381. This is the second of the three categories of appearances (snang ba gsum) according to the Path and Its Fruition, on which see Lama Dampa Sonam Gyeltsen, DNZ, vol. 5, p. 351, line 7–p. 358, line 2; also Stearns 2006, 377–90.
382. The three paths (lam gsum) comprise the path of eliminating entry, the path of severing attachment, and the path of great enlightenment. The three experiences (nyams gsum) comprise physical experiences, mental experiences, and dream experiences. The three auspicious circumstances (rten ’brel gsum) comprise the reversal of the winds of past actions, the visionary appearance of signs such as smoke, and the sensations of flying and so forth experienced in dreams. The three aspects of warmth (drod gsum) comprise the warmth preceded by conceptual thought, the warmth associated with the gathering of the nine physical constituents (khams dgu), and the warmth of the blazing and gathering of vital essences. The three meditative stabilities (ting nge ’dzin gsum) comprise defining characteristics as variety, natural expression as emptiness, and essential nature as unity. See Stearns 2006, 25–26.
383. This is the third of the three categories of appearances (snang ba gsum) according to the Path and Its Fruition, on which see Lama Dampa Sonam Gyeltsen, DNZ, vol. 5, p. 358, lines 2–7; also Stearns 2006, 391–92.
384. On the continuum of the ground (gzhi’i rgyud), see Lama Dampa Sonam Gyeltsen, DNZ, vol. 5, p. 358, line 7–p. 368, line 6.
385. These twenty-seven coemergent aspects (lhan skyes nyi shu rtsa bdun) comprise confusion about radiance, emptiness, and unity; each of which gives rise to (i) the three primary afflicted mental states, (ii) subsidiary afflicted mental states, (iii) subtle winds, (iv) syllables, (v) channels, (vi) constituents, (vii) illnesses, (viii) evil spirits, and (ix) coarseness. See Stearns 2006, 418–21.
386. Stearns (2006, 430–34) enumerates these four primary examples (gtso bo dpe bzhi) as sleep, substances, illnesses, and evil spirits; and the four ancillary examples (yan lag gi dpe bzhi) as double vision, eye disease, whirling fire, and rapid spinning.
387. Stearns 2006, 430–31.
388. These are the same nine factors enumerated above, chapter 9, n. 385.
389. Stearns 2006, 431–35.
390. Stearns (2006, 438) indicates that Hari (’phrog pa) here may denote either the magical reflection of the southern city of Harikela in the sky or the phantom emanation of King Haricandra.
391. Stearns 2006, 435–39.
392. Stearns 2006, 439–42.
393. Stearns 2006, 446–47. The “wave of enjoyment” (longs spyod kyi rlabs) indicates a yogic exercise in which the carotid arteries are pressed at the left and right channels, adjacent to the throat cakra. See the illustration in Baker 2019, 185.
394. Stearns 2006, 443–46.
395. Stearns 2006, 447–48.
396. Lama Dampa Sonam Gyeltsen, DNZ, vol. 5, p. 374, line 7–p. 376, line 2; also Stearns 2006, 488ff.
397. The six sense fields (skye mched drug) are those of the eyes, ears, nose, tongue, body, and mental faculty. The six sense objects (yul drug) are sights, sounds, odors, tastes, tangibles, and mental phenomena. The twelve major joints (tshigs chen bcu gnyis) are those of the wrists, elbows, shoulders, ankles, knees, and hips.
398. See Stearns 2006, 521.
399. Lama Dampa Sonam Gyeltsen, DNZ, vol. 5, p. 377, lines 3–5.
400. Lama Dampa Sonam Gyeltsen (DNZ, vol. 5, p. 377, line 7–p. 378, line 1) notes that this path that will dispel [involuntary] inhalation (’jug pa sel ba’i lam) is contrasted with the two other paths of severing attachment and great enlightenment that are respectively indicated by one-pointed abiding in a nonreferential disposition and by the mental focus on signs such as smoke.
401. Our text mysteriously reads rlung 2 phyir 1 rngan dags byin 3, whereas Lama Dampa Sonam Gyeltsen, DNZ, vol. 5, p. 378, simply reads rtsol ba la rngan dags rims kyis byin.
402. Lama Dampa Sonam Gyeltsen, DNZ, vol. 5, p. 378; also Stearns 2006, 548.
403. Lama Dampa Sonam Gyeltsen, DNZ, vol. 5, p. 378, lines 3–4; also Stearns 2006, 548.
404. Lama Dampa Sonam Gyeltsen, DNZ, vol. 5, p. 379, lines 4–7; also Stearns 2006, 548.
405. Our text reads drag shul du lus la gtad for drag tu shul la btang, as found in Lama Dampa Sonam Gyeltsen, DNZ, vol. 5, p. 380, line 3.
406. Lama Dampa Sonam Gyeltsen, DNZ, vol. 5, p. 380, lines 2–6; also Stearns 2006, 548.
407. Lama Dampa Sonam Gyeltsen, DNZ, vol. 5, p. 380, line 7–p. 381, line 1; also Stearns 2006, 548.
408. Lama Dampa Sonam Gyeltsen, DNZ, vol. 5, p. 381, lines 3–5.
409. Lama Dampa Sonam Gyeltsen, DNZ, vol. 5, p. 381, line 5–p. 382, line 1; also Stearns 2006, 549.
410. Lama Dampa Sonam Gyeltsen, DNZ, vol. 5, p. 382, lines 2–5; also Stearns 2006, 549.
411. Lama Dampa Sonam Gyeltsen, DNZ, vol. 5, p. 382, line 5–p. 383, line 2.
412. Lama Dampa Sonam Gyeltsen, DNZ, vol. 5, p. 383, line 6–p. 384, line 2; also Stearns 2006, 549. This posture is illustrated in Baker 2019, 154.
413. Lama Dampa Sonam Gyeltsen, DNZ, vol. 5, pp. 385–92; also Stearns 2006, 550–53.
414. Lama Dampa Sonam Gyeltsen, DNZ, vol. 5, pp. 392–95; also Stearns 2006, 553–55.
415. Lama Dampa Sonam Gyeltsen, DNZ, vol. 5, pp. 395–98; also Stearns 2006, 555–56. Note that our text omits the sixth.
416. Lama Dampa Sonam Gyeltsen, DNZ, vol. 5, pp. 398–404; also Stearns 2006, 560–66.
417. Lama Dampa Sonam Gyeltsen, DNZ, vol. 5, p. 404, line 4–p. 405, line 1; also Stearns 2006, 566–67.
418. Lama Dampa Sonam Gyeltsen, DNZ, vol. 5, p. 405, lines 1–5; also Stearns 2006, 567.
419. Our text reads sogs kyi rba rlabs, but see Lama Dampa Sonam Gyeltsen, DNZ, vol. 5, p. 405, line 5.
420. These are the three perceptions (’du shes gsum) of the male, female, and their nondual union.
421. Lama Dampa Sonam Gyeltsen, DNZ, vol. 5, pp. 405–6; also Stearns 2006, 567–68. On the distinction between the lower wind of exertion (rtsol rlung) and the upper wind of life breath (srog rlung), see also Gyalwa Yangonpa 2015, 271.
422. Lama Dampa Sonam Gyeltsen, DNZ, vol. 5, p. 406.
423. On the experience of the four delights ascending from below (mas brtan gyi dga’ ba bzhi) within the central channel, see, for example, the interpretation of Longchen Rabjam in Dorje 1987, 1015–17.
424. Lama Dampa Sonam Gyeltsen, DNZ, vol. 5, pp. 406–7.
425. bSam mi khyab kyi khrid. The primary source is Drakpa Gyeltsen’s Oral Instruction of the Inconceivables, Attributed to Glorious Khanitra, DNZ, vol. 6, pp. 81–118, with commentary on pp. 231–54. On the original sources, see also Davidson 2005, 194–96; and Stearns 2006, 135.
426. Drakpa Gyeltsen, DNZ, vol. 6, p. 240, line 5–p. 241, line 3. The three cultivations of these ranges of external space correspond respectively to the meditative stability of method (thabs kyi ting nge ’dzin), the meditative stability of discriminative awareness (shes rab kyi ting nge ’dzin), and the meditative stability of their coalescence (zung ’jug gi ting nge ’dzin).
427. Drakpa Gyeltsen, DNZ, vol. 6, p. 241.
428. Our text reads thog ma’i rgya for thog ma’i rgyu.
429. Drakpa Gyeltsen, DNZ, vol. 6, p. 242, line 1–p. 244, line 2.
430. Drakpa Gyeltsen (DNZ, vol. 6, p. 244, lines 4–5) here points out that these supportive ancillary practices (brtan pa’i yan lag) are undertaken and experienced in all one’s actions in order to liberate one from the bondage of attachment and hatred that might arise through incidental encounters, even though they no longer arise in meditative absorption.
431. Drakpa Gyeltsen, DNZ, vol. 6, p. 244, line 5–p. 245, line 2.
432. Drakpa Gyeltsen, vol. 6, p. 245, lines 2–5.
433. Drakpa Gyeltsen, vol. 6, p. 245, lines 5–7.
434. Drakpa Gyeltsen, vol. 6, p. 245, line 7–p. 246, line 6.
435. Drakpa Gyeltsen, vol. 6, p. 246, line 6–p. 249, line 7.
436. These five subsidiary pith instructions of suppression (log gnon rnam pa lnga) are undertaken in order to eliminate ill health.
437. Drakpa Gyeltsen, DNZ, vol. 6, p. 249, line 7–p. 251, line 5.
438. Zab pa’i tshul dgu’i khrid yig. The primary source is Drakpa Gyeltsen’s Generation Stage Adorned with Nine Profound Methods, Attributed to Padmavajra, DNZ, vol. 6, pp. 19–41, and its commentary on pp. 151–80. On the original sources, see also Davidson 2005, 199–200; and Stearns 2006, 135.
439. Drakpa Gyeltsen, DNZ, vol. 6, p. 26, lines 5–7. Cf. the presentation in Jamgön Kongtrul 2012, 428–29; also Dakpo Rabjampa Tashi Namgyal’s Elucidation on the Sequence of Meditation according to the Great Seal of Definitive Meaning Entitled Moonbeams of Eloquence, pp. 367–80, and the translation in Dakpo Tashi Namgyal 2006; also Khenchen Thrangu (1993, 15–62), who includes a chart (p. 54) outlining the relationship between these nine techniques of calm abiding and their associated mental powers and levels of engagement, based on Asaṅga’s Level of the Pious Attendants. See also Cha 2013, on the presentation of the nine techniques of calm abiding according to Asaṅga.
440. Drakpa Gyeltsen, DNZ, vol. 6, p. 26, line 7–p. 27, line 1. This text also explains that in the deity visualization of the generation stage of meditation, there are three phases: the yoga of engagement (’jug pa’i rnal ’byor), the yoga of abiding (gnas pa’i rnal ’byor), and the yoga of reemergence (ldang ba’i rnal ’byor). The nine pith instructions pertain to the yoga of abiding.
441. Drakpa Gyeltsen, DNZ, vol. 6, p. 27, line 7–p. 28, line 3.
442. Drakpa Gyeltsen, vol. 6, p. 28, lines 3–4.
443. Drakpa Gyeltsen, vol. 6, p. 28, lines 4–5.
444. Drakpa Gyeltsen, vol. 6, p. 28, lines 5–6.
445. Drakpa Gyeltsen, vol. 6, p. 28, line 6.
446. Drakpa Gyeltsen, vol. 6, p. 28, lines 6–7.
447. Drakpa Gyeltsen, vol. 6, p. 28, line 7.
448. Drakpa Gyeltsen, vol. 6, p. 28, line 7–p. 29, line 1.
449. Drakpa Gyeltsen, vol. 6, p. 29, line 3–p. 30, line 4.
450. Stearns (2006, 135) points out that Padmavajra, also known as Saroruhavajra, composed two treatises based on the Two-Chapter Tantra of Hevajra—namely, the Method for Accomplishment (sGrub thabs) and Like the Tip of a Lamp Flame (Mar me’i rtse lta bu), which respectively concern the generation and perfection stages.
451. Drakpa Gyeltsen, DNZ, vol. 6, p. 30, lines 4–5.
452. Drakpa Gyeltsen, vol. 6, p. 30, lines 5–7.
453. Lhan cig skyes grub kyi khrid. The primary source is Drakpa Gyeltsen’s The Attainment of Coemergence Attributed to Ḍombī Heruka, DNZ, vol. 6, pp. 7–17, with its commentary on pp. 137–50. See also Davidson 2005, 196–97; and Stearns 2006, 134.
454. According to Drakpa Gyeltsen (DNZ, vol. 6, p. 139 line 4), the outer way of austerities (dka’ thub kyi lam) is characterized as conceptual and the inner way of Buchung (bu chung gi lam) as nonconceptual.
455. Our text reads sngon ’jug for smon ’jug. See Drakpa Gyeltsen, DNZ, vol. 6, p. 9, line 6.
456. Drakpa Gyeltsen, DNZ, vol. 6, p. 8, line 3–p. 10, line 1.
457. Drakpa Gyeltsen, vol. 6, p. 10, lines 1–2.
458. Drakpa Gyeltsen, vol. 6, p. 10, lines 3–4.
459. The text here includes an annotation that reads “Though this is not in later versions, it seems that it does derive from The Path and Its Fruition.”
460. Drakpa Gyeltsen, DNZ, vol. 6, p. 146, line 7–p. 147, line 2. The commentary here mentions the twenty-four ancillary pith instructions rather than twenty-seven, which add the primary transformations of desire, hatred, and delusion, as indicated here.
461. Drakpa Gyeltsen, DNZ, vol. 6, p. 147, line 4.
462. Drakpa Gyeltsen, vol. 6, p. 147, lines 4–5.
463. Drakpa Gyeltsen, vol. 6, p. 147, line 7.
464. Drakpa Gyeltsen, vol. 6, p. 148, line 2.
465. gTum mo lam rdzogs kyi khrid. The primary source is Drakpa Gyeltsen’s Perfection of the Path of Fierce Inner Heat Attributed to the Master Kṛṣṇacārin, DNZ, vol. 6, pp. 43–53, with its commentary on pp. 271–87. See also Davidson 2005, 200–201; and Stearns 2006, 135–36.
466. For Jamgön Kongtrul’s somewhat different explanation of these four phases, see Jamgön Kongtrul 2008, 175–78.
467. Drakpa Gyeltsen, DNZ, vol. 6, p. 46, lines 4–5.
468. The two active cakras (las byed pa’i ’khor lo gnyis) are those of the rectum (bshang sgo) and the triple intersection (sum mdo) of the three main channels below the navel. The four higher cakras (’khor lo gong ma bzhi) are at the navel, heart, throat, and head.
469. Drakpa Gyeltsen, DNZ, vol. 6, p. 46, lines 5–6. The detailed visualization of the channels and syllables is found on p. 46, line 6–p. 47, line 4. This paragraph constitutes the phase of the continuum (rgyud kyi rim pa).
470. This paragraph constitutes the preliminary practice for the phase of mantra (sngags kyi rim pa).
471. The five lords of enlightened heritage and their five female consorts (rigs lnga yum lnga) are the male and female buddhas of the five enlightened families, representing the buddha body of perfect resource.
472. Drakpa Gyeltsen, DNZ, vol. 6, p. 48, line 6–p. 49, line 6. This paragraph constitutes the actual phase of mantra.
473. Drakpa Gyeltsen, DNZ, vol. 6, p. 49, line 6–p. 51, line 4. This paragraph constitutes the phase of pristine cognition (ye shes kyi rim pa). On the sixteen delights, see Longchen Rabjam’s explanation in Dorje 1987, 900–914.
474. Drakpa Gyeltsen, DNZ, vol. 6, p. 51, line 4–p. 52, line 6. This section constitutes the phase of secrecy (gsang ba’i rim pa).
475. Yol po bsrang ba’i khrid. The primary source is Drakpa Gyeltsen’s Instruction on the Straightening of Crooked Posture, Attributed to Acyutakāṇha, DNZ, vol. 6, pp. 55–57, with its commentary on pp. 181–88. See also Davidson 2005, 201; and Stearns 2006, 136.
476. Drakpa Gyeltsen, DNZ, vol. 6, p. 56, lines 2–3.
477. Drakpa Gyeltsen, vol. 6, p. 56, lines 3–6.
478. Drakpa Gyeltsen, vol. 6, p. 56, line 7.
479. Drakpa Gyeltsen, vol. 6, p. 57, line 1.
480. Drakpa Gyeltsen, vol. 6, p. 57, line 2.
481. Phyag rgya’i lam khrid. The primary source is Drakpa Gyeltsen’s The Cycle of the Path of the Female Mudra, DNZ, vol. 6, pp. 119–36, with its commentary on pp. 255–69. See also Davidson 2005, 202–204; and Stearns 2006, 134.
