Guhyagarbha Tantra (with Commentary)
by Gyurme Dorje | 1987 | 304,894 words
The English translation of the Guhyagarbha Tantra, including Longchenpa's commentary from the 14th century. The whole work is presented as a critical investigation into the Nyingma School of Tibetan Buddhism, of which the Guhyagarbhatantra is it's principle text. It contains twenty-two chapters teaching the essence and practice of Mahayoga, which s...
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Text 13.10 (Commentary)
[Guhyagarbha-Tantra, Text section 13.10]
Through that merit, free from corruption.
Manifesting in and of itself
As a magical display of pristine cognition.
There is derived the infinite 尘补峁囜笉补濒补 of the display
And the supreme (field). [10][Tibetan]
zag-pa med-pa'i bsod-nams-kyis /
ye-shes sgyu-mar rang-snang-ba /
rol-mo dkyil-'khor mtha'-yas mchog / [10]
Commentary:
[The second part, concerning the result of that (meditation, comments on Ch. 13.10):]
Through the merit (bsod-nams-kyis) of these offerings which have been made, free from corruption (zag-pa med-pa), the three provisional kinds of awareness-holder and the eight (common) accomplishments are obtained, and there is derived the conclusive field of the awareness-holder of spontaneous presence, manifesting (snang-ba) Buddha-hood in and of itself (rang) as a magical display of pristine cognition (ye-shes sgyu-ma). This is the infinite (mtha'-yas)[1] 尘补峁囜笉补濒补 of (-'i dkyil-'khor) of the five enlightened families of the display (rol-mo) of the spontaneous Bounteous Array, immeasurable tn its array. And then, the conclusive result is obtained in the supreme (mchog) field of the buddha-body of reality, the ground of Samantabhadra.[2]
[The Secret Stage of Inner Radiance (463.4-477.3):]
The third part (of the extensive exegesis鈥攕ee p. 1001) concerns the secret stage of inner radiance. It includes an overview end an Interlinear commentary.
The former (463-4-474.6) has two aspects, namely, the nature of the inner radiance which is to be known, and the sequence of experiential cultivation once it has been known.
As to the first of these, it says in the Oceanic Magical Net (NGB. Vol. 15):
Since the primordially manifest and perfect
Doctrine of the Buddhas abides in all corporeal beings,
The spontaneous 尘补峁囜笉补濒补 of the conquerors
Abides in the body of all corporeal beings,
And it maintains inestimable peaceful and wrathful forms.
Which become radiant through the power of experience,
In this lifetime, or in the Intermediate state.
Thus, the 尘补峁囜笉补濒补 of the ground or Indestructible expanse which abides in 础办补苍颈峁ａ弓丑补 is said to be present within the energycentres (of the body) in the form of clusters (of deities), which depend on the pure-essences or seminal points of relative appearance, in the nature of five subtle and glowing lights. As such, the 尘补峁囜笉补濒补 of the forty-two conquerors is within the heart-centre of all sentient beings, and the 尘补峁囜笉补濒补 of the fifty-eight Blood-Drinkers is within their crown-centres.[3] One who has experienced the creation and perfection stages will radiantly perceive the natural expression of these 尘补峁囜笉补濒补s. However, they remain Invisible until one is liberated from the snare of (the path of) maturation because one is still obscured by the coarse body with its flesh and blood. Even though one is exceedingly steadfast in these creation and perfection stages, and one's mind has become exceedingly radiant as the body of the deity in a rainbow-like manner, one is not liberated from the snare of the body; but as soon as one is liberated therefrom, one perceives the meaning of the great seal and becomes an awareness-holder of maturation, who attains liberation in the body of the deity during the Intermediate state and then acts on behalf of sentient beings.
Then, dependent on the creation and perfection stages, when this very body transcends birth and death, and obscurations have to some extent been purified, one becomes an awareness-holder with power over the lifespan and an awareness-holder of the great seal, who attain Buddha-hood without relinquishing their bodies. Then, as an awareness-holder of spontaneous presence, or Buddha-hood itself, one is manifestly transformed into that 尘补峁囜笉补濒补.
