It is also stated in this same Tantra
"One who practices this teaching shall attain both Common and Super- Accomplishments. He shall become a Gem-like person as Padmasambhava." In the Fierce Instruction, Padmasambhava said: "If one continuously recites the incantation, his sins will gradually be cleansed and his obstacles removed; he shall never separate from his Guru; the Buddhas in the Three Times will assemble around him like the gathering clouds; the devas and angels will all circle around him. His power will be great enough to spellbind the ghosts and demons; the Eight Kinds of Demons will serve him as slaves; the ocean-like Guards of Dharma (Samaya- Holders) will give him the knowledge of things to come, and also will instruct him and preach to him. They will also tell him both the good and bad outcomes.
All the ghosts and spirits will become his messengers. He can destroy his enemies and conquer hindrances if he wishes. With one thought he can subjugate heretics. His accomplishments are beyond measure and words. In the future life he will be born in the Pure Land of Ao-rgyng (the Pure Land of Padmasambhava). The Father and Mother Guru will protect him as their own son. The merits of this teaching are indeed inconceivable. As from all directions the clouds gather, the rain of accomplishments will fall upon him. Is there any teaching more profound than this? To subjugate the enemy, this is the sharpest; to annihilate obstacles, this is the quickest. It is the nearest way to accomplishments; the precepts are easier.
The preparations for offering are simple, the power is great, and the merits are many. "If one possesses this treasure, the devas and ghosts will offer him their lives and hearts. He will influence and charm people; his merits21 will become great; prosperity and good omens always follow him; all his wishes will be granted; the signs of Siddhis and performance22 will come fast; his power will be as great as Herugas23, great enough to subdue the male and female spirits.
The accomplishment is easier and the incantation more effective. There is no question about the profoundness of this teaching; even those evil-possessed monks who practice this teaching will [overcome themselves and attain the accomplishment of Mahamudra24. Such a profound teaching one can hardly find anywhere else.
If you do not believe what I say, you may look for yourself. "Hard it is to find an easy yet powerful teaching like this! Hard it is to find an immaculate teaching like this! Hard it is to find a teaching without a defect; one which can bestow the transcendental accomplishments and bring forth the great powers. This teaching is the treasury of both the mundane and transcendental accomplishments; it is a teaching for those easy-going, leisure-pursuing seekers who are lovers of pleasure. It is a teaching and practice for lustful seekers; and also for those who have compassion and yearnings for serving sentient beings; for those who want to practice Dharma as well as for those who want power.
It is a helpful teaching for lustful and fame-desiring monks to practice; it is also a teaching for faithful and sincere disciples; for congregation-attendants; for unrestrained and passionate yogis to practice; a helpful teaching for credulous and enemy-despising yogis to practice; and also for those people you should consider as brothers in Dharma, the protectors of the Treasury. "Yet you should spread this teaching with great caution.
It should be kept secret from both sinful and Dam Med25 persons; from sophisticated and foulmouthed persons. This teaching should not be given to skeptical and defamatory persons; it should not be bestowed upon heretical and insincere persons. It should not be given to the thief of Dharma or to those disciples who do not observe the precepts. Keeping this sacred teaching from such persons is a rule you should observe.
You should not be idle but should cooperate with your brothers in the Vajrayana26." So the Guru says. Now, to obtain this profound and solemn initiation, you disciples should follow me in reciting the following prayers three times: "I concentrate my mind and sincerely pray to the Three Pillars 27 and all Buddhas. I pray to the Fierce Guru with his retinues. I pray that you grant me the profound initiation."
Now follow me in reciting the Take-in-Refuge Prayer together with the Vows of Bodhisattva in front of the Fierce Guru and all Buddhas. "I take refuge in the Three Precious Ones; I confess all my sins and evil deeds.
I offer my sympathetic joy for all virtues of sentient beings. I pray the Buddhas and Bodhisattvas to protect me and remember me. From now until the day of my attainment of Buddhahood, I submit myself completely to the care of the Buddhas and Bodhisattvas. For the sake of benefiting self and others, I now take the Vow of Bodhisattva.