482. The commentary reads gyen du drangs. Our text reads pang gyen du drangs.
483. Drakpa Gyeltsen, DNZ, vol. 6, p. 123, lines 3–6.
484. Drakpa Gyeltsen, vol. 6, p. 124, lines 1–2.
485. Drakpa Gyeltsen, vol. 6, p. 124, lines 3–5.
486. Drakpa Gyeltsen, vol. 6, p. 124, line 7–p. 125, line 1.
487. Drakpa Gyeltsen, vol. 6, p. 125, lines 1–2. The commentary suggests that the practitioner “should attain perfect buddhahood for the sake of sentient beings.” The three foregoing visualizations are said to make the three buddha bodies into the path—the sameness of body and speech (lus ngag mnyam pa) as the buddha body of emanation, the sameness of the consecration (byin rlabs mnyam pa) as the buddha body of perfect resource, and the sameness of desire (’dod mnyam pa) as the buddha body of reality.
488. Drakpa Gyeltsen, DNZ, vol. 6, p. 126, line 3–p. 127, line 3.
489. Drakpa Gyeltsen, vol. 6, p. 127, lines 3–4.
490. On these sixteen aspects of delight, stabilized from below (mas brtan gyi dga’ ba bcu drug), see above, chapter 9, n. 473.
491. Drakpa Gyeltsen, DNZ, vol. 6, p. 127, line 6–p. 128, line 1.
492. Drakpa Gyeltsen, vol. 6, p. 128, lines 1–3.
493. Drakpa Gyeltsen, vol. 6, p. 128, lines 3–4.
494. Drakpa Gyeltsen, vol. 6, p. 128, lines 4–5.
495. Phyag rgya chen po yi ge med pa’i khrid. The primary source is Drakpa Gyeltsen’s Great Seal Devoid of Letters, Attributed to Master Vagīśvarakīrti, DNZ, vol. 6, pp. 67–79, with its commentary on pp. 213–29. See also Davidson 2005, 198–99; and Stearns 2006, 136.
496. Drakpa Gyeltsen, DNZ, vol. 6, p. 73, lines 1–2.
497. Drakpa Gyeltsen, vol. 6, p. 73, lines 3–5.
498. Drakpa Gyeltsen, vol. 6, p. 73, line 1–p. 74, line 2.
499. Drakpa Gyeltsen, vol. 6, p. 74, lines 3–7.
500. Drakpa Gyeltsen, vol. 6, p. 74, line 7–p. 75, line 2.
501. Drakpa Gyeltsen, vol. 6, p. 75, lines 3–4.
502. Drakpa Gyeltsen, vol. 6, p. 75, line 5–p. 76, line 1.
503. Drakpa Gyeltsen, vol. 6, p. 76, lines 1–2.
504. Drakpa Gyeltsen, vol. 6, p. 77, lines 4–7. Our text reads dgra for sgra.
505. mChod rten drung thob kyi khrid. The primary source is Drakpa Gyeltsen’s Attainment in Proximity to a Stupa, Attributed to Master Nāgārjuna, DNZ, vol. 6, pp. 59–65, with its commentary on pp. 189–212. See also Davidson 2005, 197–98; and Stearns 2006, 133–134. In the lineage prayers of chapter 1, this guidebook is known as The Determination of Mind. On this and other variant titles, see Davidson 2005, 197.
506. Our text reads “naturally compatible” (rang ’thad), but see Drakpa Gyeltsen, DNZ, vol. 6, p. 62, line 6, which reads rang dvangs.
507. Drakpa Gyeltsen, DNZ, vol. 6, p. 62, line 6–p. 63, line 2.
508. Drakpa Gyeltsen, DNZ, vol. 6, p. 63, lines 3–7.
509. Drakpa Gyeltsen, DNZ, vol. 6, p. 64, line 7–p. 64, line 3.
510. mDo rgyud bse ba’i khrid. The primary source is Drokmi Lotsāwa’s Experiential Cultivation of the Mingling of Sutra and Tantra: A Pith Instruction Attributed to Guru Śāntipa, DNZ, vol. 6, pp. 290–93. This text is the first of Drokmi’s Spiritual Connections with the Six Gatekeepers.
511. Drakpa Gyeltsen, DNZ, vol. 6, p. 291, lines 2–3.
512. Drakpa Gyeltsen, vol. 6, p. 291, lines 4–5.
513. Drakpa Gyeltsen, vol. 6, p. 292, lines 1–2.
514. Drakpa Gyeltsen, vol. 6, p. 292, lines 2–6.
515. Drakpa Gyeltsen, vol. 6, p. 292, line 7–p. 293, line 3.
516. Drakpa Gyeltsen, vol. 6, p. 293, lines 3–4.
517. Phyi rol gdon gyi bar chad sel ba’i khrid yig. The primary source is Drokmi Lotsāwa’s Dispelling of the Obstacles of External Demons: A Pith Instruction Attributed to Prajñākaragupta, DNZ, vol. 6, pp. 293–94. This text is the second of Drokmi’s Spiritual Connections with the Six Gatekeepers, and it more specifically belongs to the cycle of the Dispelling of the Three Obstacles.
518. Drokmi Lotsāwa, DNZ, vol. 6, p. 294, lines 2–4.
519. ’Byung ba lus ’khrugs kyi bar chad sel ba’i khrid yig. The primary source is Drokmi Lotsāwa’s Dispelling of All Ailments That Agitate the Physical Elements: A Pith Instruction Attributed to Guru Jñānaśrī, DNZ, vol. 6, p. 294. This text is the third of Drokmi’s Spiritual Connections with the Six Gatekeepers, and it more specifically belongs to the cycle of the Dispelling of the Three Obstacles.
520. Drokmi Lotsāwa, DNZ, vol. 6, p. 294, lines 5–6.
521. Drokmi Lotsāwa, vol. 6, p. 294, lines 6–7.
522. Ting nge ’dzin sems kyi bar chad sel ba’i khrid yig. The primary source is Drokmi Lotsāwa’s Dispelling of the Obstacles of Meditative Stability and Mind: A Pith Instruction Attributed to Guru Ratnavajra, DNZ, vol. 6, p. 295. This text is the fourth of Drokmi’s Spiritual Connections with the Six Gatekeepers, and it more specifically belongs to the cycle of the Dispelling of the Three Obstacles.
523. Drokmi Lotsāwa, DNZ, vol. 6, p. 295, lines 1–5.
524. Phyag chen sdug bsngal gsum sel gyi khrid yig. The primary source is Drokmi Lotsāwa’s Great Seal Dispelling the Three Sorts of Suffering: A Pith Instruction Attributed to Glorious Nāropā, DNZ, vol. 6, p. 300, line 5–p. 303, line 4. This text is the fifth of Drokmi’s Spiritual Connections with the Six Gatekeepers.
525. Our text here reads yid ’phreng (threads of the mental faculty).
526. Drokmi Lotsāwa, DNZ, vol. 6, p. 300, line 7–p. 301, line 4. The source text enumerates nine profound essentials (zab gnad dgu) including the five mentioned here. The other four may be regarded as preliminary or subsidiary.
527. Drokmi Lotsāwa, DNZ, vol. 6, p. 301, lines 4–7.
528. Drokmi Lotsāwa, vol. 6, p. 301, line 7–p. 302, line 1.
529. Drokmi Lotsāwa, vol. 6, p. 302, lines 2–3.
530. Drokmi Lotsāwa, vol. 6, p. 302, lines 3–4.
531. Here the translation follows Drokmi Lotsāwa, DNZ, vol. 6, p. 302, lines 5–6. By contrast, our text reads go bas mtha’ rgya chod mtha’ ’das sa ma rnye / bsam bsgom gyis nyams su sbyong / dbus sa ma rnyed; that is, it reads dbus sa (center) for dbul ba (destitute).
532. Drokmi Lotsāwa, DNZ, vol. 6, p. 302, lines 6–7.
533. gNyug ma dran gsal gyi khrid yig. The primary source is Drokmi Lotsāwa’s Clear Recollection of the Innate State: A Pith Instruction Attributed to Vagīśvarakīrti, DNZ, vol. 6, p. 295, line 7–p. 300, line 5. This text is the sixth and last of Drokmi’s Spiritual Connections with the Six Gatekeepers.
534. Drokmi Lotsāwa, DNZ, vol. 6, p. 296, line 6–p. 297, line 1.
535. Drokmi Lotsāwa, vol. 6, p. 297, lines 1–4.
536. Drokmi Lotsāwa, vol. 6, p. 297, line 4–p. 298, line 6.
537. Drokmi Lotsāwa, vol. 6, p. 298, lines 6–7.
538. According to Drokmi Lotsāwa (DNZ, vol. 6, p. 299, line 2), the three attributes (chos gsum ldan) of the fierce inner heat are radiance, heat, and pliancy.
539. Drokmi Lotsāwa, DNZ, vol. 6, p. 299, lines 1–3.
540. Drokmi Lotsāwa, vol. 6, p. 299, lines 3–4.
541. Drokmi Lotsāwa, vol. 6, p. 299, line 7–p. 300, line 2.
542. Dag pa gsum gyi khrid yig. The primary source is Pakpa Lodro Gyeltsen’s The Three Purities: Enlightened Intention of the Sublime Tantra of the Adamantine Tent of the Ḍākinīs, in his Collected Works, vol. 1, pp. 601–17; also in DNZ, vol. 5, pp. 491–505.
543. Pakpa Lodro Gyeltsen, DNZ, vol. 5, p. 494, lines 3–5.
544. Pakpa Lodro Gyeltsen, DNZ, vol. 5, p. 495, line 3.
545. Pakpa Lodro Gyeltsen, DNZ, vol. 5, p. 495, lines 6–7.
546. Pakpa Lodro Gyeltsen, vol. 5, p. 495, line 7–p. 497, line 4.
547. Pakpa Lodro Gyeltsen, vol. 5, p. 497, line 5–p. 498, line 5. These include the three refinements (sbyang ba gsum), the three practices that hit the essential point (gnad la dbab pa gsum), and the three preliminaries (sngon ’gro gsum)—all of which pertain respectively to ordinary body, speech, and mind.
548. This is missing in our text, but see Pakpa Lodro Gyeltsen, DNZ, vol. 5, p. 498, line 7–p. 499, line 5.
549. Pakpa Lodro Gyeltsen, DNZ, vol. 5, p. 499, line 6–p. 500, line 1.
550. Pakpa Lodro Gyeltsen, vol. 5, p. 500, lines 1–4.
551. Pakpa Lodro Gyeltsen, vol. 5, p. 500, lines 5–7.
552. Pakpa Lodro Gyeltsen, vol. 5, p. 500, line 7–p. 501, line 3.
553. Pakpa Lodro Gyeltsen, vol. 5, p. 501, lines 3–6.
554. Pakpa Lodro Gyeltsen, vol. 5, p. 501, line 6–p. 502, line 3. As indicated above, the lower wind is known as the “wind of exertion,” and the upper wind as the “wind of life breath.”
555. Pakpa Lodro Gyeltsen, DNZ, vol. 5, p. 502, line 3–p. 503, line 1.
556. Pakpa Lodro Gyeltsen, vol. 5, p. 503, lines 1–6.
557. Our text reads OṂ.
558. Pakpa Lodro Gyeltsen, DNZ, vol. 5, p. 503, line 6–p. 504, line 4. Our text reads HA for HAṂ.
559. Pakpa Lodro Gyeltsen, DNZ, vol. 5, p. 504, line 4–p. 505, line 2.
560. Pakpa Lodro Gyeltsen, vol. 5, p. 505, lines 2–7.
561. Rang byin rlabs kyi dmigs pa nyer dgu’i khrid. The primary source is Drokmi Lotsāwa, Twenty-Nine Essential Visualizations of Self-Consecration, SLC, vol. 11, pp. 70–83.
562. Drokmi Lotsāwa, SLC, vol. 11, p. 70, line 2–p. 71, line 2.
563. Drokmi Lotsāwa, vol. 11, p. 71, lines 2–5.
564. Drokmi Lotsāwa, vol. 11, p. 71, line 5–p. 72, line 1.
565. Drokmi Lotsāwa, vol. 11, p. 72, lines 1–3.
566. Drokmi Lotsāwa, vol. 11, p. 72, lines 3–5.
567. Drokmi Lotsāwa, vol. 11, p. 72, lines 5–6.
568. Drokmi Lotsāwa, vol. 11, p. 72, line 6–p. 73, line 3.
569. Drokmi Lotsāwa (SLC, vol. 11, p. 73, line 4) suggests the alternative visualization with AṂ at the center instead of HŪṂ.
570. Drokmi Lotsāwa, SLC, vol. 11, p. 73, lines 3–5.
571. Drokmi Lotsāwa, vol. 11, p. 73, line 5–p. 74, line 1.
572. Drokmi Lotsāwa, vol. 11, p. 74, lines 1–4.
573. Drokmi Lotsāwa, vol. 11, p. 74, line 4–p. 75, line 1.
574. Drokmi Lotsāwa, SLC, vol. 11, p. 75, lines 1–4.
575. Drokmi Lotsāwa, vol. 11, p. 75, lines 4–6.
576. Drokmi Lotsāwa, vol. 11, p. 75, line 6–p. 76, line 1.
577. Drokmi Lotsāwa, vol. 11, p. 76, lines 1–5.
578. Drokmi Lotsāwa, vol. 11, p. 76, line 5–p. 77, line 2.
579. Drokmi Lotsāwa, vol. 11, p. 77, lines 2–4.
580. Drokmi Lotsāwa, vol. 11, p. 77, lines 4–6.
581. Drokmi Lotsāwa, vol. 11, p. 77, line 6–p. 78, line 1.
582. Drokmi Lotsāwa, vol. 11, p. 78, lines 1–3.
583. Drokmi Lotsāwa, vol. 11, p. 78, line 3–p. 79, line 4.
584. Drokmi Lotsāwa, vol. 11, p. 79, lines 4–6.
585. Drokmi Lotsāwa, vol. 11, p. 79, line 6–p. 80, line 2.
586. Drokmi Lotsāwa, vol. 11, p. 80, lines 2–6.
587. Drokmi Lotsāwa, vol. 11, p. 80, line 6–p. 81, line 4.
588. The ten orifices (sgo bcu) of the body include the eyes, ears, nose, mouth, anus, genitals, and the space between the eyebrows.
589. Drokmi Lotsāwa, SLC, vol. 11, p. 81, lines 4–6.
590. Drokmi Lotsāwa, vol. 11, p. 81, line 6–p. 82, line 2.
591. Drokmi Lotsāwa, vol. 11, p. 82, lines 2–5.
592. Drokmi Lotsāwa, vol. 11, p. 82, line 5–p. 83, line 2.
593. Lam sbas bshad kyi khrid yig. The primary source by Sakya Paṇḍita is contained in SLC, vol. 11, pp. 342–53. A related text, Dakchen Dorjé Chang Lodro Gyeltsen’s Memorandum on the Pith Instruction Entitled the Exegesis of the Concealed Path, is also contained in DNZ, vol. 5, pp. 425–31. The antecedent of this instruction, as stated above, is the revelation that Virūpa imparted to Sachen Kunga Nyingpo.
594. Sakya Paṇḍita, SLC, vol. 11, p. 343, lines 3–4; also Lodro Gyeltsen, DNZ, vol. 5, p. 427, line 7–p. 428, line 1. This text claims, however, that the height of this anal plug should be six finger widths, and it may also be made of wood. An annotation adds that the silk covering may be softened with butter or fat.
595. Sakya Paṇḍita, SLC, vol. 11, p. 343, lines 5–6; also Lodro Gyeltsen, DNZ, vol. 5, p. 428, lines 1–2. The posture that resembles the ear of an elephant (glang po che’i rna ba lta bu skyil krung) entails that the heel of the right foot is positioned against the root of the penis, with the left foot in front of it and the knees on the ground.
596. Sakya Paṇḍita, SLC, vol. 11, p. 343, line 6–p. 344, line 1; also Lodro Gyeltsen, DNZ, vol. 5, p. 428, lines 2–3.
597. Sakya Paṇḍita, SLC, vol. 11, p. 344, line 1; also Lodro Gyeltsen, DNZ, vol. 5, p. 428, lines 2–4.
598. Sakya Paṇḍita, SLC, vol. 11, p. 344, line 1–p. 345, line 4; also Lodro Gyeltsen, DNZ, vol. 5, p. 428, line 6–p. 429, line 1.
599. Sakya Paṇḍita, SLC, vol. 11, p. 345, lines 4–5; also Lodro Gyeltsen, DNZ, vol. 5, p. 429, lines 2–3.
600. Sakya Paṇḍita, SLC, vol. 11, p. 345, lines 5–6; also Lodro Gyeltsen, DNZ, vol. 5, p. 429, line 5.
601. The initial absorption of the sensory elements (khams ’dus pa dang po) is an indication associated with the blazing of the fierce inner heat, in contrast to the middling absorption of the sensory elements (khams ’dus pa bar ma), which is associated with its dynamic motion, and the final absorption of the sensory elements (khams ’dus pa tha ma), which is associated with its stability.
