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Difference between revisions of "Clarity Equal to the Limit: Glossary"

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(Created page with "thumb <poem> Glossary samadhi ting ’dzin accordant cause rgyu ’thun Actual Knowledge mngon shes All Aware King ...")
 
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[[samadhi]]
 
[[samadhi]]
−
ting ’[[dzin]]
+
[[ting ’dzin]]
 
   
 
   
 
accordant [[cause]]
 
accordant [[cause]]
−
rgyu ’thun
+
[[rgyu ’thun]]
 
   
 
   
 
Actual [[Knowledge]]
 
Actual [[Knowledge]]
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All Aware [[King]]
 
All Aware [[King]]
−
[[kun rig]] [[rgyal po]]
+
[[kun rig rgyal po]]
 
   
 
   
 
All-Aware [[Vairocana]]
 
All-Aware [[Vairocana]]
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all-defining [[ignorance]]
 
all-defining [[ignorance]]
−
  kun [[rtags]] [[ma rig pa]]
+
  kun [[rtags ma rig pa]]
 
   
 
   
 
All Good One
 
All Good One
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being
 
being
−
  [[yin]] pa
+
  [[yin pa]]
 
   
 
   
 
[[Bliss]] Endowed Palace
 
[[Bliss]] Endowed Palace
−
  [[bde]] ldan
+
  [[bde ldan]]
 
   
 
   
 
[[Sugata]]
 
[[Sugata]]
−
  [[bde]] gshegs
+
  [[bde gshegs]]
 
   
 
   
 
[[body]]
 
[[body]]
−
  lus
+
  [[lus]]
 
   
 
   
 
[[Buddha]] [[King]] of True [[Perfection]]
 
[[Buddha]] [[King]] of True [[Perfection]]
−
  mngon [[rdzogs]] [[rgyal po]]  
+
  [[mngon rdzogs rgyal po]]  
 
   
 
   
 
{{Wiki|ceremony}} of Assigning the Receptacle
 
{{Wiki|ceremony}} of Assigning the Receptacle
−
  snod brtag [[cho ga]]
+
  [[snod brtag cho ga]]
 
   
 
   
 
{{Wiki|ceremony}} which puts down the full sign
 
{{Wiki|ceremony}} which puts down the full sign
−
  [[rgyas]] [[rtags]] gdab pa’i [[cho ga]]  
+
  [[rgyas rtags gdab pa’i cho ga]]  
 
   
 
   
 
{{Wiki|Chinese}}
 
{{Wiki|Chinese}}
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co-emergent [[ignorance]]
 
co-emergent [[ignorance]]
−
  lhan cig skyes pa’i [[ma rig pa]]
+
  [[lhan cig skyes pa’i ma rig pa]]
 
   
 
   
 
Combined [[Tantra]]
 
Combined [[Tantra]]
−
  ’dus pa'i rgyud
+
  [[’dus pa'i rgyud]]
 
   
 
   
 
[[commitments]]
 
[[commitments]]
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Creator of All Things
 
Creator of All Things
−
  kun [[byed]]  
+
  [[kun byed]]  
 
   
 
   
 
The [[Cuckoo]]
 
The [[Cuckoo]]
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{{Wiki|ear}} [[lineage]]
 
{{Wiki|ear}} [[lineage]]
−
  rna [[brgyud]]
+
  [[rna brgyud]]
 
   
 
   
 
Eight [[Dharmas]] for [[Attaining]] [[Patience]]
 
Eight [[Dharmas]] for [[Attaining]] [[Patience]]
−
  bzod thob [[chos]] brgyad
+
  [[bzod thob chos brgyad]]
 
   
 
   
 
embellishment
 
embellishment
Line 146: Line 146:
 
   
 
   
 
Five Great Ones
 
Five Great Ones
−
  che ba lnga  
+
  [[che ba lnga]]
 
   
 
   
 
freedom
 
freedom
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Black Lines
 
Black Lines
−
  [[thig]] [[naga]]
+
  [[thig naga]]
 
   
 
   
 
{{Wiki|heretics}}
 
{{Wiki|heretics}}
−
  mu stegs
+
  [[mu stegs]]
 
   
 
   
 
high [[seeing]]
 
high [[seeing]]
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[[Ignorance]] [[Wisdom]]
 
[[Ignorance]] [[Wisdom]]
−
  ma rig [[ye shes]]
+
  [[ma rig ye shes]]
 
   
 
   
 
imaginings
 
imaginings
−
  dmigs pa
+
  [[dmigs pa]]
 
   
 
   
 
{{Wiki|impulses}}
 
{{Wiki|impulses}}
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[[intellect]]
 
[[intellect]]
−
  blo
+
  [[blo]]
 
   
 
   
 
[[intermediate state]]
 
[[intermediate state]]
−
  bar ma
+
  [[bar ma]]
 
   
 
   
 
[[intermediate state]]
 
[[intermediate state]]
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Invitation
 
Invitation
−
  spyan drangs  
+
  [[spyan drangs]]
 
   
 
   
 
[[Jewel]] land Without Discord
 
[[Jewel]] land Without Discord
−
  sel med [[rin chen]] gling
+
  s[[el med rin chen gling]]
 
   
 
   
 
[[Knowledge]]
 
[[Knowledge]]
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[[Latter]] [[Tantra]]
 
[[Latter]] [[Tantra]]
−
  rgyud kyi phyi ma
+
  [[rgyud kyi phyi ma]]
 
   
 
   
 
[[life-force]]
 
[[life-force]]
−
  [[tshe]] [[srog]]
+
  [[tshe srog]]
 
   
 
   
 
[[Private Buddha]]
 
[[Private Buddha]]
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[[Meditation]] Teachings
 
[[Meditation]] Teachings
−
  [[sgom]] [[khrid]]  
+
  [[sgom khrid]]  
 
   
 
   
 
[[Metaphysics]]
 
[[Metaphysics]]
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[[mind]] to which being appears
 
[[mind]] to which being appears
−
  [[yin]] [[snang sems]]
+
  [[yin snang sems]]
 
   
 
   
 
Brave Hearts
 
Brave Hearts
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[[Mind]] Mothers
 
[[Mind]] Mothers
−
  [[sems]] ma
+
  [[sems ma]]
 
   
 
   
 
natural abiding
 
natural abiding
−
  [[rang bzhin]] [[gnas pa]]
+
  [[rang bzhin gnas pa]]
 
   
 
   
 
[[experience]]
 
[[experience]]
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naturalness
 
naturalness
−
  [[rang bzhin]] [[nyid]]
+
  [[rang bzhin] nyid]]
 
   
 
   
 
New Schools
 
New Schools
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[[peaceful]] abiding
 
[[peaceful]] abiding
−
  [[gzhi]] [[gnas]]
+
  [[gzhi gnas]]
 
   
 
   
 
[[Perfection of Wisdom]]
 
[[Perfection of Wisdom]]
Line 301: Line 301:
 
   
 
   
 
primary [[teaching]]
 
primary [[teaching]]
−
  gzhung
+
  [[gzhung]]
 
   
 
   
 
[[primordial]] [[wind]]
 
[[primordial]] [[wind]]
−
  ye [[rlung]]
+
  [[ye rlung]]
 
   
 
   
 
[[primordially pure]]
 
[[primordially pure]]
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real base
 
real base
−
  dngos bzhi
+
  [[dngos bzhi]]
 
   
 
   
 
[the] [[reality]] of the Circle
 
[the] [[reality]] of the Circle
Line 328: Line 328:
 
   
 
   
 
reversed sign
 
reversed sign
−
  log pa’i brda
+
  [[log pa’i brda]]
 
   
 
   
 
instructions
 
instructions
Line 334: Line 334:
 
   
 
   
 
Secondary Marks
 
Secondary Marks
−
  [[dpe]] [[byad]]
+
  [[dpe byad]]
 
   
 
   
 
[[Self-awareness]]
 
[[Self-awareness]]
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Sign Teachings
 
Sign Teachings
−
  pra [[khrid]]
+
  [[pra khrid]]
 
   
 
   
 
[[Signs]]
 
[[Signs]]
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Single Circle
 
Single Circle
−
  [[thig le]] [[nyag]] cig
+
  [[thig le nyag cig]]
 
   
 
   
 
single {{Wiki|taste}}
 
single {{Wiki|taste}}
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Six Circles of the Great Sky
 
Six Circles of the Great Sky
−
  [[nam mkha]]’ che yi [[thig le]] {{Wiki|drug}}
+
  [[nam mkha]]’ che yi thig le drug]]
 
   
 
   
 
Six Major Great Sources
 
Six Major Great Sources
−
  [[khung]] [[chen]] che ba {{Wiki|drug}}
+
  [[khung chen che ba drug]]
 
   
 
   
 
Six Objectives of [[Meditation]]
 
Six Objectives of [[Meditation]]
−
  [[sgom]] pa'i don {{Wiki|drug}}
+
  [[sgom pa'i don drug]]
 
   
 
   
 
[[Six Sages]]
 
[[Six Sages]]
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support
 
support
−
  rten
+
  [[rten]]
 
   
 
   
 
[[Supreme Bliss]]
 
[[Supreme Bliss]]
Line 385: Line 385:
 
   
 
   
 
[[Swastika]] [[Body]]
 
