Guhyagarbha Tantra (with Commentary)
by Gyurme Dorje | 1987 | 304,894 words
The English translation of the Guhyagarbha Tantra, including Longchenpa's commentary from the 14th century. The whole work is presented as a critical investigation into the Nyingma School of Tibetan Buddhism, of which the Guhyagarbhatantra is it's principle text. It contains twenty-two chapters teaching the essence and practice of Mahayoga, which s...
Text 3.5 (Commentary)
[Guhyagarbha-Tantra, Text section 3.5]
... They are endowed with the Buddha-body inconceivable to all, the Buddha-mind Inconceivable to all, the Buddha-visage inconceivable to all, and the Buddha-speech inconceivable to all. Countless inconceivable forms are manifested in the ten directions. [5] ...
[Tibetan]
kun-tu sku bsam-gyis mi-khyab-pa-dang / kun-tu thugs bsam-gyis mi-khyab-pa-dang / kun-tu zhal bsam-gyis mi-khyab-pa-dang / kun-tu gsung bsam-gyis mi-khyab-pa-dang ldan-pa/ bsam-gyis mi-khyab-pa grangs-med-pa phyogs-bcur snang-bar gyur-to [5]
Commentary:
[The third (instruction by miraculous abilities):]
The sages are revealed to be endowed with (dang-ldan-pa) inconceivable (bsam-gyis mi-khyab-pa-dang) forms of the buddha-body (sku) such as Brahmā, Śatakratu, and a universal monarch which conform in their appearance to all (kun-tu) the infinite beings requiring training. They demonstrate the inconceivable (bsam-gyis mi-khyab-pa-dang) beneficial deeds of the buddha-mind (thugs) which qualitatively knows (the view) and quantitatively knows (phenomena), corresponding in their volition to all (kun-tu) the Immeasurable minds of living beings; and the inconceivable Buddha-visage (zhal bsam-gyis mi-khyab-pa-dang) which manifests as the many different deities, peaceful & wrathful and so forth, with their dissimilar maṇḍalas of body, guise and visage, to all (kun-tu) the range of those who are to be trained, with their dissimilar sensory bases and volitions, corresponding at each distinct moment to their respective perceptions. Because this buddha-visage directs the loving kindness of buddha-mind exclusively towards oneself, it is felt to be present before one.
It says accordingly in the Great Mother (T. 8):
These sentient beings of Jambudvīpa feel that the doctrine is revealed because the loving kindness of buddha-mind is present exclusively before them.
In this way the sages grant teaching from the continents of Videha and Aparagodanīya as far as Akaniṣṭha.[1]
Also, It is said in the Buddhasamāyoga Tantra (T. 366-7):
Sometimes peaceful, sometimes wrathful.
And sometimes as the great spirits who cause obstruction,
(They appear) in infinite supreme forms such as these.
And as all kinds of mountains and living creatures.[2]
And in the Sūtra Requested by Subāhu (T. 805):
Although his nature is without desire or hatred.
To those who are endowed with desire
He ostensibly reveals a desirous form;
And to instruct the venomous beings
He reveals wrathful forms to the wrathful.
Obeisance to this guide, endowed with skillful means.
In this manner, a single buddha-body reveals inconceivable modes of buddha-visage.
And in addition, the sages possess the inconceivable buddha-speech (gsung bsam-gyis mi-khyab-pa) of the doctrine which manifests as sound to all (kun-tu) fortunate living beings that there are. corresponding to the languages of different sentient beings, inconceivable (bsam-gyis mi-khyab-pa) forms are diversely emanated in the infinity of space so that countless (grangs-med) enumerations are manifested (snang-bar gyur-to) in the ten directions (phyogs-bcu), Instructing each in accord with his or her needs.
The fourth, instruction by knowledge conveyed in speech comprises both an overview and interlinear commentary. The former (139.6-152.5) includes both a verbal definition and a classification (of the vehicle through which knowledge is conveyed in speech).
