Notes

Notes

Introduction

These notes serve three purposes. First, wherever we found what we felt were misspellings or ambiguous readings, we brought them to the attention of one or more of the scholars consulted on this translation. We then rendered these words in the way we thought best reflected the intended meaning and identified our decisions in the notes. Second, Longchen Rabjam quotes from traditional sources to support his arguments. In particular; he cites extensively many of the seventeen tantras that comprise the scriptural basis for the Category of Direct Transmission in the Great Perfection approach. Occasionally, the version of a passage that he cites differs from the text of the source currently available to us. Although the original source and Longchcn Rabjam’s citation are both clear and meaningful, we chose the version that seemed more pertinent to the context. Again, we identified such choices in the notes. We referenced the edition of these tantras that was printed at Adzom Chogar in eastern Tibet. We wish to acknowledge the enormous benefit we derived from the work of Mr. James who had previously transcribed the texts of these tantras in the Wylie system of transliteration, making our search for such variant passages much easier. Third, there are a number of places where Longchen Rabjam's source verses differ from his citation of those verses in the commentary. Once again, we chose the version we thought best reflected the intended meaning and identified our choice in the notes. In some instances, we changed the commentary citation so that it was consistent with the source verse version; in others, we changed the source verses to match the commentary citation. In the latter case, we also changed the Tibetan text, and so in these places it differs from the source verse text that appears in the Adzom Chogar edition.

Chapter 1

1. We assume that in this paragraph the two occurrences of the term rig pa (awareness) should be rigs pa (logical). 2. We have chosen the version in the Derge edition, rang gsal (naturally lucid), rather than that in the Adzom Chogar edition, nganggsal (innately lucid). 3. We assume that rlung (subtle energy) is a misspelling of klong (expanse), and in fact the revised Adzom Chogar edition has klong. 4. We have chosen the source verse version, rig pa zang ka la (within . . . awareness as such), rather than the commentary version, rig pa zang ka ma (awareness as such). 5. We have chosen the commentary version, de yi rnam smin ’bras bu ci (What are its inevitable consequences?), rather than the source verse version, rnam smin de yi ’bras bu ci (What is the result of its inevitable ripening?). 6. We assume that rgyun (continuity) is a misspelling of rgyan (adornment). In both the tantra itself and the same passage as cited in Longchen Rabjam’s The Precious Treasury of the Basic Space of Phenomena, the term is rgyan. 7. We have chosen the commentary version, tha snyad tsam du rdul tsam mi dmigs pas (since there is not the slightest frame of reference, even in terms of conventional labels), rather than the source verse version, tha snyad tsam du’ang de has mi dmigs pas (and even more than that, there is no frame of reference, even in terms of conventional labels). 8. We have chosen the version in the revised Adzom Chogar edition, rna phrug (wild goat kid), rather than that in the original Adzom Chogar edition,gla phrug (musk deer fawn). 9. We have chosen the source verse version, ngang gis gnas (abides as a matter of course), rather than the commentary version, rang gis gnas (abides in and of itself). 10. We have chosen the source verse version, bio bde’i cog bzhag (imperturbable rest, which is carefree), rather than the commentary version, bio bde cog bzhag (imperturbable rest, a carefree state). 1 1 . We assume that the commentary version, bltis (ransomed), is a misspelling of bslus (fooled), given that the source verses have bslus, and the revised Adzom Chogar edition has slus (fool). 12. We have chosen the source verse version, chos kyi bdag tu beings (misconstruing phenomena as having identity), rather than the commentary version, chos kyis bdag tu beings (misconstruing identity due to phenomena). 13. We assume that sgros med (without method) is a misspelling of spros med (unelaborate).