[[Swastika]] [[Body]]
−
  g.yung [[drung]] sku
+
  [[g.yung drung sku]]
 
   
 
   
 
[[Tantra]] of Ocean-like Untroubled [[Equanimity]]
 
[[Tantra]] of Ocean-like Untroubled [[Equanimity]]
Line 391: Line 391:
 
   
 
   
 
[[Tantra]] of [[Perfect Wisdom]]
 
[[Tantra]] of [[Perfect Wisdom]]
−
  [[ye shes]] [[rdzogs]] pa'i rgyud
+
  [[ye shes rdzogs pa'i rgyud]]
 
   
 
   
 
[[Tantra]] of Profound [[Secret Wisdom]]
 
[[Tantra]] of Profound [[Secret Wisdom]]
−
  [[ye shes gsang ba]] zab mo'i rgyud
+
  [[ye shes gsang ba zab mo'i rgyud]]
 
   
 
   
 
[[Tantra]] of [[Secrecy]] and Clarity {{Wiki|Equal}} to the Limit
 
[[Tantra]] of [[Secrecy]] and Clarity {{Wiki|Equal}} to the Limit
−
  gsang dang [[gsal ba]] [[mtha']]  
+
  [[gsang dang gsal ba mtha']]  
  
−
dang [[mnyam]] pa'i rgyud
+
[[dang mnyam pa'i rgyud]]
 
   
 
   
 
[[Tantra]] of Secret [[Awareness]]
 
[[Tantra]] of Secret [[Awareness]]
 
  [[rig pa]] gsang ba’i rgyud  
 
  [[rig pa]] gsang ba’i rgyud  
 
   
 
   
−
[[Tantra]] of [[Secret Wisdom]]
+
[[Tantra of Secret Wisdom]]
−
  [[ye shes]] gsang ba’i rgyud
+
  [[ye shes gsang ba’i rgyud]]
 
   
 
   
 
[[Tantra]] of {{Wiki|Unborn}} [[Secret Wisdom]]
 
[[Tantra]] of {{Wiki|Unborn}} [[Secret Wisdom]]
−
  [[skye med]] [[ye shes]] gsang ba’i rgyud
+
  [[skye med ye shes gsang ba’i rgyud]]
 
   
 
   
 
[[Tantra]] of [[Wisdom]] Light
 
[[Tantra]] of [[Wisdom]] Light
−
  [[ye shes]] ’od kyi rgyud
+
  [[ye shes ’od kyi rgyud]]
 
   
 
   
 
[[Tantra]] which is {{Wiki|Equal}} to the Limit of the Sky
 
[[Tantra]] which is {{Wiki|Equal}} to the Limit of the Sky
−
  [[nam mkha]]' [[mtha']] dang [[mnyam]] pa’i rgyud
+
  [[nam mkha' mtha' dang mnyam pa’i rgyud]]
 
   
 
   
 
[[Tantra]] which is Filthless Like the {{Wiki|Sun}} and [[Moon]]
 
[[Tantra]] which is Filthless Like the {{Wiki|Sun}} and [[Moon]]
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[[Tantra]] which is like an {{Wiki|Unborn}} [[Jewel]]
 
[[Tantra]] which is like an {{Wiki|Unborn}} [[Jewel]]
−
  [[skye med]] [[rin chen]] lta bu'i rgyud
+
  [[skye med rin chen lta bu'i rgyud]]
 
   
 
   
 
[[Tantras]] of the Base
 
[[Tantras]] of the Base
−
  [[gzhi]] yi rgyud
+
  [[gzhi yi rgyud]]
 
   
 
   
 
[[Tantras]] of the [[Path]]
 
[[Tantras]] of the [[Path]]
−
  lam gyi rgyud
+
  [[lam gyi rgyud]]
 
   
 
   
 
[[Tantras]] of the Result
 
[[Tantras]] of the Result
−
  ’bras bu'i rgyud
+
  [[’bras bu'i rgyud]]
 
   
 
   
 
three {{Wiki|identities}}
 
three {{Wiki|identities}}
−
  [[bdag nyid]] [[gsum]]
+
  [[bdag nyid [gsum]]
 
   
 
   
 
three {{Wiki|identities}}
 
three {{Wiki|identities}}
−
  [[nyid]] [[gsum]]
+
  [[nyid gsum]]
 
   
 
   
 
three understandings
 
three understandings
−
  [[rtogs pa]] [[gsum]]
+
  [[rtogs pa gsum]]
 
   
 
   
 
[[thusness]]
 
[[thusness]]
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Total Base
 
Total Base
−
  kun bzhi
+
  [[kun bzhi]]
 
   
 
   
 
Total Base of the [[Bodhicitta]]
 
Total Base of the [[Bodhicitta]]
−
  kun bzhi [[byang chub sems]]
+
  [[kun bzhi byang chub sems]]
 
   
 
   
 
[[transference]]
 
[[transference]]
−
  ’pho
+
  [[’pho]]
 
   
 
   
 
[[transformation]]
 
[[transformation]]
−
  bsgyur
+
  [[bsgyur]]
 
   
 
   
 
True Awakenings
 
True Awakenings
−
  mngon [[byang]]
+
  [[mngon byang]]
 
   
 
   
 
[[true nature]]
 
[[true nature]]
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[[Trust]]
 
[[Trust]]
−
  yid ches
+
  [[yid ches]]
 
   
 
   
 
two enclosures
 
two enclosures
−
  sgam [[gnyis]]
+
  [[sgam gnyis]]
 
   
 
   
 
undeluded [[knowledge]]
 
undeluded [[knowledge]]
−
  ma ’khrul [[shes pa]]
+
  [[ma ’khrul shes pa]]
 
   
 
   
 
Unmoving
 
Unmoving
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[[Vajradhara]]
 
[[Vajradhara]]
−
  [[rdo rje]] ’[[dzin pa]]
+
  [[rdo rje ’dzin pa]]
 
   
 
   
 
[[Vajrapani]]
 
[[Vajrapani]]
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volume
 
volume
−
  bam po
+
  [[bam po]]
 
   
 
   
 
way things are
 
way things are
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Without Discord
 
Without Discord
−
  sel med
+
  [[sel med]]
 
   
 
   
 
Land of Jambhu
 
Land of Jambhu
−
  ’dzam gling
+
  [[’dzam gling]]
−
 
−
 
 
−
 
−
 
 
−
 
−
 
 
−
 
  
 
   
 
   
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  All Good One
 
  All Good One
 
   
 
   
−
kun [[rtags]] [[ma rig pa]]
+
[[kun rtags ma rig pa]]
 
  all-defining [[ignorance]]
 
  all-defining [[ignorance]]
 
   
 
   
−
kun [[byed]]  
+
[[kun byed]]  
 
  Creator of All Things
 
  Creator of All Things
 
   
 
   
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  [[matrix]]
 
  [[matrix]]
 
   
 
   
−
kun bzhi
+
[[kun bzhi]]
 
  Total Base
 
  Total Base
 
   
 
   
−
kun bzhi [[byang chub sems]]
+
[[kun bzhi byang chub sems]]
 
  Total Base of the [[Bodhicitta]]
 
  Total Base of the [[Bodhicitta]]
 
   
 
   
−
[[kun rig]] [[rgyal po]]
+
[[kun rig rgyal po]]
 
  All Aware [[King]]
 
  All Aware [[King]]
 
   
 
   
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  [[sense bases]]
 
  [[sense bases]]
 
   
 
   
−
[[skye med]] [[ye shes]] gsang ba’i rgyud
+
[[skye med ye shes gsang ba’i rgyud]]
 
  [[Tantra]] of {{Wiki|Unborn}} [[Secret Wisdom]]
 
  [[Tantra]] of {{Wiki|Unborn}} [[Secret Wisdom]]
 
   
 
   
−
[[skye med]] [[rin chen]] lta bu'i rgyud
+
[[skye med rin chen lta bu'i rgyud]]
 
  [[Tantra]] which is like an {{Wiki|Unborn}} [[Jewel]]
 
  [[Tantra]] which is like an {{Wiki|Unborn}} [[Jewel]]
 
   
 
   
−
bskyed
+
[[bskyed]]
 
  Generation
 
  Generation
 
   
 
   
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  The [[Cuckoo]]
 
  The [[Cuckoo]]
 
   
 
   
−
[[khung]] [[chen]] che ba {{Wiki|drug}}
+
[[khung chen che ba drug]]
 
  Six Major Great Sources
 
  Six Major Great Sources
 
   
 
   
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  {{Wiki|Chinese}}
 
  {{Wiki|Chinese}}
 
   
 
   
−
[[rgya mtsho]] ltar [[mnyam]] rnyog med rgyud
+
[[rgya mtsho ltar mnyam rnyog med rgyud]]
 
  [[Tantra]] of Ocean-like  
 
  [[Tantra]] of Ocean-like  
  
 
Untroubled [[Equanimity]]
 
Untroubled [[Equanimity]]
 
   
 
   
−
[[rgyas]] [[rtags]] gdab pa’i [[cho ga]]  
+
[[rgyas rtags gdab pa’i cho ga]]  
 
  {{Wiki|ceremony}} which puts down the full sign
 
  {{Wiki|ceremony}} which puts down the full sign
 
   
 
   
−
rgyu ’thun
+
[[rgyu ’thun]]
 
  accordant [[cause]]
 
  accordant [[cause]]
 
