongs-pa rang-grol.
3 The offerings and dedications of great magnitude attributed to the bodhisattva Samantabhadra are recounted in the Avataṃsakasūtra. See T. Cleary (trans.), The Flower Ornament Scripture, pp. 1135 ff.; and P. Williams, Mahāyāna Buddhism, pp. 125-7.
4 Tib. gnyis-med byang-chub-sems.
5 i.e. the monastic vows of the prātimokṣa (so-sor thar-pa) discipline, on which see glossary.
6 DR, p. 409, l. 2, reads: srab-la ’phyar-bas . . . Here we follow the Varanasi reprint: ’phyor-la gYeng-bas. The Delhi reprint reads: srog-la ’tshal-bas.
7 In the context of the maṇḍala of wrathful deities, the Buddha-body of Reality is represented by Mahottara Heruka.
8 In the context of the maṇḍala of wrathful deities, the Buddha-body of Perfect Resource (sambhogakāya) is represented by the Five Herukas and their consorts.
9 The Four Piśācῑ situated in the cardinal directions of the wrathful assembly, namely, Simhamukhῑ, Vyāghrῑmukhῑ, Srgālamukhῑ, and Svānamukhῑ, as their names suggest, possess fangs, while those of the intermediate directions: Gṛdhramukhῑ, Kaṅkamukhῑ, Kākamukhῑ, and Ulūkamukhῑ are winged figures.
10 Generally the Twenty-eight Ῑśvarῑ are associated with the complete four rites or aspects of enlightened activity (las-bzhi) and not only abhicāra.
11 DR, p. 412, l. 6, ’gugs-’ching-sdom-dgyes. The Delhi reprint misreads ’gyed for ’gyes, while the Varanasi reprint misreads ’phying for ’ching and dgyes for ’gyes.
12 Tib. sha-khrag mchod-pa. This refers to the offering of the five meats and five nectars, on which see G. Dorje, ‘The Nyingma Interpretation of Commitment and Vow’, in The Buddhist Forum, Vol. 2, pp. 71-95.
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