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Clarity Equal to the Limit: Glossary

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Glossary



samadhi
ting ’dzin
 
accordant cause
rgyu ’thun
 
Actual Knowledge
mngon shes
 
All Aware King
kun rig rgyal po
 
All-Aware Vairocana
 rnam par snang mdzad
 
all-defining ignorance
 kun rtags ma rig pa
 
All Good One
 kun tu bzang po
 
appearances
 snang ba
 
Auditor
 Sravaka; nyan thos
 
Vidyadhara
 rig ’dzin
 
Base
 gzhi
 
Base
 gzhi ma
 
being
 yin pa
 
Bliss Endowed Palace
 bde ldan
 
Sugata
 bde gshegs
 
body
 lus
 
Buddha King of True Perfection
 mngon rdzogs rgyal po
 
ceremony of Assigning the Receptacle
 snod brtag cho ga
 
ceremony which puts down the full sign
 rgyas rtags gdab pa’i cho ga
 
Chinese
 rgya
 
co-emergent ignorance
 lhan cig skyes pa’i ma rig pa
 
Combined Tantra
 ’dus pa'i rgyud
 
commitments
 dam tshig
 
conceptual constructions
 rnam rtog
 
conceptualizations
 rtog pa
 
confidence
 gdeng
 
conscience
 shes bzhin
 
Creator of All Things
 kun byed
 
The Cuckoo
 khu byug
 
Dense Array
 stug po bkod pa
 
Dharmakaya
 chos sku
 
Dharmadhatu
 chos dbyings
 
dimension of reality
 chos nyid
 
Discipline
 ’dul ba
 
ear lineage
 rna brgyud
 
Eight Dharmas for Attaining Patience
 bzod thob chos brgyad
 
embellishment
 spros
 
emotional obstructions
 nyon mongs
 
Bodhicitta
 byang chub sems
 
Bodhisattva
 byang chub sems dpa’
 
equanimous stability
 mnyam gzhag
 
evil destinations
 ngan song
 
experiential elements
 khams
 
final attainment
 rjes thob
 
first copy [of a book]
 bla dpe
 
Five Great Ones
 che ba lnga
 
freedom
 rang dbang
 
further manifestation
 yang sprul
 
Generation
 bskyed
 
Golden Land
 gser gling
 
Great Compassionate One
 thugs rje chen po
 
Great Middle
 dbu ma chen po
 
Great Middle Way
 dbu ma’i lam chen
 
Great Mudra
 phyag rgya chen po
 
Great Perfection
 rdzogs chen
 
Having Delight
 dga’ ldan
 
Black Lines
 thig naga
 
heretics
 mu stegs
 
high seeing
 lhag mthong
 
Hundred Thousand Tantras of the Old Ones
 rNying ma rgyud 'bum
 
ignorance
 ma rigs
 
Ignorance Wisdom
 ma rig ye shes
 
imaginings
 dmigs pa
 
impulses
 ’du shes
 
insubstantial
 dngos med
 
intellect
 blo
 
intermediate state
 bar ma
 
intermediate state
 bar ma do
 
Invitation
 spyan drangs
 
Jewel land Without Discord
 sel med rin chen gling
 
Knowledge
 shes pa
 
Latter Tantra
 rgyud kyi phyi ma
 
life-force
 tshe srog
 
Private Buddha
 pratyekabuddha;

rang sangs rgyas
 
Manifest Body
 sprul pa’i sku
 
indicator
 mtshan ma
 
matrix
 kun 'byung
 
Meditation Teachings
 sgom khrid
 
Metaphysics
 mngon pa
 
methods
 thabs
 
mind
 citta
 
Mind [of a Buddha]
 thugs
 
mind [of a sentient being]
 sems
 
mind to which being appears
 yin snang sems
 
Brave Hearts
 sems dpa
 
Mind Mothers
 sems ma
 
natural abiding
 rang bzhin gnas pa
 
experience
 ngang
 
naturalness
 [[rang bzhin] nyid]]
 
New Schools
 gsar ma
 
Nothing Less
 ’og min
 
Old School
 rNying ma
 
Particularists
 bye brag
 
peaceful abiding
 gzhi gnas
 
Perfection of Wisdom
 ye shes rdzogs pa
 
playfulness
 rol pa
 
primary teaching
 gzhung
 
primordial wind
 ye rlung
 
primordially pure
 ka dag
 
psycho-physical constituents
 phung po
 
pure
 dag pa
 
real base
 dngos bzhi
 
[the] reality of the Circle
 thig le chos nyid
 
Recollection
 dran pa
 
Red Teachings
 dmar khrid
 
reversed sign
 log pa’i brda
 
instructions
 man ngag
 
Secondary Marks
 dpe byad
 
Self-awareness
 rang rig
 
sense bases
 skye mched
 
Sign Teachings
 pra khrid
 
Signs
 mtshan
 
Single Circle
 thig le nyag cig
 
single taste
 ro gcig
 
Six Circles of the Great Sky
 nam mkha’ che yi thig le drug]]
 
Six Major Great Sources
 khung chen che ba drug
 
Six Objectives of Meditation
 sgom pa'i don drug
 
Six Sages
 thub drug
 
space
 klong
 
spontaneously realized
 lhun grub
 
support
 rten
 
Supreme Bliss
 Mahasuka bde mchog
 
knowledge
 shes rab
 
Sutra Followers
 mdo sde
 
Swastika Body
 g.yung drung sku
 
Tantra of Ocean-like Untroubled Equanimity
 rgya mtsho ltar mnyam rnyog med rgyud
 