   
 
   
−
rgyud kyi phyi ma
+
[[rgyud kyi phyi ma]]
 
  [[Latter]] [[Tantra]]
 
  [[Latter]] [[Tantra]]
 
   
 
   
−
sgam [[gnyis]]
+
[[sgam gnyis]]
 
  two enclosures
 
  two enclosures
 
   
 
   
−
[[sgom]] [[khrid]]  
+
[[sgom khrid]]  
 
  [[Meditation]] Teachings
 
  [[Meditation]] Teachings
 
   
 
   
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  Six Objectives of [[Meditation]]
 
  Six Objectives of [[Meditation]]
 
   
 
   
−
bsgyur
+
[[bsgyur]]
 
  [[transformation]]
 
  [[transformation]]
 
   
 
   
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  insubstantial
 
  insubstantial
 
   
 
   
−
dngos bzhi
+
[[dngos bzhi]]
 
  real base
 
  real base
 
   
 
   
Line 614: Line 607:
 
  [[Metaphysics]]
 
  [[Metaphysics]]
 
   
 
   
−
mngon [[byang]]
+
[[mngon byang]]
 
  True Awakenings
 
  True Awakenings
 
   
 
   
−
mngon [[rdzogs]] [[rgyal po]]  
+
[[mngon rdzogs rgyal po]]  
 
  [[Buddha]] [[King]] of True [[Perfection]]
 
  [[Buddha]] [[King]] of True [[Perfection]]
 
   
 
   
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  Auditor
 
  Auditor
 
   
 
   
−
nyi zla lta bur [[dri med]] rgyud
+
[[nyi zla lta bur dri med rgyud]]
 
  [[Tantra]] which is Filthless  
 
  [[Tantra]] which is Filthless  
  
 
Like the {{Wiki|Sun}} and [[Moon]]
 
Like the {{Wiki|Sun}} and [[Moon]]
 
   
 
   
−
[[nyid]] [[gsum]]
+
[[nyid gsum]]
 
  three {{Wiki|identities}}
 
  three {{Wiki|identities}}
 
   
 
   
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  [[emotional]] obstructions
 
  [[emotional]] obstructions
 
   
 
   
−
[[mnyam]] gzhag
+
[[mnyam gzhag]]
 
  [[equanimous]] stability
 
  [[equanimous]] stability
 
   
 
   
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  [[Hundred Thousand Tantras]] of the Old Ones
 
  [[Hundred Thousand Tantras]] of the Old Ones
 
   
 
   
−
ting ’[[dzin]]
+
[[ting ’dzin]]
 
  [[samadhi]]
 
  [[samadhi]]
 
   
 
   
−
rten
+
[[rten]]
 
  support
 
  support
 
   
 
   
Line 679: Line 672:
 
  [[methods]]
 
  [[methods]]
 
   
 
   
−
[[thig]] [[naga]]
+
[[thig naga]]
 
  [[[hell]] of] Black Lines
 
  [[[hell]] of] Black Lines
 
   
 
   
−
[[thig le]] [[chos nyid]]
+
[[thig le chos nyid]]
 
  [the] [[reality]] of the Circle
 
  [the] [[reality]] of the Circle
 
   
 
   
−
[[thig le]] [[nyag]] cig
+
[[thig le nyag cig]]
 
  Single Circle
 
  Single Circle
 
   
 
   
−
thugs
+
[[thugs]]
−
  [[Mind]] [of a [[Buddha]]]
+
  [[Mind]] [of a [[Buddha]]
 
   
 
   
 
[[thugs rje chen po]]
 
[[thugs rje chen po]]
Line 718: Line 711:
 
  [[Supreme Bliss]]
 
  [[Supreme Bliss]]
 
   
 
   
−
[[bde]] ldan
+
[[bde ldan]]
 
  [[Bliss]] Endowed Palace
 
  [[Bliss]] Endowed Palace
 
   
 
   
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  [[Discipline]]
 
  [[Discipline]]
 
   
 
   
−
’dus pa'i rgyud
+
[[’dus pa'i rgyud]]
 
  Combined [[Tantra]]
 
  Combined [[Tantra]]
 
   
 
   
−
[[rdo rje]] ’[[dzin pa]]
+
[[rdo rje ’dzin pa]]
 
  [[Vajradhara]]
 
  [[Vajradhara]]
 
   
 
   
Line 742: Line 735:
 
  [[Vajrasattva]]
 
  [[Vajrasattva]]
 
   
 
   
−
[[nam mkha]]’ che yi [[thig le]] {{Wiki|drug}}
+
[[nam mkha’ che yi thig le drug]]
 
  Six Circles of the Great Sky
 
  Six Circles of the Great Sky
 
   
 
   
−
[[nam mkha]]' [[mtha']] dang [[mnyam]] pa’i rgyud
+
[[nam mkha' mtha' dang mnyam pa’i rgyud]]
 
  [[Tantra]] which is {{Wiki|Equal}} to the Limit of the Sky
 
  [[Tantra]] which is {{Wiki|Equal}} to the Limit of the Sky
 
   
 
   
Line 751: Line 744:
 
  way things are
 
  way things are
 
   
 
   
−
rna [[brgyud]]
+
[[rna brgyud]]
 
  {{Wiki|ear}} [[lineage]]
 
  {{Wiki|ear}} [[lineage]]
 
   
 
   
Line 766: Line 759:
 
  {{Wiki|ceremony}} of Assigning the Receptacle
 
  {{Wiki|ceremony}} of Assigning the Receptacle
 
   
 
   
−
pra [[khrid]]
+
[[pra khrid]]
 
  Sign Teachings
 
  Sign Teachings
 
   
 
   
−
[[dpe]] [[byad]]
+
[[dpe byad]]
 
  Secondary Marks
 
  Secondary Marks
 
   
 
   
−
spyan drangs  
+
[[spyan drangs]]
 
  Invitation
 
  Invitation
 
   
 
   
Line 790: Line 783:
 
  [[Vajrapani]]
 
  [[Vajrapani]]
 
   
 
   
−
’pho
+
[[’pho]]
 
  [[transference]]
 
  [[transference]]
 
   
 
   
−
bam po
+
[[bam po]]
 
  volume
 
  volume
 
   
 
   
−
bar ma
+
[[bar ma]]
 
  [[intermediate state]]
 
  [[intermediate state]]
 
   
 
   
−
bar ma do
+
[[bar ma do]]
 
  [[intermediate state]]
 
  [[intermediate state]]
 
   
 
   
Line 811: Line 804:
 
  [[Particularists]]
 
  [[Particularists]]
 
   
 
   
−
bla [[dpe]]
+
[[bla dpe]]
 
  first copy [of a [[book]]]
 
  first copy [of a [[book]]]
 
   
 
   
−
blo
+
[[blo]]
 
  [[intellect]]
 
  [[intellect]]
 
   
 
   
Line 820: Line 813:
 
  Great Middle
 
  Great Middle
 
   
 
   
−
dbu ma’i lam [[chen]]  
+
[[dbu ma’i lam chen]]  
 
  [[Great Middle Way]]
 
  [[Great Middle Way]]
 
   
 
   
−
’bras bu'i rgyud
+
[[’bras bu'i rgyud]]
 
  [[Tantras]] of the Result
 
  [[Tantras]] of the Result
 
   
 
   
−
ma ’khrul [[shes pa]]
+
[[ma ’khrul shes pa]]
 
  undeluded [[knowledge]]
 
  undeluded [[knowledge]]
 
   
 
   
−
ma rig [[ye shes]]
+
[[ma rig ye shes]]
 
  [[Ignorance]] [[Wisdom]]
 
  [[Ignorance]] [[Wisdom]]
 
   
 
   
−
ma [[rigs]]
+
[[ma rigs]]
 
  [[ignorance]]
 
  [[ignorance]]
 
   
 
   
Line 841: Line 834:
 
  Unmoving
 
  Unmoving
 
   
 
   
−
mu stegs
+
[[mu stegs]]
 
  {{Wiki|heretics}}
 
  {{Wiki|heretics}}
 
   
 
   
Line 847: Line 840:
 
  [[Red]] Teachings
 
  [[Red]] Teachings
 
   
 
   
−
dmigs pa
+
[[dmigs pa]]
 
  imaginings
 
  imaginings
 
   
 
   
 
    
 
    
−
[[tshe]] [[srog]]
+
[[tshe srog]]
 
  [[life-force]]
 
  [[life-force]]
 
   
 
   
Line 860: Line 853:
 
  indicator
 
  indicator
 
   
 
   
−
’dzam gling
+
[[’dzam gling]]
 
  Land of Jambhu
 
  Land of Jambhu
 
   
 
   
Line 869: Line 862:
 
  Base
 
  Base
 
   
 
   
−
[[gzhi]] [[gnas]]
+
[[gzhi gnas]]
 
  [[peaceful]] abiding
 
  [[peaceful]] abiding
 
   
 
   
Line 875: Line 868:
 
  Base
 
  Base
 
   
 
   
−
[[gzhi]] yi rgyud
+
[[gzhi yi rgyud]]
 
  [[Tantras]] of the Base
 
  [[Tantras]] of the Base
 
   
 
   
−
gzhung
+
[[gzhung]]
 
  primary [[teaching]]
 
  primary [[teaching]]
 
   
 
   
Line 887: Line 880:
 