As to the firsts The word "vehicle" (theg-pa). derived from (the Sanskrit) yāna, means that which progressively reaches or conveys one to a desired (goal) by reliance on some (instruction).
It says in the Verse Summation of the Transcendental Perfection of Discriminative Awareness (T. 13):
This vehicle is a great palace
Immeasurable as the sky.
Riding on that, which is the best of vehicles.
Manifestly attaining to delightful bliss.
All sentient beings pass into nirvāṇa.
The second (the classification) includes both general and particular classifications. As to the former: in general, it is to discipline the conflicting emotions of the minds of sentient beings that the Buddhas’ spirituality is demonstrated to each in accord with his or her needs. Consequently, one cannot affirm that the number of the vehicles is specifically determined.
It says in the Sūtra of the Descent to Laṅkā (T. 107):
In order to guide sentient beings completely,
I have explained the entire vehicle.
As such it is not an object of reference.
However, if (the vehicle) is provisionally subsumed, it is said, with an intention directed towards the result, to be one.
The White Lotus of the Genuine Doctrine (T. 113) says:
The vehicle is one.
It is not divided into two.
And in the All-Accomplishing King (T. 828):[3]
Existentially there is only one...
Yet, with an intention directed towards both cause and result, there are said to be two (vehicles), and with an intention directed towards the greater and lesser (vehicles) they are also said to be two.
The Tantra of the Glorious Cessation of the Four Elements (dpal 'byung-bzhi zad-pa'i rgyud) says:
Because there are causal doctrines and the result,
This vehicle is indeed twofold.
And in the Lamp of Pristine Cognition (ye-sron):
Because there are intellects
Endowed with greater and lesser degrees of acumen.
The enumeration of the vehicle corresponds.
When subsumed, it has two aspects—greater and lesser.
Furthermore, when (this vehicle) is classified according to its greater and intermediate aspects, it is said to be threefold, comprising those of the pious attendants, self-centred buddhas and the greater vehicle.
It says in the Ornament of the the Sūtras of the Vehicle (t. 4020):
In accordance with the thorough classification
Of connections, provisions, attitudes, exegeses and attainments.
The vehicle is held to be threefold.
And in the Tantra Gemstones, the Secret Seminal Point (gsang-ba thig-le nor-bu 'i rgyud) there are also explained to be three aspects, rather than just outer and inner stages:
Three vehicles—outer, inner and secret
Excellently grasp the genuine doctrine.
There are also explained to be four, namely the three causal vehicles and the resultant one, as is stated in the Magical Net of Mañjuśrī (T. 360; NGB. Vol. 15):
Attaining disillusionment through the three vehicles.
One abides in the result of the single vehicle.
And in the Eight Volumes of Nectar (T. 841; NGB. Vol. 26):
This inconceivable teaching numbers eighty-four thousand;
Yet there are said to be three approaches to the vehicle.
And a fourth subsumed in the secret vehicle itself.
Again, the enumeration (of the vehicle) has been subsumed, such that it is explained to be fivefold. This text says (Ch. 3.15):
When disillusioned with the four vehicles.
One abides in the result of the single vehicle.
And in the Sūtra of the Descent to Laṅkā (T. 107):
The vehicle of gods and the vehicle of Brahmā.
And likewise the vehicle of the pious attendants,
Tathāgatas and self-centred buddhas
Have been differently explained.
Then, there are also explained to be six vehicles in accordance with the higher and lower classifications of cause and result.
The All-Accomplishing King (T. 828) says:
There are six vehicles of definitive attainment.
And there are even explained to be seven, as is said in the Summation of the Maṇḍala (T. 3705):
Gods, humans, pious attendants,
Self-centred Buddhas and Bodhisattvas.
And both outer and inner secrets—
These are explained to be the seven vehicles.
There is explained to be an enumeration of eight, as is said in Vajrasattva, the Great Space (NGB. Vol. 2):
In this way, surpassing the eight vehicles...
Additionally, a ninefold enumeration is explained.
The All-Accomplishing King (T. 828) says:
That which has emerged has emerged in the nine vehicles.
