The Tibetan Book Of The Dead Part 31

2 Tib. Zab-chos zhi-khro dgongs-pa rang-grol.

3 The point is that all the inestimable 84,000 aspects of the sacred teachings, the nine vehicles, the three or four pitaka, and so forth, depend upon the primary understanding of intrinsic awareness. Cf. Lakvatrastra, Ch. 2, v. 202: 'As long as sentient beings manifest, there will be no end to the vehicles. When the mind becomes transformed, there is neither vehicle nor mover.'

4 The Tibetan expression ts.h.i.+g gsum (lit. 'three words') is used colloquially to mean 'terse' or 'in few words'. Two alternative readings have been suggested: 1) The phrase 'three words' could refer to the three statements given on pp. 4 1-2, that 'past thoughts are traceless, clear and empty', that 'future thoughts are unproduced and fresh', and that 'the present moment abides naturally and unconstructed'. 2) A less likely view is that this expression may refer to the Atiyoga testament of Prahevajra (Tib. dGa'-rab rdo-rje), ent.i.tled Three Points which Penetrate the Essential (ts.h.i.+g-gsum gnad-du brdeg-pa). The three points contained in this latter work crystalise the process through which intrinsic awareness (rang-rig) is introduced. They are as follows: the 'direct introduction to the essence itself' (ngo-rang thog-tu 'phrod-pa), the 'direct determination of this unique state' (thag-gcig thog-tu bcad-pa), and the 'direct confidence in liberation' (gdeng-grol thog-tu bca'-ba). For the original text, see Bi-ma sNying-thig, Pt. 1, Vol. Ga, pp. 304-18, and Patrul Rinpoche's nineteenth-century commentary ent.i.tled mKhas-pa'i shri rgyal-po mkhas-chos. The background to the revelation of Prahevajra's testament is given in Dudjom Rinpoche, NSTB, pp. 490-94.

5 This verse derives from the Guhyagarbha Tantra, Ch. 13, v. 2: There are those of no understanding,/ And those of wrong understanding,/ Those of partial understanding,/ And those who have not [quite] understood genuine reality.As explained by Longchen Rabjampa, GGFTC, pp. 988-97, those of no understanding (ma-rtogs-pa) are ordinary persons who adhere to the 'vehicles of G.o.ds and humans' (devamanuyayna), striving after excellence and higher rebirths within cyclic existence (sasra) through the practice of virtue. Those of misunderstanding (log-rtogs-pa) comprise the eternalistic and nihilistic extremist philosophers of ancient India, who adhere to the Nyayyika, Vaiava, Skhy, Vaieika, and Brhaspatya standpoints. Those of partial understanding (phyogs-tsam rtogs-pa) comprise the pious attendants (rvaka) who realise the selflessness of the individual person (pudgalanairtmya) but fail to realise the selflessness of phenomena (dharmanairtmya), and the hermit buddhas (pratyekabuddha) who additionally realise the lack of inherent existence (nisvabhvat) with respect to external material phenomena, but fail to realise the lack of inherent existence in internal mental phenomena. Lastly, those who do not quite understand genuine reality (yang-dag ji-bzhin-nyid-du ma-rtogs-pa) comprise the adherents of the causal vehicles, who maintain the views of Cittamtra and Madhyamaka, realising respectively that phenomena are extensions of consciousness and that all phenomena, whether external or internal, are without inherent existence; yet not quite understanding that 'all things are identical in primordial buddhahood', or that 'neither renunciation nor acceptance is required because dissonant mental states themselves arise as pristine cognition'. At the same time, all these types are said to be 'meagre in their skilful means (upyakaualya)' and they 'accomplish their results with difficulty and toil over a long period of time'. Longchen Rabjampa concludes that only the adherents of the resultant vehicles (phalayna) perceive genuine reality as it is, and among these, only Atiyoga is stated to be the 'naturally secret truth' (rang-bzhin gsang-ba'i don), while Kriytantra and Ubhayatantra are referred to as 'disciplines' ('dul-ba), Yogatantra as 'enlightened intention' (dgongs-pa), and Mahyoga as 'secrecy' (gsang-ba). These diverse cla.s.sifications of Buddhist pract.i.tioners and vehicles are identified, one by one, in the following verses. For the Nyingma perspective of the non-Buddhist views 'of wrong understanding' (log-rtogs-pa) mentioned above, see also Dudjom Rinpoche, NSTB, pp. 64-7.