  [abode of] Nothing Less
 
  [abode of] Nothing Less
 
   
 
   
−
[[yang]] [[sprul]]
+
[[yang sprul]]
 
  further [[manifestation]]
 
  further [[manifestation]]
 
   
 
   
−
yid ches
+
[[yid ches]]
 
  [[Trust]]
 
  [[Trust]]
 
   
 
   
−
[[yin]] [[snang sems]]
+
[[yin snang sems]]
 
  [[mind]] to which being appears
 
  [[mind]] to which being appears
 
   
 
   
−
[[yin]] pa
+
[[yin pa]]
 
  being
 
  being
 
   
 
   
−
ye [[rlung]]
+
[[ye rlung]]
 
  [[primordial]] [[wind]]
 
  [[primordial]] [[wind]]
 
   
 
   
Line 911: Line 904:
 
  [[Perfection of Wisdom]]
 
  [[Perfection of Wisdom]]
 
   
 
   
−
[[ye shes]] [[rdzogs]] pa'i rgyud
+
[[ye shes rdzogs pa'i rgyud]]
 
  [[Tantra]] of [[Perfect Wisdom]]
 
  [[Tantra]] of [[Perfect Wisdom]]
 
   
 
   
−
[[ye shes]] ’od kyi rgyud
+
[[ye shes ’od kyi rgyud]]
 
  [[Tantra]] of [[Wisdom]] Light
 
  [[Tantra]] of [[Wisdom]] Light
 
   
 
   
−
[[ye shes gsang ba]] zab mo'i rgyud
+
[[ye shes gsang ba zab mo'i rgyud]]
 
  [[Tantra]] of Profound [[Secret Wisdom]]
 
  [[Tantra]] of Profound [[Secret Wisdom]]
 
   
 
   
−
[[ye shes]] gsang ba’i rgyud
+
[[ye shes gsang ba’i rgyud]]
 
  [[Tantra]] of [[Secret Wisdom]]
 
  [[Tantra]] of [[Secret Wisdom]]
 
   
 
   
−
g.yung [[drung]] sku
+
[[g.yung drung sku]]
 
  [[Swastika]] [[Body]]
 
  [[Swastika]] [[Body]]
 
   
 
   
Line 935: Line 928:
 
  naturalness
 
  naturalness
 
   
 
   
−
[[rang bzhin]] [[gnas pa]]
+
[[rang bzhin gnas pa]]
 
  natural abiding
 
  natural abiding
 
   
 
   
Line 944: Line 937:
 
  [[Private Buddha]]
 
  [[Private Buddha]]
 
   
 
   
−
[[rig pa]] gsang ba’i rgyud  
+
[[rig pa gsang ba’i rgyud]]
 
  [[Tantra]] of Secret [[Awareness]]
 
  [[Tantra]] of Secret [[Awareness]]
 
   
 
   
Line 956: Line 949:
 
  playfulness
 
  playfulness
 
   
 
   
−
lam gyi rgyud
+
[[lam gyi rgyud]]
 
  [[Tantras]] of the [[Path]]
 
  [[Tantras]] of the [[Path]]
 
   
 
   
−
lus
+
[[lus]]
 
  [[body]]
 
  [[body]]
 
   
 
   
−
log pa’i brda
+
[[log pa’i brda]]
 
  reversed sign
 
  reversed sign
 
   
 
   
Line 980: Line 973:
 
  Brave Hearts
 
  Brave Hearts
 
   
 
   
−
[[sems]] ma
+
[[sems ma]]
 
  [[Mind]] Mothers
 
  [[Mind]] Mothers
 
   
 
   
−
sel med
+
[[sel med]]
 
  Without Discord
 
  Without Discord
 
   
 
   
−
sel med [[rin chen]] gling
+
[[sel med rin chen gling]]
 
  [[Jewel]] land Without Discord
 
  [[Jewel]] land Without Discord
 
   
 
   
−
[[gsal ba]] [[gsang ba]] mtha’' dang [[mnyam]] pa'i rgyud
+
[[gsal ba gsang ba mtha’' dang mnyam pa'i rgyud]]
 
  [[Tantra]] of [[Secrecy]]  
 
  [[Tantra]] of [[Secrecy]]  
  
Line 997: Line 990:
 
  New Schools
 
  New Schools
 
   
 
   
−
[[gser]] gling
+
[[gser gling]]
 
  Golden Land
 
  Golden Land
 
   
 
   
Line 1,003: Line 996:
 
  high [[seeing]]
 
  high [[seeing]]
 
   
 
   
−
lhan cig skyes pa’i [[ma rig pa]]
+
[[lhan cig skyes pa’i ma rig pa]]
 
  co-emergent [[ignorance]]
 
  co-emergent [[ignorance]]
 
   
 
   
 
[[lhun grub]]
 
[[lhun grub]]
 
  spontaneously [[realized]]
 
  spontaneously [[realized]]
−
 
−
 
−
 
−
 
−
 
  
  
Line 1,025: Line 1,013:
 
[4] [[Mi bskyod pa]]
 
[4] [[Mi bskyod pa]]
  
−
[5] rDo rje [[sems dpa]]’
+
[5] [[rDo rje sems dpa]]’
  
−
[6] bLo, Skt. [[Manas]]
+
[6] [[bLo]], Skt. [[Manas]]
  
 
[7] [[Man ngag]], upadeœa
 
[7] [[Man ngag]], upadeœa
Line 1,035: Line 1,023:
 
[9] [[Byang chub sems]]
 
[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 {{Wiki|Chinese}} [[masters]]. Here is an “[[Indian]]” text, from the period of Kamaliœila, arguing the “instantaneous” {{Wiki|perspective}}, indicating that the view of [[Instantaneous Enlightenment]] was held not only by the [[masters]] from [[China]], but in [[India]], as well.
+
[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 {{Wiki|Chinese}} [[masters]]. Here is an “[[Indian]]” text, from the period of Kamaliœila, arguing the “instantaneous” {{Wiki|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]]
 
[11] [[Rang byung ye shes]]
  
−
[12] rTog pa
+
[12] [[rTog pa]]
  
−
[13] Ma [[rigs]]
+
[13] [[Ma rigs]]
  
 
[14] [[Rang rig]]
 
[14] [[Rang rig]]
  
−
[15] bDe gshegs
+
[15] [[bDe gshegs]]
  
 
[16] [[Kun 'byung]]
 
[16] [[Kun 'byung]]
  
−
[17] kLong
+
[17] [[kLong]]
  
−
[18] [[Thig le]] [[nyag]] cig
+
[18] [[Thig le nyag cig]]
  
 
[19] [[Kun tu bzang po]]
 
[19] [[Kun tu bzang po]]
Line 1,059: Line 1,047:
 
[21] [[Thabs]], Skt. [[Upaya]]
 
[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 {{Wiki|flavor}} or {{Wiki|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 {{Wiki|theory}}, “râsayâna,” to this text, and the works of [[rDzogs chen]] in general deserves careful study.
+
[22] [[Ngang]], Skt. [[Râsa]]. The [[Sanskrit]] Râsa is variously translated by [[Vairocana]] into the [[Tibetan]] words [[ro]], [[bcud]], and [[ngang]]. [[Ro]] connotes {{Wiki|flavor}} or {{Wiki|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]] {{Wiki|theory}}, “[[râsayâna]],” to this text, and the works of [[rDzogs chen]] in general deserves careful study.
  
 
[23] [[rang bzhin]], Skt. [[Svabhâva]]
 
[23] [[rang bzhin]], Skt. [[Svabhâva]]
  
−
[24] bDag [[nyid]] [[gsum]], Skt. Trisvabhâva. The [[word]] [[bdag nyid]] is glossed in the Mahavyuttpati,, as well as the Bod-rgya tsig [[mdzod chen]] po, as serving as an {{Wiki|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 “{{Wiki|synonym}}’ for the [[svabhâva]] is intended to {{Wiki|emphasize}} that the *Trisvabhâva is not simply a question of [[self-nature]], but one of {{Wiki|Taste}} as well. The usage of [[bdag nyid]] [[gsum]] and [[nyid]] [[gsum]] will be seen throughout the [[tantras]] of [[rDzogs chen]].
+
[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 {{Wiki|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 “{{Wiki|synonym}}’ for the [[svabhâva]] is intended to {{Wiki|emphasize}} that the *Trisvabhâva is not simply a question of [[self-nature]], but one of {{Wiki|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
+
[25] [[Rigs]], Skt. [[Kûla]]
  
−
[26] sNang ba
+
[26] [[sNang ba]]
  
−
[27] sKu
+
[27] [[sKu]]
  
 
[28] [[Ye-shes]]
 
[28] [[Ye-shes]]
Line 1,081: Line 1,069:
 
[32] [[Dran pa]]
 
[32] [[Dran pa]]
  
−
[33] rNam [[rtog]]
+
[33] [[rNam rtog]]
  
 
[34] [[Arising]], condensing, and [[thusness]]
 
[34] [[Arising]], condensing, and [[thusness]]
  
−
[35] [[Rang bzhin]] [[nyid]], Skt. Svabhâvata
+
[35] [[Rang bzhin nyid]], Skt. [[Svabhâvata]]
  
 
[36] [[Chos sku]]
 
[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]].
+
[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. kleœa
+
[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 {{Wiki|speaking}}.
 