There are even explained to be sixteen vehicles, namely, the two basic vehicles of gods and humans, the five outer (Non-Buddhist) vehicles and the nine inner (Buddhist) vehicles. as well as the vehicle of the indestructible nucleus of inner radiance.[4]
It says in the Tantra of the Illuminating Sun, the Nucleus (snying-po nyi-ma rab-tu snang-byed-kyi rgyud):
The first of the vehicles is the protector of the sixteen.
Indeed, the vehicles are explained to be inconceivable (in number), as is said in the Sūtra of the Descent to Laṅkā (T. 107):
As long as sentient beings manifest
There will be no end to the vehicles.
The abiding nature, however, is merely labelled as a vehicle, and is not really such, as the same text says:
When the mind becomes transformed.
There is neither vehicle nor mover.
In brief, all these (enumerations) merely appear in accordance with the stages of intelligence (of those to be trained), and. apart from that, the very expression "vehicle" is baseless for yogins of essentially pure Intelligence. One should know therefore that (the abiding nature) is like space.
As to the latter. the particular clasiffication has five aspects: There is the vehicle of gods and humans, and the vehicles of pious attendants, self-centred buddhas, bodhisattvas, and secret mantras.
Among them, the first (the vehicle of sods and humans) has both a verbal definition and a classification. The expression "vehicle of humans" is derived from (the Sanskrit) term manuṣyayāna, and the expression "vehicle of gods" from the term devayāna.
Their classification is similarly twofold: The vehicle of humans causes birth as a human being of the higher worlds because the ten non-virtues are abandoned and the ten virtues are practised. These ten virtues are named after their function which is to renounce the ten non-virtues. The three physical non-virtues—to kill, to steal, and to commit sexual misconduct; the four verbal non-virtues—to lie, to slander, to talk irresponsibly, and to utter abuse; and the three mental non-virtues—to covet, to be malicious, and to hold wrong views, are all abandoned. The vehicle of sods, on the other hand, causes birth among the six classes of divinities of the desire realm because the nature of the ten virtues is intensively experienced; among the seventeen classes of divine abode in the form realm because the four meditative concentrations are experienced; and in the four activity fields of the formless realm through the experience of the four formless absorptions.
It says in the Supplementary Magical Net (NGB. Vol. 14):[5]
The practice of the ten virtues and renunciation of non-virtues
Causes birth among the gods and humans of the desire realm.
The practice of the four immeasurables and unwavering meditation
Causes birth in the Brahmakāyika and so forth.
Furthermore, the ground (of this vehicle) is (the view) that one becomes conscious of acceptance and rejection with respect to virtue and evil respectively, and is aware of the nature of the meditative concentrations and formless absorptions. The path is conduct with reference to the ten virtues; and the result is birth in the abodes of different (sods and humans).
The second is the vehicle of the pious attendants, which is also twofold: The verbal definition is that (the Tibetan) term thos-sgrogs (lit. preacher of what has been attentively heard), derived from (the Sanskrit) śrāvaka. indicates one who listens to the doctrine in the presence of the Teacher and verbally communicates it to others.
The classification is threefold: The ground is (the view) that there is neither self nor possessor with reference to the components and extraneous individuals: and one abides in the three trainings, having established the awareness of objects or objective phenomena to be relative, and their Indivisible atomic particles to be ultimate; while the mental continuum is relative and its indivisible time moments ultimate truth.[6]
The path entails that during the lesser, middling and greater stages of the path of provisions one meditates respectively on the four recollections, the four correct renunciations, and the four stages of miraculous ability. During the feeling of warmth and its climax on the path of connection one meditates on the five faculties of faith. perseverence, recollection, contemplation, and discriminative awareness, and during the feeling of receptiveness and the supreme phenomenon one meditates on the five powers of faith and so forth. During the path of insight, one meditates on the aspects of genuine enlightenment, namely, recollection, analysis of the doctrine, perseverence, delight, refinement, contemplation, and equanimity. Then during the path of meditation one meditates on the eight aspects of the sublime path, namely, correct view, thought, speech, goal of activity, liyllhood [livelihood?], effort, recollection, and contemplation. As to the result: One abides in the expanse of quiescence having obtained either the residual or the non-residual (nirvana). Above all, one practices acceptance and rejection with reference to the four truths, and so obtains the highest among the sixteen moments on the path of insight and so forth.[7]
The result is then actualised, namely, that of one who enters the continuum (to enlightenment), one who is in a penultimate birth, one who is in a final birth, and one who is an arhat.[8]
It says in the Supplementary Magical Net (NGB. Vol. 14):
One who is well-pacified by training
In the sixteen-faceted pristine cognition,
Which understands the meaning and is well renounced
In respect of the four truths,
And who has been trained through the succession (of results)
Such as entering the stream.