14. We have chosen the commentary version, g.yos pa med pa thog ma’i mkha' dbyings su (no wavering.. . . Throughout the vastness of original basic space), rather than the source verse version, g.yos pa med pa’i thog ma’i mkha’ dbyings su (Throughout the vastness of unwavering, original basic space). 15. We have chosen the tantra version, sangs rgyas kun gyi gsang ba’i gnas (secret of all buddhas), rather than the commentary version, sangs rgyas kun gyi gsang ba’i sngags (secret mantra of all buddhas). 16. While the commentary version is mi shes sam and the source verse version is ma shes sam, they carry the same meaning (“Don’t you know” ). 17. The commentary version for “ body, speech, and mind” is lus ngag sems, while the source verse version is the more common expression lus ngag yid. (We assume, of course, that lugs is a misspelling of lus.) In addition, in the commentary, the term “ knot" is in the instrumental case (mdud des). 18. We assume that grong ba (to die) is a misspelling oidrang ba (that which is provisional), and the revised Adzom Chogar edition has drang ba. 19. We have chosen the commentary version, rang rig (self-knowing awareness), rather than the source verse version, which is simply rig pa (awareness). 20. We have chosen the source verse version, mkha’ Itar dag pas theg pa’i ’dren sgo med (It is pure like space, and so entails no provisional spiritual approach), rather than the commentary version, mkha’ Itar dag pa theg pa’i ’dren sgo med (It is pure like space. There is no provisional spiritual approach). 21. We have chosen the source verse version, rtog pa (thoughts), rather than the commentary version, rtogs pa (realization). 22. We have chosen the tantra version, las ’das (beyond), rather than the commentary version, dang bral (free of). 23. We have chosen the tantra version, brtag (labeling), rather than the commentary version, rtag (permanence). 24. We have chosen the commentary version, snying po bas (since the heart essence), rather than the source verse version, snying po la (in the heart essence). 25. We have chosen the commentary version, stong pa’i rang gzugs (the natural expressions of emptiness), rather than the source verse version, snying po’i rang gzugs (the natural expressions of the heart essence). 26. We have chosen the commentary version, bzang ngan med par (being neither positive nor negative), rather than the source verse version, which is simply bzang ngan med pa (neither positive nor negative).

27. We assume that rtogs (realization) is a misspelling of rtog (concepts). 28. We read rang (self) as rang ka (vague); both the Derge and the revised Adzom Chogar editions have rang ka. 29. We have chosen the commentary version, rig pa las (from awareness), which is also found in the Dcrge edition, rather than the source verse version, rig pa la (in awareness). 30. We have chosen the commentary version, da (now), rather than the source verse version, de (that). 3 1. We have chosen the commentary version, byis pa drang ba’i chos (teachings . . . which are designed to guide the immature), rather than the source verse version, byis pa ’dra ba’i chos (teachings that are similar to those who are immature). 3 2. We have chosen the version in the revised Adzom Chogar edition, byed pa (what is created), rather than that in the original Adzom Chogar edition, byas pa (what has been created). 33. We have chosen the source verse version, bde sdug rgyun mi ’chad (an uninterrupted flow of happiness and suffering), rather than the commentary version, which gives only sdug bsngal rgyun mi ’chad (an uninterrupted flow of suffering). 34. We assume that sgron po is a misspelling of sgrin po (cleverness), and the revised Adzom Chogar edition has sgrin po. 35. We have chosen the source verse version, ’bad rstol med par (effortlessly), rather than the commentary version, ’bad rtsol med pas (due to the absence of effort). 36. We have chosen the source verse version, dus nyid nas (even as), rather than the commentary version, dus rnyed nas (having discovered the point at which). rang bzhin nges pas of rang bzhin med pas (ineffable by nature). 3 8. We have chosen the commentary version, blang dor med pa (has nothing to do with acceptance or rejection), rather than the source verse version, blang dor byed pa (indulging in acceptance and rejection). 39. We have chosen the source verse version, lo tog (crops), rather than the commentary version, lo ’dab (leaves and petals). 40. We have kept the commentary version, ming yang med (not even the label. . . exists), even though the tantra has yul yang med (not even the object . . . exists). 41. We have kept the commentary version, rnam rtog yid (the concepts of discursive mind), even though the tantra version has sna tshogs yul (the various kinds of sense objects). 272 NOTES . 2.8. 2.9. Dergc 31. ba'i ... 'ba'i 32.. 3 5. 37. We assume that (of a definite nature) is a misspelling to 'label ... object ... 41.