It is because this 础办补苍颈峁ａ弓丑补 is present primordially within oneself that Buddha-hood is attained through the visualisations of the creation and perfection stages.[4]
Indeed, the pure fields of Buddha-body and pristine cognition are not sought or accomplished in other world-systems of the ten directions, as our text says (Ch. 12.14):
From any of the ten directions and four times
The perfect Buddha will not be found.
Mind-as-such is the perfect Buddha.
Do not search elsewhere for the Buddha.
The latter (is the experiential cultivation of inner radiance): In a pleasant darkened house, one should assume the seven postures of Vairocana, without moving.[5]
It says in the Sequence of the Path of the Magical Net (P. 4736):
Therefore, with blissful joy
Which is superabundant and uniform.
One assumes the guise of venerable Vairocana,
Endowed with seven postures.
And sits with an attitude
Free from grasping and striving.
This passage therefore teaches three ways in which one should be unmoved.
The seven postures are crossed legs, equipoised hands, the waist straight as a rod of dong-rtse coins,[6] the neck gently bent, the eyes focussed on the tip of the nose, the tongue meeting the palate, and the lips and teeth set in their natural positions. In particular, from the space between the eyebrows one should fix one's gaze on space to a distance of twelve inches, one should not speak, and one should settle into the disposition of space without the mind thinking upon anything. One who has done this for one day, or for three or seven days, will perceive signs of smoke and so forth. Similarly one who has done this for fourteen days, or for twenty-one or one month, will firstly perceive smoke-like (apparitions) and then appearances which resemble clouds, mirage, fire-flies, butter lamps, and sunlight.[7]
It says in the Sequence of the Path (P. 4736):
One encounters (apparitions)
Which resemble mirage, smoke, clouds, fireflies,
Butter-lamps, and sunlight.
When these occur, one should remain (seated), rejecting all outer, inner and secret activities of the body, speech and mind.
The same text says:
One should abandon all breaks and intervals
Based on cause and result.
And the conceptual elaboration
Of the nine kinds of doctrinal conduct.[8]
One should not even undertake
That which is present in the mind
Because one would be distracted by the symbolic.
Having experienced the yoga of darkness in this way, during the daytime one settles Into a disposition without recollection or thought, maintaining the previous posture and folded hands.
The same text says:
Through a sequence which is non-referential,
Extremely non-referential, and subsequently non-referential,
Without abiding, without thought and without covetousness,
And beyond conceptual objects of speech and thought,
The expanse of the real, pristine cognition becomes present.
Naturally radiant and unwavering.
It coalesces tranquility and higher insight.
This is Indeed exceedingly non-referential and so forth because the external objects of attraction, the internal mind which apprehends them, and one's own body and speech which are in between are not grasped.
At that time, there is a coalescence of tranquility, which is non-conceptual in all respects, and higher Insight which is radiant. When one has persevered in this course for six months, one year, and one year two months or four months, the coarse movements of the upper vital energy cease. One obtains power over the vital energy of pristine cognition, and then obtains successively the status of the awareness-holders of maturation, power over the lifespan, and the great seal. Then, after one thousand six hundred years (i.e. sixteen lifespans) one achieves the deeds of the Buddhas.[9]
This text (Secret Nucleus. Ch. 9.32) says:
The genuine accomplishment of empowered awareness
Will be achieved in six or twelve months.
Or in fourteen, or in sixteen.
Within sixteen lifespans, (one will obtain)
The spontaneously perfect five Buddha-bodies.
This applies at the time when the uncorrupted state is accomplished by means of inner radiance.
As for the signs (of this realisation), there are four kinds which respectively resemble the diverse appearances of the five lights, the seminal points, the blazing of gemstones, and the (solar and lunar) disks (eclipsed) by 搁腻丑耻.
It says in the Tantra of 惭补帽箩耻艣谤墨 (T. 543):
There is a glorious orb.
Blazing forth fine light.
And blazing light appears in the hands.