Tantra of Perfect Wisdom
 ye shes rdzogs pa'i rgyud
 
Tantra of Profound Secret Wisdom
 ye shes gsang ba zab mo'i rgyud
 
Tantra of Secrecy and Clarity Equal to the Limit
 gsang dang gsal ba mtha'

dang mnyam pa'i rgyud
 
Tantra of Secret Awareness
 rig pa gsang ba’i rgyud
 
Tantra of Secret Wisdom
 ye shes gsang ba’i rgyud
 
Tantra of Unborn Secret Wisdom
 skye med ye shes gsang ba’i rgyud
 
Tantra of Wisdom Light
 ye shes ’od kyi rgyud
 
Tantra which is Equal to the Limit of the Sky
 nam mkha' mtha' dang mnyam pa’i rgyud
 
Tantra which is Filthless Like the Sun and Moon
 nyi zla lta bur dri med rgyud
 
Tantra which is like an Unborn Jewel
 skye med rin chen lta bu'i rgyud
 
Tantras of the Base
 gzhi yi rgyud
 
Tantras of the Path
 lam gyi rgyud
 
Tantras of the Result
 ’bras bu'i rgyud
 
three identities
 [[bdag nyid [gsum]]
 
three identities
 nyid gsum
 
three understandings
 rtogs pa gsum
 
thusness
 de bzhin nyid
 
Total Base
 kun bzhi
 
Total Base of the Bodhicitta
 kun bzhi byang chub sems
 
transference
 ’pho
 
transformation
 bsgyur
 
True Awakenings
 mngon byang
 
true nature
 rang bzhin
 
Trust
 yid ches
 
two enclosures
 sgam gnyis
 
undeluded knowledge
 ma ’khrul shes pa
 
Unmoving
 mi bskyod pa
 
Vajradhara
 rdo rje ’dzin pa
 
Vajrapani
 phyag na rdo rje
 
Vajrasattva
 rdo rje sems dpa
 
Vajra of Supreme Delight
 dga’ rab rdo rje
 
volume
 bam po
 
way things are
 gnas lugs
 
wisdom
 ye shes
 
wise one
 ye shes pa
 
Without Discord
 sel med
 
Land of Jambhu
 ’dzam gling

 

Tibetan-English Glossary

 

ka dag
 primordially pure
 
kun tu bzang po
 All Good One
 
kun rtags ma rig pa
 all-defining ignorance
 
kun byed
 Creator of All Things
 
kun 'byung
 matrix
 
kun bzhi
 Total Base
 
kun bzhi byang chub sems
 Total Base of the Bodhicitta
 
kun rig rgyal po
 All Aware King
 
klong
 space
 
skye mched
 sense bases
 
skye med ye shes gsang ba’i rgyud
 Tantra of Unborn Secret Wisdom
 
skye med rin chen lta bu'i rgyud
 Tantra which is like an Unborn Jewel
 
bskyed
 Generation
 
khams
 experiential elements
 
khu byug
 The Cuckoo
 
khung chen che ba drug
 Six Major Great Sources
 
dga’ ldan
 [abode of the gods] Having Delight
 
dga’ rab rdo rje
 Vajra of Supreme Delight
 
rgya
 Chinese
 
rgya mtsho ltar mnyam rnyog med rgyud
 Tantra of Ocean-like

Untroubled Equanimity
 
rgyas rtags gdab pa’i cho ga
 ceremony which puts down the full sign
 
rgyu ’thun
 accordant cause
 
rgyud kyi phyi ma
 Latter Tantra
 
sgam gnyis
 two enclosures
 
sgom khrid
 Meditation Teachings
 
sgom pa'i don drug
 Six Objectives of Meditation
 
bsgyur
 transformation
 
ngang
 experience
 
ngan song
 evil destinations
 
dngos med
 insubstantial
 
dngos bzhi
 real base
 
mngon pa
 Metaphysics
 
mngon byang
 True Awakenings
 
mngon rdzogs rgyal po
 Buddha King of True Perfection
 
mngon shes
 Actual Knowledge
 
che ba lnga
 Five Great Ones
 
chos sku
 Dharmakaya
 
chos nyid
 dimension of reality
 
chos dbyings
 Dharmadhatu
 
rjes thob
 final attainment
 
nyan thos
 Auditor
 
nyi zla lta bur dri med rgyud
 Tantra which is Filthless

Like the Sun and Moon
 
nyid gsum
 three identities
 
nyon mongs
 emotional obstructions
 
mnyam gzhag
 equanimous stability
 
rNying ma
 Old School
 
rNying ma rgyud 'bum
 Hundred Thousand Tantras of the Old Ones
 
ting ’dzin
 samadhi
 
rten
 support
 
rtog pa
 conceptualizations
 
rtogs pa gsum
 three understandings
 
stug po bkod pa
 Dense Array
 
thabs
 methods
 
thig naga
 [[[hell]] of] Black Lines
 
thig le chos nyid
 [the] reality of the Circle
 
thig le nyag cig
 Single Circle
 
thugs
 Mind [of a Buddha
 
thugs rje chen po
 Great Compassionate One
 
thub drug
 Six Sages
 
dag pa
 pure
 
dam tshig
 commitments
 
de bzhin nyid
 thusness
 
dran pa
 Recollection
 
gdeng
 confidence
 
bdag nyid gsum
 three identities
 
bde mchog
 Supreme Bliss
 
bde ldan
 Bliss Endowed Palace
 
bde gshegs
 Sugata
 
mdo sde
 Sutra Followers
 
’du shes
 impulses
 
’dul ba
 Discipline
 
’dus pa'i rgyud
 Combined Tantra
 
rdo rje ’dzin pa
 Vajradhara
 
rdo rje sems dpa
 Vajrasattva
 
nam mkha’ che yi thig le drug
 Six Circles of the Great Sky
 
nam mkha' mtha' dang mnyam pa’i rgyud
 Tantra which is Equal to the Limit of the Sky
 