[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 {{Wiki|speaking}}.
  
−
[40] rGyu ’thun
+
[40] [[rGyu ’thun]]
  
 
[41] [[Attachment]], [[Aversion]], [[ignorance]], [[pride]], and [[jealousy]].
 
[41] [[Attachment]], [[Aversion]], [[ignorance]], [[pride]], and [[jealousy]].
  
−
[42] dBang po, Skt. [[Indra]]
+
[42] [[dBang po]], Skt. [[Indra]]
  
−
[43] [[Ye shes]] sku, *[[Jñânakâya]]
+
[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 {{Wiki|modern}} day {{Wiki|Indonesia}}. [[Suvarnadvipa]], the “Isle of {{Wiki|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 {{Wiki|biography}} records, and who had tremendous difficulties at sea. The shipping lanes between what is now {{Wiki|Indonesia}} and [[India]] are infamous, thus the simile.
+
[44] [[gSer gling]], Skt. [[Suvarnadvipa]]. This was most likely the capitol of the shipping [[empire]] of [[Srivijaya]], [[thought]] to have been in [[Sumatra]] of {{Wiki|modern}} day {{Wiki|Indonesia}}. [[Suvarnadvipa]], the “Isle of {{Wiki|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 {{Wiki|biography}} records, and who had tremendous difficulties at sea. The shipping lanes between what is now {{Wiki|Indonesia}} and [[India]] are infamous, thus the simile.
  
−
[45] Tib.: Ting ’[[dzin]], Skt.: Dyâna, {{Wiki|Chinese}}: [[Chan]], [[Japanese]]: [[Zen]]
+
[45] Tib.: [[Ting ’dzin]], Skt.: [[Dyana]], {{Wiki|Chinese}}: [[Chan]], [[Japanese]]: [[Zen]]
  
−
[46] [[Ye shes]] [[klong]] du [[shar]] ba’i [[ting nge ‘dzin]]
+
[46] [[Ye shes klong]] du shar ba’i ting nge ‘dzin]]
  
 
[47] [[Ye shes pa]]
 
[47] [[Ye shes pa]]
Line 1,113: Line 1,101:
 
[48] ’[[Du shes]],
 
[48] ’[[Du shes]],
  
−
[49] [[Dam pa]], Skt. *Vara
+
[49] [[Dam pa]], Skt. *[[Vara]]
  
 
[50] [[Dam tshig]]
 
[50] [[Dam tshig]]
Line 1,119: Line 1,107:
 
[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]].
 
[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]]
+
[52] [[rDo rje sems]]
  
−
[53] sPros, Skt. [[Prapanca]]
+
[53] [[sPros]], Skt. [[Prapanca]]
  
−
[54] dNgos med
+
[54] [[dNgos med]]
  
−
[55] ’Pho
+
[55] [[’Pho]]
  
−
[56] gYung [[drung]] sku, *svastikakâya. This term is unusual in a [[Buddhist text]], while in [[Bon-po]] {{Wiki|literature}} it is found as an “{{Wiki|equivalent}}” for the [[Buddhist]] [[Dharmakâya]]. Its usage in the {{Wiki|present}} text may be an indication that during the [[early translation period]] [[translators]] such as [[Vairocana]] used vocabulary they hoped would reach the audience {{Wiki|present}}, who were more familiar with [[Bon-po]] {{Wiki|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]].
+
[56] [[gYung drung sku]], *[[svastikakâya]]. This term is unusual in a [[Buddhist text]], while in [[Bon-po]] {{Wiki|literature}} it is found as an “{{Wiki|equivalent}}” for the [[Buddhist]] [[Dharmakâya]]. Its usage in the {{Wiki|present}} text may be an indication that during the [[early translation period]] [[translators]] such as [[Vairocana]] used vocabulary they hoped would reach the audience {{Wiki|present}}, who were more familiar with [[Bon-po]] {{Wiki|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]].
+
[57] [[Nyid gsum]], probably a reference to [[bdag nyid gsum]].
  
 
[58] [[Thig le]], Skt, [[Bindu]]
 
[58] [[Thig le]], Skt, [[Bindu]]
Line 1,135: Line 1,123:
 
[59] [[Karma]] in the [[form]] of [[Vasanas]], or “{{Wiki|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]] [[Wikipedia:Mahāvīra|Mahavira]], who held that [[Karma]] sticks to one’s [[Jiva]] or [[soul]] and prevents one from {{Wiki|emancipation}}. Whether this passage is directed to such a {{Wiki|theory}} is worth [[consideration]].
 
[59] [[Karma]] in the [[form]] of [[Vasanas]], or “{{Wiki|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]] [[Wikipedia:Mahāvīra|Mahavira]], who held that [[Karma]] sticks to one’s [[Jiva]] or [[soul]] and prevents one from {{Wiki|emancipation}}. Whether this passage is directed to such a {{Wiki|theory}} is worth [[consideration]].
  
−
[60] [[rTogs]] pa [[gsum]].  
+
[60] [[rTogs pa gsum]].  
  
−
[61] The four times are generally the {{Wiki|past}}, {{Wiki|present}}, {{Wiki|future}}, and “[[primordially pure]] time, [[Ka dag]] pa’i dus.
+
[61] The four times are generally the {{Wiki|past}}, {{Wiki|present}}, {{Wiki|future}}, and “[[primordially pure]] time, [[Ka dag pa’i dus]].
  
−
[62] Bar ma
+
[62] [[Bar ma]]
  
 
[63] This is a reference to [[subtle body]] [[yogic practice]]. The advice of a personal [[teacher]] on such practices is recommended.
 
[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 {{Wiki|archaic}} [[form]] bar ma do, usually given as [[bar-do]], is a verifying indication of the early period of the {{Wiki|present}} translation.  
+
[64] [[Bar ma do]]. The {{Wiki|archaic}} [[form]] [[bar ma do]], usually given as [[bar-do]], is a verifying indication of the early period of the {{Wiki|present}} translation.  
  
−
[65] [[Thugs rje chen po]], an [[epithet]] for Avalokiteœvara, or sPyan res gzigs. The role of [[Compassion]] the [[rDzogs-chen]] teachings, expressed by Avalokiteœvara in [[chapter]] one of Clarity {{Wiki|Equal}} to the Limit, the [[second tantra]] in this [[book]], may shed {{Wiki|light}} on how [[Great Compassion]] acts synonymously with [[Great Perfection]].
+
[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 {{Wiki|Equal}} to the Limit, the [[second tantra]] in this [[book]], may shed {{Wiki|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]].
+
[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]]).
 
[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
+
[68] [[mChog kyi sku]]
  
−
[69] Thugs, Skt. [[Citta]]
+
[69] [[Thugs]], Skt. [[Citta]]
  
 
[70] [[Sems]], Skt. [[Citta]]
 
[70] [[Sems]], Skt. [[Citta]]
Line 1,159: Line 1,147:
 
[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]].
 
[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]]
+
[72] [[Ye shes kyi sku]], *[[Jñânakâya]]
  
−
[73] bDag [[nyid]], Skt. Atmatâ
+
[73] [[bDag nyid]], Skt. [[Atmatâ]]
  
 
[74] Certainty, in this case, would make it so that stasis in the [[state of enlightenment]] a problem.
 
[74] Certainty, in this case, would make it so that stasis in the [[state of enlightenment]] a problem.
Line 1,167: Line 1,155:
 
[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.
 
[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]].
+
[76] [[Ma rig ye shes]], Skt. *[[Avidya Jnana]]. This term will be recalled in recounting the [[Six Wisdoms]].
  
−
[77] [[Lhun-grub]], Skt Sahâja
+
[77] [[Lhun-grub]], Skt [[Sahâja]]
  
 
[78] [[Dag pa]]
 
[78] [[Dag pa]]
Line 1,179: Line 1,167:
 
[81] It is evident that between the Sahâja {{Wiki|perspective}} and that of {{Wiki|denial}} of [[impurity]], the Sahâja is here found tenable.  
 
[81] It is evident that between the Sahâja {{Wiki|perspective}} and that of {{Wiki|denial}} of [[impurity]], the Sahâja is here found tenable.  
  
−
[82] Ye [[rlung]]
+
[82] [[Ye rlung]]
  
−
[83] De bzhin [[dbyings]]
+
[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]].
 
[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 {{Wiki|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]]).
+
[85] [[Ngan song]] , Skt. [[Durgati]]. There are usually mentioned three [[evil]] destinations, the [[animals]], the [[hungry ghosts]], and the [[hells]]. The {{Wiki|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.
+
[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 Trikâya or Three [[Body]] [[division]].
+
[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]].
 
[88] A reference to the “[[Three Trainings]]” of [[Discipline]], and [[Knowledge]], and [[Samadhi]].
  
−
[89] gZhung
+
[89] [[gZhung]]
  
−
[90] [[Ro gcig]], Skt. *Ekarâsa
+
[90] [[Ro gcig]], Skt. *[[Ekarâsa]]
  
 
[91] [[Bar-do]].
 
[91] [[Bar-do]].
  
−
[92] Rig ’[[dzin]]
+
[92] [[Rig ’dzin]]
  
−
[93] [[mGon-po]], Skt. Nâtha.
+
[93] [[mGon-po]], Skt. [[Nâtha]].
  
−
[94] gDeng
+
[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]].
 