6 On the cla.s.sifications of those ordinary persons 'of no understanding' (ma-rtogs-pa) who adhere to the 'vehicles of G.o.ds and humans' (devamanuyayna), see Dudjom Rinpoche, NSTB, pp. 57-64.

7 The 'partial absence of self' (phyogs-tsam bdag-med) is that aspect of selflessness comprehended by pious attendants and hermit buddhas. See glossary under selflessness.

8 This pa.s.sage, in which the texts (gzhung) and philosophical systems (siddhnta; Tib. grub-mtha') of the diverse Buddhist schools are said to inhibit the perception of inner radiance, corresponds closely to a well-known quotation from the Tantra of the All-accomplis.h.i.+ng King (Kun-byed rgyal-po'i rgyud, T 828), for a translation of which, see Dudjom Rinpoche, NSTB, pp. 295-7. The Buddhist and non-Buddhist spiritual and philosophical systems (siddhnta) are the subject of detailed a.n.a.lysis in many specialist treatises, among which the Nyingma presentations relevant to our present text include Longchen Rabjampa's Treasury of Spiritual and Philosophical Systems (Grub-mtha' mdzod), and Dudjom Rinpoche's Fundamentals of the Nyingma School (bsTan-pa'i rnam-gzhag).

9 According to the often-cited pa.s.sage from the Tantra of the All-accomplis.h.i.+ng King (Kun-byed rgyal-po'i rgyud, T 828) mentioned above, the weaknesses (gol-sa) of these three outer cla.s.ses of tantra are respectively: maintaining the subject-object dichotomy in relation to purity (Kriytantra), maintaining the duality of view and conduct (Ubhayatantra), and maintaining acceptance and rejection in relation to meditation (Yogatantra). In the present context, these are all subsumed in the weakness of excessive attachment to the so-called 'four branches of ritual service and attainment' (bsnyen-sgrub yan-lag bzhi), on which see the glossary.

10 The inner tantras of skilful means (nang-pa thabs-kyi rgyud), which are the subject of the present verse, are those of Mahyoga, Anuyoga, and Atiyoga, for a detailed discussion of which, see Dudjom Rinpoche, NSTB, pp. 273-345, 357-72. Of these inner tantras of skilful means, only Atiyoga is considered to be free from weaknesses, while the Tantra of the All-accomplis.h.i.+ng King (Kun-byed rgyal-po'i rgyud) refers to the weakness in Mahyoga as 'excessive perseverance with regard to ritual service and attainment' (sevsdhana); and to the weakness in Anuyoga as 'the duality of pure expanse or s.p.a.ce' (dag-pa'i dbyings) identified with Samantabhadr, and of pristine cognition or awareness (jnna), which is identified with Samantabhadra. See NSTB, pp. 295-7. In the context of the present verse, these weaknesses are both subsumed in the dualistic notion of 's.p.a.ce and awareness' (dbyings-rig).

11 Our text at this point has the reading: gdams-ngag gdams-ngag ('oral teaching, oral teaching'). The meaningful reading: gang-zag bdag-med ('selflessness of the individual') is suggested by Zenkar Rinpoche.

12 The elimination of the dichotomy between 'singularity' (gcig) and 'multiplicity' (du-ma) is the subject of one of the great axioms of Madhyamaka dialectic, known as the 'absence of the singular and the multiple' (gcig-dang du-bral), on which see M. D. Eckel, Jnnagarbha's Commentary on the Distinction between the Two Truths, pp. 80-85.