gnas lugs
 way things are
 
rna brgyud
 ear lineage
 
rnam rtog
 conceptual constructions
 
rnam par snang mdzad
 All-Aware Vairocana
 
snang ba
 appearances
 
snod brtag cho ga
 ceremony of Assigning the Receptacle
 
pra khrid
 Sign Teachings
 
dpe byad
 Secondary Marks
 
spyan drangs
 Invitation
 
sprul pa’i sku
 Manifest Body
 
spros
 embellishment
 
phung po
 psycho-physical constituents
 
phyag rgya chen po
 Great Mudra
 
phyag na rdo rje
 Vajrapani
 
’pho
 transference
 
bam po
 volume
 
bar ma
 intermediate state
 
bar ma do
 intermediate state
 
byang chub sems
 Bodhicitta
 
byang chub sems dpa’
 Bodhisattva
 
bye brag
 Particularists
 
bla dpe
 first copy [of a book]
 
blo
 intellect
 
dbu ma chen po
 Great Middle
 
dbu ma’i lam chen
 Great Middle Way
 
’bras bu'i rgyud
 Tantras of the Result
 
ma ’khrul shes pa
 undeluded knowledge
 
ma rig ye shes
 Ignorance Wisdom
 
ma rigs
 ignorance
 
man ngag
 instructions
 
mi bskyod pa
 Unmoving
 
mu stegs
 heretics
 
dmar khrid
 Red Teachings
 
dmigs pa
 imaginings
 
  
tshe srog
 life-force
 
mtshan
 Signs
 
mtshan ma
 indicator
 
’dzam gling
 Land of Jambhu
 
rdzogs chen
 Great Perfection
 
gzhi
 Base
 
gzhi gnas
 peaceful abiding
 
gzhi ma
 Base
 
gzhi yi rgyud
 Tantras of the Base
 
gzhung
 primary teaching
 
bzod thob chos brgyad
 Eight Dharmas of Attaining Patience
 
og min
 [abode of] Nothing Less
 
yang sprul
 further manifestation
 
yid ches
 Trust
 
yin snang sems
 mind to which being appears
 
yin pa
 being
 
ye rlung
 primordial wind
 
ye shes
 wisdom
 
ye shes pa
 wise one
 
ye shes rdzogs pa
 Perfection of Wisdom
 
ye shes rdzogs pa'i rgyud
 Tantra of Perfect Wisdom
 
ye shes ’od kyi rgyud
 Tantra of Wisdom Light
 
ye shes gsang ba zab mo'i rgyud
 Tantra of Profound Secret Wisdom
 
ye shes gsang ba’i rgyud
 Tantra of Secret Wisdom
 
g.yung drung sku
 Swastika Body
 
rang dbang
 freedom
 
rang bzhin
 true nature
 
rang bzhin nyid
 naturalness
 
rang bzhin gnas pa
 natural abiding
 
rang rig
 Self-awareness
 
rang sangs rgyas
 Private Buddha
 
rig pa gsang ba’i rgyud
 Tantra of Secret Awareness
 
rig ’dzin
 Vidyadhara
 
ro gcig
 single taste
 
rol pa
 playfulness
 
lam gyi rgyud
 Tantras of the Path
 
lus
 body
 
log pa’i brda
 reversed sign
 
shes pa
 Knowledge
 
shes bzhin
 conscience
 
shes rab
 knowledge
 
sems
 mind [of a sentient being]
 
sems dpa
 Brave Hearts
 
sems ma
 Mind Mothers
 
sel med
 Without Discord
 
sel med rin chen gling
 Jewel land Without Discord
 
gsal ba gsang ba mtha’' dang mnyam pa'i rgyud
 Tantra of Secrecy

and Clarity Equal to the Limit
 
gsar ma
 New Schools
 
gser gling
 Golden Land
 
lhag mthong
 high seeing
 
lhan cig skyes pa’i ma rig pa
 co-emergent ignorance
 
lhun grub
 spontaneously realized




[1] rNam par snang mdzad

[2] Chos nyid

[3] ’Og min, Lit “Nothing Less.”

[4] Mi bskyod pa

[5] rDo rje sems dpa

[6] bLo, Skt. Manas

[7] Man ngag, upadeœa

[8] Chos dbyings

[9] Byang chub sems

[10] sKad cig. This word is often used in juxtaposition to rim kyis, or “gradual.” This statement at the beginning of the text seems to be announcing this text as adhering to the instantaneous (sKad cig) school of enlightenment, said to have been defeated by Kamasila in the great Samye Debates, and to have been argued for by Chinese masters. Here is an “Indian” text, from the period of Kamaliœila, arguing the “instantaneous” perspective, indicating that the view of Instantaneous Enlightenment was held not only by the masters from China, but in India, as well.

[11] Rang byung ye shes

[12] rTog pa

[13] Ma rigs

[14] Rang rig

[15] bDe gshegs

[16] Kun 'byung

[17] kLong

[18] Thig le nyag cig

[19] Kun tu bzang po

[20] Shes rab, Skt. Prajna

[21] Thabs, Skt. Upaya

[22] Ngang, Skt. Râsa. The Sanskrit Râsa is variously translated by Vairocana into the Tibetan words ro, bcud, and ngang. Ro connotes flavor or taste, bcud connotes vital sap or essential potency, while ngang connotes state of being, condition, existential quality, etc. My English translations reflect Vairocana’s inspiration as to the correct translation of râsa in the given context. The importance of râsa theory, “râsayâna,” to this text, and the works of rDzogs chen in general deserves careful study.