As a servant I render my service to all sentient beings; For the good of all beings I hope the day of Enlightenment will come soon!" (Recite this prayer three times and use the holy grass of the vase to bless the disciples.)
Now you should visualize the Wisdom Buddha and follow my instruction: Instantaneously the disciples all become the Fierce Guru:
Three faces, six arms; the right face is white, the left blue. The first two arms hold the curved knife and the human skull full of blood; Below them, the second pair of arms hold the Vajra and the scorpion; The last two arms hold the sword and the rod. His body is red in color, burning like fire: Adorned with all the fierce elements he stands, One foot stretching, the other curved.
In the Beyond-Measure Palace on his head
Sits a white Padmasambhava with one face, and two hands holding the iron shackles,
Also adorned with various silk ornaments. In the center of the Golden Circle in the throat Sits a red Padmasambhava with one face, and two hands holding the iron chain. In the center of the Weapon Circle in the heart Sits a purple-brown Padmasambhava with one face, and two hands holding a wheel,
With adornments over his body.
In the six-edged center of the Dharma-producing Chakra in the navel Sits a yellow Padmasambhava with one face, his two hands holding a rope. In the center of the black triangle in the secret parts Sits a green Padmasambhava with one face, and two hands holding a curved knife.
His left arm embraces the Mother, green in color with One face, her two arms holding the curved knife with all fierce adornments. From her heart the seed-word (.ri) radiates a great light;
The light passes through the southwest direction of Rgva-yab-gling (the Pure Land)
And falls upon the body of Padmasambhava, touching his heart. Instantaneously, from the heart of Padmasambhava springs a Fierce Guru With myriads of Outer, Inner, Secret, and Most Secret Buddhas28 around him; With great roars and sounds of thunder, they all descend here, And, entering your body, they dissolve in you. Thus should you visualize. Now blow the trumpet and play all musical instruments. [Pray thus:] play all musical instruments. "H..! The Outer, Inner, Secret, Most Fierce Gurus, Pray come down and bless us!
Pray grant the highest Initiation to us, your faithful and well-destined disciples; Pray dispel the evil-persuaders and smash the hindrances to longevity. "O. Ah H.. Guru Gorda Sarva Samaya O. Ba-tsa Ah We Sha Ya Ah Ah!" (Recite many times.)
"Di Tsha Ban Tsar!" (Recite to retain the Buddhas.) Thus by the grace of the initiation, a pure foundation (for further advancement) is laid. Now, in order to attain further initiations, follow me and recite the following prayers:
"I sincerely pray to the Three Pillars and all Buddhas, I sincerely pray to the Fierce Guru and his retinues, I beseech you to grant me the Outer, Inner, Secret, and Most Secret Initiations."
In response to this prayer, the Buddhas in front of you
all send forth from their bodies the Outer, Inner, Secret, and Most Secret Fierce Gurus in large and small forms, and they all enter into you and unite with you. Thus should you visualize:
H..! This is the Outer Practice, the Outer Fierce Guru: He Has three faces and six arms.
I now put his image on you, on the disciple's head; Thus the initiation of the Fierce Guru is attained by you. O. Ah H.. Guru Gorda Ga Ya Ah Bi Di Tsa H..! H..! This is the Inner Practice, the Inner Guru: He has three faces and four arms.
I now put his image on your, the disciple's, head; Thus the initiation of the Fierce Guru is attained by you. O. Ah H.. Guru Gorda Ga Ya Ah Bi Di Tsa H..! H..! This is the Most Secret Practice, the Most Secret Fierce Guru: His two arms embrace the Yum (consort), red in color. I now put this image on your, the disciple's, head; Thus the initiation of the Fierce Guru is attained by you. O. Ah Guru Gorda Ga Ya Ah Bi Di Tsa H..!
(Thereupon throw the flowers.)
H..! The conqueror of the Three Kingdoms 29 and demons, the Lord of all Vajras!
