List of Abbreviations

Derge Derge Parkhang xylographic editions, of the Kangyur, Tengyur and Collected Tantras of the Nyingmapa (NGB).
Disc.  gTer-ston, discoverer of concealed teachings (gter ma).
DR  Zab-chos zhi-khro dgongs-pa rang-grol, 3 vols. The most extensive and accurate version of Karma Lingpa’s revelations (64 texts, 764 folios), a manuscript of Katok provenance, from the library of the previous Dudjom Rinpoche, published in photo-offset form (Delhi: Sherab Lama, 1975-76), reproduced on CD-ROM by TBRC, New York, Ref: 2330-2332.
GGFTC G.  Dorje, The Guhyagarbbatattvaviniicayamahatantra and its XIVth Century Tibetan Commentary Phyogs bcu mun sel. 3 vols. Unpublished Ph.D. thesis, University of London, 1987. See also The Guhyagarbha Tantra: Dispelling the Darkness of the Ten Directions (forthcoming).
MTTWL  P. Pfandt, Mabayana Texts Translated into Western Languages. Cologne: In Komission bei E. J. Brill, 1983.
NA  Not available, not extant.
NGB The Derge xylographic edition of the Collected Tantras of the Nyingmapa (rNying-ma’i rgyud-’bum) in 26 vols.
NK  Collected Teachings of the Nyingmapa (rNying-ma’i bka’-ma), compiled in 120 vols, by Khenpo Jamyang, Katok (1999).
NSTB Dudjom Rinpoche, The Nyingma School of Tibetan Buddhism: Its Fundamentals and History, translated by G. Dorje and M. Kapstein, Boston: Wisdom Publications, 1991. This volume contains two texts, Gangs-ljongs rgya-bstan yongs-rdzogs-kyi phyi-mo snga-’gyur rdo-rje theg-pa’i bstan-pa rin-po-che ji-ltar byung-ba’i tshul-dag-cing gsal-bar brjod-pa lha-dbang gYul-las rgyal-ba’i rnga-bo-che’i sgra-dbyangs (short title: rNying-ma’i chos-’byung), and the gSang-sngags snga-’gyur rnying-ma-ba’i bstan-pa’i rnam-gzhag mdo-tsam brjod-pa legs-bshad snang-ba’i dga’-ston (short title: bsTan-pa’i rnam-gzbag).
Redisc.  Rediscoverer of twice-concealed teachings (yang-gter).
SDGG  Lochen Dharmasrl, gSang-bdag dgongs-rgyan, NK, Vol. 76.
T A Complete Catalogue of the Tibetan Buddhist Canons, ed. H. Ui et al., Sendai: Tohoku University, 1934. This is a catalogue to the Derge xylographic edition of the Kangyur and Tengyur.
TBD  Tibetan Book of the Dead (Bar-do thos-grol chen-mo).
TBD Amdo edition  Bar-do thos-grol chen-mo, 303 pages, recently compiled by Khenpo Dorje and published in Hong Kong, in Qinghai Buddhist Texts Series, Vol. i (n.d.).
TBD Delhi reprint Bar-do thos-grol chen-mo, 550 pages, Delhi (1985). Reproduced from a print of the Bhutanese Rinpung Dzong xylograph through the agency of HH Dilgo Khyentse Rinpoche.
TBD Varanasi reprint Bar-do tbos-grol chen-mo, 12.2. pages, ed. Kalsang Lhundup, Varanasi (1969). Handwritten print based on the xylographic edition of HH Dilgo Khyentse Rinpoche, housed at Engon Monastery in Sikkim.
1 Natural Liberation of the Nature of Mind
1. Tib. gSang-sngags rdo-rje theg-pa’i chos-spyod thun-bzhi’i rnal-’byor sems-
2. nyid rang-grol… Tib. Zab-chos zbi-khro dgongs-pa rang-grol.
3. The practices concerning death (’chi-ba) are the analytical meditations on the nature of impermanence (anitya). See e.g. Paltrul Rinpoche, The Words of My Perfect Teacher, pp. 39-59; Sonam T. Kazi (trans.), Kun-zang La-may Zhal-lung, pp. 56-82; and Sgam.po.pa/H. V. Guenther (trans.), The Jewel Ornament of Liberation, pp. 41-54. The expression ‘starting with’ (sogs-la) implies that this will lead on to the other analytical meditations concerning past actions (karma) and the sufferings of cyclic existence (samsdra). On the application of the meditation on death by hermit buddhas who frequent charnel grounds in order to meditate in reverse on the twelve links of dependent origination (pratltyasamutpada), see Dudjom Rinpoche, NSTB, pp. 228-9.
4.  This description of phenomena accords with the account given by Nagarjuna at the beginning of his Root Stanzas of the Madhyamaka entitled Discriminative Awareness (Prajna-nama-mulamadhyamakakarika). See the translation by D. Kalupahana, Mulamadhyamakakarikas, Ch. 1.
5.  i.e. lacking in skilful means, on which see glossary.
6.  For a description of the eight freedoms (dal-ba brgyad) and the ten opportunities (’byor-ba bcu), see glossary.
7.  On the dissolution of the physical environment (lokadhdtu) by fire and water at the end of an aeon, see L. Pruden (trans.), Abhidharmakosabhdsyam, Ch. 3, The World, pp. 475-7, 489-95.