Chapter 2

1. We assume that g/mg bzhi (four continents) is a misspelling of glenggzhi (underlying basis). 2. We have chosen the source verse version, chos kun (all phenomena), rather than the commentary version, chos rnams (phenomena). 3. We have chosen the commentary version, snga phyi ris med (not divisible into earlier or later), rather than the source verse version, snga phyi yul med (without earlier or later object). 4. We have chosen the commentary version, mtshan ma’i ris dang bral (freedom from bias based on characteristics), rather than the source verse version, mtshan ma’i yul dang bral (freedom from objects with characteristics). 5. We have chosen the source verse version, mtsbon bral (beyond characterization), rather than the commentary version, mtshan bral (beyond characteristics). 6. We have chosen the commentary version, mtshams las ’das (beyond the extreme), rather than the source verse version, chos las ’das (beyond phenomena). 7. We assume that phyal yal in the source verse is a misspelling of phyal yas (expansive openness), which is in the commentary. 8. Assuming that mtha’ yas is a misspelling of mtha’ las, we have chosen the commentary version, mtha’ las ’das pa (the limitations . . . are transcended), rather than the source verse version, chos las 'das pa (phenomena . . . are transcended). 9. We have choscn the commentary version, chos kun (all phenomena), rather than the source verse version, chos rnams (phenomena). 10. We have chosen the commentary version, (perceive this in all its freshness), rather than the source verse version, cir mthong (whatever . . . perceive). The Derge edition of the source verses also reads cer mthong. 1 1 . We assume that the source verse version, phyal mas, is a misspelling of phyal yas (expansive openness), which is in the commentary. 12. We assume that phyam phyam in the source verse is a misspelling of phyam phyal (complete openness), which is in the commentary. 13. We have chosen the commentary version, gzhi bde’i ngang dang (with the blissful ground of being), rather than the source verse version, zhi bde’i ngang du (within the realm of a state of peace and bliss). 14. We have chosen the commentary version, rang gdangs (naturally radiant), rather than the source verse version, ngang gdangs (innately radiant), and the revised Adzom Chogar edition of the source verses has rang gdangs.

15. We have chosen the commentary version, phyal ba rang snang stong par beings (subsumed within openness and is naturally manifest and empty), rather than the source verse version, phyal ba rang snang stong pas beings (embraced by openness and is naturally manifest and empty). 16. We assume that rtogs ma byed (do not realize) should read rtog ma byed (do not think of), and it is cited as such in Chapter I of the commentary. 17. We assume that a syllable has been added inadvertently, in that ma rig pa (nonrecognition of awareness) should read rig pa (awareness). 18. We assume that btsal (to seek) is a misspelling of rtsol (involving effort), particularly since the same passage as cited by Longchen Rabjam at the close of the Introduction uses rtsol. 19. We assume that rnam pa gnyis (twofold division) is a misspelling of rnam gnyis med (no twofold division), particularly since the same passage as cited by Longchen Rabjam at the close of the Introduction uses rnam gnyis med. 20. We assume that bskyed (arousal of) is a misspelling of kyi (of), particularly since the same passage as cited by Longchen Rabjam at the close of the Introduction uses kyi. z i. We have chosen the commentary version, dmigs su med (no frame of reference applies), rather than the source verse version, gnyis su med (there is no duality). 22. We have chosen the commentary version, las ’das (beyond), rather than the source verse version, la bzla (coming to the decisive experience). 3

Chapter 3

1. We have chosen the source verse version, de nas (furthermore), rather than the commentary version, ye nas (timelessly). 2. We have chosen the commentary version, nam mkha’i ngang las (from the realm of space), rather than the source verse version, nam mkha’i ngang la (in the realm of space). 3. We have chosen the commentary version, rang rig gzhi (self-knowing awareness, the ground of being), rather than the source verse version, rang bzhin gzhi (the nature, the ground of being). 4. We have chosen the source verse version, rang gdangs (naturally radiant), rather than the commentary version, rang mdangs (naturally glowing). 5. We have chosen the commentary version, sku gsum (three kayas), rather than the source verse version, sku ni (kaya). 6. We have chosen the commentary version, gzhi (ground), rather than the source verse version, ngang (context). 7. We have chosen the commentary version, btsal ba med de (without hav274 NOTES I 2.0. 2.1. 2.2.. 'Chapter 3 1. 2.. mkha'i mkha'i hav

ing to be sought), rather than the source verse version, rtsol ba med par (without effort). While both versions carry meaning, the parallel citation from Garab Dorje’s The Direct Encounter with the Three Kayas has btsal ba med par (without having to be sought). 8. We have chosen the source verse version, rnal dtt ’byor bya ste (immerse yourself in genuine being), rather than the commentary version, rnal ’byor zhes bya ste (there is what is called “ immersion in genuine being” ). 9. We have chosen the commentary version, ma brten par (without depending on), rather than the source verse version, mi ston par (without revealing). 10. We have chosen the commentary version, snang yul (objects that manifest), rather than the source verse version, snang tshul (the manner in which manifestation occurs). 1 1 . We have chosen the source verse version, the imperative form zhog (Rest!), rather than the commentary version, the more stative form bzhag (One rests). 12. We have chosen the source verse version, gdangs gsal ba (lucid radiance), rather than the commentary version, dangs gsal ba (subtly lucid). 13. We have chosen the commentary version, spro bsdu tned pa’i ’gag (one implication . . . without the coming and going of thoughts), rather than the source verse version, which is simply spro bsdu med pa yi (without the coming and going of thoughts). 14. We have chosen the tantra version, de las ma bsgyur (not to deviate from this), rather than the commentary version, de las bsgyur ba (the change that this brings). 15. We have chosen the commentary version, rang snang (naturally manifest), rather than the source verse version, rang bzhin (nature). 16. We have chosen the commentary version, rol par Ihun grub (spontaneously present as the display), rather than the source verse version, rol pa Ihun grub (is the spontaneously present display). 17. We have chosen the commentary version, bya mi dgos (there is no need to try), rather than the source verse version, byar med do (there is nothing to be done). 18. We have chosen the commentary version, klong (expanse), rather than the source verse version, dbyings (basic space). 19. We assume that cir snang ma yin (this does not appear as anything) is a misspelling of cir yang ma yin (this is nothing whatsoever in itself). 20. We have chosen the source verse version, mu bzhi’i mtha’ (the limitations of the four alternatives), rather than the commentary version, mu mtha’i mtha’ (the limitations of the limiting alternatives).