He is reddish-black, with his three fierce eyes wide open. He tramples upon the body of a demon with his two feet. May the Fierce Guru and all Buddhas grant us the Blessing! After attaining the Outer, Inner, Secret, and Most Secret Initiations [the four lower tantric initiations), one should ask for the Initiation of Vase. The disciples are to recite the following prayers: "I pray the Three Pillars and all Deities; p. 17 I pray the Fierce Guru and his retinues;
With sincerity and great yearning
I beg you to grant me the Initiation of Vase." (The initiating guru holds the Vase in his hand.) This Vase, in its outer symbolic aspect, is made of invaluable gems; in its inner aspect it symbolizes the Beyond-Measure Palace made of Gnam-lchags30; it is infinitely spacious. In this Beyond-Measure Palace sit numerous Outer, Inner, Secret, and Most Secret Fierce Buddhas. From their bodies flow out the streams of nectar which enter your body through the Divine Gate of the head. The Great Bliss-Wheel (Chakra) of the Head, the Dharma-Wheel of the Heart, the Transformation-Wheel of the Navel [related respectively to the Sambhogakaya, Dharmakaya, and Nirmanakaya, higher bodies of the buddha-state], and all parts of the body from the crown of the head down to the soles of the feet are full of the blessing nectar. You should regard it thus [as the initiating guru holding the ritual Vase speaks]:
H..!
This is the Gnam-lchags made in the Beyond-Measure Palace Where the Fierce Guru abides.
I now enact this for you, and place them [these streams of nectar) on your head. The Initiation of the Fierce Guru is thus given to you! O. Ah Guru Gorda Cuba Ahbi Ditsa H..!
Oh! by the force of this initiation, your four hindrances31 are cleared and Four Initiations obtained; you also have attained the capability of practicing the Four Paths, the capacity of realizing the Four Bodies32… The nectar continues to flow and enter your body, until the nectar is so overflowing that it gushes out of your head and becomes
p. 18
an image of Buddha Amida, which remains on the top of your head as an adornment.
(Sprinkle the holy water over the disciples, and throw the flowers.) H..! The Lord who conquers the Three Kingdoms… He is reddish-black…
He tramps upon the body of a demon…
May the Fierce Guru and all Buddhas grant us the blessing! (Recite the prayer of benediction as before.) Now follow me in reciting the prayers for the Initiation of Symbols. (The guru holds the Thunderbolt in his hand.) This is the Nine-Spoked Thunderbolt of the Fierce Guru, made of Gnamlchags, and with the Buddhas on its prongs.
H.. Gu Rum Gu Phi!
This Thunderbolt has nine perfections; the fire of wisdom burns within it. By obtaining the Initiation of this Vajra, the eight-four-thousand kle.as will all be destroyed. No one will be able to harm you if you attain this Initiation. You will achieve the stability (of meditation). You shall therefore contemplate the Vajra Principle; the transcendental Wisdom of the Voidness. H..! This is the Symbol of the Hand of the Fierce Guru, The Gnam-lchags-made Thunderbolt!
I now place it on your head;
Thus, you are given the Initiation of the Fierce Guru. O. Ah H.. Guru Gorda Ba-tsa Ah Bi Ditsa H..! (Thereupon the Guru holds the sword.)
Now, I shall grant you the Initiation of the Symbol of the Wisdom-Sword33 of the Fierce Guru. This Wisdom
[paragraph continues]Sword can cut the inner Clinging of Ego and also cut off the gates of Sa.sara. You should therefore be granted the Initiation of the Wisdom Sword.
H..! This is the Hand Symbol of the Fierce Guru, The blazing Sword of Wisdom.
I now place it on your head;
Thus, to you is given the initiation of the Fierce Guru. O. Ah Guru Gorda Dani Ahbi Ditsa H..!
(Thereupon, the Guru holds the Curved Knife.) Now another Hand Symbol of the Fierce Guru, the Gnam-lchags-made Curved Knife. This, the wild thunderbolt, symbolizes the Five Wisdoms34 of Buddha. It has a five-ribbed thunderbolt handle. Because the nature of being is away from playwords35 the center part of the knife is broad; to elucidate the sole oneness (of the absolute truth) it has one sharp blade. By merely attaining the Initiation of this Symbol, one is able to realize the nature of being which is away from playwords; thus he attains the Five Wisdoms of Buddha and is able to annihilate the eighty-four thousand kle.as. Thus should you think. H..! This is the Hand Symbol of the Fierce Guru, The Thunderbolt curved-knife.