602. Sakya Paṇḍita, SLC, vol. 11, p. 346, lines 1–5.
603. Sakya Paṇḍita, vol. 11, p. 346, line 6–p. 347, line 3.
604. Sakya Paṇḍita, vol. 11, p. 347, line 3–p. 348, line 6. Supporting the kidneys at the waist is said to help alleviate graying of the hair, wrinkles, eye diseases, and headaches.
605. brDa don gsal ba’i khrid. The primary source by Sakya Paṇḍita is contained in SLC, vol. 11, pp. 209–16, and immediately followed by the memorandum of his disciple Lhopa Kunkhyen Rinchen Pel, SLC, vol. 11, pp. 216–18. There is also a related text, Dakchen Dorjé Chang Lodro Gyeltsen’s Elucidation of the Symbolic Meaning, contained in DNZ, vol. 5, pp. 433–57.
606. Sakya Paṇḍita, SLC, vol. 11, p. 211, lines 1–3; also Lodro Gyeltsen, DNZ, vol. 5, p. 433, lines 2–4. As indicated above, these bring about the transformation of ordinary body, speech, and mind.
607. Sakya Paṇḍita, SLC, vol. 11, p. 211, lines 3–5; also Lodro Gyeltsen, DNZ, vol. 5, p. 433, lines 4–6.
608. Sakya Paṇḍita, SLC, vol. 11, p. 211, line 5–p. 212, line 1; also Lodro Gyeltsen, DNZ, vol. 5, p. 433, line 6–p. 434, line 1.
609. Sakya Paṇḍita, SLC, vol. 11, p. 212, line 1; also Lodro Gyeltsen, DNZ, vol. 5, p. 412, lines 3–4.
610. The three complete modalities of the fierce inner heat (gtum mo gsum tshang tshul) are outer, inner, and secret, or ritual (las), experience (nyams) and supremacy (mchog). On the eighteen yogic exercises focusing on the fierce inner heat, see above, chapter 9, n. 257.
611. Sakya Paṇḍita, SLC, vol. 11, p. 211, line 2–p. 213, line 1.
612. On these three approaches—extensive, middle-length, and abridged—see Sakya Paṇḍita, SLC, vol. 11, p. 213, line 1–p. 214, line 2.
613. gSang ’dus rim lnga’i khrid. The primary source is said to be Mangkharwa Lodro Gyeltsen’s Memorandum of the Five Stages of the Secret Assembly, which appears to be no longer extant as a distinct work. Its antecedents are found in Nāgārjuna’s original commentary and the Tibetan writings of Go Khukpa Lhetsé and Serdingpa Zhonu O (fl. twelfth century). In the notes that follow, Tāranātha’s Instruction Manual of the Go Tradition on the Five Stages: Elucidating the Meaning of the Tantra [of the Secret Assembly] (Collected Works of Tāranātha, vol. 9, pp. 156–93) has been referenced. Tsongkhapa’s interpretation of the Five Stages is presented in Tsongkhapa 2013, and Jamgön Kongtrul’s can be found in Jamgön Kongtrul 2008, 138–45. For iconographic and liturgical details, see Willson and Brauen 2000, no. 459.
614. The “yoga of a singular recollection” (dran pa gcig pa’i rnal ’byor) refers to coarse (rags pa) deity yoga in contrast to subtle (phra ba) deity yoga, which is known as “conceptual yoga” (rtog pa’i rnal ’byor). On this distinction, see Tāranātha, in his Collected Works, vol. 9, pp. 159–60; also Tsongkhapa 2013, 89–90.
615. Tsongkhapa 2013, 167–210.
616. Tāranātha, in his Collected Works, vol. 9, pp. 162–70; Tsongkhapa 2013, 181.
617. Tsongkhapa 2013, 181.
618. The text reads brgyad po for brgya.
619. Tsongkhapa 2013, 188–89.
620. Tāranātha, in his Collected Works, vol. 9, pp. 170–71; Tsongkhapa 2013, 208.
621. Tāranātha, Collected Works, vol. 9, p. 168.
622. Tāranātha, Collected Works, vol. 9, pp. 171–78; Tsongkhapa 2013, 213–329.
623. Tsongkhapa 2013, 219ff.; and Wayman 1977, 252–53.
624. Tsongkhapa 2013, 233; also Gyalwa Yangonpa 2015, 272–73.
625. Tāranātha, in his Collected Works, vol. 9, p. 173.
626. Tāranātha, vol. 9, p. 173.
627. Literally, srib (in the shade).
628. Tāranātha, in his Collected Works, vol. 9, pp. 173–74.
629. Tāranātha, vol. 9, p. 175.
630. Tāranātha, Collected Works, vol. 9, pp. 178–83; also Tsongkhapa 2013, 333ff.
631. Tāranātha, Collected Works, vol. 9, p. 179; and on their Tsongkhapa 2013, 341–46.
632. Defined in Tsongkhapa 2013, 346.
633. Our text reads OṂ for AṂ.
634. Tāranātha, in his Collected Works, vol. 9, p. 179.
635. Defined in Tsongkhapa 2013, 347.
636. Tāranātha, in his Collected Works, vol. 9, pp. 179–80.
637. Defined in Tsongkhapa 2013, 347.
638. Tāranātha, in his Collected Works, vol. 9, pp. 180–81.
639. Tāranātha, vol. 9, p. 181.
640. Tāranātha, Collected Works, vol. 9, pp. 182–85; also Tsongkhapa 2013, 379–417.
641. Tāranātha, Collected Works, vol. 9, pp. 182–83.
642. Tāranātha, in his Collected Works, vol. 9, pp. 185–90; also Tsongkhapa 2013, 453–61.
643. Tāranātha, Collected Works, vol. 9, p. 185.
644. Tāranātha, vol. 9, pp. 185–86.
645. Our text reads ka for kṣa, but see Tāranātha, Collected Works, vol. 9, p. 187.
646. Tāranātha, in his Collected Works, vol. 9, pp. 187–88.
647. Tāranātha, vol. 9, p. 188.
648. Tāranātha, vol. 9, p. 188.
649. Tāranātha, vol. 9, pp. 188–90.
650. Tāranātha, vol. 9, p. 191.
651. The adamantine reality of hatred (dveṣavajra, zhe sdang rdo rje) here denotes the buddha body of emanation.
652. An oblique reference perhaps to Mangkharwa Lodro Gyeltsen.
653. Grol ba’i thig le’i khrid. In this chapter, the primary source is attributed to the memorandum of Jang Pukpa Kunlek, whereas in chapter 5 it is attributed to the memorandum of Drakmar Kunga Tsepel. Neither of these has been separately identified. According to Tāranātha, the former was a disciple of Sabzang Pakpa Zhonu Lodro (1358–1412/24) and teacher of Sempa Sonam Rinchen Gyeltsen. The latter was a teacher of Rabsel Dawa Gon (fl. fifteenth century). The antecedent of both is Buddhajñānapāda’s Indic commentary, The Vital Essence of Liberation, concerning the nineteen-deity assemblage of Mañjuvajra, according to the later interpretation of the Tantra of the Secret Assembly. Jamgön Kongtrul’s explanation of this instruction is contained in Jamgön Kongtrul 2008, 145–48. For iconographic and liturgical details, see Willson and Brauen 2000, no. 457. Here, specific references are made to Sherab Rinchen’s commentary entitled Essential Vital Essence of the Perfection Stage according to Buddhajñānapāda, contained in his Collected Works, vol. 3, pp. 119–34.
654. Sherab Rinchen, in his Collected Works, vol. 3, p. 121.
655. Sherab Rinchen, vol. 3, pp. 121–22.
656. Sherab Rinchen, vol. 3, p. 122.
657. Sherab Rinchen, vol. 3, p. 122.
658. Sherab Rinchen, vol. 3, p. 122.
659. Sherab Rinchen, vol. 3, p. 123.
660. Sherab Rinchen, vol. 3, p. 123.
661. Sherab Rinchen, vol. 3, pp. 123–24.
662. These are the three attributes of energy, dullness, and lightness (rdul mun snying stobs kyi rang bzhin) elucidated in the Sāṃkhyā philosophy of ancient India.
663. The three-tiered principal beings of commitment, pristine cognition, and meditative stability (gtso bo sems dpa’ sum brtsegs) are contained, one within the other, in a manner reminiscent of Russian dolls. Cf. Sherab Rinchen, in his Collected Works, vol. 3, p. 124.
664. Tib. sangs pa na. Our text reads sangs ma na, but see Sherab Rinchen, in his Collected Works, vol. 3, p. 125, line 3.
665. Sherab Rinchen, in his Collected Works, vol. 3, pp. 124–25.
666. Sherab Rinchen, vol. 3, pp. 125–26.
667. Sherab Rinchen, vol. 3, pp. 126–27, which explains that these four respectively correlate with the four seals in the sequence: action seal, phenomenal seal, Great Seal, and commitment seal.
668. According to Thupten Phuntsok (Treasure Ocean of Tibetan Lexicography, p. 1236), the stabilizing wind (mnyam gnas kyi rlung) is equivalent to the fire-accompanying wind (samāna, me mnyam).
669. Sherab Rinchen, in his Collected Works, vol. 3, pp. 127–28. The two water and two fire elements are distinguished as internal and external.
670. Our text reads kra śa u mra.
671. Unidentified source, apart from the first sentence.
672. Tāranātha attributes this remark to earlier Tibetan teachers in his Precious Cornucopia of Exegesis on the Summation of the Real, Collected Works of Tāranātha, vol. 20, p. 62, perhaps referring to Śākya Chokden and Sonam Sengé.
673. Sherab Rinchen, in his Collected Works, vol. 3, p. 132.
674. Sherab Rinchen, vol. 3, p. 133.
675. Sherab Rinchen, vol. 3, pp. 133–34. The twelve deeds are those exemplified in the life of Śākyamuni Buddha. Various enumerations of the twelve deeds are found. The most popular enumeration comprises the residence in Tuṣita, the descent into the womb, birth, proficiency in the arts, enjoyment of consorts, renunciation of the world, the practice of asceticism, the reaching of the point of enlightenment, the vanquishing of demonic forces, the attainment of manifestly perfect enlightenment, the turning of the doctrinal wheel, and the passing into final nirvana.
676. TPD, vol. 21, pp. 961–74.
677. [gZhed dmar] shin tu spros med kyi khrid yig. The primary source, attributed to Lowo Lotsāwa Sherab Rinchen, appears to be no longer extant. Elsewhere, Kunga Drolchok mentions Ngorchen Kunga Zangpo’s Elucidation and Advice concerning the Extremely Unelaborate Instruction [of Red Yamāri] Entitled Beauteous Unelaborated Ornament (Ngorchen Kunga Zangpo, Collected Works, vol. 3, pp.750–89). In the notes for this guidebook, however, Tāranātha’s Wondrous Instruction Manual of the Unelaborate Practice, Collected Works of Tāranātha, vol. 11, pp. 369–92, which closely follows the present text, has been referenced. For Jamgön Kongtrul’s brief explanation of the practices based on Red Yamāri, see Jamgön Kongtrul 2008, 148–51.
678. Tāranātha, Collected Works, vol. 11, p. 372.
679. Tāranātha, vol. 11, p. 373.
680. Tāranātha (Collected Works, vol. 11, p. 373) comments that the first five of these mantras consecrate emanational sacraments of offering, including flowers and so forth, while the last six consecrate the emanational attributes of the six sense objects, from sights to mental phenomena.
681. Tāranātha, in his Collected Works, vol. 11, pp. 373–74.
682. Tāranātha (Collected Works, vol. 11, p. 374) notes that while reciting these three syllables, the offerings of the skull are presented to the root teacher, the meditational deities and all the buddhas, and so forth.
683. Tāranātha, in his Collected Works, vol. 11, p. 374.
684. Tāranātha, vol. 11, pp. 374–76.
685. Tāranātha, vol. 11, p. 377.
686. Tāranātha, vol. 11, pp. 377–78.
687. Tāranātha, vol. 11, pp. 378–79.
688. Tāranātha, vol. 11, pp. 379–80.
689. Tāranātha, vol. 11, pp. 380–82.
690. Tāranātha, vol. 11, pp. 382–85.
691. Tāranātha, vol. 11, p. 385.
692. Tāranātha, vol. 11, pp. 386–87.
693. Tāranātha, vol. 11, pp. 388–89.
694. Tāranātha, vol. 11, pp. 389–90.
695. Tāranātha, vol. 11, p. 390.
696. rNal ’byor bzhi rim gyi khrid yig. The primary source, attributed to Lowo Lotsāwa Sherab Rinchen, appears to be no longer extant. Drubchen Peldzin Zhepa, who is mentioned in the concluding verses to this guidebook, appears to be an epithet of Yangonpa Gyeltsen Pel, whose Memorandum on the Four-Stage Yoga, in his Collected Works, vol. 1, pp. 285–302, is also highlighted as a secondary source by Kunga Drolchok. The notes that follow reference Tāranātha’s Guidance on the Four-Stage Yoga of Red Yamāri, in his Collected Works, vol. 11, pp. 356–68. See also Jamgön Kongtrul’s summary of the four-stage yoga in Jamgön Kongtrul 2008, 149.
697. Tāranātha, in his Collected Works, vol. 11, p. 356.
698. Tāranātha, vol. 11, p. 357.
699. Tāranātha, vol. 11, p. 358.
700. Tāranātha, vol. 11, p. 358.
701. For a much more elaborate explanation, see Tāranātha, Collected Works, vol. 11, pp. 358–61.
702. Our text reads kāhi for hik.
703. Tāranātha, in his Collected Works, vol. 11, pp. 362–64.
704. The various distinctions between the six types of female mudra, or muse (mudra), are examined by Longchen Rabjam in an extensive overview, on which see the translation in Dorje 1987, 900–10; also Longchenpa 2011, 469–75. Briefly stated, the muse of the lotus type (padma can ma) is the consort of Samantabhadra, the primordial buddha. The muse of the conch type (dung can ma) is the consort of the tathāgata or buddha family. The muse of the marked type (ri mo can ma) is the consort of the ratna family. The muse of the doe type (ri dvags can ma) is the consort of the vajra family. The muse of the elephant type (glang po can ma) is the consort of the padma family; and the muse of the miscellaneous type (sna tshogs can ma) is the consort of the karma family.
705. Tāranātha, in his Collected Works, vol. 11, p. 365.
706. Tāranātha, vol. 11, pp. 365–66.
707. ’Jigs byed kyi rva rtse’i khrid yig. The primary source is Kyoton Ojung Lotsāwa’s Mental Focus on the Horns of Bhairava, which appears to be no longer extant as a distinct work. The sole reference that follows here derives from Tāranātha’s Method of Experiential Cultivation Combining All the Meanings of Tantra, in his Collected Works, vol. 12, pp. 346–77.
708. See the illustrations of this “solitary spiritual warrior” (ekavīra, dpa’ bo gcig po) form of Vajrabhairava without consort, in Jigmé Chokyi Dorjé, Great Anthology of Buddhist Icons according to the Tibetan Lineages, pp. 333–48.
709. Tāranātha, in his Collected Works, vol. 12, p. 353.
710. Yab la brten nas rtsa dbu ma’i khrid yig. The primary source is Drakpa Gyeltsen’s Elixir of the Buddha Mind of Nāropā, also known as Guidance on the Central Channel, contained in SK, vol. 8, pp. 151–79. The integration of its two antecedents—Nāropā’s Vārāhī Khecarī of the Generation Stage and his Central Channel of the Perfection Stage is attributed to Lama Dampa Sonam Gyeltsen. The present guidebook is also associated with Drakpa Gyeltsen’s Array of the Seats of the Syllables, in his Collected Works, vol. 3 pp. 410–36.
711. Drakpa Gyeltsen, SK, vol. 8, p. 160.
712. Drakpa Gyeltsen, vol. 8, p. 161.
713. Drakpa Gyeltsen, vol. 8, pp. 161–62.
714. The text reads OṂ for AṂ.
715. Drakpa Gyeltsen, SK, vol. 8, pp. 163–64.
716. Drakpa Gyeltsen, vol. 8, p. 164.
717. Drakpa Gyeltsen, vol. 8, p. 167.
718. Drakpa Gyeltsen, vol. 8, p. 170.
719. Drakpa Gyeltsen, vol. 8, p. 173.
720. Drakpa Gyeltsen, vol. 8, p. 174.
721. Yum la brten nas rtsa dbu ma’i khrid yig. The primary source is Drakpa Gyeltsen’s Central Channel of Khecarī, also entitled Guidance on the Central Channel of the Perfection Stage.
722. Here the text includes an annotation suggesting that this instruction also appears to be called Phyags lhva ma.
723. There is a short text of this title contained in the Sakya Anthology of Khecarī, vol. 2, pp. 265–66.
724. That is to say, the eight groups are those commencing with A, CA, ṬA, TA, PA, YA, and ŚA, and the six short vowels are A, I, U, E, O, and AṂ. Cf. Drakpa Gyeltsen, SK, vol. 8, p. 166.