[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.
+
[96] [[dGa’ rab rdo rje]], No [[Sanskrit]] attestation of this [[name]] as yet been found.
  
−
[97] bLa [[dpe]]
+
[97] [[bLa dpe]]
  
 
[98] [[bDe mchog]], *[[Samvara]]
 
[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 {{Wiki|literature}} is necessary for a more positive identification of the locale.
+
[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 {{Wiki|literature}} is necessary for a more positive identification of the locale.
  
 
[100] The [[phrase]]: “{{Wiki|Equal}} to the Limit” (mtha’ dnag [[mnyam pa]]) should be understood as “{{Wiki|Equal}} to the limit, or the end, of the sky.” ([[Khenpo Palden Sherab]]).
 
[100] The [[phrase]]: “{{Wiki|Equal}} to the Limit” (mtha’ dnag [[mnyam pa]]) should be understood as “{{Wiki|Equal}} to the limit, or the end, of the sky.” ([[Khenpo Palden Sherab]]).
  
−
[101] [[Kun rig]] [[rgyal po]]
+
[101] [[Kun rig rgyal po]]
  
−
[102] gNas [[lugs]]
+
[102] [[gNas lugs]]
  
−
[103] Kun ‘byung
+
[103] [[Kun ‘byung]]
  
 
[104] [[Phung po]], Skt. [[Skanda]]
 
[104] [[Phung po]], Skt. [[Skanda]]
  
−
[105] [[Sems]] dpa’
+
[105] [[Sems dpa’]]
  
−
[106] [[Sems]] ma
+
[106] [[Sems ma]]
  
 
[107] [[Thugs rje chen po]]
 
[107] [[Thugs rje chen po]]
  
−
[[[108]]] [[Ngag]] kyi [[dbang po]].
+
[[[108]]] [[Ngag kyi dbang po]].
  
−
[109] The [[Bodhisattva of Compassion]], Avalokiteœvara, seems to have become {{Wiki|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 {{Wiki|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 {{Wiki|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 {{Wiki|distress}}.
+
[109] The [[Bodhisattva of Compassion]], Avalokiteœvara, seems to have become {{Wiki|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 {{Wiki|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 {{Wiki|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 {{Wiki|distress}}.
  
−
[110] sKye med [[ye shes]] gsang ba’i rgyud
+
[110] [[sKye med ye she gsang ba’i rgyud]]
  
 
[111] [[Bya ba]], Skt: [[Kriya]]
 
[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 {{Wiki|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]].
+
[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 {{Wiki|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.
 
[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.
Line 1,245: Line 1,233:
 
[114] A reference to the need to speak about the unspeakable.
 
[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 {{Wiki|fear}} that the [[Great Perfection]] eliminates the need for karma-based practice, while the answer is presented as coming from the {{Wiki|mouth}} of Vajrapaṇi, the [[Kriya]] Tantra’s [[Lord of Secrets]], rather than being addressed directly by [[Vajrasattva]], here representing the uviewpoint of the [[Great Perfection]] itself.
+
[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]] {{Wiki|fear}} that the [[Great Perfection]] eliminates the need for karma-based practice, while the answer is presented as coming from the {{Wiki|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]] {{Wiki|Perspective}}, indicating that [[Secret Wisdom]] is, at the level of the [[Kriya]], the {{Wiki|equivalent}} of the [[Great Middle Way]].
 
[116] [[dBu ma chen po]], This term is often used to describe the summation of the [[Madyamaka]] {{Wiki|Perspective}}, indicating that [[Secret Wisdom]] is, at the level of the [[Kriya]], the {{Wiki|equivalent}} of the [[Great Middle Way]].
  
−
[117] gSang ba’i [[rdo rje]], referring to Vajrapaṇi.
+
[117] [[gSang ba’i rdo rje]], referring to Vajrapaṇi.
  
−
[118] Rig [[sngags]], [[Vidyamantra]], and [[gsang sngags]], [[Guhyamantra]]
+
[118] [[Rig sngags]], [[Vidyamantra]], and [[gsang sngags]], [[Guhyamantra]]
  
−
[119] gZhi yi rgyud
+
[119] [[gZhi yi rgyud]]
  
−
[120] Lam gyi rgyud
+
[120] [[Lam gyi rgyud]]
  
−
[121] ’Bras bu'i rgyud
+
[121] [[’Bras bu'i rgyud]]
  
−
[122] ’Dus pa'i rgyud, These four are discussed in detail in [[chapter]] two of this text.
+
[122] [[’Dus pa'i rgyud]], These four are discussed in detail in [[chapter]] two of this text.
  
 
[123] gSum bcu [[rtsa gsum]]  
 
[123] gSum bcu [[rtsa gsum]]  
  
−
[124] Tib. [[Srog]] [[shing]], the highly {{Wiki|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.
+
[124] Tib. [[Srog shing]], the highly {{Wiki|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]]
 
[125] [[Vajrapani]]
Line 1,271: Line 1,259:
 
[127] [[Man-ngag]], [[upadesa]]
 
[127] [[Man-ngag]], [[upadesa]]
  
−
[128] kLong dgu
+
[128] [[kLong dgu]]
  
−
[129] Lha’i [[dbang po]]
+
[129] [[Lha’i dbang po]]
  
 
[130] ‘[[Og min]], Nothing Less
 
[130] ‘[[Og min]], Nothing Less
  
−
[131] dGa’ ldan
+
[131] [[dGa’ ldan]]
  
−
[132] ’Dzam gling, Jambhudvipa, the [[name]] given for our [[world]], Literally “Land of Jambhu.” The Jambhu is a fruit, sometimes called a “[[wood]] apple.”
+
[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]]
+
[133] [[Yang sprul]]
  
−
[134] *Sugatabodhi, [[bde]] gshegs [[byang chub]].
+
[134] *[[Sugatabodhi]], [[bde gshegs byang chub]].
  
−
[135] sPrul pa’i sku
+
[135] [[sPrul pa’i sku]]
  
−
[136] dGa’ rab [[rdo rje]]. The explanation of his [[birth]] and circumstances conforms in part to the general {{Wiki|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.  
+
[136] [[dGa’ rab rdo rje]]. The explanation of his [[birth]] and circumstances conforms in part to the general {{Wiki|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]]
+
[137] [[rNa brgyud]]
  
 
[138] [[Kun gzhi]]
 
[138] [[Kun gzhi]]
Line 1,297: Line 1,285:
 
[140] [[Phyag rgya chen po]], [[Mahamudra]]
 
[140] [[Phyag rgya chen po]], [[Mahamudra]]
  
−
[141] gNyis med, [[Wikipedia:Advaita Vedanta|Advaita]]
+
[141] [[gNyis med]], [[Wikipedia:Advaita Vedanta|Advaita]]
  
−
[142] gNas [[lugs]]
+
[142] [[gNas lugs]]
  
 
[143] [[Rang bzhin]], Skt [[Svabhâva]]
 
[143] [[Rang bzhin]], Skt [[Svabhâva]]
  
−
[144] bDag [[nyid]], Skt. Atmatâ.
+
[144] [[bDag nyid]], Skt. [[Atmatâ]].
  
 
[145] Generally referring to the foot of the [[Bodhi tree]] where [[Sakyamuni]] gained [[enlightenment]].
 
[145] Generally referring to the foot of the [[Bodhi tree]] where [[Sakyamuni]] gained [[enlightenment]].
Line 1,309: Line 1,297:
 
[146] The basic diagram here described is on the cover of this [[book]].
 
[146] The basic diagram here described is on the cover of this [[book]].
  
−
[147] [[Khu byug]], Full title rig pa’i [[khu byug]].
+
[147] [[Khu byug]], Full title [[rig pa’i khu byug]].
  
−
[148] [[sGom]] pa'i don {{Wiki|drug}}
+
[148] [[sGom pa'i don drug]]
  
−
[149] brTsal [[chen]] brtsal [[thabs]] {{Wiki|drug}}
+
[149] [[brTsal chen brtsal thabs drug]]
  
−
[150] [[Khung]] [[chen]] che ba {{Wiki|drug}}
+
[150] [[Khung chen che ba drug]]
  
 
[151] Nam mkha’ che yi [[thig le]] {{Wiki|drug}}
 
[151] Nam mkha’ che yi [[thig le]] {{Wiki|drug}}
Line 1,321: Line 1,309:
 
[152] [[Rang bzhin]]
 
[152] [[Rang bzhin]]
  
−
[153] Rol ba
+
[153] [[Rol ba]]
  
−
[154] mTshan ma
+
[154] [[mTshan ma]]
  
−
[155] bBo grol  
+
[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.
+
[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 {{Wiki|perfect}}, it does not count as a stage, leaving eight orientations to the base, view, practice, and result with regard to [[Buddhist practice]].
+
[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 {{Wiki|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 {{Wiki|eternalism}}, [[nihilism]], and {{Wiki|materialism}}.
 
[158] Described in [[chapter]] seven of this text as {{Wiki|eternalism}}, [[nihilism]], and {{Wiki|materialism}}.
Line 1,335: Line 1,323:
 
[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).
 
[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]].”
+
[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.
 
[161] The following three verses refer to the [[Dharmakâya]], the [[Sambhogakâya]], and the [[Nirmanakâya]], respectively.
Line 1,341: Line 1,329:
 
[162] The verse just above addressed the [[Dharmakâya]]. This verse addresses the [[Sambhogakâya]], while the following verse addresses the [[Nirmanakâya]].
 