And also:
Pristine cognition has a dazzling appearance:
There are butter-lamps
(Which dispel the darkness) of living creatures,
Lamps of pristine cognition.
And brilliant garlands, pleasant to behold.
And in the Great Bounteousness of the Buddhas (T. 44):
Through the association of "gemstone" and "ocean",
There are resplendent disks of light
Some of which radiate in the 尘补峁囜笉补濒补 of the sky.
Now, the glorious orb and the "gemstone" refer to the heart. The "ocean" refers to the eyes; and arising through their association are the forms of emptiness which appear in the sky. Such apparitions are known as the visionary appearance of actual reality (chos-nyid mngon-sum-gyi snang-ba).[10]
When, during these (apparitions), one's lifespan comes to an end. In the next life one will be born in a pure Buddha-field, and having obtained power over the lifespan, one will attain Buddha-hood. The enlightened attributes of this (first visionary appearance) are referred to as "secret seminal points" (gsang-ba'i thig-le) and so forth.
Then, through experience, the movements of the vital energy of the five elements subside in pristine cognition. This pervasion by the natural appearance of the five pristine cognitions is known as the visionary appearance of ever increasing contemplative experience (nyams-gong 'phel-gyi snang-ba).[11]
Then, derived from that experience, the five enlightened families of the Buddha-fields are perceived; and this is known as the visionary appearance which reaches the limit of awareness (rig-pa tshad-phebs-kyi snang-ba). It is said that one encounters all 尘补峁囜笉补濒补s without exception as ornaments.[12]
Then, once the Induction of the vital energy of the five elements into the five pristine cognitions has ceased to expand, all appearances become like a cloudless sky; and this is known as the visionary appearance of the cessation of reality (chos-nyid zad-pa'i snang-ba). At this point the spontaneous presence (of all-surpassing realisation) approaches.[13]
Now, the first two visionary appearances are perceived as the support for the awareness-holder of maturation; the (visionary appearance) which reaches the limit (of awareness) is a support for the awareness-holder with power over the lifespan; the visionary appearance of cessation (of reality) is the support for the awareness-holder of the great seal; and once these have been perfected, the Buddha-level and the status of an awareness-holder of spontaneous presence will be obtained.
There are some who, confusing this tradition, say that this occurs after the emanational body and the buddha-body of perfect rapture have entered into the (thirteenth level). Great Rotating Mass (of Syllables). They, however, do not discriminate between the bodies of rapture and emanation which appear on the path and those two bodies of rapture and emanation which are conclusive.[14]
During these visionary appearances, the pristine cognition which appears, without being grasped, arises as an inner experience.
It says in the Sequence the Path (P. 4736):
Not designated as extremes or middle,
Intrinsic awareness itself,
Free from subject-object dichotomy,
Appears there in a non-referential manner.
During the first of these visionary appearances, the three media (of body, speech and mind) abide in a relaxing manner, whereby one obtains the three kinds of warmth, namely bliss of body, radiance of speech and non-conceptualisation of mind, and one obtains power over the coarse exhalation and inhalation of the breath.
This same text says:
When this is prolonged without activity.
Warmth emerges in body, speech and mind.
A subtle receptiveness is obtained,
And one obtains power over the moving breath.
One arrives at the genuine fundamental reality,
And definitively experiences the three kinds of warmth.
Now, as external signs (of these visionary appearances), light and apparitions of the seminal points are perceived because the elements, on their consummation, become an activity field of syllables. As internal signs, one obtains receptiveness in body and speech; and the five conflicting emotions decrease; contemplation becomes firm and the vision itself is diffused.
The same text says:
Now (the signs of) the former are both outer and inner:
Outwardly, the elements are perceived
As an actual activity field.
And lotus-lights and so forth are perceived.
Inwardly, receptiveness is particularly obtained.
And the course of the five rivers (=conflicting emotions)
Is gradually interrupted.
Virtuous dreams are also perceived. As the text says:
Even the dreams of one who abides in Yoga
Nakedly emerge and are immaculate.