725. Dril bu rim lnga’i khrid. The primary source, attributed here to Tsokgom Kunga Pel, appears to be no longer extant as a distinct work. Elsewhere, Kunga Drolchok also mentions Drakpa Gyeltsen’s Elucidation of the Five Stages, in his Collected Works, vol. 3, pp. 242–63; and Pakpa Lodro Gyeltsen’s Pith Instructions of the Five Stages, in his Collected Works, vol. 2, pp. 278–91. Its original antecedent, Ghaṇṭhāpāda’s Indic commentary (T 1433) is found in TPD, vol. 11, pp. 578–92. The sources referenced in the notes that follow include Tāranātha’s Guidance on the Five Stages of Glorious Cakrasaṃvara, in his Collected Works, vol. 16, pp. 304–17; and Tsongkhapa’s Teaching on the Instruction Manual of the Five Stages by Ghaṇṭhāpāda, Documented by the Great Bodhisattva Cheton Kunga Zangpo, in his Collected Works, vol. 10, pp. 173–94. For Jamgön Kongtrul’s concise presentation, see Jamgön Kongtrul 2008, 172–74.
726. Tāranātha, in his Collected Works, vol. 16, pp. 305–7; also Tsongkhapa, in his Collected Works, vol. 10, p. 182.
727. Tāranātha, in his Collected Works, vol. 16, pp. 307–11; also Tsongkhapa, in his Collected Works, vol. 10, pp. 181–82.
728. Tāranātha, in his Collected Works, vol. 16, pp. 311–13; also Tsongkhapa, in his Collected Works, vol. 10, pp. 182–87.
729. Tāranātha, in his Collected Works, vol. 16, pp. 313–14; also Tsongkhapa, in his Collected Works, vol. 10, p. 187.
730. Tāranātha, in his Collected Works, vol. 16, pp. 314–15; also Tsongkhapa, in his Collected Works, vol. 10, pp. 187ff.
731. Nag po rim bzhi’i khrid. The primary source is Sachen Kunga Nyingpo’s Commentary on Inciting the Path of the Four Stages, in his Collected Works, vol. 2, pp. 429–40. Elsewhere Kunga Drolchok mentions the memoranda on this text by Lowo Khenchen Sonam Lhundrub and Langtangpa Chen Nga Kunga Dorjé. The antecedent and original source is Kṛṣṇacārin’s Inciting the Path of the Four Stages (T 1451), contained in TPD, vol. 11, pp. 961–69, a work related to his cycle of the Vital Essence of Spring, TPD, vol. 11, pp. 817–38. The notes that follow refer to Tāranātha’s Quintessence of Inciting the Path of the Four Stages: Its Enlightened Intention, in his Collected Works, vol. 16, pp. 276–303; and to Ngawang Kunga Sonam’s Corrections to Chojé Rinpoché Sangyé Pel’s Supplementing the Four Stages of Kṛṣṇacārin, in his Collected Works, vol. 17, pp. 81–87; as well as to Sachen Kunga Nyingpo’s Commentary on the Vital Essence of Spring, in his Collected Works, vol. 1, pp. 133–78. In the last of these, Sachen explains (pp. 133–34) that chapters 2–9 of the Vital Essence of Spring refer to the first of the four stages, and chapter 10 refers to the remaining three stages. For Jamgön Kongtrul’s concise explanation of this instruction, see Jamgön Kongtrul 2008, 175–78.
732. Tāranātha, in his Collected Works, vol. 16, pp. 282–84; also Ngawang Kunga Sonam, in his Collected Works, vol. 17, pp. 82–83.
733. On the four signs of refinement (’byongs pa’i rtags bzhi), see Sachen Kunga Nyingpo, in his Collected Works, vol. 1, pp. 162–65; and on the six signs of stability (brtan pa’i rtags drug), pp. 159–62.
734. Tāranātha, in his Collected Works, vol. 16, pp. 284–86; also Ngawang Kunga Sonam, in his Collected Works, vol. 17, pp. 83–85.
735. Tāranātha, in his Collected Works, vol. 16, pp. 286–87; also Sachen Kunga Nyingpo, in his Collected Works, vol. 1, pp. 166–69; and Ngawang Kunga Sonam, in his Collected Works, vol. 17, p. 85.
736. Tāranātha, in his Collected Works, vol. 16, p. 287; also Sachen Kunga Nyingpo, in his Collected Works, vol. 1, pp. 169–70; and Ngawang Kunga Sonam, in his Collected Works, vol. 17, pp. 85–87.
737. bDe mchog dkar po’i khrid yig. The primary source is Chel Amogha’s White Cakrasaṃvara, which appears to be no longer extant as a distinct work, outside of this anthology. The antecedent is found in the transmission of White Cakrasaṃ-vara by Śākyaśrī of Kashmir.
738. On the twenty-four lands and their microcosmic correlations within the body, see Gray 2007, 54–62. More specifically, the eight seed syllables of the maṇḍala of buddha mind—PU, JĀ, O, A, GO, RĀ, DE, and MĀ—respectively represent Pullīramalaya, Jālandhara, Oḍḍiyāna, Arbuda, Godāvarī, Rāmeśvarī, Devīkoṭa, and Mālava; the eight seed syllables of the maṇḍala of buddha speech—KĀ, O, TRI, KO, KA, LA, KĀ, and HI—respectively represent Kāmarūpa, Oḍra, Triśakuni, Kośala, Kaliṅga, Lampāka, Kāñcī, and Himālaya; and the eight seed syllables of the maṇḍala of buddha body—PRE, GṚ, SAU, SU, NA, SI, MA, and KU—respectively represent Pretapuri, Gṛhadevata, Saurāṣṭra, Suvarṇadvīpa, Nagara, Sindhu, Maru, and Kulutā.
739. As stated in Nordrang Orgyan, Compendium of Buddhist Numeric Terms (p. 1618), the seven aspects of union (kha sbyor yan lag bdun ldan) comprise (i) the buddha body of perfect resource complete with major and minor marks; (ii) union with the self-manifesting consort, embodiment of awareness; (iii) the experience of physical and mental bliss dependent on the threefold dissolution of wind in the central channel; (iv) the realization of the lack of inherent existence, emptiness, as the mind abides in the essential nature of uncontaminated bliss; (v) the uninterrupted continuity of not passing into nirvana but remaining in the world as long as cyclic existence endures; (vi) the unwavering fullness of nonreferential compassion, acting for the sake of all sentient beings; and (vii) the never-ceasing engagement in enlightened activities.
740. gDan bzhi’i khrid yig. The primary source is stated to be Ngok Zhedang Dorjé’s Instruction Manual of the Four Adamantine Seats, which appears to be no longer extant, outside the present anthology. The notes that follow refer to Tāranātha’s Instruction Manual of the Four Adamantine Seats Entitled Opening the Door of Pristine Cognition, in his Collected Works, vol. 20, pp. 323–71. For Jamgön Kongtrul’s presentation of this tantra’s special terminology, see Jamgön Kongtrul 2008, 179–82, and 384–86.
741. Tāranātha, in his Collected Works, vol. 20, pp. 326–28.
742. On the relationship between the four delights (dga’ ba bzhi) and the four subtle perceptions (snang ba bzhi) at the onset of death, see Tāranātha, Commentary on the Spiritual Songs of Jālandharipā Entitled Secret Treasury, in his Collected Works, vol. 19, p. 49.
743. Tāranātha, in his Collected Works, vol. 20, pp. 338–39.
744. There is an annotation in the text here, suggesting that these may be present or imagined.
745. Tāranātha, in his Collected Works, vol. 20, pp. 334–38; also 346–48.
746. Tāranātha, vol. 20, pp. 340–42.
747. Tāranātha, vol. 20, pp. 342–43.
748. Tāranātha, vol. 20, pp. 328–29.
749. This is a traditional type of coinage with a hole in the middle to facilitate stringing or stacking.
750. Tāranātha, in his Collected Works, vol. 20, pp. 350–53.
751. Ma hā mā yā’i khrid. The primary source, attributed to Ngok Zhedang Dorjé or Ngok Choku Dorjé, appears to be no longer extant as a distinct work. Antecedents include the Sanskrit commentaries of Kukkurāja. The following notes reference Tāranātha’s Instruction Manual of Glorious Mahāmāyā Entitled Noble Path of the Conquerors, in his Collected Works, vol. 22, pp. 44–56; also Pema Karpo’s Gradual Path of Mahāmāyā Yielding the Desired Good Fortune, contained in Drukpa Kagyu Anthology, vol. 27, pp. 339–74. For Jamgön Kongtrul’s explanation of this practice, see Jamgön Kongtrul 2008, 183–86.
752. Tāranātha, in his Collected Works, vol. 22, pp. 45–46; also Pema Karpo, Drukpa Kagyu Anthology, vol. 27, pp. 347–48.
753. Tāranātha, in his Collected Works, vol. 22, p. 46; also Pema Karpo, Drukpa Kagyu Anthology, vol. 27, p. 348.
754. These three phases comprising the yoga of lower forms (dman pa dbyibs kyi rnal ’byor), the yoga of profound mantra (zab pa sngags kyi rnal ’byor), and the yoga of conclusive attributes (mthar thug chos kyi rnal ’byor) are arranged sequentially in Pema Karpo, Drukpa Kagyu Anthology, vol. 27, respectively on pp. 343–45, 345–66, and 366–69. In the present guidebook, the order appears to be reversed.
755. The three sorts of pith instructions pertaining to the upper gate are based respectively on the cakras, the vital essences, and subtle winds. See Tāranātha, in his Collected Works, vol. 22, pp. 45ff. Our text appears to be corrupted here, reading sngags kyi rnal ’byor re / sgo / ’og sgo steng gsum gyi man ngag.
756. Tāranātha, in his Collected Works, vol. 22, p. 47.
757. Tāranātha, vol. 22, pp. 50–51.
758. Tāranātha, Collected Works, vol. 22, p. 51; also Pema Karpo, Drukpa Kagyu Anthology, vol. 27, pp. 354–56.
759. These comprise the attributes of the five elements, along with those of the sun, moon, and pristine cognition. See Pema Karpo, Drukpa Kagyu Anthology, vol. 27, p. 365.
760. Tāranātha, in his Collected Works, vol. 22, pp. 47–50.
761. Tāranātha, vol. 22, p. 45.
762. Tib. sngags la lha bskyed pa’i dbyibs. Tāranātha, in his Collected Works, vol. 22, p. 49; also Pema Karpo, Drukpa Kagyu Anthology, vol. 27, pp. 354–57.
763. These five signs indicative of dissolution of the elements are discussed in Pema Karpo, Drukpa Kagyu Anthology, vol. 27, pp. 364–65. Among them, smoke indicates the dissolution of earth into water, mirages indicate the dissolution of water into fire, fireflies or celestial apparitions indicate the dissolution of fire into wind, a lamp flame indicates the dissolution of wind into mind, and a cloudless sky indicates the dissolution of mind into space.
764. Tāranātha, in his Collected Works, vol. 22, p. 50, refers briefly to this practice. For more detail, see Pema Karpo, Drukpa Kagyu Anthology, vol. 27, pp. 360–64.
765. Pema Karpo (Drukpa Kagyu Anthology, vol. 27, pp. 350–52) adds a fourth—namely, training in the color and form of the winds of the elements.
766. The posture of the lion’s play (seng ge rnam rol phyag rgya) is the fourteenth of the eighteen yogic exercises focusing on the fierce inner heat that derive from the Aural Lineage of Cakrasaṃvara (see chapter 9, n. 257). Thupten Phuntsok (Yogic Exercises of the Channels and Winds, p. 18) offers the following description: “Blocking the mouth, nose, eyes, and nostrils with the fingers, you should rotate the upper body in the manner of a wheel, dispel the impediments of the channels, winds, and vital essences, and let the pure essence, or chyle, diffuse through the four cakras. When practicing consciousness transference, the most crucial point is that this yogic exercise guides the vital essence.”
767. Tib. pus mo la lag mthil yul pa gcig byas. On this practice, see Tāranātha, in his Collected Works, vol. 22, pp. 52–53.
768. bDe mchog bong zhal can gyi khrid yig. The primary source is attributed to Samten Ozer and Khenchen Sonam Lhundrub, based on the guidance of the Newar Mahābodhi, but it is no longer extant apart from this text. In the notes, reference has been made to Jamyang Khyentsé Wangpo’s Quintessential Instruction Manual on the Generation and Perfection Stages of Glorious Kharamukha Cakrasaṃvara Entitled Vital Essence of Supreme Bliss, contained in his Collected Works, vol. 7, pp. 263–80.
769. Jamyang Khyentsé Wangpo, in his Collected Works, vol. 7, pp. 273–74.
770. Jamyang Khyentsé Wangpo, vol. 7, p. 274.
771. Jamyang Khyentsé Wangpo, vol. 7, pp. 274–75.
772. Jamyang Khyentsé Wangpo, vol. 7, p. 275.
773. Jamyang Khyentsé Wangpo, vol. 7, pp. 275–76.
774. Jamyang Khyentsé Wangpo, vol. 7, p. 276.
775. Jamyang Khyentsé Wangpo, vol. 7, pp. 276–77.
776. Jamyang Khyentsé Wangpo, vol. 7, p. 277.
777. Jamyang Khyentsé Wangpo, vol. 7, pp. 277–78.
778. Jamyang Khyentsé Wangpo, vol. 7, pp. 278–79.
779. Phag mo sgom drug gi khrid yig. The primary source, attributed to Chel Kunga Dorjé, appears to be no longer extant outside this collection. The text is included here, along with two other renowned sextets that follow: The Six Doctrines of Nāropā and The Six Doctrines of Nigumā. The antecedents of this guidebook are the six Sanskrit texts and supplement contained in TPD and attributed to Śūnyatāsamādhi (also known as Śabaripā) (T 1551 and T 1553), Avadhūtipā (T 1552), Śrīmatī (T 1554), Virūpa (T 1555), Advayavajra (T 1578), and Buddhadatta (T 1556).
780. Nā ro’i chos drug gi khrid. The primary source appears to be an independent composition, inspired by Karmapa Rangjung Dorjé’s Molten Gold of the Six Doctrines, and its Guidance on the Meditation of the Six Doctrines, which are contained in DNZ, vol. 9, pp. 17–61. It broadly follows the content of Zhamar Chokyi Wangchuk’s Sessions of Experiential Cultivation of the Profound Six Doctrines of Nāropā Entitled Nectar Elixir, contained in DNZ, vol. 9, pp. 193–229, translated in Roberts 2011, 333–72. However, the text is extremely terse and lacks much of the detail presented in those other writings. On the antecedent text of Nāropā, see also Guenther 1963.
781. See above, chapter 9, n. 55.
782. Karmapa Rangjung Dorjé, DNZ, vol. 9, p. 37; also Roberts 2011, 337–38.
783. On this practice called “holding the family-endowed basis” (rigs ldan gyi gzhi gzung), see Karmapa Rangjung Dorjé, DNZ, vol. 9, pp. 37–38; also Roberts 2011, 338–39.
784. Karmapa Rangjung Dorjé, DNZ, vol. 9, p. 38; also Roberts 2011, 339–40.
785. Roberts 2011, 340–41.
786. On the yoga of the fierce inner heat, see Karmapa Rangjung Dorjé, DNZ, vol. 9, pp. 39–42; also Roberts 2011, 341–47.
787. Roberts 2011, 348–49.
788. On the practice of the pure illusory body (dag pa’i sgyu lus), see Karmapa Rangjung Dorjé, DNZ, vol. 9, pp. 42–45; also Roberts 2011, 350–53.
789. Karmapa Rangjung Dorjé, DNZ, vol. 9, p. 45; also Roberts 2011, 353–54.
790. On the transformation (bsgyur), increase (spel), and refinement (sbyang) of dreams, see Karmapa Rangjung Dorjé, DNZ, vol. 9, pp. 45–49; also Roberts 2011, 354–58.
791. Karmapa Rangjung Dorjé, DNZ, vol. 9, pp. 49–51; also Roberts 2011, 358–62.
792. The conceptual thoughts that partake of eighty natural expressions (rang bzhin brgyad cu’i rnam rtog) coincide with the disintegration of the elements at the time of death. They include thirty-three natural expressions of conceptual thought that derive from hatred, forty that derive from desire, and seven that derive from delusion. These are all enumerated in Tselé Natsok Rangdrol 1987, 57–60.
793. This refers to the three perceptions (snang ba gsum) of redness, whiteness, and blackness, experienced as death approaches, on which see Tselé Natsok Rangdrol 1987, 49–74; also Dorje 2005, 173–77.
794. Karmapa Rangjung Dorjé, DNZ, vol. 9, pp. 51–59; also Roberts 2011, 362–66.
795. Karmapa Rangjung Dorjé, DNZ, vol. 9, pp. 59–60; also Roberts 2011, 366–69.
796. Ni gu chos drug gi khrid. This and the guidebooks that follow represent the Shangpa Kagyu tradition. In the present case, the primary source is attributed to Samdingpa Zhonu Drub. Its antecedents, attributed to Khyungpo Neljor, include the Adamantine Verses of the Six Doctrines of the Ḍākinī of Pristine Cognition: Foundation of the Golden Doctrines of the Shangpa, DNZ, vol. 11, pp. 1–27. The notes that follow reference the commentary by Tāranātha, entitled Extensive Instruction Manual of Profound Meaning on the Six Doctrines of Nigumā, the Profound Path, in his Collected Works, vol. 24, pp. 213–314. On the life and teachings of Nigumā, see also Harding 2010.