13 The innate presence of intrinsic awareness, without need for the elaborations of view (lta-ba), meditation (sgom-pa), conduct (spyod-pa), or result ('bras-bu ), as expounded in these verses, is clearly discussed in the Atiyoga texts of Cutting through Resistance (khregs-chod). See e.g. Dudjom Rinpoche, NSTB, p. 335.

14 The adopting of these four media (thig-bzhi) is comparable to reaching the limits of awareness by the three presences (sdod-pa gsum), or the revealing of the limits of liberation by means of the four a.s.surances (gdeng-bzhi), which consolidate the practices of the Great Perfection. On these Atiyoga terms, see Dudjom Rinpoche, NSTB, p. 343.

15 The riveting of these four nails (gzer-bzhi) is comparable to that of the three attainments (thob-pa gsum), which consolidate the practices of the Great Perfection. See Dudjom Rinpoche, NSTB, p. 343.

16 The two extremes of which the view is free are open and closed or high and low perspectives; the two extremes of which meditation is devoid are hope and doubt; the two extremes of which conduct is free are renunciation and acceptance; and the two extremes of which the result is free are beginning and end. These eight extremes may be reduced to six by omitting the category of the result.

17 On the view of vacuous emptiness (stong-pa phyal-ba) maintained by non-Buddhists, see Dudjom Rinpoche, NSTB, pp. 62-4, 66-7; and for a detailed discussion, the purpose of which is to indicate that the Buddhist view of emptiness is neither vacuous nor nihilistic, see ibid., pp. 178-216.

18 The nature of the delusion (gti-mug), drowsiness ('thib-pa), and agitation (rG.o.d-pa), which obstruct the clarity of meditations such as calm abiding (amatha), is discussed in L. Pruden (trans.), Abhidharmakoabhya, Ch. 5, The Latent Defilements, pp. 767-868, and Ch. 8, The Absorptions, pp. 1215- 82.

19 Existence and non-existence (yod-med gang-du ma-grub) form one binary subset within the four-point set (catukoti) of propositions which are negated by Ngrjuna in the Root Stanzas of the Madhyamaka ent.i.tled Discriminative Awareness (Prajn-nma mlamadhyamaka-krik, T 3824). See D. Kalupahana (trans.), Mlamadhyamakakriks.

20 On the controversy concerning the emptiness which is devoid of virtuous and negative actions (stong-pa-nyid-la dge-sdig yul-ma grub), see the discussion on the view of the Great Perfection in NSTB, pp. 896-910.

21 The lives of the future treasure-finders (gter-ston) predicted by Padmasambhava, including that of Karma Lingpa, the treasure-finder a.s.sociated with our present text, are recounted in NSTB, pp. 750-880, and on the prophecies found in the treasure-doctrines, ibid., pp. 934-5. On Karma Lingpa, see also 'A Brief Literary History', pp. x.x.xvi-xlviii.

5 Natural Liberation of Habitual Tendencies

1 Tib. Chos-spyod bag-chags rang-grol.

2 Tib. Zab-chos zhi-khro dgongs-pa rang-grol.

3 Samantabhadra (kun-tu bzang-po) and Mahottara (che-mchog) respectively represent the peaceful and wrathful aspects of the Buddha-body of Reality (dharmakya).

4 The first of these mantras: O A HU BODHICITTA MAHASUKHAJNANA DHATU A is the unified enlightened intention of the forty-two peaceful deities. See below, Ch. 14, p. 354. The second mantra: O RULU RULU HU BHYO HU is the unified enlightened intention of the fifty-eight wrathful deities. See Ch. 14, p. 364.

5 Whereas the description of Vajrasattva given above, Ch. 1, pp. 15-16, focuses on the purificatory function of Vajrasattva, the present pa.s.sage provides the formal description (abhisamaya; Tib. mngon-rtogs) for the visualisation of Vajrasattva, according to the generation stage (utpattikrama) of meditation.