I now place it on your head;
Thus, to you is given the Initiation of the Fierce Guru. O. Ah Guru Gorda Gida Ahbi Ditsa H..!
(Thereupon the Guru holds the scorpion [usually only a picture] in his hand.) Now, another Hand Symbol of the Fierce Guru, the transformed Gnam-lchagsmade scorpion. It has nine heads, nine mouths, nine eyes, nine stings. The right sting touches the top of the universe, the left one touches the bottom of the earth. The body flames with the fire of hell.
[paragraph continues]By merely touching the scorpion to your head, all the sins, obstacles, mishaps, and demon-enemies of your body, mouth, and mind are all hungrily swallowed by this scorpion. From now on, all the demons and enemies who attempt to afflict you will only re-afflict themselves. They will all be subdued by you. Thus should you think.
H..! This is the Hand Symbol of the Fierce Guru, The heaven-made scorpion with nine heads, I now place it on your head;
Thus to you is given the Initiation of the Fierce Guru. O. Ah Guru Gorda Racha Ah Bi Ditsa H..!
(Thereupon the Guru holds the human skull in his hand.) This is another symbol of the Fierce Guru, the Wisdom-Ga-ba-la (human skull) with the adorned metal cover (adornment) on it. This skull is filled with the cardinal heart-blood of the just-slaughtered Four Demons. By attaining this Initiation of Skull, you will be able to realize the truth of the Wisdom of Non- Existence; the Five Poisons36 will naturally be dissolved into the universal essence (Dharmadatu); the blood-ocean of Sa.sara will thus be dried up. You should now think of these merits.
H..! This is the hand-symbol of the Fierce Guru, The heaven-made Human Skull.
I now pray to the Fierce Guru and his retinues and all deities, With my deepest sincerity and concentration I pray thee: Grant me now the Inner Initiation.
Moved by your sincere prayers, the Father and Mother Fierce Guru bring forth a sound of agreement, by which all the Buddhas and the Three Pillars are invited to descend here. They all enter into your mouth and become
the nectar-like Bodhi Heart37 (absorbed in you). By embracing this Ga-ba-la [skull] and touching it with your head you cause the nectar to flow out from it; the stream of nectar enters into your body from the divine head-opening38 until the nectar fills every part of your body. By the power of this nectar, a burninglike blissful feeling and warmth is generated within you; thus the Initiation of Wisdom39 is attained by you. You should meditate on this teaching. Thus you will attain also the Precious Initiation of Longevity. (Thereupon, the Guru holds the Nectar [in the skull] in his hand.) H..! This is the Non-Outflow40 nectar!
I now place it on your head;
Thus the Initiation of the Fierce Guru is given to you. Hoping that with little effort you will attain the Three Bodies of Buddha.
O. Ah Guru Gorda Ahmer Daga Ya Waga Tsi Tsa Sarva Ahbi Ditsa H..! (Throw the flowers.)
H..! The Lord who conquers the Three Kingdoms— He is reddish black—
He tramps upon the body of a demon—
May the Fierce Guru and all Buddhas grant us the blessing. (Recite the prayer of benediction as before.) Now, although the main section of the Initiation is completed, a Gtor-ma initiation still is to be given; because it is said that if the Initiation of the Gtorma is not received, there will be delay and difficulties in attaining the Mundane [or lesser] Siddhis.
Though you have attained the main Initiation, however, if you do not have the Initiation of the Gtor-ma, the mundane accomplishment will be delayed, therefore we should perform the Initiation of the Gtor-ma.
This Gtor-ma is identical with the Fierce Guru and all Outer, Inner, and Secret Buddhas. They all assemble here like the gathering storms, with great power and roaring sounds. By dint of my sincere prayer they all vaporize (melt into light) and enter into the body through the divine Head-opening. The Fierce Guru's body, mouth, and mind become one with yours. In this mood, you should repose your mind in the non-active and relaxed state. (This is the essence of the Teaching of Mahamudra.)