2.1. We assume that rlung (wind, subtle energy) is a misspelling of klong (expanse). 22.. We assume that sa bzhi (fourfold ground) is a misspelling of sa gzhi (earth below). 23. We have chosen the commentary version, /tar (just as), rather than the source verse version, dang (and). 2.4. We have chosen the commentary version, la (within), rather than the source verse version, las (from). 2.5. We have chosen the commentary version, ngang dva11gs (innately pristine), rather than the source verse version, rang gdangs (naturally radiant). 2.6. We have chosen the commentary version, sna11g sems (apparent phenomena and mind), rather than the source verse version, snang bas (due to apparent phenomena).

Chapter 4

1. We have chosen the commentary version, sna11g (manifest), rather than the source verse version, 'byung (occur). 2.. We have chosen the commentary version, ra11g ngo (their very essence), rather than the source verse version, dang po (at the first). 3. We have chosen the source verse version, 'byung Ingar snang yang (although the five elements manifest), rather than the commentary version, 'by,mg Ingar snang ba (the manifestation of the five elements). 4. We have kept the commentary version, rang byung (naturally occurring), even though the tantra has rang sna11g (naturally manifest). 5. We have chosen the tantra version, ra11g la rdwgs pas zhi (peaceful in its natural perfection), rather than the commentary version, rang la rdzogs pa bzhi11 (being naturally perfect in itself). 6. We have chosen the commentary version, chos kim ma 'gags rol pa ci shar yang (all phenomena are unceasing, and regardless of the display that arises), rather than the source verse version, chos sku ma 'gags chol pa ci shar yang (dharmakaya is unceasing, and regardless of the vagaries that arise). 7. Given that this exact line appears in the citation from The All-Creating Monarch that follows, we have chosen the commentary version, bgrang 11a briod mi lang (any attempt to quantify things would be endless), rather than the source verse version, bgrangs na briod du med (any attempt to quantify things would lead to there being nothing to say). 8. We have chosen the commentary version, tha snyad (conventional), rather than the source verse version, tha dad (separate). 9. We have chosen the source verse version, phyi yi chos kun (all outer phe-

nomena), rather than the commentary version, phyi yi chos rnams (outer phenomena). 10. Wc have chosen the commentary version, rang gdangs (inherent radiance), rather than the source verse version, rang mdangs (inherent inner glow). 1 1 . Wc have chosen the source verse version, dbyings gcig rtogs pa (the realization of a single basic space), rather than the commentary version, dbyings gcig rtag pa (a single, permanent basis space). 12. We have chosen the source verse version, rang yal (fade away naturally), rather than the commentary version, rang gsal (naturally lucid). 13. We have chosen the commentary version, gang Itar ’gyus pa (however the mind stirs), rather than the source verse version, gang shar ’gyus pa (the stirring of whatever arises in the mind). We have chosen the commentary version, chos nyid dgongs par gsal (the nature of phenomena is evident as enlightened intent), rather than the source verse version, chos nyid dgongs pa gsal (the nature of phenomena is clear enlightened intent). 15. We have chosen the source verse version, the imperative form zhog (Rest!), rather than the commentary version, the more stative form bzhag (One rests). 16. We have chosen the source verse version, in which the particle ste indicates a pause in thought, rather than the commentary version, in which the connective particle dang (and) indicates a series. 17. In all three instances in this sentence, we have chosen the tantra version, nga rgyal (pride), rather than the commentary version, sangs rgyas (buddha). This is also supported by the logical progression of the afflictive emotions that are treated in the citation. 18. We have chosen the tantra version, bshad (I will explain), rather than the commentary version, shar (there arises). 19. We have chosen the tantra version, zad (falls away), rather than the commentary version, zab (profound). 20. We have chosen the tantra version, yal (things fade), rather than the commentary version, grol (there is freedom). 21. We have chosen the tantra version, du mar stongs (devoid of multiplicity)— and it is cited as such in Longchcn Rabjam’s The Precious Treasury of Words and Their Meanings—rather than the commentary version, du mar rtogs (realized to be multiplicity). 22. We have chosen the tantra version, gzhi nas (from the ground of being), rather than the commentary version, zhi gnas (abiding calmly). NOTES 277 10. We 11. We reali1. ation 12.. ya/ /tar 14. 1 5. dang nga rgyal sangs rgyas shar 19. 2.0. ya/ 2.1. multiplicity)- and Longchen Rabjam's The Precious Treasury of Words and Their Meanings-rather du 2.2.. zhi gnas