6 For an explanation, see glossary under Hundred-syllable Mantra.

7 These comprise the ten male and female buddhas along with the sixteen male and female bodhisattvas. See Appendix Two.

8 An inserted annotation in the text adds that if this aspirational prayer is recited on behalf of a deceased person, the word 'we' should, on each occurrence, be replaced with 'the deceased'.

9 The level of Samantabhadra is the sixteenth buddha level, otherwise known as the Level of Unsurpa.s.sed Pristine Cognition (ye-shes bla-ma).

10 This and the following italicized verses are extracted from the Aspirational Prayer which Rescues from the Dangerous Pathways of the Intermediate States. See Ch. 12, pp. 310-13.

11 The four pristine cognitions combined are the first four of the five pristine cognitions, omitting the pristine cognition of accomplishment. See glossary. On the reason for the omission of the pristine cognition of accomplishment, see Ch. 11, p. 249.

12 The occipital channel, which resembles the horn of an ox, is adjacent to the energy centre of perfect resource at the throat (mgrin-pa longs-spyod-kyi 'khor-lo) of the subtle body.

13 The 'life-force' channel, which resembles a crystal tube, otherwise known as katika, is adjacent to the heart-centre (snying-ga chos-kyi 'khor-lo) of the subtle body.

14 The bliss-sustaining secret place (gsang-ba bde-skyong-gi 'khor-lo) is located at the genitalia of the subtle body.

15 The ornaments (rgyan) worn by the peaceful deities include the five silks (dar-gyi chas-gos lnga), i.e. scarves, pendants, blouse, skirt, and sleeves; and the eight jewels, i.e. crown, earring, throat necklace, shoulder ornament, mid-length necklace, long necklace, bracelets and anklets. On the symbolism of these ornaments, see T. Norbu, The Small Golden Key, pp. 77-8.

16 Tib. lhan-skyes ye-shes.

17 Tib. khrag-'thung lha-tshogs. A synonym for herukas or wrathful deities.

18 Tib. gnas-kyi ke'u-ri-ma ma-mo brgyad. Here gnas is equivalent to the eight cla.s.ses of consciousness (rnam-shes tshogs-brgyad). See Longchen Rabjampa, GGFTC, p. 1170.

19 Tib. mthing-nag. DR, p. 188. l. 6 reads mthing-skya, but see Ch. 6, p. 107, and Ch. 11, p. 264.

20 Tib. yul-bdag sing-ha phra-men brgyad.The eight sensory objects are the objects of the corresponding eight cla.s.ses of consciousness. See Longchen Rabjampa, GGFTC, p. 1170.

21 These Four Female Gatekeepers of the wrathful a.s.sembly also have distinct names: the wrathful counterpart of Aku is Vajratejas, of P Vajrmogh, of Sphot Vajralok, and of Ghat Vajravetl.

22 This and the following verse concern the a.s.sembly of the twenty-eight Ivar (dbang-phyug-ma nyer-brgyad) on the outermost rings of the wrathful maala, who are collectively referred to as the 'emanational enactors of the four rites of enlightened activity'. Among these, the six yogin from the east who enact the white rites of pacification (shar-nas zhi-ba'i las-mdzad rnal-'byor dbang-phyug drug) are sometimes depicted holding a vajra in addition to their individual hand-emblems, indicating that they belong to the retinue of Vajra Heruka in the east. Among them, Manurkas in Ch. 5 is simply described as 'white' (dkar-mo) and in Ch. 11 as 'dark brown' (smug-nag). Also, in Ch. 11, Brahm is erroneously described as 'red-yellow' (dmar-se), Kaumr as solely red (dmar-mo), and Vaiv as solely 'blue' (sngon-mo).

23 Vajr is also known as Pigal. See Ch. 11, p. 265.

24 The six yogin from the south who enact the yellow rites of enrichment (lho-nas rgyas-pa'i las-mdzad rnal-'byor dbang-phyug drug) are sometimes depicted holding a jewel in addition to their individual hand-emblems, indicating that they belong to the retinue of Ratna Heruka in the south.