During the second visionary appearance, all things are realised in apparition-like forms and so forth, and the vision is greatly diffused.
It says in the Sequence of the Path (P. 4736):
The nature of awareness free from subject-object dichotomy
Is uncovered, as a magical display of pristine cognition.
It is described as the essence in which water
And the moon's reflection in water are equally radiant.
Whatever conceptions or signs arise.
They naturally appear as a magical display
Of pristine cognition.
Thus desire, hatred, hope and doubt do not emerge:
These are nothing but the magical display of pristine cognition.
At that time, there emerges the compassion which is powerless but (to act) on behalf of living beings.
It says in the Indestructible Reality (NGB. Vol. 15):
Through the experience of one
Who has obtained such magical display.
The phenomena of 蝉补峁僺腻谤补 are captured
By immeasurable enlightened mind.
Amazement is generated at both unbewildered
And bewildered (phenomena):
For they are present without objective basis.
All things within the range of this life
Are perceived as a dream or as a magical display.
At this time there are Immeasurable enlightened attributes which arise.
The same text says:
There are enlightened attributes equal to the limits of space,
And the perceptual range is identical to Buddha-hood.
Endowed with the great provision of merit
Which is acquired through causal bases,
This great unattached pristine cognition
Is the yoga not to be sought in a future life.[15]
Power over the lifespan is thus obtained, and even in dreams one perceives the magical display, whereby there is neither clinging nor attraction to all things. At that time the body becomes as light as cotton wool, the exhalation and inhalation of breath is not felt, and there are no bacteria or lice present inside or outside the body. Such signs are possessed.
The third visionary appearance is that in which all appearances manifest in and of themselves as the 尘补峁囜笉补濒补 of deities.
It says in the Sequence of the Path (P. 4736):
The 尘补峁囜笉补濒补 of the components and so forth
Appears as the deities:
When, in the manner of a reflection on a clear ocean.
The intrinsic awareness of all things radiates as the deity.
Without singularity or multiplicity.
And that radiance is without object and unwavering,
This is said by the Conqueror to be the essence of Yoga.
This nature is emanated, and yoga is emanated,
Also, the peaceful and wrathful deities
Who discipline venomous (beings) are emanated.
The circles are emanated, and the seals are emanated.
The clusters are emanated, and the 尘补峁囜笉补濒补 is emanated.
Because of this universal emanation, the result is emanated.
The radiant experience of this emanation is called Yoga.
These appearances become manifest through meditation on the 尘补峁囜笉补濒补 of the Thousand Buddhas and so forth,[16] and they become actually manifest through inner radiance. At that time, there are also signs through which the truth of this particularly sublime level is perceived.
In particular, it says in the same text:
The six supernormal cognitive powers.
And the five basic realities are perfected.
In superior and mediocre instances.
These become radiant and perform acts of discipline
Throughout the countries and continents.
The five basic realities whereby pristine cognition is obtained are the buddha-body, speech, mind, attributes and activities, each of which has five subdivisions.[17] Their radiance is perceived by clairvoyance even during intervals (of sleep), and thence, there are no dreams.
During the fourth visionary appearance, one is liberated from the snare of the body and its appearance.
It says in the Indestructible Reality (NGB. Vol. 15):
In the guise of the Buddha-body of pristine cognition,
One is released from the elements in the indestructible body.
This is an effortless and spontaneous accomplishment derived from the previous experience.
The same text continues:
Through one's own unwavering perception and experience.
And by striving in a purposeful sequence.
The power over the perfection of all paths is reached.
And there is spontaneous accomplishment.
Unconnected with yoga and innately purified of defilements.
The enlightened attributes of this (visionary appearance) are also cited in the Sequence of the Path (P. 4736):
Without wavering from meditative equipoise,
In worlds which equal the number of atoms
In ten hundred thousand chlliocosms. And
in fields which equal the number of atoms
In ten hundred thousand "countless" Buddha-fields.
Acts of discipline are performed
By the emanational forms of hunter, courtezan, and so forth.