[23] rang bzhin, Skt. Svabhâva

[24] bDag nyid gsum, Skt. Trisvabhâva. The word bdag nyid is glossed in the Mahavyutpatti,, as well as the Bod-rgya tsig mdzod chen po, as serving as an equivalent for rang bzhin. The Cittamatra explanations of the Trisvabhâva are well known. In this case the Râsa and Svabhâva of all things is united in the *Trisvabhâva. It is likely that the use of bdag nyid, Skt: Atmatâ, as a “synonym’ for the svabhâva is intended to emphasize that the *Trisvabhâva is not simply a question of self-nature, but one of Taste as well. The usage of bdag nyid gsum and nyid gsum will be seen throughout the tantras of rDzogs chen.

[25] Rigs, Skt. Kûla

[26] sNang ba

[27] sKu

[28] Ye-shes

[29] Rol pa

[30] Kun-bzang

[31] Man ngag, Skt. upadesa

[32] Dran pa

[33] rNam rtog

[34] Arising, condensing, and thusness

[35] Rang bzhin nyid, Skt. Svabhâvata

[36] Chos sku

[37] Ye shes rdzogs pa, Skt. *jnanasandhi. Compare prajnaparamita. In this translation ye shes, Skt jnana, is being translated as wisdom, while shes rab, Skt. Prajna is being translated as knowledge. Paramita has been variously translated, e.g. Going to the Other Shore,” and “perfection.” That the King of Secret Wisdom is here given the appellation Perfection of Wisdom, attention should be paid to references that might differentiate prajna from jnana.

[38] Nyon mongs, Skt. klesha

[39] Note that the following section is not presented as either a question or answer, but appears to be an insert put in to clarify the issue of the six classes of beings. At the end of the chapter “thus he spoke” is written, but at this point we don’t know exactly who is speaking.

[40] rGyu ’thun

[41] Attachment, Aversion, ignorance, pride, and jealousy.

[42] dBang po, Skt. Indra

[43] Ye shes sku, *Jñânakâya

[44] gSer gling, Skt. Suvarnadvipa. This was most likely the capitol of the shipping empire of Srivijaya, thought to have been in Sumatra of modern day Indonesia. Suvarnadvipa, the “Isle of Gold,” was the location where Atiœa studied in the early eleventh century. It is likely that Atiœa is one of many students of Buddhism to have gone to Suvarnadvipa, as his biography records, and who had tremendous difficulties at sea. The shipping lanes between what is now Indonesia and India are infamous, thus the simile.

[45] Tib.: Ting ’dzin, Skt.: Dyana, Chinese: Chan, Japanese: Zen

[46] Ye shes klong du shar ba’i ting nge ‘dzin]]

[47] Ye shes pa

[48] ’Du shes,

[49] Dam pa, Skt. *Vara

[50] Dam tshig

[51] A reference to the lack of the thirty two marks, etc. of a Buddha being unnecessary for Buddhahood in the realization of the Great Perfection.

[52] rDo rje sems

[53] sPros, Skt. Prapanca

[54] dNgos med

[55] ’Pho

[56] gYung drung sku, *svastikakâya. This term is unusual in a Buddhist text, while in Bon-po literature it is found as an “equivalent” for the Buddhist Dharmakâya. Its usage in the present text may be an indication that during the early translation period translators such as Vairocana used vocabulary they hoped would reach the audience present, who were more familiar with Bon-po terminology than Buddhist. Investigation is warranted as to whether Vairocana was not himself sympathetic to both Bon and Buddhist groups, and sought to make his translation attractive to both by incorporating the terminologies of both. In this case the gYung Drung sKu is stated to abide within the Chos sKu, indicating the “taking in” of the bon-po term and subsuming it into the Buddhist.

[57] Nyid gsum, probably a reference to bdag nyid gsum.

[58] Thig le, Skt, Bindu

[59] Karma in the form of Vasanas, or “tendencies” is understood variously by different schools of Buddhism, the central problem being how impermanence can be reconciled with karmic cause and effect. The notion of Karma clinging or adhering to one is generally attributed to the Jain teacher Mahavira, who held that Karma sticks to one’s Jiva or soul and prevents one from emancipation. Whether this passage is directed to such a theory is worth consideration.

[60] rTogs pa gsum.

[61] The four times are generally the past, present, future, and “primordially pure time, Ka dag pa’i dus.

[62] Bar ma

[63] This is a reference to subtle body yogic practice. The advice of a personal teacher on such practices is recommended.

[64] Bar ma do. The archaic form bar ma do, usually given as bar-do, is a verifying indication of the early period of the present translation.

[65] Thugs rje chen po, an epithet for Avalokiteshvara, or sPyan res gzigs. The role of Compassion the rDzogs-chen teachings, expressed by Avalokiteshvara in chapter one of Clarity Equal to the Limit, the second tantra in this book, may shed light on how Great Compassion acts synonymously with Great Perfection.

[66] The Manifestation Body of The Compassionate Mind, thugs rje sems kyi sprul pa’i sku.

[67] “Outer” referring to the gross physical body, and “inner” referring to the subtle body with its winds and channels (rTsa, rLung).

