Clarity Equal to the Limit: Glossary
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-pa “teaching” 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 “Gradualist” doxography, 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