25 The six yogin from the west who enact the red rites of subjugation (nub-nas dbang-gi las-mdzad rnal-'byor dbang-phyug drug) are sometimes depicted holding a lotus in addition to their individual hand-emblems, indicating that they belong to the retinue of Padma Heruka in the west. Among them, in Ch. 11, Ekacri is erroneously described as 'yellow' (ser-mo), Rudhiramad as solely 'red' (dmar-mo), and Siddhikar as solely 'green' (ljang-khu). The Sanskrit identifications for Rudhiramad, the consort of Mahbala (stobschen ), Siddhikar, the consort of Vasurakita (nor-srung), and the rkas Ekacra (srin-mo) are derived from Longchen Rabjampa, GGFTC, p. 1126.

26 The six yogin from the north who enact the rites of wrath (byang-nas drag-po'i las-mdzad rnal-'byor dbang-phyug drug) are sometimes depicted holding a crossed-vajra in addition to their individual hand-emblems, indicating that they belong to the retinue of Karma Heruka in the north. Among them, in Ch. 11, Agny and Cmu are described as solely 'red' (dmar-mo), Varh as solely 'black' (nag-mo), and Varun and Vyudev as solely 'blue' (sngon-mo ). Also, in Ch. 11 (Varanasi reprint) Vyudev is depicted as 'snake-headed' instead of 'wolf-headed'.

27 This verse concerns the four yogin who enact their emanational rites at the outermost gates of the skull (sprul-pa'i las-mdzad dbang-phyug sgo-ma bzhi), and who complete the group of twenty-eight Ivar. Note that while in our text all four of these gatekeepers are generally referred to by the collective name Vajr (rdo-rje-ma), their distinctive names are found in Ch. 14, pp. 370 - 71, and in Longchen Rabjampa, GGFTC, pp. 1127-28.

28 These are the fifty-eight wrathful deities, with the addition of Mahottara Heruka and Krodhvar.

29 The three smeared sacraments (byug-pa'i rdzas gsum) of the charnel ground, 'ashes, blood and grease' (thal-chen rakta zhag-gi zo-ris), indicate that they have subdued envy. The 'skirts of moist hide and flayed tiger-skin' (ko-rlon gYang-gzhi stag-gi sham-thabs) indicate that delusion, attachment and aversion are respectively subdued by the ten powers (daabala), desireless compa.s.sion and wrathful compa.s.sion. The snakes indicate their subjugation of the five social cla.s.ses. For a description of the symbolism of the wrathful deities in general, see T. Norbu, The Small Golden Key, pp. 78-84. In addition to the five herukas (khrag-'thung khro-bo'i tshogs), five krodhvar (dbying-phyug khro-mo'i tshogs), eight mtara, eight pic, twenty-eight var (dbang-phyug mgo-brnyan tshogs), and four gatekeepers (sgo-ma bzhi) described in the previous verses, the wrathful maala also includes the eight great projectresses (spor-byed chen-mo), who propel the consciousness of the deceased to higher rebirths, and who are enumerated individually in Ch. 6, pp. 108-9.

30 Here 'fields' translates the Tibetan term khams ('sensory spectra') rather than skye-mched ('sensory activity fields').

31 This verse is derived from the Aspirational Prayer which Protects from Fear of the Intermediate States (Bar-do phrang-grol-gyi smon-lam), on which see Ch. 12, pp. 314-16.

32 On the attainment of buddhahood during the intermediate state of reality (chos-nyid bar-do), see below, Ch. 11, pp. 226-32.

33 Tib. Bar-do thos-grol. See below, Ch. 11, pp. 217-303.

34 Tib. Zhi-khro'i las-byang tshor-ba rang-grol. On this sdhana text, see Appendix One, p. 382.

35 Tib. gSang-dbang rig-pa rang-grol. This is one of the empowerment texts related to the cycle of the Peaceful and Wrathful Deities. See Appendix One.