[68] mChog kyi sku

[69] Thugs, Skt. Citta

[70] Sems, Skt. Citta

[71] The three problems of the Buddha and a Sentient being having the same mind are that a single mind will be both enlightened and unenlightened, an enlightened mind will not understand a mind without enlightenment, and that an unenlightened mind will turn out to be enlightened.

[72] Ye shes kyi sku, *Jñânakâya

[73] bDag nyid, Skt. Atmatâ

[74] Certainty, in this case, would make it so that stasis in the state of enlightenment a problem.

[75] Uncertainty, here, is the lack of guarantee that all things are already enlightened and the lack of guarantee that an understanding of this is available.

[76] Ma rig ye shes, Skt. *Avidya Jnana. This term will be recalled in recounting the Six Wisdoms.

[77] Lhun-grub, Skt Sahâja

[78] Dag pa

[79] The problem being that if it is beyond conceptualization the spontaneous realization of it would put an end to the ability to conceptualize even the thought of “enlightenment,” etc.

[80] The extreme referred to is that of denial of the suffering of samsara, its opposite being denial of the reality of nirvana.

[81] It is evident that between the Sahâja perspective and that of denial of impurity, the Sahâja is here found tenable.

[82] Ye rlung

[83] De bzhin dbyings

[84] The first problem is the occurrence of differential results from a single cause. The second is that two opposite entities cannot have an identical cause. Both refer to the possibility of duality in the cause-effect relationship of phenomena.

[85] Ngan song , Skt. Durgati. There are usually mentioned three evil destinations, the animals, the hungry ghosts, and the hells. The present statement regarding two evil destinations refers to birth in the two sorts of existence where the leisure and opportunity of a human body be lost, thus both the “higher realms,” and “lower realms” are here considered to be evil destinations. (Oral commentary by Khenpo Palden Sherab).

[86] sDig-pa.

[87] The two being the “extra-ordinary Dharmakâya” spoken of in this Tantra, and the “ordinary Dharmakâya,” mentioned in general as part of the division of the Rupa and Dharma Kâyas, with the Rupakâya being subdivided into the Nirmana- and Sambhoga Kâyas, resulting in the Trikaya or Three Body division.

[88] A reference to the “Three Trainings” of Discipline, and Knowledge, and Samadhi.

[89] gZhung

[90] Ro gcig, Skt. *Ekarâsa

[91] Bar-do.

[92] Rig ’dzin

[93] mGon-po, Skt. Nâtha.

[94] gDeng

[95] It is significant that the first transmission of this teaching is said to have been delivered to Brahmins, rather than, for example, monks or Bodhisattvas.

[96] dGa’ rab rdo rje, No Sanskrit attestation of this name as yet been found.

[97] bLa dpe

[98] bDe mchog, *Samvara

[99] bDe ldan, Skt. *Sukhavati. This may be an early translation for bde ba can, the western paradise of Amitabha, or may, on another level, refer to the cranial vault in subtle body yoga. Further investigation of the literature is necessary for a more positive identification of the locale.

[100] The phrase: “Equal to the Limit” (mtha’ dnag mnyam pa) should be understood as “Equal to the limit, or the end, of the sky.” (Khenpo Palden Sherab).

[101] Kun rig rgyal po

[102] gNas lugs

[103] Kun ‘byung

[104] Phung po, Skt. Skanda

[105] Sems dpa’

[106] Sems ma

[107] Thugs rje chen po

[[[108]]] Ngag kyi dbang po.

[109] The Bodhisattva of Compassion, Avalokiteœvara, seems to have become depressed that this teaching of the Great Perfection puts his own practices of Great Compassion on a level lower than the highest, and is upset. His being harassed by Indra (Power), is an indication that the text is addressing an upset in the power structure of Buddhist practice, finding that Compassion, being emphasized in the Kriya tantra, seems to be left far behind at the level of the Atiyoga. The place of Compassion in Great Perfection practice obviously must be addressed. Avalokiteœvara initiates the discussion, himself in the guise of the Great Compassionate One, Mahakarunika, to Vajrasattva, who represents the Voice of the Great Perfection. Note also that it is Action (Kriya, Karma) that is in question, for applied compassion must act for the benefit of those in distress.

[110] sKye med ye she gsang ba’i rgyud

[111] Bya ba, Skt: Kriya

[112] Here, all the Buddhas support Avalokiteœvara’s request, asking Vajrasattva, as representative of the Ati view, to clarify the problem. This would indicate that many Buddhist practices, not only those connected with compassionate acts, were apparently contradicted by the teachings of the Great Perfection, and that the audience present of all the enlightened ones requested Vajrasattva to explain this. The Buddhas clearly do not need this explanation for themselves, but see the need for the information to be made available, so encourage Vajrasattva to fulfill his role as the mouthpiece of the Great Perfection.

[113] Notice that in this tantra Vajrasattva is identified from the beginning with Secret Wisdom, unlike the Tantra on the Secret Wisdom of the Great Perfection, where Vajrasattva addresses Secret Wisdom as a separate being.

[114] A reference to the need to speak about the unspeakable.

[115] Phyag na rdo rje, Vajrapaṇi. Note that the Lords of the Three Families of the Kriya Tantra, Avalokiteœvara, Manjusri, and Vajrapaṇi are invoked in the plot, where the discussion of Action (Kriya) is being addressed, addressing Avalokiteœvara’s fear that the Great Perfection eliminates the need for karma-based practice, while the answer is presented as coming from the mouth of Vajrapaṇi, the Kriya Tantra’s Lord of Secrets, rather than being addressed directly by Vajrasattva, here representing the viewpoint of the Great Perfection itself.