[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]]  
+
[163] [[Ma bcos chen po]]  
  
−
[164] [[mDo]] sde, [[Sautrantika]]
+
[164] [[mDo sde]], [[Sautrantika]]
  
 
[165] [[Bye brag]], [[Vaibhasikas]]
 
[165] [[Bye brag]], [[Vaibhasikas]]
  
−
[166] Tib: rTen ‘brel, Skt: [[Pratityasamutpada]]
+
[166] Tib: [[rTen ‘brel]], Skt: [[Pratityasamutpada]]
  
−
[167] Tib: [[Theg pa chen po]], Skt: Mahayâna
+
[167] Tib: [[Theg pa chen po]], Skt: [[Mahayâna]]
  
−
[168] The Mahayâna, the [[highest]] of the “Outer” stages, is here put into the “[[Gradualist]]” {{Wiki|doxography}}, and then comes the higher [[discussion]] of the inner and secret [[transmission]].  
+
[168] The [[Mahayâna]], the [[highest]] of the “Outer” stages, is here put into the “[[Gradualist]]” {{Wiki|doxography}}, and then comes the higher [[discussion]] of the inner and secret [[transmission]].  
  
−
[169] [[Drang don]], Niartha
+
[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.
+
[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.
+
[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]].
 
[172] The [[action]], the actor, and the act itself are [[pure]].
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[173] [[Commitments]] are prioritized far more highly than is [[Wisdom]].
 
[173] [[Commitments]] are prioritized far more highly than is [[Wisdom]].
  
−
[174] rDo rje ’[[dzin pa]]
+
[174] [[rDo rje ’dzin pa]]
  
 
[175] A reference to both the {{Wiki|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 {{Wiki|ceremonial}} knife falls in the {{Wiki|initiatory}} [[mandala]]. Also, when the scalpel slices, you {{Wiki|hope}} it will cut out the {{Wiki|disease}}, and not bring destruction of [[health]], that is the [[risk]] factor of this {{Wiki|perspective}}. (oral explanation [[Kenpo]] [[Palden Sherab]])
 
[175] A reference to both the {{Wiki|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 {{Wiki|ceremonial}} knife falls in the {{Wiki|initiatory}} [[mandala]]. Also, when the scalpel slices, you {{Wiki|hope}} it will cut out the {{Wiki|disease}}, and not bring destruction of [[health]], that is the [[risk]] factor of this {{Wiki|perspective}}. (oral explanation [[Kenpo]] [[Palden Sherab]])
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[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.
 
[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]]
+
[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]].
+
[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]] {{Wiki|literature}}, which also supports a late dating of the text.  
+
[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]] {{Wiki|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]]).
 
[181] These are: The [[deity]] before you, yourself as the [[deity]], and the [[non-duality]] of the first two. (Oral commentary, [[Khenpo Palden Sherab]]).
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[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.  
 
[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]]
+
[184] [[Yi ge ‘khor lo]]
  
−
[185] ‘[[Dod]] can, an appellation for the classes of [[sentient beings]], [[sems can]].
+
[185] ‘[[Dod can]], an appellation for the classes of [[sentient beings]], [[sems can]].
  
−
[186] [[Sangs rgyas]] sku, Skt. *Buddhakâya.
+
[186] [[Sangs rgyas sku]], Skt. *[[Buddhakaya]].
  
 
[187] [[Ye shes]] [[sems]], Skt. * Jnanacitta
 
[187] [[Ye shes]] [[sems]], Skt. * Jnanacitta
  
−
[188] [[Kun bzang]] seng phrug
+
[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.
 
[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.
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[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.
 
[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]].
+
[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.
 
[192] [[Jealousy]] is generally presented as the problem for the anti-gods.
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[194] These are the [[principal]] [[Gods]] in the {{Wiki|Vedic}} sacrificial [[tradition]], an indication that these [[sacrifices]] were going strong at the time of this book’s [[writing]].
 
[194] These are the [[principal]] [[Gods]] in the {{Wiki|Vedic}} sacrificial [[tradition]], an indication that these [[sacrifices]] were going strong at the time of this book’s [[writing]].
  
−
[195] lTa ba [[ngan]] pa
+
[195] lTa ba ngan pa]]  
  
−
[196] Mu stegs 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 {{Wiki|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]].
 
[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 {{Wiki|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
+
[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]])
 
[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]].
+
[200] [[mTshan ma]], [[pramana]].
  
−
[201] bDag [[nyid]]
+
[201] [[bDag nyid]]
  
−
[202] Yid ches
+
[202] [[Yid ches]]
  
 
[203] A reference to jaundice
 
[203] A reference to jaundice
  
−
[204] Ma ’khrul [[shes pa]]
+
[204] [[Ma ’khrul shes pa]]
  
 
[205] Notice that the usual {{Wiki|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.  
 
[205] Notice that the usual {{Wiki|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.  
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[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 {{Wiki|pigeon}} certainly has a neck, bridging its head to its torso, but then we might examine the discrete parts of the {{Wiki|pigeon}} to the point that our conclusion was that there is nothing real about any part of the {{Wiki|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]])
 
[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 {{Wiki|pigeon}} certainly has a neck, bridging its head to its torso, but then we might examine the discrete parts of the {{Wiki|pigeon}} to the point that our conclusion was that there is nothing real about any part of the {{Wiki|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]]
+
[207] [[mTshan gzhi]]
  
−
[208] gZhi, a referent to the basic ground of all being, [[kun tu bzang po]], the source of all [[goodness]].
+
[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.
+
[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]])
 
[210] These are the view, practice, [[meditation]], and result. ([[Khenpo Palden Sherab]])
  
−
[211] De Shan
+
[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]].
+
[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]].
 
[213] Probably referring to the [[Deer Park]], where [[Sakyamuni]] first [[preached]].
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[214] [[Citta]], [[Sems]]
 
[214] [[Citta]], [[Sems]]
  
−
[215] Ro [[gsum]]
+
[215] [[Ro gsum]]
  
−
[216] Kun kyi rje
+
[216] [[Kun kyi rje]]
  
−
[217] [[Rang rig]] [[rgyal po]]
+
[217] [[Rang rig rgyal po]]
  
−
[218] [[Ting nge ‘dzin]] dang [[shes rab]].
+
[218] [[Ting nge ‘dzin dang shes rab]].
  
 
[219] [[Man ngag]]
 
[219] [[Man ngag]]
  
−
[220] sNod brtag [[cho ga]]
+
[220] [[sNod brtag cho ga]]
  
−
[221] rGyas [[rtags]] gdab pa’i [[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.  
+
[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]]
 
[223] [[Dam tshig]], [[Samaya]]
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[225] [[Khyab bdag]], an epitaph for {{Wiki|Visnu}}, khyab ‘jug. Also used to designate any personalized [[principle]] of pervasion and encompassing. The [[relation]] between {{Wiki|Visnu}} and [[Agni]] in the [[Vedas]] is well known
 
[225] [[Khyab bdag]], an epitaph for {{Wiki|Visnu}}, khyab ‘jug. Also used to designate any personalized [[principle]] of pervasion and encompassing. The [[relation]] between {{Wiki|Visnu}} and [[Agni]] in the [[Vedas]] is well known
  
−
[226] [[Phur bu]], Skt. Kîla
+
[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).
 
[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).
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[228] Tib. [[Dam tshig]], Skt. [[Samaya]]
 
[228] Tib. [[Dam tshig]], Skt. [[Samaya]]
  
−
[229] These are two of the [[principal]] features of the Bakti {{Wiki|cults}} of both [[Buddhism]] and [[Hinduism]], and are [[characteristic]] of the [[Kriya]] and Upa levels of the {{Wiki|present}} text’s [[exposition]].
+
[229] These are two of the [[principal]] features of the [[Bakti]] {{Wiki|cults}} of both [[Buddhism]] and [[Hinduism]], and are [[characteristic]] of the [[Kriya]] and [[Upa]] levels of the {{Wiki|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.
+
[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 {{Wiki|present}} translation.
+
[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 {{Wiki|present}} translation.
  
 
[232] [[Phung po]], Skt. [[Skanda]]
 
[232] [[Phung po]], Skt. [[Skanda]]
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[235] [[Ting nge ‘dzin]]
 
[235] [[Ting nge ‘dzin]]
  
−
[236] Sel med [[rin chen]] gling.  
+
[236] [[Sel med rin chen gling]].  
  
 
[237] [[Med pa]]
 
[237] [[Med pa]]
Line 1,493: Line 1,481:
 
[238] [[Thig le chen po]]
 
[238] [[Thig le chen po]]
  
−
[239] Pra [[khrid]]  
+
[239] [[Pra khrid]]  
  
−
[240] dMar [[khrid]]
+
[240] [[dMar khrid]]
  
 
[241] sPros pa [[gsum]]
 
[241] sPros pa [[gsum]]
  
−
[242] [[sGom]] [[khrid]]
+
[242] [[sGom khrid]]
  
−
[243] mTsan ma
+
[243] [[mTsan ma]]
  
 
[244] [[Desire]], [[hatred]], [[ignorance]], [[pride]], and [[jealousy]].
 