I pray the Dharmakaya Buddha Amida, the Sambhogakaya the All-Merciful One, the Nirmanakaya Padmasambhava. I pray the Outer, Inner, Secret, and Most Sacred Fierce Mother and Father Gurus. I pray the Sow-Mother of the Three Lineages; I pray the Fierce Manjunshuri, the great Yama, the Lord of the Fierce Hayagriva, the Powerful Vajrapani, the transformation body of the Mother of Music: the Fierce Black Mother, the Accomplishments-bestower, the Burning Fierce Afflicter white and black, the dragon subduer Great Eagle, the Fierce Vajra, the Fierce Jewels, the Fierce Lotus, the Fierce Accomplishments, the upper Fierce H..
Gara, the east Fierce Victors, the
southeast Fierce Blue Club Holder, the
north Fierce Yama, the southwest Fierce Fire Refuge, the
west Fierce King Hayagriva, the
northwest Fierce Inconquerable, the
north Fierce Demon Holder, the northeast Fierce Three Kingdom
Winner, the lower Great- Power-Fierce One, the Four Great Guards of the Gate, the Illumination Holder Fierce Gurus and all Deities—to all of you I pray. I pray you to bestow the initiations to these disciples and to grant them your grace. I pray you to protect them from the detriment
of Chal Sen, Dam Si, and Eight-Divisional Demons; also protect them from injury, nervous malady, madness, ulcers, and all illness and diseases. I pray you to expel the damaging power of wicked ghosts, the inducements of the Misleader, and possible harms done by evil spirits. I pray you to protect these disciples’ body, mouth, and mind; grant them shelter, and hide them. O. Ah H.. Shri Ahtsiga Netsiga Namo Baghawade H.. H.. Pai Ah H.. H.. Pai Ba-tsa H.. H.. Pai Ba-tsa H.. Yaga H.. Ragsha H.. O. Ahtsiga Nitsiga Namo Bagawade H.. Ah Pai Ba-tsa H.. Yacha H.. Racha H.. O. Ahrtsiga Netsiga Namo Bhagawade H.. Ah H.. Pai Gaya Waga Tsida Ba-tsa Racha, Racha!
(Throw the flowers.)
H..! May all the Gurus and all the Buddhas in the past, present, and future Grant us the blessing and prosperity through their body, mouth, and mind. May all the accomplishments be granted to us. May all the tutelary deities fulfill all our wishes.
May all Mother Guards destroy all malicious enemies. May the Ocean-like Oath-Holders bestow happiness and prosperity. These are the Outer, Inner, Secret, and Most Secret Initiations of the Fierce Guru given one by one in a concise manner. This initiation is a profound yet symbolic one. Though it is not very clear in the distinction of the Four Successive Initiations, it has the implied meaning of the Four Initiations. Therefore you may consider that by it you have obtained all of the four initiations41.
The teaching of the Fierce Guru in other sects than this one is generally perilous, for, if one does not practice the
[paragraph continues]Peaceful Incantation of Padmasambhava for a long period, or does not recite it in a great amount, one will be liable to excite the enmities and troubles and see many frightening visions. However, this teaching is different. Because the Outer Practice and Secret Practice of this teaching are amalgamated with each other, it is safe yet powerful; even beginners can practice it.
As for the advantages of reciting the invocation of the Fierce Guru, the Guru Padmasambhava himself said: "If one wants to receive the special grace from Buddha and achieve the accomplishments fast, he should then practice the meditation of the Fierce Guru. I have all the merits that the Buddhas have. The outer and inner incantations of the Fierce Buddha, the blessing and siddhi of all male and female Sky-Travelers42, the jewel-like virtues and benefits are all found in me.
If one merely practices my meditation and prays to me, he will see all Buddhas and Bodhisattvas; he will achieve all the Outer and Inner accomplishments of Tantra; he will be able to give the blessing of initiation and accomplishments to others; the female Guards will gather around him; all the protectors of Dharma will serve him as ushers; his orders will be obeyed; his instructions will be carried out by the Guards. Solely by practicing this teaching and meditating on me one will attain all the merits and accomplishments. By prayer and meditation on me, one will achieve his wishes." This is the essence of meditation practice, This is the teaching of the Fierce Guru.