[116] dBu ma chen po, This term is often used to describe the summation of the Madyamaka Perspective, indicating that Secret Wisdom is, at the level of the Kriya, the equivalent of the Great Middle Way.

[117] gSang ba’i rdo rje, referring to Vajrapaṇi.

[118] Rig sngags, Vidyamantra, and gsang sngags, Guhyamantra

[119] gZhi yi rgyud

[120] Lam gyi rgyud

[121] ’Bras bu'i rgyud

[122] ’Dus pa'i rgyud, These four are discussed in detail in chapter two of this text.

[123] gSum bcu rtsa gsum

[124] Tib. Srog shing, the highly Cabalistic explanation to follow, and the usage of the word Tree of Life may lead to speculation on possible mid-eastern or Persian elements having influenced this transmission. The section to follow would appear to be a fragment, imported into the text, for the topic of the diagram and its secrets is not embellished elsewhere in the text.

[125] Vajrapani

[126] This phrase is commonly used to describe Padmasambhava’s group of nine, or twenty five students in Tibet. It will be noted that the Tantra begins at the very highest level of the Ati, then moves to the concerns of the Kriya Yoga Deities, then to the Deities of the Form realms Akanishta and Tushita, and is now moving onward to the concerns of the world of human beings.

[127] Man-ngag, upadesa

[128] kLong dgu

[129] Lha’i dbang po

[130] ‘Og min, Nothing Less

[131] dGa’ ldan

[132] ’Dzam gling, Jambudvipa, the name given for our world, Literally “Land of Jambhu.” The Jambhu is a fruit, sometimes called a “wood apple.”

[133] Yang sprul

[134] *Sugatabodhi, bde gshegs byang chub.

[135] sPrul pa’i sku

[136] dGa’ rab rdo rje. The explanation of his birth and circumstances conforms in part to the general hagiography found in Dudjom Rinpoche’s History of the Nyingma. Details to the story, in terms of place and family are here presented that are not elsewhere described.

[137] rNa brgyud

[138] Kun gzhi

[139] Mimamsaka cosmology also states that the fundament of reality is the sound A.

[140] Phyag rgya chen po, Mahamudra

[141] gNyis med, Advaita

[142] gNas lugs

[143] Rang bzhin, Skt Svabhâva

[144] bDag nyid, Skt. Atmatâ.

[145] Generally referring to the foot of the Bodhi tree where Sakyamuni gained enlightenment.

[146] The basic diagram here described is on the cover of this book.

[147] Khu byug, Full title rig pa’i khu byug.

[148] sGom pa'i don drug

[149] brTsal chen brtsal thabs drug

[150] Khung chen che ba drug

[151] Nam mkha’ che yi thig le drug

[152] Rang bzhin

[153] Rol ba

[154] mTshan ma

[155] bBo grol

[156] Tib: sTon-pa, “teacher.” In the reply below, the word bsTan-pateaching” is used. In the context of the reply, it would stand to reason that “Teaching” should also be the correct reading here, The reference being to the “Three Baskets” or Tripitaka of the Buddhist Cannon.

[157] These will be laid out below, but basically refer to the first eight of the Nine Yâna system of the Great Perfection. The Ati itself being absolutely perfect, it does not count as a stage, leaving eight orientations to the base, view, practice, and result with regard to Buddhist practice.

[158] Described in chapter seven of this text as eternalism, nihilism, and materialism.

[159] ’Dul ba, Vinaya, The four sections in this case being those concerning Monks, Nuns, Novices, and Lay people (clarification thanks to Khenpo Pelden Sherab).

[160] dGon pa, the discourse relating to reality and its composition, the third of the “Three Baskets.”

[161] The following three verses refer to the Dharmakâya, the Sambhogakâya, and the Nirmanakâya, respectively.

[162] The verse just above addressed the Dharmakâya. This verse addresses the Sambhogakâya, while the following verse addresses the Nirmanakâya.

[163] Ma bcos chen po

[164] mDo sde, Sautrantika

[165] Bye brag, Vaibhasikas

[166] Tib: rTen ‘brel, Skt: Pratityasamutpada

[167] Tib: Theg pa chen po, Skt: Mahayâna

[168] The Mahayâna, the highest of the “Outer” stages, is here put into the “Gradualistdoxography, and then comes the higher discussion of the inner and secret transmission.

[169] Drang don, Niartha

[170] Bya rgyud, the constant reminder in this text that the Great Perfection is without Action (kriya, karma) comes to the fore here.

[171] Tib: Rigs gsum, Skt: Trikula. These are the lotus, jewel, and vjara; their lords are, respectively, Avalokiteœvara, Manjusri, and Vajrapani. Two of these appear personally in the first chapter of this tantra, asking why Action (Kriya) is unnecessary.

[172] The action, the actor, and the act itself are pure.

[173] Commitments are prioritized far more highly than is Wisdom.

[174] rDo rje ’dzin pa

[175] A reference to both the certainty of a surgical procedure, in which the intended recovery is uncertain due to many factors in surgery, as well as to the determination of which Buddha Family (kula) an initiate will find him or herself belonging to based on the way the ceremonial knife falls in the initiatory mandala. Also, when the scalpel slices, you hope it will cut out the disease, and not bring destruction of health, that is the risk factor of this perspective. (oral explanation Kenpo Palden Sherab)

[176] Wisdom is prioritized to control commitment.

[177] The four families (Rigs, kula) in the Upa Tantra are the Vajra, Lotus, Jewel, and Karma. a possible correspondence with the four caste system of Brahmanism may be reflected here.