[244] [[Desire]], [[hatred]], [[ignorance]], [[pride]], and [[jealousy]].
  
−
[245] [[Yin]] pa. This is the actual verb “to be” in [[Tibetan]].
+
[245] [[Yin pa]]. This is the actual verb “to be” in [[Tibetan]].
  
 
[246] The “time” referred to is that {{Wiki|future}} time, mentioned two verses above, when the [[teaching]] will be imparted. These three verses seem to [[state]] a {{Wiki|prophecy}} regarding the {{Wiki|future}} of the [[teaching]], and give advice on which points to pursue when receiving the [[teaching]].
 
[246] The “time” referred to is that {{Wiki|future}} time, mentioned two verses above, when the [[teaching]] will be imparted. These three verses seem to [[state]] a {{Wiki|prophecy}} regarding the {{Wiki|future}} of the [[teaching]], and give advice on which points to pursue when receiving the [[teaching]].
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[247] [[Zhi gnas]], Skt. Œamathâ.
 
[247] [[Zhi gnas]], Skt. Œamathâ.
  
−
[248] [[Lhag mthong]], Skt. Vipaœanâ
+
[248] [[Lhag mthong]], Skt. [[Vipassana]]
  
−
[249] mNyam gzhag, Skt. [[Samadhi]]
+
[249] [[mNyam gzhag]], Skt. [[Samadhi]]
  
−
[250] rJes thob
+
[250] [[rJes thob]]
  
 
[251] [[Dran pa]], Skt. [[Smrti]]
 
[251] [[Dran pa]], Skt. [[Smrti]]
Line 1,521: Line 1,509:
 
[252] [[Shes bzhin]], Skt. Samprajna
 
[252] [[Shes bzhin]], Skt. Samprajna
  
−
[253] gSer gling, Skt. Suvarnabhumi.  
+
[253] [[gSer gling]], Skt. Suvarnabhumi.  
  
 
[254] bZod thob [[chos]] brgyad
 
[254] bZod thob [[chos]] brgyad
Line 1,527: Line 1,515:
 
[255] mNgon shes, Skt. [[Abhijna]].
 
[255] mNgon shes, Skt. [[Abhijna]].
  
−
[256] Shes pa’i rnal ‘byor.
+
[256] [[Shes pa’i rnal ‘byor]].
  
−
[257] [[Ye shes]] ‘[[bar ba]]
+
[257] [[Ye shes ‘bar ba]]
  
−
[258] Tha mal [[chen po]]. The implication would be that the “[[Great Perfection]]” is in fact the “Great Ordinary.”
+
[258] [[Tha mal chen po]]. The implication would be that the “[[Great Perfection]]” is in fact the “Great Ordinary.”
  
−
[259] gSungs, Skt. [[Vak]]..
+
[259] [[gSungs]], Skt. [[Vak]]..
  
−
[260] rDo rje [[nam mkha]]’, Skt. *[[Vajra]] [[Akasa]]
+
[260] [[rDo rje nam mkha]]’, Skt. *[[Vajra]] [[Akasa]]
  
 
[261] It should be noted that none of these [[animals]] are native to [[Tibet]].
 
[261] It should be noted that none of these [[animals]] are native to [[Tibet]].
  
−
[262] sGam [[gnyis]]
+
[262] [[sGam gnyis]]
  
−
[263] sKu
+
[263] [[sKu]]
  
−
[264] Yid bzhid [[bde ba]]
+
[264] [[Yid bzhid bde ba]]
  
−
[265] Sa gcig, Skt. *Ekabhumi.  
+
[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]].
 
[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]].
Line 1,551: Line 1,539:
 
[267] This refers to the collections of [[sense]], {{Wiki|faculty}}, and [[object]] with [[respect]] to each of the [[six senses]] ([[Khenpo Palden Sherab]]).  
 
[267] This refers to the collections of [[sense]], {{Wiki|faculty}}, and [[object]] with [[respect]] to each of the [[six senses]] ([[Khenpo Palden Sherab]]).  
  
−
[268] mTshan
+
[268] [[mTshan]]
  
−
[269] dPe [[byad]]
+
[269] [[dPe [byad]]
  
−
[270] Thub {{Wiki|drug}}. The “[[Six Sages]],” are generally the [[Buddhas]] that [[manifest]] in each of the [[realms]] of the six classes of [[living beings]].
+
[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]]
+
[271] [[Nyams nyid ye shes]]
  
−
[272] [[Ma bcos]] [[gsal]] ba’i [[ye shes]]
+
[272] [[Ma bcos gsal ba’i ye shes]]
  
 
[273] [[Phyag rgya chen po]]
 
[273] [[Phyag rgya chen po]]
  
−
[274] Bya sgrub [[ye shes]]
+
[274] [[Bya sgrub ye shes]]
  
−
[275] [[sTong]] [[nyid]] [[ye shes]]
+
[275] [[sTong nyid ye shes]]
  
 
[276] [[Thig le]] {{Wiki|drug}}.
 
[276] [[Thig le]] {{Wiki|drug}}.
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[277] Che ba lnga, referring to the [[five Wisdoms]], just listed.
 
[277] Che ba lnga, referring to the [[five Wisdoms]], just listed.
  
−
[278] kLong [[chen]] dgu
+
[278] [[kLong chen dgu]]
  
 
[279] [[Kun byed]]
 
[279] [[Kun byed]]
  
−
[280] mNgon [[rdzogs]] [[rgyal po]]
+
[280] [[mNgon rdzogs rgyal po]]
  
−
[281] [[Yang]] [[sprul]]
+
[281] [[Yang sprul]]
  
−
[282] [[Rig pa]] gsang ba’i rgyud
+
[282] [[Rig pa gsang ba’i rgyud]]
  
−
[283] rDzu tshig
+
[283] [[rDzu tshig]]
  
−
[284] Lha’i [[lha]]
+
[284] [[Lha’i lha]]
  
 
[285] [[Bar do]]
 
[285] [[Bar do]]
  
−
[286] Log pa’i brda
+
[286] [[Log pa’i brda]]
  
−
[287] [[mKha’ ’gro]] rgyud
+
[287] [[mKha’ ’gro rgyud]]
  
−
[288] [[Ye shes]] gsang ba’i rgyud
+
[288] [[Ye shes gsang ba’i rgyud]]
  
−
[289] [[Ye shes]] [[rdzogs]] pa'i rgyud
+
[289] [[Ye shes rdzogs pa'i rgyud]]
  
−
[290] [[Ye shes]] ’od kyi rgyud
+
[290] [[Ye shes ’od kyi rgyud]]
  
−
[291] rGya mtsho ltar [[mnyam]] rnyog med rgyud
+
[291] rGya mtsho ltar mnyam rnyog med rgyud]]
  
−
[292] Nyi zla lta bur [[dri med]] rgyud
+
[292] [[Nyi zla lta bur dri med rgyud]]
  
−
[293] Nam [[mkha']] [[mtha']] dang [[mnyam]] pa’i rgyud
+
[293] [[Nam mkha' mtha' dang mnyam pa’i rgyud]]
  
−
[294] sKye med [[rin chen]] lta bu'i rgyud
+
[294] [[sKye med rin chen lta bu'i rgyud]]
  
 
[295] Gulang may be identified [[Pashupati]] or [[Shiva]].
 
[295] Gulang may be identified [[Pashupati]] or [[Shiva]].
Line 1,609: Line 1,597:
 
[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.
 
[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
+
[297] [[Ye shes gsang ba zab mo'i rgyud]]
  
−
[298] gSang ba [[gsal ba]] [[mtha']] dang [[mnyam]] pa'i rgyud
+
[298] [[gSang ba gsal ba [[mtha' dang mnyam pa'i rgyud]]
  
−
[299] dGa’ rab [[rdo rje]], [[Garab Dorje]].
+
[299] [[dGa’ rab rdo rje]], [[Garab Dorje]].
  
−
[300] [[Rang bzhin]] [[gnas pa]]
+
[300] [[Rang bzhin gnas pa]]
  
−
[301] bsKyed
+
[301] [[bsKyed]]
  
−
[302] sPyan drangs
+
[302] [[sPyan drangs]]
  
−
[303] Kun bzhi [[byang chub sems]]
+
[303] [[Kun bzhi byang chub sems]]
  
 
[304] [[Shes pa]]
 
[304] [[Shes pa]]
Line 1,627: Line 1,615:
 
[305] [[Shes rab]]
 
[305] [[Shes rab]]
  
−
[306] gZhi ma
+
[306] [[gZhi ma]]
  
 
[307] [[Khams]]
 
[307] [[Khams]]
  
−
[308] sKye mched
+
[308] [[sKye mched]]
  
−
[309] mNgon [[byang]] lnga
+
[309] [[mNgon byang lnga]]
  
 
[310] [[Ka dag]]
 
[310] [[Ka dag]]
Line 1,641: Line 1,629:
 
[312] [[Tshe]] [[srog]]
 
[312] [[Tshe]] [[srog]]
  
−
[313] Bam po
+
[313] [[Bam po]]
  
−
[314] ‘[[Byung po]] [[chen po]]
+
[314] ‘[[Byung po chen po]]
  
−
[315] dBu ma’i lam [[chen]]
+
[315] [[dBu ma’i lam chen]]
 
</poem>
 
</poem>
  

Revision as of 09:54, 5 November 2020

122r.jpg



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



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