Proceeds to the level on which the enemy,
Conflicting emotion, is pacified.
The third is the vehicle of self-centred buddhas, which is also twofold: The verbal definition refers to (the Sanskrit) term pratyekabuddha, pratyeka meaning "individually" or "for oneself alone", and Buddha meaning "one who is pure and extensive" (Tibetan sangs-rgyas). It refers to one who, during a final birth, naturally cultivates in his mind the realisation of the path, without regard for oral instructions revealed by a master, and then actualises enlightenment. Now, there are three kinds (of self-centred buddha)—one of great conduct in respect of the provisions, one of lesser conduct, and one who abides in the solitary manner of a rhinocerous.[9]
When this vehicle is classified, it has three aspects: As to the ground, one knows that saṃsāra arises by entering into the mode of dependent origination with respect to outer and inner phenomena, and that nirvāṇa is obtained by reversing that mode. Then it is realised that the selfhood of individuals and external objects too are without Independent existence.[10]
It says in the Ornament of Emergent Realisation (T. 3786):
Since they renounce the idea of objects.
And since they do not renounce the subject.
One must know the path genuinely subsumed therein
Is that of a rhinocerous-like recipient.
As to the path: It is superior (to that of the pious attendants) because in addition to meditation on the thirty-seven doctrines of enlightenment, in the manner of the pious attendants, there is also meditation on dependent origination. The result is that when enlightenment has been obtained, (a self-centred buddha) does not reveal the doctrine verbally to sentient beings, but he does demonstrate it symbolically, so that they come to understand it and pass into nirvāṇa.
It says in the Supplementary Magical Net (NGB. Vol. 14):
Knowing outer and inner dependent origination as an optical illusion.
They thoroughly penetrate substantial forms without Impediment.
They become realised through intrinsic awareness.
Untaught by a spiritual benefactor.
And with supreme bliss of purpose proceed to an enlightened level.
The level of the arhats among those (self-centred buddhas) is called the resultant level with supreme bliss of purpose.[11]
The fourth is the vehicle of the bodhisattvas, which is also twofold: The verbal definition is that (the Sanskrit) term Bodhisattva has the meaning of "spiritual warrior of enlightenment" (Tibetan byang-chub sems-dpa'). A bodhisattva vanquishes the baseness which, supports his own desire for Buddha-hood, and assumes through great power of compassion the implements (lit. dons the armour) which liberate living beings.
The Verse Summation (T. 13) says:
With greater intelligence, greater liberality and greater mind.
He dons a mighty armour and tames the causal basis of Māra.
Therefore he is called a bodhisattva, spiritual warrior of enlightenment.
When classified, this vehicle has three aspects: As for the ground, all things subsumed in phenomenal existence, saṃsāra and nirvana, are realised to be without independent existence, in the manner of a reflected image. The two kinds of selfhood, namely, the selfhood of individuals and the selfhood of phenomena, including both external objects and subjective mind, are comprehended to be emptiness. Thereafter, the two kinds of enlightened mind—of aspiration and the actual entrance—are cultivated.[12]
As to the path, the thirty-seven attributes of the path, and, with reference to conduct, the six or ten transcendental perfections are studied; while the ten levels are refined. The ten (transcendental perfections) include those of skillful means, power, aspiration, and pristine cognition, in addition to the six transcendental perfections; and all of them are gathered in the transcendental perfection of discriminative awareness.[13]
The result is that the two kinds of benefit become spontaneously accomplished once one is present on the eleventh omniscient buddha-level, Universal Light (Samantaprabhā).