797. Tāranātha, in his Collected Works, vol. 24, p. 221.
798. Tāranātha, vol. 24, pp. 222–24.
799. Tāranātha, vol. 24, pp. 224–25.
800. Tāranātha, vol. 24, p. 226.
801. Tāranātha, in his Collected Works, vol. 24, pp. 227–28. The stoves denote the feet, hands, and elbows. See above, chapter 9, n. 304; also Roberts 2011, 343.
802. Tib. me gong. Our text reads me rgod. Tāranātha, in his Collected Works, vol. 24, p. 228.
803. Tāranātha, in his Collected Works, vol. 24, p. 226.
804. Tāranātha, vol. 24, pp. 228–29.
805. Tāranātha, in his Collected Works, vol. 24, pp. 229–34; also Roberts 2011, 344–45.
806. The ancillary practices, known as the “wearing of clothing” (gos gyon), the “spreading of the mat” (stan ’ding), and the “riding of the horse” (rta zhon) are discussed in Tāranātha, in his Collected Works, vol. 24, pp. 234–36.
807. Tāranātha (in his Collected Works, vol. 24, p. 236) adds that this exercise is for those who have not yet mastered the vase breathing.
808. Tāranātha, in his Collected Works, vol. 24, pp. 237–39.
809. Tāranātha, vol. 24, p. 239.
810. Tāranātha, vol. 24, pp. 239–40.
811. Tāranātha (in his Collected Works, vol. 24, p. 240) declines to elaborate here on the grounds that this instruction is sealed with secrecy.
812. Tāranātha, in his Collected Works, vol. 24, pp. 248–49.
813. Tāranātha, vol. 24, pp. 241–54.
814. Tāranātha, vol. 24, pp. 255–56.
815. Tāranātha, vol. 24, pp. 257–62. According to the latter (p. 258), there are two sorts without ideation and one with ideation.
816. Tāranātha, in his Collected Works, vol. 24, pp. 262–66.
817. Tāranātha, vol. 24, pp. 266–69.
818. Tāranātha, vol. 24, pp. 269–71.
819. Tāranātha, vol. 24, pp. 271–74.
820. Tāranātha, vol. 24, pp. 274–75.
821. Tāranātha, vol. 24, pp. 275–79.
822. Tāranātha, vol. 24, pp. 279–82.
823. Tāranātha, vol. 24, pp. 282–84.
824. Tāranātha, vol. 24, pp. 284–86.
825. Tāranātha, vol. 24, pp. 286–91.
826. Tāranātha, vol. 24, pp. 291–99.
827. Tāranātha, vol. 24, pp. 299–305.
828. Tāranātha, vol. 24, pp. 305–9.
829. Phyag rgya chen po ga’u ma’i khrid. The primary source is Samdingpa Zhonu Drub’s The Amulet Tradition of the Great Seal, DNZ, vol. 12, pp. 181–87. The notes that follow additionally reference Tāranātha’s The Amulet Tradition of the Great Seal, or the Instruction Manual Entitled Three Natural States, which is contained in DNZ, vol. 12, pp. 237–49; and also in his Collected Works, vol. 39, pp. 179–91.
830. Samdingpa Zhonu Drub, DNZ, vol. 12, pp. 183–85; also Tāranātha, in his Collected Works, vol. 39, pp. 179–81.
831. Samdingpa Zhonu Drub, DNZ, vol. 12, pp. 183–85; also Tāranātha, in his Collected Works, vol. 39, pp. 185–86. The sequence presented in our text here seems to have been corrupted. This translation therefore followed Samdingpa Zhonu Drub, DNZ, vol. 12, p. 185, line 7–p. 186, line 3; and the commentary in Tāranātha, in his Collected Works, vol. 39, pp. 185–86.
832. Samdingpa Zhonu Drub, DNZ, vol. 12, p. 186; also Tāranātha, in his Collected Works, vol. 39, pp. 186–88.
833. Lam khyer rnam gsum gyi khrid. The primary source is Samdingpa Zhonu Drub’s The Three Aspects Carried on the Path, which is contained in DNZ, vol. 12, pp. 187–92.
834. Samdingpa Zhonu Drub, DNZ, vol. 12, pp. 188–89.
835. Samdingpa Zhonu Drub, vol. 12, p. 189.
836. Samdingpa Zhonu Drub, vol. 12, pp. 189–92.
837. Rang sems ’chi med kyi khrid. The primary source is Samdingpa Zhonu Drub’s The Deathlessness of One’s Own Mind, contained in DNZ, vol. 12, pp. 192–98.
838. Samdingpa Zhonu Drub, DNZ, vol. 12, p. 193.
839. These practices are elaborated in Samdingpa Zhonu Drub, DNZ, vol. 12, pp. 193–98.
840. Su kha chos drug gi khrid. The primary source is Rinchen Chokdrub Pelzang’s Six Doctrines of Sukhasiddhi, contained in DNZ, vol. 12, pp. 299–313.
841. Rinchen Chokdrub Pelzang, DNZ, vol. 12, p. 303, line 3–p. 304, line 3.
842. Rinchen Chokdrub Pelzang, vol. 12, p. 304, line 3–p. 305, line 5.
843. Rinchen Chokdrub Pelzang, vol. 12, p. 305, line 5–p. 306, line 6.
844. Rinchen Chokdrub Pelzang, vol. 12, p. 306, line 6–p. 307, line 5.
845. Rinchen Chokdrub Pelzang, vol. 12, p. 307, line 5–p. 308, line 5.
846. Rinchen Chokdrub Pelzang, vol. 12, p. 308, line 5–p. 309, line 6.
847. bDag med ma’i nang khrid. The primary source of this guidebook from the Shangpa Kagyu cycle is Khyungpo Neljor’s The Inner Guidance of Nairātmyā, which seems to have had an antecedent in the writings of Āryadeva the Brahmin. This guidebook is later conflated with Rinchen Chokdrub Pelzang’s The Emanational Cakra of the Navel, which is contained in DNZ, vol. 12, p. 286, line 7–p. 289, line 4, and also in the Shangpa Texts, vol. 7, pp. 568–70.
848. Rinchen Chokdrub Pelzang, Shangpa Texts, vol. 7, p. 568, line 3–p. 569, line 3; also DNZ, vol. 12, p. 286, line 7–p. 287, line 7. Here, Nairātmyā is replaced with Vajravārāhī, but otherwise the visualizations are similar.
849. Rinchen Chokdrub Pelzang, Shangpa Texts, vol. 7, p. 569, line 3–p. 570, line 2; also DNZ, vol. 12, pp. 288–89.
850. Rinchen Chokdrub Pelzang, Shangpa Texts, vol. 7, p. 570, lines 3–5.
851. Lhan cig skyes sbyor gyi khrid. The primary source is said to be Gyamapa’s memorandum on Tokmé Zangpo’s Coemergent Union of the Great Seal. The Gyamapa (rGya ma pa) in question is Gyamawa Lodro Gyeltsen (1390–1448), who does not figure in the lineage outlined above in chapter 1. The antecedent text by Tokmé Zangpo is contained in Kadampa Anthology II, pp. 259–78. DNZ includes several other works pertaining to this cycle, among which Karmapa Rangjung Dorjé’s Instruction Manual of the Coemergent Union of the Great Seal (DNZ, vol. 9, pp. 1–16) is translated in Roberts 2011, 153–68. Commentarial works include Karma Wangchuk Dorjé’s Memorandum on the Coemergent Union of the Great Seal Entitled Essential Clear Lamp, DNZ, vol. 9, pp. 71–105.
852. Phyag rgya chen po lnga ldan gyi khrid. The primary source is Chen Nga Nyernyipa Chokyi Gyelpo’s The Fivefold Great Seal, DNZ, vol. 10, pp. 21–23. The latter’s seminal writings include the Jewel Garland Illuminating the Fivefold Great Seal, contained in Drigungpa Anthology, vol. 49, pp. 1–36. Several related texts are found in DNZ, vol. 9, pp. 431–68, and, especially, The Fivefold Great Seal according to the Tropu Kagyu Lineage, in vol. 10, pp. 21–23. Outside DNZ, other related works include Kunga Rinchen’s Wish-Granting Gem Fulfilling the Hopes of Living Beings: An Instruction Manual concerning the Fivefold Great Seal, which is contained in Drigungpa Anthology, vol. 54, pp. 56–62.
853. Phyag rgya chen po yi ge bzhi pa’i khrid. The primary source is Yagdé Paṇchen’s The Four Syllables of the Great Seal, which has not yet been identified outside of the present anthology. It seems that there is no such instruction of that title among the extant texts of Yagdé Paṇchen Tsondru Dargyé cataloged in the Precious Treasury of Knowledge (Shes bya’i gter mdzod, vol. 3, pp. 305–7. Nor does his name figure in the lineage prayer above. Related texts according to the lineage of Rechungpa and Tropu Lotsāwa are contained respectively in DNZ, vol. 8, pp. 39–44; and vol. 10, pp. 25–29.
854. Rechungpa Dorjé Drak, DNZ, vol. 8, p. 41, line 3–p. 42, line 2.
855. Rechungpa Dorjé Drak, vol. 8, p. 42, line 2–p. 42, line 5.
856. Rechungpa Dorjé Drak, vol. 8, p. 42, line 5–p. 43, line 1.
857. Rechungpa Dorjé Drak, vol. 8, p. 43, line 1–p. 44, line 2.
858. See above, chapter 6, n. 34.
859. sKu gsum ngo sprod kyi khrid. The primary source is Karmapa Rangjung Dorjé’s The Introduction to the Three Buddha Bodies, which is contained in DNZ, vol. 9, pp. 231–45.
860. The eighteen distinct attributes of the buddhas are as follows: (1) the tathāgatas are without clumsiness; (2) they are not noisy; (3) they are without false memories; (4) they are without differentiating perceptions; (5) they are without uncomposed minds; (6) they are without the indifference that lacks discernment; (7) they do not degenerate in their resolution; (8) they do not degenerate in their perseverance; (9) they do not degenerate in their recollection; (10) they do not degenerate in their meditative stability; (11) they do not degenerate in their wisdom; (12) they do not degenerate in their liberation, nor do they degenerate in their perception of liberating pristine cognition; (13) all the activities of their bodies are preceded by pristine cognition and followed by pristine cognition; (14) all the activities of their speech are preceded by pristine cognition and followed by pristine cognition; (15) all the activities of their minds are preceded by pristine cognition and followed by pristine cognition; (16) they engage in the perception of pristine cognition that is unobstructed and unimpeded with respect to the past; (17) they engage in the perception of pristine cognition that is unobstructed and unimpeded with respect to the future; and (18) they engage in the perception of pristine cognition that is unobstructed and unimpeded with respect to the present. See the analysis in Konow 1941, 41–44, which discusses the etymology of āveṇika (“unshared factors” of a buddha) and compares alternative listings; also Dayal (1932) 1970, 21–23, and Sparham 2006–12, 4:82.
861. Karmapa Rangjung Dorjé, DNZ, vol. 9, p. 241, line 1–p. 242, line 3.
862. The five certainties (nges po lnga) of the buddha body of perfect resource are those of teacher, teaching, retinue, time, and place. See Choying Tobden Dorje 2016, 48–53.
863. Karmapa Rangjung Dorjé, DNZ, vol. 9, p. 242, line 3–p. 243, line 3.
864. rLung sems gnyis med kyi khrid. The primary source is stated to be Lhazik Repa’s Memorandum on the Indivisibility of Subtle Energy and Mind. Its antecedent is Karmapa III Rangjung Dorjé’s The Indivisibility of Subtle Energy and Mind, DNZ, vol. 9, pp. 167–73. The specific terminology of this guidebook does not accord with the latter, which presents the indivisibility of subtle energy and mind in terms of (i) fierce inner heat (gtum mo rlung sems gnyis med), (ii) consciousness transference (’pho ba rlung sems gnyis med), (iii) illusory body (sgyu lus rlung sems gnyis med), and (iv) nonarising (skye med rlung sems gnyis med).
865. This second phase would correspond to the fierce inner heat (gtum mo rlung sems gnyis med).
866. This third phase would correspond to the illusory body (sgyu lus rlung sems gnyis med).
867. This fourth phase would correspond to consciousness transference (’pho ba rlung sems gnyis med).
868. Chos drug sras mkhar ma’i khrid. This quintessential doctrine of the New Translation is said to have been revealed as treasure from Sekhar Kyawo in Drowolung by Guru Chowang, and, as such, it belongs among his eighteen renowned treasure troves (gter kha bco brgyad). The text and a preamble concerning its inventory, reception from Nāropā by Marpa, and its subsequent revelation by Guru Chowang is contained in the Collected Works of Lhodrak Marpa Lotsāwa, vol. 6, pp. 103–208; and it is also found in RTD, vol. 55, pp. 1–134, and in Drigungpa Anthology, vol. 4, pp. 373–514. The present text, however, is not taken verbatim from these sources. On this instruction, see also Ducher 2016.
869. This cycle comprises fifteen scrolls, also known as the Fifteen Cycles of Instruction concerning the Continuum of Buddha Mind, which are enumerated in the Collected Works of Lhodrak Marpa Lotsāwa, vol. 6, pp. 109–10. These scrolls commence with the first on empowerment and conclude with the fifteenth on the protector deity Kholpo Dartochen. The original Tibetan translation of all fifteen is attributed to Marpa.
870. These practices of consciousness transference and resurrection are contained in the thirteenth scroll. The seven immediately preceding scrolls concern the six doctrines of the perfection stage. The detailed account of this practice is found in the Collected Works of Lhodrak Marpa Lotsāwa, vol. 6, pp. 189–92. On the expertise of Guru Chowang specifically in these rites of consciousness transference and resurrection, see Dudjom Rinpoche 1991, 766–70.
871. rNgog pa’i bsre ’pho’i khrid. The primary source, attributed to Ngok Zhedang Dorjé, does not appear to be extant, outside the present anthology. Its antecedent is Marpa Chokyi Lodro’s Profound Implementation of the Mingling and Transformation [of the Three Poisons], along with the History of the Pronouncements of the Four Oral Instructions, in his Collected Works, vol. 5, pp. 150–72.
872. Marpa Chokyi Lodro, in his Collected Works, vol. 5, p. 151.
873. That is, the union of the mother and child luminosity at the time of death.
874. According to Pema Karpo, Ornament of the Secret Assembly, the three magical displays (sgyu ma gsum) comprise the magical displays of meditative equipoise, postmeditation, and the next life. According to Longchen Rabjam, Trilogy on Resting, they comprise the magical displays of ground, path, and fruition; and according to Tāranātha, Instruction Manual of the Perfect Seat Free from the Stain of Bewilderment: Direct Guidance on the Five Stages of the Secret Assembly according to Nāgārjuna, they comprise the magical displays of appearances, dreams, and the intermediate state.
875. The instructions belonging to the four pronouncements (bka’ bzhi gdams pa) are those instructions imparted to Tilopā, which subsequently fell respectively to Nāgārjuna, Saraha, Kṛṣṇacārin, and Sumatibhadrī. See Marpa Chokyi Lodro, in his Collected Works, vol. 5, p. 150.
876. sNyan gyi shog dril bzhi’i khrid. The primary source, attributed to Tsurton Wang-gi Dorjé, appears to be no longer extant outside the present anthology. Its antecedent is Marpa Chokyi Lodro’s The Four Scrolls of Lama Marpa, contained in the latter’s Collected Works, vol. 2, pp. 41–46, and in his History of the Four Scrolls of the Aural Instructions: An Extraordinary Teaching of Venerable Lhodrakpa, along with Its Appendix, Collected Works, vol. 4, pp. 87–121; also DNZ, vol. 8, pp. 203–33. The presentation and wording of Tsurton Wang-gi Dorjé’s synopsis is, for the most part, dissimilar.
877. Marpa Chokyi Lodro, in his Collected Works, vol. 4, pp. 93–101.
878. Marpa Chokyi Lodro, vol. 4, p. 101.
879. Appearance, increase, and attainment (snang mched thob gsum) are the three subtle phases associated with the dissolution of the elements as death approaches, giving rise respectively to the perceptions of whiteness, redness, and blackness.
880. Marpa Chokyi Lodro, Collected Works, vol. 4, pp. 102–4.
881. Marpa Chokyi Lodro, vol. 4, pp. 104–5, also pp. 109ff.
882. sNyan brgyud steng sgo chos drug gi khrid. The primary source is here attributed to Zhang Lotsāwa Jangchub-o, but its immediate antecedent is Rechungpa’s Guidance of the Six Doctrines That Confer Liberation through the Upper Gate, according to the Perfection Stage of the Aural Lineage of Cakrasaṃvara. The latter derives from The Aural Lineage of Rechungpa and is contained in DNZ, vol. 7, pp. 501–33. A more extensive compilation from the aural lineage of Rechungpa can also be found in Drigungpa Anthology, vols. 58–62. Readers should note that, as stated above, chapter 9, n. 293, the guidebook entitled The Six-Branch Yoga of Kālacakra has been moved forward from its position here in chapter 9 to its position as the fortieth guidebook in the present anthology. This accords with Kunga Drolchok’s clearly stated position in the earlier historical chapters of this text.