Once these four visionary appearances have been concluded, the resultant three supreme buddha-levels become spontaneously present; and at that time, there are also twenty-five enlightened attributes (or realities).[18] Among them, the first (group of five) is that of the five buddha-bodies, namely, the Buddha-body of reality which is free from conceptual elaboration, the Buddha-body of perfect rapture which is great inner radiance, the emanational Buddha-body which is indefinite and diversified, the buddha-body of awakening in which renunciation and realisation are concluded, and the Buddha-body of indestructible reality which is great and unchanging.
It says in the Sequence of the Path (P. 4736):
There are the natural Buddha-bodies of reality.
Perfect rapture, diverse emanation.
Awakening, and indestructible reality.
The five kinds of Buddha-speech are as follows: There is the great indescribable speech of the body of reality, on which the same text says:
Through the uncreated genuine and supreme Buddha-speech.
The unspeakable and indescribable is understood.
There is the unimpeded, naturally radiant and mirror-like speech of the body of perfect rapture, on which the same text says:
By perceiving the body of the mighty lord,
Symbolised by its eight mirror-like attributes.[19]
The meaning of indestructible reality is manifested
In the minds of those Bodhisattvas
Who are great spiritual warriors.
The speech of the emanational body has sixty aspects,[20] as the same text says:
There are six categories of basic and ancillary attributes.
Which are heard as Brahma speech
By the fleshy ears of corporeal beings.
The speech of the body of awakening is the naturally radiant pristine cognition, on which the same text also says:
The pristine cognition of awareness, in its five names.
Is indeed radiantly manifested like the sun
Through the blessing of the garland of syllables.
In all the naturally secret tantras.
The speech of the body of indestructible reality is the indivisibility of sound and emptiness, as the same text says:
Resounding in the manner of sound, and indivisible,
Vision and hearing occur through its power.
Now, in this context, the self-manifesting body of perfect rapture is subsumed within the buddha-body of reality, because it is exclusively within the perceptual range of Buddha-hood.[21]
Among the five kinds of buddha-mind, the first is the pristine cognition of emptiness, which is radiant and without substantial existence.[22]
It says in the Indestructible Reality (NGB. Vol. 15):
It is said to be primordially radiant and empty
In the manner of space.
The mirror-like pristine cognition is radiant and without conceptualising thought:
It radiates in a mirror-like manner, without object.
The pristine cognition of sameness is radiant and without the duality of good and evil:
It is sameness, without alteration, and
Without acceptance or rejection.
The pristine cognition of discernment is radiant and does not confuse the general and particular characteristics of things:
Because it is none other than the expanse of the real.
It radiates without dividing consciousness
From its particular and general (characteristics).
The pristine cognition of earnest accomplishment effortlessly achieves activity for the sake of oneself and others:
The two kinds of benefit are accomplished
Through its spontaneous and perfect activity.
These comprise the buddha-mind associated with the five buddha-bodies.
As for the five kinds of enlightened attributes, (the first) refers to the nature of the pure Buddha-field of awareness without spatial dimensions, which pervasively appears throughout the expanse of reality:
Without independent existence, the awareness manifests
As the Buddha-fields of the ten directions without exception.
Which are the accumulated wish-fulfilling clouds of mind.
There is the appearance of awareness as the celestial palace:
The spontaneously perfect awareness.
Which manifests in and of itself.
Is the celestial palace, in nature
Free from the subject-object dichotomy.
Neither supportive nor supported.
It is the abode of everything.
There is the awareness which appears as light-rays:
Because its nature radiates without obscuration.
Its diverse light-rays radiate in the ten directions.
There is the awareness which itself appears as the seats and thrones:
Because all the resultant (attributes) such as power are perfected,
The details of the five seats become manifest.[23]
And there is the awareness which itself appears as the ornaments:
Because they are spontaneously perfect and not to be abandoned,
The ornaments of the diverse great 尘补峁囜笉补濒补s are present.
These (enlightened attributes) refer to the field of the spontaneous Bounteous Array.