It says in the Supplementary Magical Net (NGB. Vol. 14):
The yogin who has perfected the transcendental perfections.
Who has realised the two kinds of selflessness.
And who has gradually traversed the ten levels,
Will excellently attain by means of the two truths.
The path through which the buddha-level is reached And its status is attained.
Now, the two truths are the ultimate and the relative truths. The relative truth is the diverse phenomena of apparitional existence, saṃsāra and nirvāṇa; whereas the ultimate truth is the mind-as-such, the reality in which all conceptual elaborations are quiescent, transcending objects of Intellectual thought.
The Introduction to the Conduct of a Bodhisattva (T. 3871) says:
The ultimate is not within range of the intellect.
The intellect is held to be relative.
The adherents of Svātantrika-Madhyamaka hold that all things appear to be relative. but when investigated are ultimately without independent existence.[14] It says in the Analysis of the Two Truths Madhyamaka (T. 3881):
This appearance which accords with the relative
Is not found at all when investigated with awareness;
That which is not found is itself the ultimate.
The reality which primordially abides.
The adherents of Prāsaṅgika-Madhyamaka hold that, whether analysed or not, all things at all times are quiescent of conceptual elaboration and free from all propositions.[15]
It says in the Introduction to the Madhyamaka (T. 3861):
Just as you hold substances to have dependent existence.
I have not admitted even relative existence.
And in the Root Stanzas on Discriminative Awareness (T. 382U):
It is characterised as being
Unexpressed through conceptual elaboration.
And:
Obeisance to the truth of the Buddhas’ words
Which have perfected the teaching
That anything emerging dependently
Neither ceases nor is created.
Neither is transitory nor eternal.
Neither comes nor goes.
Neither is difference nor Identity.
And is quiescent of conceptual elaboration,
Showing the peace (of nirvāṇa).
When the relative is classified, there is an erroneous relative in which appearances are not causally effective such as the (reflection of the) moon in water, and there is a correct relative in which appearances are causally effective, such as the moon in the sky.[16]
It says in the Analysis of the Two Truths of Madhyamaka (T. 3881):
Since they are similarly apparent.
But respectively causally effective and ineffective.
The classification of the correct
And erroneous relative has been made.
Indeed. on analysis. both the correct and the erroneous are the same in the fact that they appear. On further investigation, they are also the same because they do not actually exist as such. Therefore all phenomenal existence, saṃsāra and nirvāṇa. abide in sameness from the present moment, without classification.
The ultimate, on the other hand, is beyond the Intellect and thus its essence cannot be classified. However, if tentatively classified by the intellect, the fundamental ultimate reality refers to all things as being empty of inherent or independent existence.
There is a sūtra which says:[17]
Subhūti, it is as for example space is neither filled nor diminished when someone praises it or someone does not praise it. Similarly, the genuine real nature is indivisible whether the essence of the Tathāgatas' doctrines is expressed as the nature of ultimate unique quiescence, or whether it is revealed by other eternalist parivrājikas to be a constant, enduring phenomenon.
When the yogin who meditates on this real nature cultivates the intelligence free from conceptual elaboration. It is called the ultimate truth to which synonyms are applied.[18]
It says in the Analysis of the Two Truths of Madhyamaka (T. 3881):
Although creation and so forth are refuted.
This (refutation) is claimed to be in harmony with genuine reality.
The ultimate is symbolised as non-creation
And a quiescence of all conceptual elaboration.
Actually this method is explained to be characteristic of relative truth because it is an object of the intellect, and merely designates the ultimate truth.
The fifth is the vehicle of secret mantras which comprises both outer and inner aspects.