883. Rechungpa Dorjé Drak, DNZ, vol. 7, pp. 511–14.
884. Rechungpa Dorjé Drak, vol. 7, p. 511, lines 5–6.
885. Rechungpa Dorjé Drak, vol. 7, p. 512, lines 6–7.
886. As explained in Rechungpa Dorjé Drak, DNZ, vol. 7, p. 514, line 6–p. 515, line 5, the alchemical transformation of base metal into gold is a metaphor for the transformation of lower into superior, and, in the case of this practice of the illusory body, it may denote transformation through either the meditational deity, the teacher, or appearances.
887. Rechungpa Dorjé Drak, DNZ, vol. 7, p. 515, line 7–p. 517, line 3.
888. Rechungpa Dorjé Drak, vol. 7, p. 517, line 3–p. 518, line 4.
889. This section on the illusory body concludes on p. 519, line 4 in Rechungpa Dorjé Drak, vol. 7.
890. The detailed instruction of dream yoga is found on p. 519, line 4–p. 523, line 2 in Rechungpa Dorjé Drak, vol. 7.
891. The distinctions between these four are discussed in Rechungpa Dorjé Drak, DNZ, vol. 7, p. 522, lines 2–7.
892. The instruction on luminosity is discussed in Rechungpa Dorjé Drak, DNZ, vol. 7, p. 523, line 2–p. 526, line 5.
893. On consciousness transference, see Rechungpa Dorjé Drak, DNZ, vol. 7, p. 526, line 5–p. 530, line 4.
894. This present text appears to include intermediate state (bar do) as the sixth doctrine, rather than resurrection (grong ’jug), which is discussed in Rechungpa Dorjé Drak, DNZ, vol. 7, p. 530, line 4–p. 533, line 2.
895. This denotes the intermediate state of the time of death (’chi ka’i bar do).
896. This denotes the intermediate state of reality (chos nyid bar do).
897. This denotes the intermediate state of rebirth (srid pa’i bar do).
898. These well-known verses describing the experience of the mental body during the intermediate state of rebirth are cited from Vasubandhu, Treasury of Phenomenology, chap. 3, vv. 13–14. See the explanation in Dorje 2005, 274–77.
899. This denotes the intermediate state of our present natural existence (rang bzhin bar do).
900. An annotation in the text points out that this manifests within the womb following conception. The “threefold intermingling” would therefore denote ovum, sperm, and consciousness.
901. Lus med mkha’ ’gro’i chos skor dgu’i khrid. The primary source of this guidebook appears to be Marpa Chokyi Lodro’s Teachings of the Nine Doctrinal Cycles of Nirdehaḍākinī, in his Collected Works, vol. 4, pp. 225–51. DNZ also contains three texts pertaining to this cycle. The first of these is Rechungpa Dorjé Drak’s Root Text and Pith Instructions of the Nine Doctrinal Cycles of Nirdehaḍākinī, DNZ, vol. 8, pp. 165–73, which is the root text of the cycle. The second, entitled Teaching of Tilopā: The Nine Doctrinal Cycles of Nirdehaḍākinī, DNZ, vol. 8, pp. 175–95, represents the oral lineage of Zurmang. And the third, entitled Pith Instructions of the Aural Lineage concerning Nirdehaḍākinī, or Essence of the Nine Doctrinal Cycles of Nirdehaḍākinī, DNZ, vol. 8, pp. 197–201, represents the oral tradition of Rechungpa. On this literature and the varying historical perceptions, see Roberts 2007, 154–82. The language of this guidebook is often enigmatic and hard to comprehend, even when structural content has been added in square brackets from the source text of Marpa Chokyi Lodro. It would be beyond the scope of the present work to elaborate further. Readers are therefore referred to those other texts within the cycle, which will be translated in volume 8 of the present series.
902. Among the Nine Doctrinal Cycles of Nirdehaḍākinī, the first four were introduced to Tibet by Marpa and the last five by Rechungpa. See Roberts 2007. The account of these transmissions is found in a number of sources, for example, Taklung Ngawang Namgyal’s Wondrous Ocean of Eloquence: Histories of the Taklung Kagyu Tradition, pp. 153–154; and Roerich 1949, 437. On the life of Tilopā, see Marpa Chokyi Lodro 1995; also Sangye Nyenpa 2014.
903. Tib. smin grol sems kyi rgya mdud bshig pa. Marpa Chokyi Lodro, in his Collected Works, vol. 4, pp. 225–36.
904. Our text reads grong gdams for grogs gdams.
905. Marpa Chokyi Lodro, in his Collected Works, vol. 4, p. 225.
906. Tib. dam tshig sems kyi rgya mdud ltos. Marpa Chokyi Lodro, in his Collected Works, vol. 4, pp. 236–38.
907. Our text reads brtan for bstan.
908. Our text reads rlung gi dbu mar mi bskur for rlung gi bu bla mar mi bkur.
909. Marpa Chokyi Lodro, in his Collected Works, vol. 4, pp. 236–37.
910. Marpa Chokyi Lodro, vol. 4, p. 237.
911. Marpa Chokyi Lodro, vol. 4, pp. 237–38.
912. Tib. dam rdzas rtogs pa’i nyi ma lde. Marpa Chokyi Lodro, in his Collected Works, vol. 4, pp. 238–40.
913. Marpa Chokyi Lodro, in his Collected Works, vol. 4, pp. 238–39.
914. Marpa Chokyi Lodro, vol. 4, p. 239.
915. Tib. spyod pa chu la ral gri thob. Marpa Chokyi Lodro, in his Collected Works, vol. 4, pp. 240–42.
916. Our text misreads som pa for sdom pa.
917. Our text reads “horse of this life” (tshe ’di’i rta), whereas Marpa Chokyi Lodro, in his Collected Works (vol. 4, p. 241), omits rta.
918. Our text reads bya ra mi dbram for char ba mi dgram.
919. Marpa Chokyi Lodro, in his Collected Works, vol. 4, p. 241.
920. Marpa Chokyi Lodro, vol. 4, p. 241.
921. Marpa Chokyi Lodro, vol. 4, p. 242.
922. According to Marpa Chokyi Lodro (Collected Works, vol. 4, p. 242), this is the fifth category, and a fourth entitled the engagement in communal offerings (tshogs spyod pa) is added.
923. Our text reads “timely” (dus tshod dang ’brel ba) for dus tshod dang bral ba.
924. Tib. rtsa rlung dra mig ’khor lo bskor ba. Marpa Chokyi Lodro, in his Collected Works, vol. 4, pp. 243–45.
925. Marpa Chokyi Lodro, in his Collected Works, vol. 4, pp. 243. Cf. also Yangonpa’s explanation of the energy channels, translated by Guarisco in Gyalwa Yangonpa 2015, 230ff.
926. Marpa Chokyi Lodro, in his Collected Works, vol. 4, pp. 243–44. On these primary and ancillary winds, see also Gyalwa Yangonpa 2015, 264ff.
927. Marpa Chokyi Lodro, in his Collected Works, vol. 4, p. 244. Cf. also Yangonpa’s explanation of the vital essences, translated by Guarisco in Gyalwa Yangonpa 2015, 287ff.
928. This terse sentence follows Marpa Chokyi Lodro, in his Collected Works, vol. 4, p. 244.
929. Marpa Chokyi Lodro, in his Collected Works, vol. 4, p. 244.
930. Tib. rgyu lugs bzhi.
931. Marpa Chokyi Lodro, in his Collected Works, vol. 4, p. 244.
932. According to Marpa Chokyi Lodro (Collected Works, vol. 4, p. 244), this should read rdo gcod kyi ’od kyi sgron ma.
933. Marpa Chokyi Lodro, in his Collected Works, vol. 4, pp. 244–45.
934. Marpa Chokyi Lodro, vol. 4, p. 245.
935. Marpa Chokyi Lodro, vol. 4, p. 245. Our text reverses the buddha bodies associated with the channels and winds.
936. Tib. bde chen gsung gi rin chen zungs. Marpa Chokyi Lodro, in his Collected Works, vol. 4, pp. 245–47. Our text reads “diminish” (bri/bris) for “retain” (zungs).
937. Marpa Chokyi Lodro, in his Collected Works, vol. 4, p. 246.
938. The three aspects of authentic perception (’du shes gsum ldan) are those of the male, the female, and their nonduality.
939. Marpa Chokyi Lodro, in his Collected Works, vol. 4, p. 246.
940. Marpa Chokyi Lodro, vol. 4, pp. 246–47.
941. Tib. rig pa ye shes sgron me. Marpa Chokyi Lodro, in his Collected Works, vol. 4, pp. 247–48.
942. Marpa Chokyi Lodro, in his Collected Works, vol. 4, p. 247.
943. Our text reads lung gis rtogs for lung gi mi rtogs.
944. Marpa Chokyi Lodro, in his Collected Works, vol. 4, pp. 247–48.
945. Marpa Chokyi Lodro, vol. 4, p. 248.
946. Marpa Chokyi Lodro, vol. 4, p. 248.
947. Marpa Chokyi Lodro, vol. 4, p. 248.
948. Marpa Chokyi Lodro, vol. 4, p. 248.
949. Tib. rang grol phyag rgya chen po. Marpa Chokyi Lodro, in his Collected Works, vol. 4, pp. 248–49.
950. Marpa Chokyi Lodro, in his Collected Works, vol. 4, pp. 248–49.
951. Tib. ro snyoms spyi’i me long. Marpa Chokyi Lodro, in his Collected Works, vol. 4, pp. 249–51. Our text reads phyi for spyi.
952. Marpa Chokyi Lodro, in his Collected Works, vol. 4, p. 249.
953. On the posture of the lion’s play (seng ge’i rnam rol), see also above, chapter 9, n. 766.
954. Marpa Chokyi Lodro, in his Collected Works, vol. 4, pp. 249–50.
955. This denotes Agni, the god of the fire element.
956. Marpa Chokyi Lodro, in his Collected Works, vol. 4, p. 251.
957. Zhang gi zab rgyas khrid yig. The primary source of this guidebook has not yet been identified in the Collected Works of Zhang Tselpa Yudrakpa. It is neither the Conclusive Supreme Path of the Great Seal, DNZ, vol. 8, pp. 429–62, nor the Unrivaled Pith Instruction of Zhang Tselpa: Preliminary and Main Practices in the Great Meditation of the Great Seal, DNZ, vol. 8, pp. 463–84.
958. This bodhisattva is said to intimate the empowerment of word (tshig gi dbang).
959. dPal chen rgva lo’i sbyor drug gi khrid. The primary source, attributed to Zhang Tselpa, is not contained in his Collected Works, but there is an antecedent text, Pelchen Ga Lotsāwa Namgyel Dorjé’s Pith Instructions of the Six-Branch Yoga, vol. 35. The last part of the present guidebook follows the seven-point visualization presented in Yangonpa’s Seven Days of Fierce Inner Heat according to Ga Lotsāwa, which is extant in various compilations, for example, Drigungpa Anthology, vol. 48, pp. 148–63. The first part, summarizing the six branches, is dissimilar.
960. The yogic exercise named “wave of perfect rapture” (longs spyod kyi rlabs) entails pressing the carotid arteries adjacent to the throat cakra with the two thumbs. See above, chapter 9, n. 393.
961. Tib. rab kyis dang por rgyud las rtogs. The actual expression found in The Aural Transmission of Kālacakrapāda: Pith Instructions of the Six-Branch Yoga (DNZ, vol. 15, p. 7) is rab kyis dang po rtogs pa’o (the best attain realization from the beginning) in contrast to the “average who practice breath control and so forth, and the inferior who gradually cultivate all the six branches.”
962. This “activated fierce inner heat” (las kyi gtum mo) induced by the refinement of mind, subtle energy, and physical posture contrasts with the “blazing fierce inner heat” (’bar ba’i gtum mo) and the “fierce inner heat of the Great Seal” (phyag chen gyi gtum mo), or else with the “experiential fierce inner heat” (nyams pa’i gtum mo) and the “supreme fierce inner heat” (mchog gi gtum mo).
963. According to Yangonpa’s Seven Days of Fierce Inner Heat according to Ga Lotsāwa (Drigungpa Anthology, vol. 48, p. 154), you should sit with the legs crossed like interwoven netting, secure your hands [in the gesture of meditation] in the manner of a noose, bend your neck like a hook, straighten your spine and waist like as an arrow, and stretch your shoulders like the wings of a vulture.
964. Our text reads snad du gcun for smad du sgyur. See Yangonpa, Drigungpa Anthology, vol. 48, p. 155.
965. Inhalation, filling, crushing, and elevation or ejection are enumerated as the four applications of wind (rlung sbyor bzhi). See above and also Yangonpa, Drigungpa Anthology, vol. 48, pp. 155–56.
966. Yangonpa (Drigungpa Anthology, vol. 48, p. 159) states that the following seven visualizations should be undertaken on successive days, or else over two or three days each.
967. Yangonpa, Drigungpa Anthology, vol. 48, p. 156.
968. The four attributes (chos bzhi) are redness, heat, sharpness, and intensity. See Yangonpa, Drigungpa Anthology, vol. 48, pp. 156–57.
969. Yangonpa, Drigungpa Anthology, vol. 48, pp. 157–58.
970. Yangonpa, Drigungpa Anthology, vol. 48, p. 158.
971. Yangonpa, Drigungpa Anthology, vol. 48, p. 159.
972. Phags gru thel skor gyi khrid. The precise sources of the first and third parts of this guidebook have not yet been identified among the Collected Works of Gampopa and Pagmodrupa. The second part derives from Gampopa’s Defining Characteristics of Mind: Revelation of the Hidden. The comment at the end may suggest that the content was compiled from various other sources within the collected works of Pagmodrupa, not simply one or two specific texts. The historical account given above in chapter 4 mentions the Verses on the Great Seal (possibly DNZ, vol. 9, pp. 349–67) and the Verses on the Path of Skillful Means, which are contained in Pagmodrupa, in his Collected Works, vol. 16, pp. 91–94.
973. This perhaps may refer to the objective and immediate conditions.
974. The exact source of this passage has not yet been identified.
975. The three modes of perseverance (grogs brtson ’grus gsum) are donning the armor, engagement in virtuous actions, and engaging in the benefit of sentient beings. See Nordrang Orgyan, Compendium of Buddhist Numeric Terms, p. 386.
976. The thirty-seven factors conducive to enlightenment that are pursued by bodhisattvas comprise the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path. Among these, the four applications of mindfulness (catuḥsmṛtyupasthāna, dran pa nye bar gzhag pa bzhi) concern the physical body, feelings, the mind, and phenomena. The four correct exertions (catuḥprahāṇa, yang dag par spong ba bzhi) concern the noncultivation of future nonvirtuous actions, the renouncing of past nonvirtuous actions, the cultivating of future virtuous actions, and the maintaining of former virtuous actions. The four supports for miraculous abilities (catvāra ṛddhipādāḥ, rdzu ’phrul gyi rkang pa bzhi) concern the meditative stabilities of resolution, perseverance, mind, and scrutiny. The five faculties (pañcendriya, dbang po lnga) and the five powers both comprise faith, perseverance, recollection, meditative stability, and discriminative awareness. The seven branches of enlightenment (saptabodhyaṅga, byang chub kyi yan lag bdun) comprise recollection, doctrinal analysis, perseverance, delight, mental and physical refinement, meditative stability, and equanimity. The noble eightfold path (aṣṭaṅgāryamārga, ’phags pa’i lam yan lag brgyad) comprises correct view, correct ideation, correct speech, correct action, correct livelihood, correct effort, correct recollection, and correct meditative stability. See Dayal (1932) 1970, 80–164.
977. The verses that follow are a rearrangement of Gampopa’s Defining Characteristics of Mind: Revelation of the Hidden, which belongs to his miscellaneous writings (gsung thor bu) and is found in various collections. I have translated the words as they appear in the present text, although readers should understand that original lines of verse have frequently been omitted, and even the wording of the included verses has often been changed.
978. Literally, “iron exhausted, whetstone exhausted” (lcags zad brdar zad).
979. Gampopa’s Defining Characteristics of Mind: Revelation of the Hidden (p. 414, line 2) reads “empty drawings” (stong pa’i ri mo) for “flowers of space” (nam mkha’i me tog).
980. The source of the following verses has not yet been identified.
981. The source of this passage among the extant texts of Pagmodrupa on fierce inner heat has not yet been identified.
982. Here our text reads rigs pa for rags pa.
983. See above, chapter 9, n. 962.
984. This would corroborate the identification of Lawapa with Kambalapāda. See Dudjom Rinpoche 1991, 485–87; also Robinson 1979, 117–20.