It is blessed by all the Buddhas,
And blessed by all Outer and Inner Deities of Mandalas. It is the concentration of the powers of all Buddhas. If one recites the incantation one hundred times, p. 25
He will be cleared of the evil sins and hindrances. If one recites the incantation one thousand times, He will be delivered from the outer and inner obstacles. If one recites the incantation ten thousand times, He will dominate the Eight-Divisional Demons. If one recites the incantation one hundred thousand times, He will attain the transcendental accomplishment. By merely hearing the name of the Fierce Guru and thinking of it, He will be protected from the evil spirits. You should recite the incantation and practice this meditation.
Now follow me in reciting the following prayer:
Whatever the admonishments our master has given to us, We will follow and obey and practice.
From this moment on, please, always remember us! I offer you my whole being and all my possessions, Pray have pity on me and consider me as your disciple! Pray be my shelter and refuge at all times! At the ending of this Initiation ceremony, the disciples should offer the Mandala [and say]:
Samaya Cha Cha Cha Chawa Gudaya!
The foregoing initiation practice was given by the incarnation lama, Mi-rgyurrdo- rje, the Immutable Vajra. When he was thirteen years old, on the tenth day of the Black Month of the Fowl Year, he actually appeared (before the eyes of the people) as the Fierce Guru Padmasambhava himself, with all adornments and dressings. The Outer, Inner, Secret, and Most Secret Initiations are usually to be given separately and practiced separately; however, it is said, in some special occasion the Guru may put all four p. 26
initiations into a condensed one. This teaching is revealed from the treasury after a well-prepared sacrificial ceremony. If * there is any mistake or error in this work, I beg the forgiveness and pardon from the Guards and Deities. By the merits of carrying out this work, I hope that the tradition of the Treasury Finding will be growing, that the Treasury Finders will have no obstacles, and that all sentient beings will gain great benefits and happiness.
NOTES
1. The treasures of Wisdom recorded in universal consciousness, to which access can be had by enlightened beings such as the original author of these texts, Mi-rgyur-rdor-rje.—Ed.
2. The scorpion represents both sin and the demonic forces which tried to prevent Padmasambhava from introducing the teachings of the true Dharma into Tibet. As the Fierce Guru grasping the scorpion, Padmasambhava manifests his power and triumph over both the immoral and irrational forces of the universe.
3. The five Chakras or psychic centers in the human body.
4. The psychic centers in the forehead, throat, and heart.
5. Another name for the Fierce Guru.
6. The reference is not clear but probably refers to the four lineages of Buddhism: the Sravakayana, teachings for Gotama Buddha's direct disciples; Pratekayana, for those who realize the truths of Buddhism intuitively through their own efforts; Bodhisattva teachings, for those aspiring to Buddhahood; Tantricism, for those following the esoteric doctrines.
7. Eight Offerings: incense for burning; powdered incense for rubbing the body; lights (candles); fruits; flowers; food; music; and water.
8. Cleansing Ritual: a special incantation which is used to purify the mandala.
9. Buddha All-Perfect; a reference to the Adi Buddha who, according to a tradition of the Red School, was the first human being to become enlightened (here, tradition diverges from the orthodox view of the Adi Buddha).
10. Scorpions; swallowers of evil.
11. Krum-ka: transcendental sacrificial food. 12. This is an enigmatic statement; the text is not explicit. 13. The four seasons comprise the greater circle or wheel of time, while the divisions of sunrise, noon, sunset, and midnight form the lesser wheel. The meaning and observances connected with these times i4 highly important in the practice of Tantricism.
14. Before beginning any Tantric practice, it is customary to recite incantations to dispel any untoward influences.
15. The Tibetan transliterates the Sanskrit v as w, since the Tibetan alphabet does not possess a v. We have reinserted y as the correct spelling of this important name. Ed.]
16. Congregation of the Sacred Offering: the 10th of the month, according to the lunar calendar, is considered a particularly auspicious time for those practicing Tantric yoga to congregate, make offerings to the angels and deities, and receive the grace-waves necessary for success in their practices.