23. We have chosen the tantra version, btags (posited), rather than the commentary version, rtogs (realized). 24. We have chosen the commentary version, mu med (boundless), rather than the source verse version, mu bzhi (the four limitations). 25. We have chosen the commentary version, gcig pur (within oneness), rather than the source verse version,gcig pu (oneness). 26. We have chosen the commentary version, nyer zhi ba (completely subside), rather than the source verse version, nyer zhi bas (given that . . . completely subside). 27. We have chosen the commentary version, dngos po med (there is no substance), rather than the source verse version, dngos por med (there exists nothing in, or as, substance). 28. The actual line cited here is found in The Pearl Garland, not The Reverberation of Sound.

Chapter 5

1. We have chosen the commentary version, mam rtoggzung ’dzin (dualistic thinking), rather than the source verse version, rnam rtog chung zhing (having few thoughts). 2. We have chosen the source verse version, bdog pas (with gifts), rather than the commentary version, rtogs pas (with realization). 3. We have chosen the commentary version, snod kun (all candidates), rather than the source verse version, snod bcud (the animate and inanimate universe). 4. We have chosen the tantra version, brdal ba (expanding), rather than the commentary version, gdal na (if one expands). 5. We have chosen the tantra version, rtse gcig gsal ba (this lucid state of onc-pointedncss), rather than the commentary version, rtse gcig ngang na (within this one-pointed context). 6. We have chosen the tantra version, bio dngos dran pa (attention that reifies things), rather than the commentary version, bio rmongs dran pa (attention of deluded mind). 7. We have presented the version of this section of the tantra as it is cited in the commentary. An alternative version, found in the tantra itself, reads as follows: In meditation that constitutes uncultivated abiding the avenues of the senses are lucid, though thoughts do not stir in the conceptual mind. Mind that reflects on awareness itself is such that it is not lost to outer phenomena. Fragmentation is not lucidity, nor does isolation lead to a blank apathy, nor is there obsession with bliss, nor does impartiality become apathy, nor is there contrived relaxation in the lucidity of consciousness, nor are there paths based on incorrect training, nor is there fixation on the perpetuation of inner bliss, nor is there reification of clear attributes, nor is there manipulation of visualized colors and syllables.

8. We have chosen the tantra version, rang sar bzhag pa (resting in their natural condition), rather than the commentary version, rang sar bzhag pas (by resting in their natural condition). 9. We have chosen the commentary version, mi nub snying po (infallible heart esscnce), rather than the source verse version, don gyi snying po (ultimate heart essence). 10. We have chosen the commentary version, zhi bde’i yid kyis (in a peaceful and happy frame of mind), rather than the source verse version, zhe dga’i yid kyis (in a joyful frame of mind). 1 1 . We have choscn the commentary version, tshe ’dir chos sku rgyal po’i gtan srid zin (Dharmakaya, a majestic state of authentic being, is gained in this lifetime), rather than the source verse version, tshe ’dis chos sku rgyal ba’i bstan srid zin (Dharmakaya, the authentic being of victorious ones, is attained through this lifetime).

Conclusion

1. 1.We have chosen the source verse version, bstan pa ’dis (these teachings. . . make), rather than the commentary version, bstan pa ni (as for the teachings).
2. 2. We have chosen the source verse version, gdod ma’i gzhi dbyings (primordial basic space as the ground of being), rather than the commentary version, gdod ma’i mkha' dbyings (primordial spacious expanse).
3. 3. We have chosen the source verse version, ’dis (may this), rather than the source verse version, which is simply ’di (this).