985. The three signs of death (’chi ba’i rtags gsum) comprise appearance, increase, and attainment, each of which has outer and inner signs. See Roberts 2011, 363–65.
986. The mental body assumed during the intermediate state of the rebirth process is said to have the capacity to roam anywhere except in Vajrāsana (Bodh Gaya), the seat of the Buddha’s enlightenment, and in the womb where the consciousness of the deceased will next take birth, owing to the impact of past actions.
987. This period of forty-nine days is said not to be absolute, but nonetheless is attested in Tibetan works such as Karma Lingpa’s revelations (Dorje 2005) and in traditional Indic Abhidharma sources.
988. dGongs pa gcig gi khrid. The primary source is Drigung Jigten Gonpo’s Forty-Seven Supplements to the One Hundred and Fifty Adamantine Teachings, contained in his Root Text, Supplement, Summary, and Framework of Unique Enlightened Intention, the Sacred Doctrine of Glorious Drigungpa, DNZ, vol. 9, pp. 395–401 (of pp. 369–408). The words in square brackets in the present translation correspond to that text, which is also translated in Roberts 2011, 390–95. The related text, mentioned here, is Jigten Gonpo’s Revered Wheel of Vitality, contained in Drigungpa Anthology, vol. 96, pp. 193–206.
989. Our text reads bka’ thams cad…tshang for bka’ min la ma khyab.
990. In our text the order of this and the following point is reversed.
991. Omitted in our text.
992. The “common sutras” (thun mong gi mdo) denote those sutras of the first turning of the wheel that include Vinaya and Abhidharma content. See Roberts 2011, 391n680.
993. One to the power of fifty-nine.
994. Omitted in our text. Similar to the second point listed above.
995. This is positioned out of order in our text, between numbers thirty-nine and forty.
996. The kuśāla are virtuous practitioners who undertake visualizations such as the body offering of the Severance practice.
997. The four phases of Secret Mantra (gsang sngags nas / kyi dus bzhi) could refer either to the four classes of tantra or to the four empowerments. Roberts (2011, 393n687) suggests the latter.
998. Our text reads “mind” (sems) but see Drigung Jigten Gonpo, DNZ, vol. 9, p. 400, line 4, which reads “armor” (go cha); also Roberts 2011, 393.
999. Our text here reads “forty-eight adamantine sayings” (rdo rje’i gsung zhi brgyad pa).
1000. sTag lung pa’i chos drug gi khrid. The primary source would seem to be Taklungpa Tashipel’s Wish-Fulfilling Gem: The Six Doctrines of Glorious Nāropā, which is part of the Wish-Fulfilling Gem: Adamantine Stanzas on the Short Text of the Guidebook Entitled Coemergent Union of the Great Seal, DNZ, vol. 10, pp. 1–19, specifically pp. 5–19. However, the actual wording of this present guidebook is distinct.
1001. The former pertains to the controlling of the wind of past actions (las kyi rlung) and the latter to the wind of pristine cognition (ye shes kyi rlung).
1002. See Roberts 2011, 341–47.
1003. Tib. lus me ’gal drug. See above, chapter 9, n. 304.
1004. In our text this is reversed and written as ka hi.
1005. Our text reads gi for gis.
1006. bLa sgrub rten ’brel ro snyoms kyi khrid. This is an amalgam of three distinct instructions attributed to Tsangpa Gyaré, which are presented here in the context of a single guidebook. All three are also represented in DNZ in the later writings of Pema Karpo, specifically (i) The Means for Attainment of the Teacher as the Three Buddha Bodies, which is also entitled The Outer, Inner, and Secret Attainments of the Teacher, DNZ, vol. 10, pp. 131–41; (ii) The Basket of Sacred Doctrines: Meditation Sequence of Auspicious Circumstance, DNZ, vol. 10, pp. 123–30; and (iii) Surmounting the Experiential Cultivation of the Six Cycles of Common Savor, DNZ, vol. 10, pp. 115–22. The notes that follow also reference other related texts by Tsangpa Gyaré, including his Oral Teaching of the Single Sufficient Synopsis of Auspicious Circumstances, Drukpa Kagyu Anthology, vol. 55, pp. 417–22; and his Extracting the Essence of All Instructions of My Own Tradition on Auspicious Circumstances, Drukpa Kagyu Anthology, vol. 55, pp. 618–20; as well as Gotsangpa’s Guidance of Profound Auspicious Circumstances, Drukpa Kagyu Anthology, vol. 55, p. 530; and three other works of Pema Karpo, which are respectively entitled Extracting the Essence of All Instructions of Tsangpa Gyaré’s Own Tradition on Auspicious Circumstances, in his Collected Works, vol. 24, p. 315; Oral Transmission of Drogon: Embracing the Definitive Common Savor, in his Collected Works, vol. 24, pp. 39–51; and Contents of the Guidance on Common Savor, in his Collected Works, vol. 24, pp. 289–94.
1007. Fourfold Cycle of the Mother of Space is a work of Barawa Gyeltsen Pelzang (1310–1391).
1008. The actual source of these words has not yet been identified.
1009. The actual source of these words has not yet been identified.
1010. Cf. Tsangpa Gyaré, Drukpa Kagyu Anthology, vol. 55, pp. 417–22, which contains four pith instructions concerning withdrawal (sdod tshugs pa), renunciation (bya btang), contentment (chos shes), and dispassion (’dod zad). The wording of our text partly reflects this source. Other related texts by Tsangpa Gyaré (Drukpa Kagyu Anthology, vol. 55, pp. 618–20) and Gotsangpa (Drukpa Kagyu Anthology, vol. 55, p. 530) allude to some of the terminology found in our text, although they are dissimilar.
1011. See also Pema Karpo, in his Collected Works, vol. 24, p. 315.
1012. These six pith instructions are discussed in Pema Karpo, in his Collected Works, vol. 24, pp. 39–51, 289–94.
1013. Our text reads “demons that immediately arise” (gdon thul) for “sufferings of cyclic existence.”
1014. Thub pa lnga ldan gyi khrid. The primary source is attributed to Dra Gadenpa, a disciple of Lorepa. Its antecedent is Lorepa’s Natural Arising of the Buddha Body of Reality: Instructions of the Fivefold Capacity—a Distinctive Doctrine of the Glorious Lower Drukpa Kagyu Tradition, which is contained in DNZ, vol. 10, pp. 223–41.
1015. Among the five capacities (thub pa lnga), the first four are regarded as ancillaries to the last, which is the basic capacity. See Lorepa, DNZ, vol. 10, p. 224, lines 4–5.
1016. The six ornaments (rgyan drug) comprise crown (dbu rgyan), earrings (snyan rgyan), necklace (mgul rgyan), bracelets or anklets (gdu bu), sash (se ral kha), and waistband (’og pag).
1017. Lorepa, DNZ, vol. 10, p. 230, line 1.
1018. Lorepa, vol. 10, p. 230, lines 3–6.
1019. Lorepa, vol. 10, pp. 228–31.
1020. Lorepa, vol. 10, pp. 231–35
1021. Diet (zas) here refers to the five meats and five nectars, and conduct (spyod pa) to sacred song and dance. See Lorepa, DNZ, vol. 10, p. 234, line 7–p. 235, line 1.
1022. This title has been omitted in our text.
1023. Lorepa, DNZ, vol. 10, pp. 235–39.
1024. This title has been omitted in our text.
1025. Lorepa, DNZ, vol. 10, pp. 239–42.
1026. This title has been omitted in our text.
1027. Lorepa, DNZ, vol. 10, pp. 224–28.
1028. Ri chos snying po ma drug gi khrid. The primary source is Yangonpa’s Trilogy on Mountain Retreat, especially the first part, which is entitled Profound Instruction of the Six Primary Essentials for Mountain Retreat: Origin of All Enlightened Attributes, and also contained in DNZ, vol. 10, pp. 243–96. The other two parts are entitled Liberation from the Dangerous Passageway of the Intermediate State and Concealed Exegesis of the Adamantine Body. On the life of Yangonpa, see Gyalwa Yangonpa 2015, 113–217.
1029. The six primary essentials are listed in Yangonpa, DNZ, vol. 10, p. 243, as (i) the primary essential of the five crucial procedures for vigorous breathing (drag rlung gnad lnga ma), (ii) the primary essential of the training in the red HŪṂ of consciousness transference (’pho ba HŪṂ dmar ma), (iii) primary essential of the six adamantine expressions of emptiness (stong nyid rdo rje’i tshig drug ma), (iv) the primary essential of the dream yoga of secret conduct (gsang spyod rmang lam ma), (v) the primary essential of the sacred doctrine of HŪṂ pertaining to evil spirits that bring diseases (nad gdon HŪṂ chos ma), and (vi) the primary essential of guarding against ejaculation along with the restricted injunction (’dzag srung bka’ rgya ma).
1030. Yangonpa, DNZ, vol. 10, pp. 243–56.
1031. Yangonpa, vol. 10, pp. 256–62. The amoliṅga stone platform (gnas rdo) is the name of the teaching platform of Indra in Trāyastriṃśa.
1032. The source text for this paragraph is incomplete in Yangonpa, DNZ, vol. 10, p. 262. For further detail on all six adamantine expressions, each of which has two subsidiary aspects, see Six Adamantine Verses on Emptiness, Drigungpa Anthology, vol. 47, pp. 528–45.
1033. Yangonpa, DNZ, vol. 10, pp. 291–92.
1034. Yangonpa, vol. 10, pp. 292–93.
1035. Our text reads gsang gcod rnal lam ma.
1036. This section appears to be incomplete in the extant source texts for the Mountain Retreat (Ri chos), as, for example, in Yangonpa, DNZ, vol. 10, pp. 263–75, lines 11a–17a.
1037. Yangonpa, DNZ, vol. 10, p. 294. The term span (mtho) denotes the distance from the extended thumb to the tip of the middle finger.
1038. Yangonpa, DNZ, vol. 10, p. 294.
1039. Arbuda (Ar bu ta) and Lampāka (Lam pa ka) are two of the twenty-four sacred places, correlated with the subtle body, according to the Cakrasaṃvara cycle. See above, chapter 9, n. 738; also Gray 2007, 54–62.
1040. Yangonpa, DNZ, vol. 10, pp. 294–95.
1041. Yangonpa, vol. 10, p. 295.
1042. Yangonpa, vol. 10, p. 295, lines 6–7.
1043. mGon po sku rags ma’i khrid. The primary source of this guidebook on the four-armed protector Jñānanātha, known here as Mahākāla in the form Kurakma/Mekhalā (sKu rags ma/sKu regs ma), has not yet been identified. Several texts are contained in Drigungpa Anthology, vols. 91–92. Among them, the background narrative is found in the Tantra of the Emergence of Kurak (sKu rags mngon byung gi rgyud), vol. 91, pp. 103–8. The instruction known as the “vitality essence” (srog thig) corresponds to Ga Lotsāwa’s Heart Essence of Mahākāla, vol. 92, pp. 365–78. Other related texts include Pagmodrupa Dorjé Gyelpo’s Secret Attainment of Kurakma: A Pith Instruction of Profound Summation, in his Collected Works, vol. 4, ff. 408b–426b; as well as the Secret Attainment That Reveals the Oral Instruction of Glorious Mahākāla with Three Channels and Four Cakras, Drigungpa Anthology, vol. 92, pp. 315–30; the Uncommon Oral Instruction of Guidance on Mahākāla with Five Cakras, Drigungpa Anthology, vol. 92, pp. 331–48; the Secret Attainment of Kurakma with Two Cakras, Drigungpa Anthology, vol. 92, pp. 259–86; and Kurakma: The Secret Attainment of Mahākāla with One Cakra, Drigungpa Anthology, vol. 92, pp. 177–88. Apart from that anthology, other related texts include Ga Lotsāwa’s Means for Attainment of Glorious Four-Armed Jñānanātha Mahākāla with Two Cakras according to the Kurakma Indic Text (also entitled Instruction on the Book with a Sash), DNZ, vol. 10, pp. 471–96; and Pagmodrupa’s The Kurakma Instruction of Four-Armed Mahākāla (also entitled The Essential Instruction on Kurakma), in his Collected Works, vol. 7, pp. 447–60. On the iconography of this transmission from Ga Lotsāwa through Pagmodrupa, see Willson and Brauen 2000, 342–43.
1044. This is the special heart mantra of four-armed Mahākāla. See Willson and Brauen 2000, 343.
1045. dPal gur gyi mgon po’i nang khrid. The primary source, attributed to Yarlungpa Sengé Gyeltsen (or else Mu Sangyé Rinchen of Ngor) has not been located outside the present anthology. Related texts include Means for Attainment and Initiation for the Eight-Deity Assemblage of Glorious Adamantine Mahākāla in the Form Pañjaranātha Entitled Strong Blaze of Splendor, contained in DNZ, vol. 6, pp. 403–24. On the iconography of Pañjaranātha, see Willson and Brauen 2000, nos. 357–61.
1046. Cf. DNZ, vol. 6, p. 407.
1047. These verses of consecration employing the vajra are found in many diverse scriptures representing different traditions.
1048. OṂ DEVA PICU VAJRA HŪṂ HŪṂ PHAṬ SVĀHĀ.
1049. The twelve-syllable mantra (yi ge bcu gnyis pa) is OṂ ŚRĪ MAHĀKĀLAYA HŪṂ HŪṂ PHAṬ SVĀHĀ. See Willson and Brauen 2000, 346.
1050. The roru mantra (ro ru) is the heart mantra of Śrīdevī, on which see Willson and Brauen 2000, 346.
1051. Black Yakṣa (Nag po gnod sbyin) and Black Yakṣī (Nag mo gnod sbyin), on which see Willson and Brauen 2000, 346.
1052. Putra (Pu tra) and his brother Black Putra (Pu tra nag po) along with their sister Ekajaṭā Rākṣasī (srin mo ral gcig ma). See Willson and Brauen 2000, 346.
1053. This is the combined mantra of the male and female yakṣas, along with Putra and his brother and sister.
1054. Ritual Application of the Razor Cut (sPu gri so ’debs kyi las sbyor), also entitled Caturmukha’i zhal gdams snying gi dum bu, is mentioned in the Sakya writings of Ngawang Kunga Sonam and Zhuchen Tsultrim Rinchen.
1055. Do hā skor gsum gyi khrid. The primary source is Parpuwa Lodro Sengé’s Synopsis of the Spiritual Songs of Glorious Saraha, DNZ, vol. 7, pp. 22–28. The actual Trilogy of Spiritual Songs that is its antecedent comprises The Spiritual Songs of the Populace (T 2224; also DNZ, vol. 7, pp. 7–22), The Spiritual Songs of the Queen (T 2264), and the The Spiritual Songs of the King (T 2263), which are all translated in Guenther 1993, 89–211. DNZ also contains Śabaripā’s Pith Instruction of the Great Seal Entitled Treasury of Spiritual Songs, DNZ, vol. 7, pp. 28–33.
1056. Grub thob chos drug gi khrid. The primary source of these perfection-stage practices is attributed to Tsami Lotsāwa Mondrub Sherab. Its antecedents include Abhayadattaśrī’s Pith Instruction Entitled Precious Garland (Skt. Ratnamālā), TPD, vol. 48, pp. 671–74; and Vīraraśmi and Abhayadattaśrī’s The Essence of the Realizations of the Eighty-Four Accomplished Masters and Their Significance, TPD, vol. 48, pp. 562–667. The inspirational legends of the eighty-four accomplished masters of India and their disciples were compiled in Abhayadattaśrī’s Narrative of the Eighty-Four Accomplished Masters, TPD, vol. 48, pp. 413–556, translated in Robinson 1979.
1057. Padma lam rim gyi khrid. This instruction integrates the Great Perfection practices of “cutting through resistance to primordial purity” (ka dag ’khregs chod) and all-surpassing realization of spontaneous presence (lhun grub thod rgal). The primary source is Padmasambhava’s The Uncommon Gradual Path of Sutra and Mantra regarding External Phenomena: A Heap of Gems, NK, vol. 82, pp. 137–72; also DNZ, vol. 2, pp. 257–82. Other relevant sources include Longchen Rabjam’s revelation, Entering the Enclosure of Luminosity, in his Collected Works, vol. 8, pp. 71–77; and Dalai Lama V, The Extensive Pronouncements and Profound Revelations of the Ancient Way of Secret Mantra, in his Collected Works, vol. 2, pp. 224–92.
1058. These instructions were given by Padmasambhava respectively to an old man named Ngok Sherab Gyelpo and an old woman named Gedenma, along with her servant Rinchentso. Both instructions were redacted by Khandro Yeshé Tsogyel and are contained in Padmasambhava, Uncommon Gradual Path of Sutra, NK, vol. 82, pp. 137–72; and DNZ, vol. 2, pp. 276–82. See also the reference in Dalai Lama V, in his Collected Works, vol. 2, p. 282.