The outer aspect is threefold. among which the Kriyātantra has both (verbal definition and classification): The verbal definition is that the tantra of action (Tibetan bya-ba'i rgyud). Kriyā (in Sanskrit), is so-called because it emphatically teaches ablution and cleanliness. When classified, it has three aspects: As to the ground, it is established that once all things have been realised to be without independent existence, the deity or being of pristine cognition (jñānasattva) is beheld as a king, from whom the accomplishment is then derived.[19] On the path, the deity is visually created, and then offerings are made, with reliance on the austere and pure nature of their reality and so forth. The result is that the enlightenment of the buddhas is held to be obtained after sixteen human lives.[20]
It says in the All-Accomplishing King (T. 828):
According to Kriyātantra, oneself and the deity are as servant and master;
One is held to be liberated through the labours of sixteen human lifetimes.
The Caryātantra or Ubhayatantra is also twofold: The verbal definition is that it is called ubhaya (in Sanskrit), "the vehicle of both", because in conduct (caryā) it conforms to Kriyātantra. and in meditation to Yogatantra. When classified, there are three aspects of Caryātantra: As to the ground, it is understood that accomplishment derives from discriminative awareness without Independent existence, and from skillful means which holds oneself and the deity to be equal. as the being of commitment (samayasattva) and the being of pristine cognition (jñānasattva) respectively.[21] According to the path, one meditates in that manner and performs acts of cleanliness as in Kriyātantra, with the result that one is held to be liberated within seven human lifetimes.[22]
The previous text says:
According to Ubhayatantra, oneself and the deity are both seen to be equals;
Hoping for accomplishment to be conferred, as if by a friend.
The result of liberation within seven human lifetimes is held.
The Yogatantra is also twofold: The verbal definition is that (the Sanskrit) term yoga refers chiefly to mental meditation, while the view and conduct are both held to assist it. When classified, there are three aspects of Yogatantra: As to the ground, it is established that discriminative awareness without independent existence and the being of pristine cognition in which oneself radiates as the deity abide, in the manner of water that is poured into water. The path is meditation according to that view, assisted by the habitual conduct of cleanliness, so that in the result, one is held to be liberated within three human lifetimes on the level of the Bounteous Array (Ghanavyūha).[23]
The previous text says:
One who desires the Bounteous Array of Yogatantra
Desires liberation within three human lifetimes.
The inner (vehicles of the) secret mantras also are threefold. Among them, the father tantras of Mahāyoga are (explained) in two aspects: The verbal definition is that, derived from (the Sanskrit) term mahāyoga, (Tibetan rnal-'byor chen-po), the Mahāyoga or Great Yoga refers to (the vehicle) in which one is held to be liberated chiefly by the creation stage where there is a union (yoga) of skillful means and discriminative awareness, and by the practices of vital energy.[24]
When classified, there are three aspects of Mahāyoga: The ground comprises the maṇḍala of the deity and the action of vital energy because these are primordially pure. The path is meditation on these, and, as to the result, one is held to be liberated within this very lifetime.[25]
It says in the Display of Pristine Cognition (ye-shes rol-pa):
By activating the vital energy of pristine cognition
And perfecting the "milking of space".[26]
Which depend on the stages of creation and perfection,
One will be well liberated in a single lifetime.
The mother tantras of discriminative awareness (i.e. Anuyoga) are also (explained) in two parts: The verbal definition is that, derived from (the Sanskrit) term anuyoga. (the Tibetan) rjes-su rnal-'byor or Subsequent Yoga indicates that one upholds the perfection stage of discriminative awareness, where the expanse and pristine cognition are without duality. When classified, there are three aspects of Anuyoga: The ground is the nature of the primordially pure deity in whom the expanse and pristine cognition are without duality. The path is meditation thereon, and the result is that within this lifetime, the buddha-body of supreme bliss is actualised.[27]
It says in the Tantra of the Supreme Seminal Point (thig-le mchog-gi rgyud):
Whoever meditates on the mind-as-such or inner radiance,
Without dichotomy of the expanse and pristine cognition.