17. An important Tantric tradition is that an esoteric teaching should have a "warm" or "close" succession to be most effective. If the teaching is handled too long by humans it becomes "cold" losing its initial strength to transmit power. This particular initiation ritual was revealed to the incarnation lama, Mirgyur- rdo-rje. A close disciple of his recorded it sometime later.
18. Evidence of mystical development.
19. Common = worldly; Superior = transcendental. See footnote 28, Chapter
20. According to Tibetan traditions, ghosts and demons manifest through the negative (Yin) aspect of universal forces while human beings belong to the positive (Yang) aspect of such forces. For this reason, ghosts and demons are much more likely to be seen in Tibet and other little-populated regions where their manifestation is not blotted out by the positive auras from large aggregations of human beings.
21. All virtues and fortunes.
22. Miracle powers.
23. Tantric Buddhas.
24. Mahamudra (The great Symbol): A Tibetan teaching, analogous to Chinese Zen, which seeks enlightenment directly through realization of the "pure essence of mind." [A more correct meaning, without the intellectualistic flavor of "mind" would be given by "pure essence of consciousness."]
25. Oath-breakers.
26. The Tantric (esoteric) Brotherhood, analogous to the Sangha (exoteric) Brotherhood of general Buddhism.
27. Tibetan Rtsa-wa-gsums; can be translated as Three Pillars or Three Foundations.
(1) Foundation of Blessing, from one's personal Guru.
(2) Foundation of Accomplishment, from practicing the yoga of a tutelary deity.
(3) Foundation of Career, through appeals for guardianship and protection in wordly affairs from special "guardian deities" such as Mahakala.
28. The Buddhas of the four types of initiation.
29. Three Kingdoms: World of Desire, World of Form, World of the Formless.
30. Gnam-lchags; "falling from heaven" or "heaven-made." According to tradition certain ritual objects made of heavenly material are allowed to fall upon the earth, where they are discovered and venerated. The Vajra or thunderbolt of the Fierce Guru, referred to subsequently in the text, is one of these objects.
31. Sometimes called the four devils: illness; interruptions; kle.as; death.
32. The Trikaya body of Buddha plus the Dharmadhatu (universal body).
33. The sword, representing the sharp cutting power of discrimination, is always of Wisdom in the hands of Manju.ri.
34. Four of these Wisdom Accomplishments of the Buddha are: Wisdom of Performance, of Observation, of Equanimity, of the Great Dharmadhatu Mirror. This fourth one has some bearing also on the Tantric.
35. Playwords: the affirmative, arbitrary, limited notions of human beings which might be represented as a long, sharp-pointed knife. In contradistinction to these concepts, the all-inclusive enlightened view of reality is symbolized by a knife whose blade is broad and well-rounded (curved).
36. The Five Poisons: the five kle.as.
37. Tantricists borrow and adopt exoteric Buddhist terminology for their own purposes. Originally Bodhi-heart referred to a special quality of devoutness; here, however, in connection with the nectar, it means fluid or secretion— source of energy and compassion.
38. Crown of head.
39. The third type of initiation; the first two being Initiation of p. 30
[paragraph continues]Vase and Inner (Secret) Initiation. The fourth initiation is that of Mahamudra.
40. The universal process in Sa.sara is a process of reciprocal interchange of energies in which nothing in the universe can maintain its energy very long but must lose it or have it renewed. In the world of Sa.sara everything "leaks"—is filled only to become empty again; there exists not stability or true "conservation of energy."
41. The translator is very skeptical and critical about this statement, unless the teaching of the third and fourth initiations are given separately in a secret manner.
42. Sky Travelers: Tib. Db’a-wo or Mka-agro. [Usually Mka-agro-ma. This term refers to goddesses or accomplished yogis who without effort can traditionally traverse whole mountain ranges and travel in both the physical skies and the heights of consciousness. Ed.] Footnotes
4:* "In the name of the Lord." This expression, in varying states of orthographical corruption, occurs throughout the mantric liturgies of the MS. Ed.
26:* From now to the end of this concluding section it is the original compiler and amanuensis of the teachings of Mi-rgyur-rdo-rje who speaks to us personally. See pp. 9-10. Ed.