[178] mNgon byang

[179] sTug po bkod pa, Avatamsaka. This is the Title of a famous Mahayâna Sutra. It is notable that at this inner level of Yoga, presented as branch of Tantra above, the ultimate attainment is an understanding presented in a Mahayâna Sutra.

[180] This text shows clear cognizance of the Generation (sKyes rim) and Perfection (rDzogs rim) phases described in Anuttrayogatantra, yet will go on to claim that the Great Perfection is beyond the Perfection stage of the Anuttarayogatantra. It is evident that the cognizance shown in this Tantra of the four levels of Tantra and the Nine-levels of Dharma, variously attributed to the New and Old schools respectively, were, at the time this text written, well known. This may lead to speculation that this text is a product of the 11th century C.E. or latter. The fact that the text itself quotes many other texts indicates awareness of a large corpus of Great Perfection literature, which also supports a late dating of the text.

[181] These are: The deity before you, yourself as the deity, and the non-duality of the first two. (Oral commentary, Khenpo Palden Sherab).

[182] Pad ma spyan. This refers to the idiomatic English words “spaced out,” as the visualization practice can become reified to the point that visualizations over-ride common awareness in the consciousness, this giving one the look of “Lotus Eyes.” (Kenpo Palden Sherab)

[183] Here the rDzogs rim stage of the Anuttarayoga is placed at the eighth position on the nine yâna system, where rDzogs rim is Anu yoga, and rDzogs chen is something beyond that.

[184] Yi ge ‘khor lo

[185] ‘Dod can, an appellation for the classes of sentient beings, sems can.

[186] Sangs rgyas sku, Skt. *Buddhakaya.

[187] Ye shes sems, Skt. * Jnanacitta

[188] Kun bzang seng phrug

[189] This is a reference to the Four Horns (Mu bzhi), in this case applied so as to investigate cause-result relationships, the result coming from the cause, the cause coming from the result, both or neither.

[190] Lhan cig skyes pa’i ma rig pa, Skt. Sahâja-avidya. As explained above, in the process of perfection’s self-arising, it comes into being in a five-fold manner, causing confusion, which is, in, fact, the ignorance (Ma rig pa) that is born at the same time as (Lhan cig) the force of wisdom’s self-appearance.

[191] [[Kun rtags] ma rig pa]], The ignorance of universalizing thingS through naming, numbering, stratifying, classifying, and dividing so that basic prejudices become the norm of perception.

[192] Jealousy is generally presented as the problem for the anti-gods.

[193] Frequently the gods are cited as being characterized by pride.

[194] These are the principal Gods in the Vedic sacrificial tradition, an indication that these sacrifices were going strong at the time of this book’s writing.

[195] lTa ba ngan pa]]

[196] Mu stegs pa.

[197] This would appear to address the Ajivaka position, generally held to have dissipated early in the history of Buddhism. The cognizance of this form of materialism/nihilism, as well as its opinion of things Vedic, while its lack of reference to any of the Six Schools would help date the text as having at least one strata dating to the time of the definition of the Six Schools in India.

[198] rTen ‘brel

[199] rLung This may be understood as “wind” in terms of “breath,” or “breathing.” Here, the elemental force of wind has both psychological and physiological import. (Khenpo Palden Sherab)

[200] mTshan ma, pramana.

[201] bDag nyid

[202] Yid ches

[203] A reference to jaundice

[204] Ma ’khrul shes pa

[205] Notice that the usual trinity of attachment, aversion, and ignorance has here been replaced by attachment, conceptualization, and delusion, effectively removing hatred and aversion from the three “fundamental problems,” and replacing it with the tendency of the mind to conceptualize and categorize.

[206] This refers to the cognition of a thing, and its identification. In the case of a pigeon’s neck, we might first say that a pigeon certainly has a neck, bridging its head to its torso, but then we might examine the discrete parts of the pigeon to the point that our conclusion was that there is nothing real about any part of the pigeon (including its neck), or even the whole. At last we would give up differentiating between the ways the pigeon’s neck could be analyzed and categorized or not. (Khenpo Palden Sherab)

[207] mTshan gzhi

[208] gZhi, a referent to the basic ground of all being, kun tu bzang po, the source of all goodness.

[209] rTen, a referent to the basic support of existence, such as the earth to walk on, a body to live in, a seat to sit on, etc.

[210] These are the view, practice, meditation, and result. (Khenpo Palden Sherab)

[211] De Shan

[212] Tib. rDo rJe gDan, Skt. Vajra Asana. The traditional name give to the spot where Sakyamuni gained enlightenment, beneath the Bodhi Tree.

[213] Probably referring to the Deer Park, where Sakyamuni first preached.

[214] Citta, Sems

[215] Ro gsum

[216] Kun kyi rje

[217] Rang rig rgyal po

[218] Ting nge ‘dzin dang shes rab.

[219] Man ngag

[220] sNod brtag cho ga

[221] rGyas rtags gdab pa’i cho ga

[222] Rin chen gter. The “Treasure of Jewels” referred to here may be taken in the literal sense that it is precious jewels that are hidden, for which this mudra is able to provide the map. There may be many possible esoteric readings, as well.

[223] Dam tshig, Samaya

[224] Tib. rLung gi rang grol dbang

[225] Khyab bdag, an epitaph for Visnu, khyab ‘jug. Also used to designate any personalized principle of pervasion and encompassing. The relation between Visnu and Agni in the Vedas is well known

[226] Phur bu, Skt. Kîla

[227] The first empowerment, often called “Vessel Empowerment,” Tib. Bum pa’i dbang bskur, but in this case the “Vessel” is one of Wisdom (Ye shes bum).