Which is the supreme bliss
Will attain the result of perfect Buddha-hood
In this lifetime.
The non-dual tantras (i.e. Atiyoga) are also (explained) in two aspects: The verbal definition is that, derived from (the Sanskrit) term ati (the Tibetan) shin-tu rnal-'byor or Highest Yoga indicates that everything is primordial Buddha-hood because the uncreated essential nature or nucleus of all things is penetrated. When classified, there are three aspects of Atiyoga: The ground is that all things of phenomenal existence, saṃsāra and nirvāṇa. are the nature of primordial Buddhahood. The path is e that, without duality of creation and perfection (stages), acceptance & rejection, hope & doubt are transcended. The result is that one conclusively abides from the present moment on the spontaneous perfect level of Samantabhadra. in this vehicle all (the others) are themselves perfected.[28]
The Supplementary Magical Net (NGB. Vol. 14) says:
In intrinsic awareness, the king
Who realises the truth of sameness.
And in these great skillful means
Which realise the unsurpassed truth.
All the inconceivable vehicles to liberation
Are gathered without exception.
Just as all rivers flow into great oceans.
Through these topics the overview (of the instruction by knowledge conveyed in speech) has been explained.
As for the interlinear commentary (on instruction by knowledge conveyed in speech, 152.5-155.6), it has three parts, namely: the divisions of the vehicle; the antidotes as which these are taught: and an exegesis of the meaning of these (vehicles).
[The first (comments on Ch. 3.6):]
[Read next page]
Footnotes and references:
[2]:
This refers to the three kinds of emanational Buddha-body (nirmāṇakāya), enumerated in, e.g., NSTB, Book 1, Pt. 2, p. 50bff., as emanations of natural expression (rang-bzhin sprul-pa), emanations which train living beings ('gro-ba 'dul-ba'i sprul-pa), and diversified emanations (sna-tshogs sprul-pa), which include inanimate objects.
[3]:
On this quotation, see above p. 19, note 21.
[4]:
This is the enumeration inferred in kLong-chen Rab-'byams-pa, grub-mtha'i mdzod. pp. 361ff., where the treatise is concluded by a discussion of the 'od-gsal rdo-rje snying-po'i theg-pa, i.e., the thod-rgal system of rdzogs-pa chen-po. The five non-Buddhist vehicles are those of Sāṃkhya, Vaiṣṇava, Aiśvara, Jainism, and Nihilism, on which see also below, pp. 988-990 and NSTB, Book 1, Pt. 1, pp. 11b-16a. On the nine Buddhist vehicles, see above, pp. 18-19.
[5]:
On these realms, virtues, meditative concentrations, and formless absorptions, see NSTB, Book 1, Pt. 1, pp. 7b-11b, and the chart.
[6]:
[7]:
On these thirty-seven branches or aspects of enlightenment (bodhipakṣadharma) and the corresponding five paths, see Har Dayal, op. cit., pp. 80-165, and NSTB, Book 1, glossary of enumerations.
[8]:
Cf. NSTB, Book 1, Pt. 3, p. 124a; also on these four results of śrotāpanna, sakṛdāgāmī, anāgāmī, and arhat (Mahāvyutpatti 5132-5136), ibid., glossary of enumerations.
[9]:
On the pratyekabuddhayāna and its three divisions, see also below, p. 992; and NSTB, Book 1, Pt. 3, pp. 70a-70b, 124a-127a.
[10]:
On pratītyasamutpāda, see also NSTB, Book 1, Pt. 3, PP-124a-127b. As stated therein, in the rNying-ma view, the internal objects or mental phenomena are not realised by Pratyekabuddhas to be without Inherent existence. See also below, p. 992.
[11]:
Tibetan 'bras-bu yld-bzhin bde-ba mehog. See also NSTB, Book 1. Pt- 3. P- 127a.