36 Tib. bsKong-bs.h.a.gs nyams-chags rang-grol. See below, Ch. 7, pp. 113-50.

6 Natural Liberation of Negativity and Obscuration

1 Tib. Bar-do thos-grol.

2 Tib. brGya-phyag sdig-sgrib rang-grol.

3 Tib. Zab-chos zhi-khro dgongs-pa rang-grol.

4 A Sanskrit term, indicating obeisance or homage.

5 The Delhi reprint of Bar-do thos-grol chen-mo includes an annotation to the effect that when generating the visualisation of the maala in front rather than prostrating to an already clearly visualised a.s.sembly, the words 'I bow down to such and such a buddha-body' (sku-la phyag-'tshal-lo) should be replaced by the words 'such and such a buddha-body is primordially and radiantly present' (sku-ni ye-nas gsal).

6 Tib. chos-kyi khams.

7 Tib. mtshan-'dzin. Here substantialism refers to the grasping at characteristics, having failed to understand that they lack inherent existence.

8 DR here reads 'green-black' (ljang-nag), but see Ch. 5, p. 81, and Ch. 11, p. 264, where she is depicted as solely 'black'.

9 Note that Ulkamukh is described here as holding an iron hook (lcags-kyu), instead of a vajra, as in Ch. 5, p. 83, and Ch. 11, p. 264.

10 According to GGFTC, p. 1135, Sphot may also have a bear-head (dom-mgo).

11 According to GGFTC, p. 1135, Ghat may also have a wolf-head (spyang-mgo).

12 Tib. Zhags-'phen-ma.

13 Tib. mDung-thung 'phen-ma.

14 Tib. sPor-byed dril-'khrol-ma.

15 Tib. sPor-byed khyung-thogs-ma.

16 Tib. sPor-byed skar-mda' 'phen-ma.

17 This is a reference to the great mythological battle (gYul-chen) between the G.o.ds and antiG.o.ds, on which see AntiG.o.ds in glossary.

18 Tib. sPor-byed rdo-rje glog-phreng 'dzin-ma.

19 Tib. sPor-byed glags-sha rdeb-ma.

20 Tib. sPor-byed ral-gri 'dzin-ma.

21 Vajr is more commonly known as Pigal (dga'-ba). See Ch. 11, p. 265.

22 See Ch. 5, p. 86. DR reads 'green'.

23 The number 110 comprises the verses dedicated to the Hundred Peaceful and Wrathful Deities, with the addition of two verses dedicated to Mahottara Heruka and Krodhevar, as well as eight verses dedicated to the Projectresses (spor-chen brgyad).

24 Tib. Na-rag bskang-bs.h.a.gs. A celebrated treasure-doctrine (gter-chos) revealed during the thirteenth century by Guru Chow.a.n.g, and included within his Eight Transmitted Precepts: Consummation of All Secrets (bKa'-brgyad gsang-ba yongs-rdzogs). On this text, see K. Dowman (trans.), 'Emptying the Depths of h.e.l.l', in Flight of the Garuda, pp. 53-61; also D. Christensen (trans.), Na-rag bskang-bs.h.a.gs.

7 Natural Liberation through Acts of Confession

1 Tib. Zhi-khro'i klong-bs.h.a.gs brjod-pa rang-grol.

2 Tib. Zab-chos zhi-khro dgongs-pa rang-grol.

3 The offerings and dedications of great magnitude attributed to the bodhisattva Samantabhadra are recounted in the Avatasakastra. See T. Cleary (trans.), The Flower Ornament Scripture, pp. 1135 ff.; and P. Williams, Mahyna Buddhism, pp. 125-7.

4 Tib. gnyis-med byang-chub-sems.

5 i.e. the monastic vows of the prtimoka (so-sor thar-pa) discipline, on which see glossary.