Part 32 (1/2)

6 DR, p. 409, l. 2, reads: srab-la 'phyar-bas . . . Here we follow the Varanasi reprint: 'phyor-la gYeng-bas. The Delhi reprint reads: srog-la 'tshal-bas.

7 In the context of the maala of wrathful deities, the Buddha-body of Reality is represented by Mahottara Heruka.

8 In the context of the maala of wrathful deities, the Buddha-body of Perfect Resource (sambhogakya) is represented by the Five Herukas and their consorts.

9 The Four Pic situated in the cardinal directions of the wrathful a.s.sembly, namely, Simhamukh, Vyghrmukh, Srglamukh, and Svnamukh, as their names suggest, possess fangs, while those of the intermediate directions: Gdhramukh, Kakamukh, Kkamukh, and Ulkamukh are winged figures.

10 Generally the Twenty-eight var are a.s.sociated with the complete four rites or aspects of enlightened activity (las-bzhi) and not only abhicra.

11 DR, p. 412, l. 6, 'gugs-'ching-sdom-dgyes. The Delhi reprint misreads 'gyed for 'gyes, while the Varanasi reprint misreads 'phying for 'ching and dgyes for 'gyes.

12 Tib. sha-khrag mchod-pa. This refers to the offering of the five meats and five nectars, on which see G. Dorje, 'The Nyingma Interpretation of Commitment and Vow', in The Buddhist Forum, Vol. 2, pp. 71-95.

13 Tib. ma-bdun sring-bzhi. On this group of eleven peripheral kins, who are cla.s.sed as protectors in the retinue of rdev, see Jigme Lingpa, dPal-chen 'dus-pa.

14 The wardens of the secret abodes (ti-ra gnas-nyul/ gnas-nyul chen-po) are the protector deities a.s.sociated with the sacred power-places or pilgrimage places of Tibet.

15 Tib. rdo-rje rgyal-thab/thib.

16 Tib. bstan-pa'i sgron-me is here used as an epithet of the a.s.sistant vajra-master. DR, p. 416, reads: ston-pa'i sgron-ma.

17 Tib. sgrol-ging bdag-po is an epithet of Citipati, an acolyte of Yama, Lord of Death.

18 i.e. the four female gatekeepers of the wrathful a.s.sembly, Vajratejas, Vajrmogh, Vajralok, and Vajravetl, who 'summon and guide' ('gug-'dren pho-nya).

19 The rampant egohood which can result from improper application of Buddhist practices, particularly the tantras, is exemplified by the archetypal demonic form Rudra, who is compa.s.sionately 'liberated' by the wrathful deities. Accounts concerning the past lives of Rudra are to be found in the mDo dgongs-pa 'dus-pa, Chs. 22-31, 147.5.1ff.; in Yeshe Tshogyal, The Life and Liberation of Padmasambhava, Pt. I, pp. 26-47, and Longchen Rabjampa, GGFTC, pp. 1080-95.

20 Here we follow the Delhi reprint: byings. DR, p. 418, reads gYeng.

21 Tib. byams-mgon thugs-rje-can, i.e. Vajrasattva, to whom this entreaty is made.

22 lit. albugo (ling-tog).

23 Tib. kun-nas zlum-po'i thig-le.

24 Tib. DR, pp. 423-4, gzung-'dzin gnyis-su 'dzin-pa nyon-re-mongs/ rig-pa ye-shes klong-du bs.h.a.gs-par bgyi. Note that the Delhi reprint reads: yod-dang med-par lta-ba nyon-re-mongs/ rtag-chad med-pa'i ye-shes klong-du bs.h.a.gs.

25 On the practices pertaining to this distinction, see Longchen Rabjampa, GGFTC, pp. 900-914.

26 Tib. bhaga.

27 Tib. yi-dam phyag-rgya. On the linking of the seals of the deities and the recitation of mantra, see glossary under Seal and Mantras.

28 i.e. the secret name (gsang-mtshan) conferred by a vajra-master in the course of an empowerment ceremony.

29 Tib. mngon-rtogs.

30 The princ.i.p.al Nyingma text elucidating the integration of the vinaya, bodhisattva, and mantra vows expressed in this verse is Ngari Pachen's Ascertainment of the Three Vows (sDom-gsum rnam-nges).

31 Tib. sKongs-bs.h.a.gs nyams-chags rang-grol. This text, which is included within the wider cycle of The Peaceful and Wrathful Deities: Natural Liberation [through Recognition] of Enlightened Intention, comprises both empowerments and generation-stage practices. See Appendix One.

32 According to the tradition of the treasure-doctrines (gter-chos), there are four kinds of seal a.s.sociated with the transmission of such teachings, namely: the seal of commitment (samaya-rgya), the seal of treasures (gter-rgya), the seal of concealment (sbas-rgya), and the seal of entrustment or succession (gtadrgya ). See Dudjom Rinpoche, NSTB, Vol. 2, p. 77.

8 Natural Liberation through Recognition of the Visual Indications and Signs of Death

1 Tib. 'Chi-ltas mtshan-ma rang-grol. The recognition of the signs and portents of impending death is also discussed in the context of Tibetan medicine. See Tibetan Medical Paintings, pp. 47-52, and pp. 203-8.

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

3 Tib. bar-do thos-pa rang-grol. See Ch. 11.

4 For a discussion on the Buddhist phenomenological a.n.a.lysis of the aggregate of form (rpaskandha), which const.i.tutes the human body, see L. Pruden (trans.), Abhidharmakoabhyam., Ch. 1, The Dhtus, pp. 63ff.

5 Indications or symptoms of untimely death (dus-min 'chi-ba) may be treated by ritual purification, as recommended in this text, or by medical means, on which see Tibetan Medical Paintings, p. 85. On the course of the lifespan principle within the body, see Tibetan Medical Paintings, p. 39.

6 The ritual deception of death ('chi bslu-ba) is the subject of Ch. 9.

7 It should be stressed that the specificity of the external signs of impending death and the prognostications listed here are to be understood in the context of the spiritual practices outlined in other chapters of this cycle, since the examination cannot be undertaken in isolation from them.

8 Tib. 'chi-bdag lag-tu song-ba. Lord of Death is an epithet of Yama.

9 i.e. one calendar day or lunar day (tshes), comprising twenty-four hours.

10 Vital breath is an aspect of vital energy (rlung; Skt. vyu), on which see glossary under Vital Energy.

11 DR, Vol. 3, p. 181, l. 4, reads zhag 'ga' ('some days'), but we have taken the present reading from the Delhi reprint.

12 For an account of the examination of dreams from the perspective of Tibetan medicine, see Tibetan Medical Paintings, pp. 49-52, and 205-8.

13 Tib. rgyal-pos srog-gcad. Here we follow the Delhi reprint (p. 438, l. 3). DR, p. 182, l. 1, reads rgyal-po'i srog-bcad.

14 Tib. byang-chub mchog-tu sems-bskyed. See Ch. 1, pp. 14-15.

15 Tib. dbang-gsum dam-ts.h.i.+g. See glossary under Four Empowerments and Commitments.

16 See also Tibetan Medical Paintings, pp. 51-2; and for remote indications of death discernible to the physician approaching the residence of a patient, ibid., pp. 47-8. Note that DR, p. 186, l. 1, reads gzungs for gzugs.

17 i.e. the full-moon day of the lunar month.

18 This mantra is that of the 'lord who subsumes the lifespan'.

19 The other suitable hand-implements (phyag-mtshan) include the vajra and bell.