The five kinds of enlightened activity are the five types of deeds, namely, the deeds which mollify and pacify the minds of those to be trained, the deeds which satisfy and enrich sentient beings with the doctrine and materials, the deeds which subjugate living beings, those which uproot venomous beings by wrathful sorcery, and the enlightened activity spontaneously accomplished by the lords of all the enlightened families in all directions and spheres without distinction between those which are close and those which are remote:
The different activities of discipline
Comprise the four methods which are displayed
By peaceful and wrathful deities and 惭腻迟补谤墨蝉
For pacifying violations (of the commitments).
These perform acts of discipline in an appropriate manner.
In association with the (first) four enlightened families.
While (the activity) of spontaneous accomplishment
Is associated with the enlightened family of activity.
This (resultant reality) is the most secret, hidden and concealed meaning belonging to the Tantra (of the Secret Nucleus). It has been portrayed (here) in accordance with (the exegesis) found in the Lamp of Precious Inner Radiance ('od-gsal rin-po-che'i sgron-ma), which was composed by the great master Padm膩kara.[24]
When this (instruction) is combined with the Oral Instructions of the Moment of Death ('da'-ka-ma'i gdams-ngag), which is the work of the great master Vimalamitra, those of low acumen should be liberated during the intermediate state of maturation. Therefore, at the time of death one should not waver from the disposition of the creation stage in which the 尘补峁囜笉补濒补 of deities is present, and of the perfection stage which is without conceptual elaboration. in this way, during the intermediate state, one will attain Buddha-hood in the body of the deity.[25]
For those of basest acumen who do not obtain maturation, it is explained that they should focus the mind within the inner radiance of the heart-centre, and then, transforming the vital energies of sun and moon within it, eject that globe of light with equilibrium into a pure land. Thereby, in the next life, one will obtain the status of an awareness-holder either of maturation or with power over the lifespan, and attain Buddha-hood in a pure land.[26]
There are also some who say that one will be (completely) liberated by recognising the 尘补峁囜笉补濒补s of the peaceful and wrathful deities which arise during the intermediate state, but it is certain that one obtains liberation therein only after obtaining the status of an awareness-holder of the great seal or of spontaneous presence.[27]
This is the actual foundation of the points expressed in this chapter, and it is most profound and extensive because it introduces the meaning of inner radiance. Through these topics, the exegesis of the overview has been completed.
[The interlinear commentary (on the secret inner radiance, 474.6-477.3) has three aspects.]
[Among them the first concerns the recognition of the nature of the ground or inner radiance. (It comments on Ch. 13.11):]
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Footnotes and references:
[2]:
On the distinctions between the three provisional kinds of 惫颈诲测腻诲丑补谤补, the an膩bhoga惫颈诲测腻诲丑补谤补, and the conclusive 诲丑补谤尘补办腻测补 or Buddha-level, see above. Ch. 12, pp. 959-976.
[3]:
Cf. Ch. 1, pp. 403-404.
[4]:
See Ch. 1, pp. 403-404, where 础办补苍颈峁ａ弓丑补 is said to be present in the heart-centre. The point that Buddha-hood through the path would be impossible but for the primordially present pure ground of Buddha-hood is reiterated in texts of both causal and resultant vehicles. See NSTB, Book 1, Pts. 3-4, passim.
[5]:
These seven postures are outlined in the following paragraph. On the importance of a darkened house (mtshan-mo'i khang-pa) for the "darkness retreat" (mun-mtshams) conducive to the experience of 'od-gsal, see also NSTB, Book 1, Pt. 4, under the perfection stage of 惭补丑腻测辞驳补.
[6]:
Tibetan dong-rtse: coins with a central hole held together by a rod.
[7]:
On these signs of inner-radiance, see Ch. 9, PP. 827-828.
[8]:
[9]:
The significance of this period of time is discussed above, pp. 853-854.