1059. On the precious enclosure of spontaneous presence (lhun grub rin po che’i sbubs), see Dudjom Rinpoche 1991, 448.
1060. rGyal po bka’ ’bum gyi khrid. The primary source, attributed here to Lharjé Gewabum, purports to summarize the essence of The Collected Injunctions of the King concerning Oṃ Maṇi Padme Hūṃ (Maṇi bka’ ’bum), which was elaborated and redacted by Drubtob Ngodrub and Nyanrel Nyima Ozer from an earlier core text that the Tibetan tradition attributes to King Songtsen Gampo. On its compilation and anachronisms, see Martin 1997, no. 16, p. 30; Mills 2007; Aris 1979, 8–24; and Kapstein 1992. The related text concerning Mahākāruṇika entitled The Delightful Way of the Sublime Essential Experiential Cultivation: The Direct Guidance of Mahākāruṇika according to the Tradition of the King, is extant in a later compilation by Jamyang Loter Wangpo, also in DNZ, vol. 17, pp. 43–51.
1061. Nor bu mthong grol gyi khrid. The primary source of this guidebook concerning all-surpassing realization of the Great Perfection is attributed to Norbu Rinchen, a teacher of Kunga Drolchok, but based on Drampa Kunga Zangpo’s revelation entitled Precious Liberation by Seeing: Coalescence of the Great Seal and Great Perfection, RTD, vol. 60, pp. 149–64; also RTD (Delhi ed.), vol. 92, pp. 173–77.
1062. Our text reads “train” (gcun), whereas RTD (Delhi ed., p. 175, line 4) reads “incite conflict” (dmag gi gcug nas).
1063. RTD (Delhi ed.), vol. 92, p. 175, lines 3–5.
1064. RTD (Delhi ed.), vol. 92, p. 175, lines 5–6.
1065. RTD (Delhi ed.), vol. 92, p. 175, line 6–p. 176, line 1.
1066. RTD (Delhi ed.), vol. 92, p. 176, line 1.
1067. RTD (Delhi ed.), vol. 92, p. 176, line 2.
1068. RTD (Delhi ed.), vol. 92, p. 176, lines 2–4.
1069. With regard to these four visionary appearances (snang ba bzhi): (i) The visionary appearance of actual reality (chos nyid mngon sum gyi snang ba) occurs at the time when an awareness holder with power over the life span first perceives the pristine cognition of luminosity as smoke and so forth. (ii) The visionary appearance of ever-increasing experience (nyams gong du ’phel ba’i snang ba) occurs when that diffusion intensifies so that outer and inner signs are perceived. (iii) The visionary appearance that reaches the limit of awareness (rig pa tshad phebs kyi snang ba) occurs when the field of the buddha body of perfect resource is perceived. And (iv) the visionary appearance of the cessation [of cyclic existence] in actual reality (chos nyid zad pa’i snang ba) occurs when that, too, becomes inward quiescence, so that there is no subjective apprehension. Then, when the effulgence of the field of the buddha body of perfect resource dissolves in the original disposition, the ground is directly reached, and it is present without being seen, within a precious enclosure of spontaneous presence (lhun grub rin po che’i sbubs). See the description of Longchen Rabjam in Dorje 1987, 1011–44.
1070. RTD, vol. 92, p. 176, line 4–p. 177, line 1.
1071. RTD, vol. 92, p. 177, line 1.
1072. Sems khrid yid bzhin nor bu’i khrid. The primary source, attributed to Tokden Chonyi Rangdrol and transmitted through the aural lineage of Zurmang, is based on Drogon Dungtso Repa’s revelation of The Nature of Mind: The Wish-Fulfilling Gem, contained in The Cycles of Thirteen Great Instructions of the Aural Lineage, vol.1, pp. 663–98. However, the texts are somewhat dissimilar in content.
1073. Our text reads ba nas pa for gnas pa.
1074. On the expression rgya mo’i thag so’i dpe, which should perhaps read rgya mo’i thags so’i dpe, see above, chapter 3, n. 2.
1. Khrid brgya’i sa ’grel ya mtshan ’phrul gyi lde mig, DNZ, vol. 18, pp. 355–61.
2. Cholung Jangtsé (Chos lung byang rtse) is the name of Jonang Monastery, the residence of Kunga Drolchok and his reincarnation, Tāranātha. See Akester 2016, 621.
1. Khrid brgya’i mtshan tho dmigs bsal mgon brgya’i mtshan tho dbang brgya mtshan thos nges gnas dang bcas pa, DNZ, vol. 18, pp. 363–74.
2. This is alternatively titled The Attainment in Proximity to a Stupa.
3. This is alternatively named The Inner Guidance of Nairātmyā.
4. On the expression “[four] precious mothers and [seventeen] offspring” (ma nor bu smad), see above, chapter 1, n. 52.
5. Willson and Brauen 2000, 345–46; Nebesky-Wojkowitz 1975, 49.
6. Jigmé Chokyi Dorjé, Great Anthology of Buddhist Icons according to the Tibetan Lineages, pp. 975–76; Willson and Brauen 2000, 346–47; Nebesky-Wojkowitz 1975, 49–51.
7. Nebesky-Wojkowitz 1975, 51.
8. Jigmé Chokyi Dorjé, Great Anthology of Buddhist Icons, p. 977; Willson and Brauen 2000, 347–48; Nebesky-Wojkowitz 1975, 51.
9. Jigmé Chokyi Dorjé, Great Anthology of Buddhist Icons, p. 1014; also Nebesky-Wojkowitz 1975, 64–65. Willson and Brauen 2000 (365) reads gnyan gdong can.
10. Jigmé Chokyi Dorjé, Great Anthology of Buddhist Icons, pp. 1011–14.
11. Jigmé Chokyi Dorjé, Great Anthology of Buddhist Icons, pp. 967–70; Willson and Brauen 2000, 340–44; Nebesky-Wojkowitz 1975, 44–45.
12. Jigmé Chokyi Dorjé, Great Anthology of Buddhist Icons, pp. 966–67.
13. Nebesky-Wojkowitz 1975, 45.
14. Jigmé Chokyi Dorjé, Great Anthology of Buddhist Icons, pp. 969–70; Nebesky-Wojkowitz 1975, 56.
15. Nebesky-Wojkowitz 1975, 65.
16. Jigmé Chokyi Dorjé, Great Anthology of Buddhist Icons, pp. 958–59; Willson and Brauen 2000, 336–37; Nebesky-Wojkowitz 1975, 38–39.
17. Willson and Brauen 2000, 344.
18. Jigmé Chokyi Dorjé, Great Anthology of Buddhist Icons, pp. 960–66; Willson and Brauen 2000, 338–40.
19. Willson and Brauen 2000, 366–67.
20. Jigmé Chokyi Dorjé, Great Anthology of Buddhist Icons, pp. 1027–34; Willson and Brauen 2000, 320–25.
21. Jigmé Chokyi Dorjé, Great Anthology of Buddhist Icons, pp. 1034–35; Willson and Brauen 2000, 322–23; Nebesky-Wojkowitz 1975, 70–71.
22. Jigmé Chokyi Dorjé, Great Anthology of Buddhist Icons, p. 1039; Willson and Brauen 2000, 321–22, Nebesky-Wojkowitz 1975, 69–70.
23. Similar perhaps to the form of Vaiśravaṇa known as the “supreme dancer.”
24. Willson and Brauen 2000, 332–33; Nebesky-Wojkowitz 1975, 77–80.
25. Jigmé Chokyi Dorjé, Great Anthology of Buddhist Icons, p. 1064–71; Willson and Brauen 2000, 334–35; Nebesky-Wojkowitz 1975, 80.
26. Jigmé Chokyi Dorjé, Great Anthology of Buddhist Icons, pp. 942, 946–48; Willson and Brauen 2000, 327–29.
27. Associated with the Tantra of the Wheel of Time.
28. A group of guardian deities holding the lay (upāsaka) vows, associated with the Kadampa tradition of Atiśa. See also Nebesky-Wojkowitz 1975, 73–76.
29. Another group of Kadampa protectors.
30. Jigmé Chokyi Dorjé, Great Anthology of Buddhist Icons, pp. 1058–63; Nebesky-Wojkowitz 1975, 181–98.
31. The twelve protectresses in the retinue of the meditational deity Vajrakīla are said to have offered their services to Padmasambhava as he meditated on Vajrakīla in Nepal. They include the four of the rosewood family—namely, Śvanamukhā, Srira, Śṛgāla, and Kukkura; the four of the iron family—namely, Rematī, Remajā, Remajū, and Remajī; and the four of the conch family—namely, Yajin (Ya byin), Dejin (De byin), Sejin (bSe byin), and Pakjin (Phag byin). For iconographic details and further background, see Rigdzin Dorje 2013, 277–80.
32. The white-clad demon (dkar bdud) is a Sakya protector, said to “undertake outer, inner, and secret rites” (phyi nang gsang las mkhan dkar bdud).
33. Jigmé Chokyi Dorjé, Great Anthology of Buddhist Icons, p. 987; Willson and Brauen 2000, 351; Nebesky-Wojkowitz 1975, 52–53.
34. A group of Mahākāla figures corresponding to body, speech, mind, attributes, and activities, each of them without a female consort. See Jigmé Chokyi Dorjé (Great Anthology of Buddhist Icons, pp. 992–95), who emphasizes the seventeen-deity and nine-deity assemblages; also Willson and Brauen 2000, 352–53.
35. Jigmé Chokyi Dorjé, Great Anthology of Buddhist Icons, p. 991; Willson and Brauen 2000, 353–54; Nebesky-Wojkowitz 1975, 54–55.
36. Nebesky-Wojkowitz 1975, 54.
37. Jigmé Chokyi Dorjé, Great Anthology of Buddhist Icons, p. 995; Willson and Brauen 2000, 356; Nebesky-Wojkowitz 1975, 56.
38. Jigmé Chokyi Dorjé, Great Anthology of Buddhist Icons, p. 1002; Willson and Brauen 2000, 361.
39. Jigmé Chokyi Dorjé, Great Anthology of Buddhist Icons, p. 998; Willson and Brauen 2000, 351; Nebesky-Wojkowitz 1975, 53.
40. Jigmé Chokyi Dorjé, Great Anthology of Buddhist Icons, p. 985; Willson and Brauen 2000, 349; Nebesky-Wojkowitz 1975, 34, 52.
41. Jigmé Chokyi Dorjé, Great Anthology of Buddhist Icons, pp. 997–1001; Willson and Brauen 2000, 357–64; Nebesky-Wojkowitz 1975, 39, 57–60.
42. Jigmé Chokyi Dorjé, Great Anthology of Buddhist Icons, p. 1004; Willson and Brauen 2000, 361–62.
43. Jigmé Chokyi Dorjé, Great Anthology of Buddhist Icons, p. 1003; Willson and Brauen 2000, 361; Nebesky-Wojkowitz 1975, 229.
44. There are torma rites dedicated to this group of protectors entitled gying lnga gza’ gdong gi gtor chog.
45. Jigmé Chokyi Dorjé, Great Anthology of Buddhist Icons, pp. 1020–24; Willson and Brauen 2000, 371–72; Nebesky-Wojkowitz 1975, 83–84.
46. Willson and Brauen 2000, 372; Nebesky-Wojkowitz 1975, 85–86.
47. A form of Mahākāla associated with Lhodrak.
48. Jigmé Chokyi Dorjé, Great Anthology of Buddhist Icons, pp. 1044–45; Willson and Brauen 2000, 367–68.
49. Jigmé Chokyi Dorjé, Great Anthology of Buddhist Icons, pp. 1040–42; Nebesky-Wojkowitz 1975, 24.
50. Jigmé Chokyi Dorjé, Great Anthology of Buddhist Icons, pp. 1042–43, 1046–49; Willson and Brauen 2000, 366–69; Nebesky-Wojkowitz 1975, 24–31.
51. Jigmé Chokyi Dorjé, Great Anthology of Buddhist Icons, p. 971; Willson and Brauen 2000, 344; Nebesky-Wojkowitz 1975, 48.
52. Nebesky-Wojkowitz 1975, 22ff.
53. Jigmé Chokyi Dorjé, Great Anthology of Buddhist Icons, pp. 1052–57; Willson and Brauen 2000, 376–77; Nebesky-Wojkowitz 1975, 177–81.
54. A group of three siblings (rgyal thang dkar po mched gsum) who are protectors of the instructions of Severance.
55. The Vedic deity representing the water element. See Jigmé Chokyi Dorjé, Great Anthology of Buddhist Icons, p. 1206; Nebesky-Wojkowitz 1975, 477.
56. Nebesky-Wojkowitz 1975, 273.
57. Willson and Brauen 2000, 333–34.
58. A Kagyu protectress, described as a “holder of mantras” (sngags ’chang ma).
59. Willson and Brauen 2000, 326.
60. Jigmé Chokyi Dorjé, Great Anthology of Buddhist Icons, p. 1005; Nebesky-Wojkowitz 1975, 67.
61. Jigmé Chokyi Dorjé, Great Anthology of Buddhist Icons, pp. 1049–50; Willson and Brauen 2000, 370; Nebesky-Wojkowitz 1975, 35.
62. Nebesky-Wojkowitz 1975, 39–42.
63. The text reads “seven times” (lan bdun), although Kunga Drolchok clearly states that he received this empowerment fourteen times.
64. The expression “six cakravartin tantras” (rgyud ’khor los sgyur ba drug) denotes the assimilation of the following tantras with the cycle of the Wheel of Time: Guhyasamāja, Mahāsaṃvarodaya, Laghusaṃvara, Vajravārāhī, and Māyājāla.
65. Our text reads go rig dung brgyud pa for go ri gdung brgyud pa.
66. That is to say, the empowerments that he received from within the Nyingma tradition.
1. Khrid brgya’i bod dbang byed tshul bla ma’i zhal shes yi ger bkod pa byin rlabs kyi za ma tog, DNZ, vol. 18, pp. 375–79.
2. Tib. kun mkhyen ye shes phung po can. This prayer, found in many liturgical texts, is said when requesting empowerment. The verses are as follows: “Omniscient One, endowed with the aggregate of pristine cognition, purifying the cycle of existence! Through the precious words that you explain today, please bestow, O Lord, your kindness upon me! O Lord, I will not go for refuge to another, abandoning your lotus feet! Empower me definitively in accordance with the Great Sage, hero among living beings!” (kun mkhyen ye shes phung po can / srid pa’i ’khor lo rnam sbyong ba/ de ring bshad pa’i rin chen gyis / gtso bo bdag la bka’ drin stsol / khyod zhabs padma spangs nas ni / gtso bo gzhan la skyabs ma mchis / ’gro ba’i dpa’ bo thub chen gyis/ bdag la nges par dbang bskur cig). See, for example, Tantra of the Great King Chapter Entitled Victory of Nondual Sameness (T 452, KPD vol. 82, chap. 71, p. 717).
3. The full quatrain reads: “May the glorious teachers have good auspices—they who with the kingly power of the victory banner’s summit adorn the crowns of their preferred deities and confer supreme accomplishment on practitioners!” (rgyal mtshan rtse mo dbang gis rgyal po ltar / lhag pa lha yi gtsug gi rgyan gyur pa / sgrub pa po la dngos grub mchog stsol ba’i / dpal ldan bla ma rnams la bkra shis shog). See, for example, Longchen Rabjam, Precious Treasury of the Attainment Maṇḍala of the Peaceful and Wrathful Conquerors, in his Collected Works, vol. 25, p. 385.
4. The full quatrain reads: “May there be good auspices of buddha body—the unchanging mountain! May there be good auspices of buddha speech with its sixty aspects! May there be good auspices of buddha mind—limitless and unbewildered! May there be good auspices of the body, speech, and mind of the conquerors!” (mi ’gyur lhun po sku yi bkra shis shog / yan lag drug cu gsung gi bkra shis shog / mtha’ bral ’khrul med thugs kyi bkra shis shog / rgyal ba’i sku gsung thugs kyi bkra shis shog). See its occurrence, for example, in Pema Karpo, Ritual Array Commenting on the Connections with the Empowerments of the Nine-Deity and Five-Deity Assemblages of Amitāyus according to the Drubgyel Tradition Entitled Noble Vase of Nectar, Drukpa Kagyu Anthology, vol. 23, pp. 461–84.
5. The full quatrain reads: “Without the need for diligence and effort, fulfilling the hopes of sentient beings like the wish-fulfilling gem and wish-granting tree, may there be good auspices of aspirations attained!” (’bad dang rtsol ba mi dgos pa’i / yid bzhin nor bu dpag bsam shing / sems can re ba bskong mdzad pa / bsam pa ’grub pa’i bkra shis shog). See Tāranātha, Description and Long-Life Attainment of White Tārā according to the Tradition of Jowo Atiśa, in his Collected Works, vol. 27, pp. 243–47.
6. The full verses read: “May I do just as the lord commands!” (gtso bo’i ji ltar bka’ stsal pa / de bzhin bdag gis bgyid par ’tshal). See, for example, Tāranātha, Maṇḍala Rite of Glorious Cakrasaṃvara Entitled Ford of Supreme Bliss, in his Collected Works, vol. 13, pp. 232–88.
7. The year would have been either 1839 or 1899—the last being after the death of Jamyang Khyentsé Wangpo in 1892.