[228] Tib. Dam tshig, Skt. Samaya

[229] These are two of the principal features of the Bakti cults of both Buddhism and Hinduism, and are characteristic of the Kriya and Upa levels of the present text’s exposition.

[230] ‘Phrin las rnam bzhi, These are 1.) Peace Tib. bZhi ba, 2.) Production, Tib. rGyas ba, 3.) power, Tib. dBang, and 4.) Wrath, Tib. Khro bo.

[231] bDe gshegs, Skt. Sugata, This word, either in Tibetan or Sanskrit can imply either “to go,” or “to come.” Many have translated this world as Bliss Gone One, thinking the implication of the term to refer to the Bliss of passing away into Nirvana. It is clear that this text does not recognize a differentiation of bliss and pain in Samsara and Nirvana, and hence to “go off into bliss,” or be a “Bliss Gone One” would not be appropriate. As both coming and going are moving, I have chosen the present translation.

[232] Phung po, Skt. Skanda

[233] Khams, Skt. Dhatu. The similarity is that in the same way sensory organs and sensory objects are a natural part of minds, so, for Buddhas, do commitments (samaya) operate as a basic aspect of the Mind.

[234] Lus, Skt. Sarira. The word lus in Tibetan is used for the normal flesh and bones body, while sKu, Skt. Kâya, carries implications of a transcendent or superior Body. The implication of this sentence is that this Self Arising of Wisdom naturally takes on corporeal form. This would conventionally be called a “Tulku,” (sprul sku), Skt. Nirmanakâya.

[235] Ting nge ‘dzin

[236] Sel med rin chen gling.

[237] Med pa

[238] Thig le chen po

[239] Pra khrid

[240] dMar khrid

[241] sPros pa gsum

[242] sGom khrid

[243] mTsan ma

[244] Desire, hatred, ignorance, pride, and jealousy.

[245] Yin pa. This is the actual verb “to be” in Tibetan.

[246] The “time” referred to is that future time, mentioned two verses above, when the teaching will be imparted. These three verses seem to state a prophecy regarding the future of the teaching, and give advice on which points to pursue when receiving the teaching.

[247] Zhi gnas, Skt. Œamathâ.

[248] Lhag mthong, Skt. Vipassana

[249] mNyam gzhag, Skt. Samadhi

[250] rJes thob

[251] Dran pa, Skt. Smrti

[252] Shes bzhin, Skt. Samprajna

[253] gSer gling, Skt. Suvarnabhumi.

[254] bZod thob chos brgyad

[255] mNgon shes, Skt. Abhijna.

[256] Shes pa’i rnal ‘byor.

[257] Ye shes ‘bar ba

[258] Tha mal chen po. The implication would be that the “Great Perfection” is in fact the “Great Ordinary.”

[259] gSungs, Skt. Vak..

[260] rDo rje nam mkha’, Skt. *Vajra Akasa

[261] It should be noted that none of these animals are native to Tibet.

[262] sGam gnyis

[263] sKu

[264] Yid bzhid bde ba

[265] Sa gcig, Skt. *Ekabhumi.

[266] The danger of sabotage in warfare through pulling out the nails on a chariot’s wheels, requires the heads being cut off, thus guaranteeing the safety of the vehicle.

[267] This refers to the collections of sense, faculty, and object with respect to each of the six senses (Khenpo Palden Sherab).

[268] mTshan

[269] [[dPe [byad]]

[270] Thub drug. The “Six Sages,” are generally the Buddhas that manifest in each of the realms of the six classes of living beings.

[271] Nyams nyid ye shes

[272] Ma bcos gsal ba’i ye shes

[273] Phyag rgya chen po

[274] Bya sgrub ye shes

[275] sTong nyid ye shes

[276] Thig le drug.

[277] Che ba lnga, referring to the five Wisdoms, just listed.

[278] kLong chen dgu

[279] Kun byed

[280] mNgon rdzogs rgyal po

[281] Yang sprul

[282] Rig pa gsang ba’i rgyud

[283] rDzu tshig

[284] Lha’i lha

[285] Bar do

[286] Log pa’i brda

[287] mKha’ ’gro rgyud

[288] Ye shes gsang ba’i rgyud

[289] Ye shes rdzogs pa'i rgyud

[290] Ye shes ’od kyi rgyud

[291] rGya mtsho ltar mnyam rnyog med rgyud]]

[292] Nyi zla lta bur dri med rgyud

[293] Nam mkha' mtha' dang mnyam pa’i rgyud

[294] sKye med rin chen lta bu'i rgyud

[295] Gulang may be identified Pashupati or Shiva.

[296] A crocodile’s neck, when held, remains safe. If it is let go or slips loose, the crock will probably destroy its previous holder. It is therefore unwise to hand such a creature to someone unprepared to hold on.

[297] Ye shes gsang ba zab mo'i rgyud

[298] [[gSang ba gsal ba mtha' dang mnyam pa'i rgyud

[299] dGa’ rab rdo rje, Garab Dorje.

[300] Rang bzhin gnas pa

[301] bsKyed

[302] sPyan drangs

[303] Kun bzhi byang chub sems

[304] Shes pa

[305] Shes rab

[306] gZhi ma

[307] Khams

[308] sKye mched

[309] mNgon byang lnga

[310] Ka dag

[311] Thig nag

[312] Tshe srog

[313] Bam po

[314] ‘Byung po chen po

[315] dBu ma’i lam chen



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