[10]:
On the "four visionary appearances" (snang-ba bzhi) see also above, p. 858. The structures through which these visionary appearances are experienced are also known as the "six lamps" (sgron-ma bzhi). The lamp of the "far-sighted watery eyes" (rgyang-zhags chu'i sgron-ma) perceives the apparitions of inner radiance. It is connected to the lamp of the "flesh of the heart" (citta sha'i sgron-ma) by means of the lamp of the "soft white channels" (dkar-'jam rtsa'i sgron-ma). Then, the lamp of "naturally present discriminative awareness" (shes-rab rang-byung-gi sgron-ma) is the basis of the apparitions of inner radiance which are perceived by the first three lamps. The lamp of "the pure expanse of awareness" (rig-pa dbyings-kyi sgron-ma) is the ornament of that apparition, and the lamp which is the "emptiness of the seminal point" (thig-le stong-pa'i sgron-ma) is the characteristic of that apparition. See NSTB, Book 1, Pt. 4, pp. 204a-211b, on these lamps and visionary appearances.
[11]:
Cf. previous note.
[12]:
Cf. note 73.
[13]:
Cf. note 73.
[14]:
kLong-chen Rab-'byams-pa here differentiates between the resultant emanational modes of buddha-body, as expressed in NSTB, Book 1, Pt. 2, pp. 46b-60a, and those acquired as a stage on the path towards 诲丑补谤尘补办腻测补.
[15]:
I.e. the practices of thod-rgal and 'od-gsal described in this section are held to have the potential to grant their result within this present lifetime.
[16]:
The names of the thousand buddhas associated with this aeon are enumerated in the 叠丑补诲谤补办补濒辫颈办补蝉奴迟谤补. See also above, Ch. 3. note 54.
[17]:
These twenty-five resultant realities ('bras-bu'i chos nyi-shu-rtsa-lnga) are enumerated below. pp. 1034-1039. See also NSTB, Book 1, Pt. 4, pp. 161b-162a.
[18]:
Tibetan yon-tan nyi-shu-rtsa-lnga is identical to the 'bras-bu'i chos nyi-shu-rtsa-lnga. See previous note.
[19]:
Tibetan me-long lta-bur chos-brgyad: This enumeration is identical to the "eight similes of apparition" (sgyu-ma'i dpe-brgyad), which are explained in the eight chapters of the author's sgyu-ma'i ngal-gso, i.e., dream, illusion, optical Illusion, mirage, reflection of the moon in water, echo, castle in the sky, and phantom. Cf. NSTB, glossary of enumerations.
[20]:
On these sixty aspects of Buddha-speech (gsung yan-lag drug-cu). see above. Ch. 7. notes 8-9.
[21]:
I.e. the speech classified here as that of the 蝉补尘产丑辞驳补办腻测补 belongs to the "extraneously manifest" 蝉补尘产丑补驳补办腻测补, which appears to tenth level Bodhisattvas, and not to the self-manifest 蝉补尘产丑辞驳补办腻测补 of Ghanavy奴ha. On this distinction, see above. Ch. 1, pp. 357-389.
[22]:
Tibetan stong-pa-nyid-kyi ye-shes; This is equivalent to the 诲丑补谤尘补诲丑腻迟耻箩帽补苍补.
[23]:
See above. Ch. 1, pp. 383-389, for an explanation of the enlightened attributes (yon-tan) associated with the five thrones of the 惫颈尘腻苍补.
[24]:
This text belongs to the mkha'-'gro snying-thig. See NSTB. Book 2. Pt. 4, pp. 213-215.
[25]:
This text, which belongs to the bi-ma snying-thig. NSTB, Book 2, Pt. 4, pp. 215-238, concerns the means of applying the practices of thod-rgal at the moment of death in order to attain Buddha-hood in the post-death bar-do state.
[26]:
This is the practice known as 'pho-ba. For its application on behalf of others through the rites of wrathful "liberation" (sgrol). see also above. Ch. 11, pp. 914-922.
[27]:
On the distinctions between these types of 惫颈诲测腻诲丑补谤补 and their preliminary status of rnam-smin rig-'dzin and tshe-dbang rig-'dzin, see also pp. 959-976, 853-854.