[12]:
On the bodhlsattvavāna, Bee below, pp. 992-99^; also Har Dayal, The Bodhisattva Doctrine in. Sanskrit Buddhist Literature; and NSTB, Book 1, Pt. 3, pp. 71a-121a, 127a-131b. On the distinctions between smon-pa'i byang-sems and ' lug-pa 'i byane-sems in particular, see Sgam-po-pa, The Jewel Ornament Liberation, pp. ii2ff.
[13]:
On the bodhisattvay^na' s approach to the aforementioned thirty-seven branches or aspects of enlightenment and the five corresponding paths, see NSTB, Book 1, Pt. 3, pp. 128ff.; also Sgam-po-pa, ibid.. pp. 232ff. On the six pāramitā. ibid.. pp. 1Z18-231; Har Dayal, op. ci t.. pp. 165-270. See also below, pp. 96Z1-968 for their status in MahS-yoga.
[14]:
On the Svātantrika-Madhyamaka system from the rNying-ma standpoint, see NSTB, Book 1, Pt. 3, pp. 72b-73b; also H.V. Guenther, Buddhist Philosophy Jin Theory.and Practice. pp. ipa-iai.
[15]:
On the Prāsangika position from the rNying-ma standpoint, see NSTB, Book 1, Pt. 3, pp. 73b-77a; and H.V. Guenther, ibid.. pp. lUlff. For a comprehensive account of the Indian background to this school, see D.S. Ruegg, The Literature ihfi Madhyamaka School nf Philosophy.in JLndla: and for a dGe-lugs-pa statement, J. Hopkins, Meditation on Emptiness.
[16]:
For a discussion on tathyāsaṃvṛtisatya and the mithyāsaṃvṛtisatya. see NSTB, Book 1, Pt. 3, pp. 72bff., 127aff.
[17]:
N. L.
[18]:
On this paryāyaparamārthasatya. and the aparyāyaparamārthasatya to which synonyms cannot be applied, see NSTB, Book 1, Pt. 3, p. 72bff.
[19]:
On Kriyātantra, see also below, pp. 995-996; and NSTB, Book 1, Pt. 11, pp. 150b-153a, 213a-215b.
[20]:
Cf. NSTB, Book 1, Pt. 11, pp. 153a, 215b, where this result Is also held to be achieved in seven lifetimes.
[21]:
On Caryātantra or Ubhayatantra, see below, pp. 995-996; also NSTB, Book 1, Pt. 4, pp. 153ab, 215b-216b.
[22]:
Cf. NSTB, Book 1, Pt. 4, pp. 153b. 216b, where a period of five lifetimes is specified.
[23]:
On Yogatantra, see below, p. 996; also NSTB, Book 1, Pt. 11, PP. 153b-154b, 216b-219b. On the Ghanavyūha Akaniṣṭha realm, see above pp. 357-389.
[24]:
On Mahāyoga and its emphasis on utpattikrama and the control of vital energy (rlung, Sanskrit vāyu). see also above, pp. 23-25. and below, Chs. 11-12; also NSTB, Book 1, Pt. 2, pp. 156a-162b, 221a-224a.
[25]:
For the specified duration of this lifetime, see below, pp. 810-811.
[26]:
Tibetan nam-mkha'i 'jo-ba rab-rdzogs-pas. This refers to the practice of inner heat associated with the Caṇḍālī energy channel (gtum-mo), in which the essential nectar of the white syllable A melts and descends within the body from the crown-centre. See also below. Ch. 13, PP. 1018-1019 and the quotation from sgyu-'phrul rgya-mtsho on p. 1006, where the expression "cow of space" (nam-mkha'i ba) occurs.
[27]:
On Anuyoga and its realisation of the mahāsukhakāya, see above pp. 25-26; and also NSTB, Book 1, Pt. 4., pp. 162b-166b, 224a-228a.
[28]:
On Atiyoga, see above pp. 26-27, and below. Ch. 13, PP-997, 1022-1050; also NSTB, Book 1, Pt. fl, pp. 169a-211b, 228a-229b.