8.  The ‘Lord of Death’ (’chi-bdag) is an epithet of Yama Dharmar Sja. See glossary.
9.  The expression ‘irreversible path’ (phyir mi-zlog-pa’i lam) refers to the sutras of the second and third turnings of the wheel of the sacred teachings, which expound the definitive meaning. See glossary under definitive meaning.
10. Lit. ‘accumulations’ (Tib. tshogs). This refers to the accumulation of merit (bsod-nams), as opposed to the accumulation of pristine cognition (ye-shes). See glossary.
11. Tib. mnyam-rdzogs klong-yangs chen-po’i rang-bzhin. This expanse of sameness and perfection is synonymous with the Buddha-body of Reality. See Dudjom Rinpoche, NSTB, pp. 251-2.
12. Name and form (ndmarupa) together comprise all the five psycho-physical aggregates (pancaskandha) of which the mind-body complex is formed, viz. form (rupa), consciousness (vijnana), feeling (vedana), perception (samjna), and motivational tendencies (samskdra). See glossary under aggregates.
13. The seed-syllable MOM is that of Vajrasattva, symbolising buddha-mind. On its composition, see Paltrul Rinpoche, The Words of My Perfect Teacher, p. 272.
14. For an illustration depicting the crown fontanelle in its relation with the three main energy channels and ancillary vessels, see Tibetan Medical Paintings, P-34-
15. See glossary under Hundred-syllable Mantra.
16. ‘Vajra Holder’ (vajradhrk; Tib. rdo-rje ’dzin-pa), here referring to the deity Vajrasattva, is a title generally given to accomplished exponents of the Vehicle of Indestructible Reality (Vajraydna).
17. This prayer for total union with the deity is repeated below, p. 21, at the end of the section on union with the spiritual teacher (guruyoga). As to the specified indications of this union, the body size (kdya; Tib. sku’i tshad) and lifespan of Vajrasattva (dyuh; Tib. tshe) are those of a buddha, on which see P. Williams, Mahdydna Buddhism, pp. 181-4; his retinue (parivdra; Tib. ‘khor) comprises male and female bodhisattvas, on which see Ch. 5, p. 68; and his field (ksetra; Tib. zhing-khams) is Abhirati on which see Ch. 11, p. 239. For the significance of the thirty-two major marks (dvdtrimiasanmukhdpurusalaksana; Tib. skyes-bu dam-pa’i mtshan-bzang sum-cu rtsa-gnyis), which are displayed on the buddha-body of form (rupakdya), see glossary.
18. The initial mantra of the external mandala of offerings: om vajra BMOMI AH MOM indicates that the foundation or base of the symbolic mandala is of the nature of indestructible reality (vajra; Tib. rdo-rje). Simultaneously, the practitioner sprinkles consecrated substances upon it. See Paltrul Rinpoche, The Words of My Perfect Teacher, p. 287; and Sonam T. Kazi (trans.), Kun-zang La-may Zhal-lung, p. 400.
19. The foundation of the mandala is considered to be an immensely thick indestructible circle of wind, resting upon space, and surmounted by a circle of water and a sphere of gold. See L. Pruden (trans.), Abhidharmakoiabhdsyam, Ch. 3, The World, pp. 451-2.
20. The second mantra of the mandala of offerings: om vajra rekhe Ah MOM indicates that the cakravdda or ‘perimeter wall’ of the mandala is of the nature of indestructible reality. Simultaneously, the practitioner makes a clockwise circular motion with the right hand, and places a flower blossom on the surface of the mandala, followed by the outer ring. See Paltrul Rinpoche, The Words of My Perfect Teacher, p. 287; and Sonam T. Kazi (trans.), Kun-zang La-may Zhal-lung, pp. 400-401.
21. On the perception of the sun (siirya; Tib. nyima) and moon (candra; Tib. zla-ba) from the perspective of Abhidharma, see L. Pruden (trans.), Abhidharmakosabhdsyam, pp. 460-62; and R. Kloetzli, Buddhist Cosmology, pp. 45-6. Rahu (sgra-gcan) and Ketu (dus-me) are identified as the ascending and descending phases of the moon.
22. The syllables om am MOM respectively symbolise buddha-body, speech and mind, for which reason, in the context of the present work, they frequently appear at the beginning of verses as an invocation. See Ch. 5, pp. JH. The three verses which follow respectively concern the outer, inner, and secret mandala of offerings which are made respectively to the Buddha-body of Emanation (nirmdnakdya), the Buddha-body of Perfect Resource (sambho-gakaya), and the Buddha-body of Reality (dharmakdya). On the construction of these three mandalas, see Paltrul Rinpoche, The Words of My Perfect Teacher, pp. 288-95; and Sonam T. Kazi (trans.), Kun-zang La-may Zhal-lung, Pt. 2, pp. 403-4.
23. The ultimate nature of mind (sems-nyid) is identified with the Buddha-body of Reality (dharmakdya). For a detailed introduction to the nature of mind, within the context of the present work, see Ch. 4, pp. 38-57.
24. The concluding mantra of the mandala of offerings om ah hum maha guru deva dakini ratna mandala poja megha A hum indicates that a cloud of offerings is presented to the precious mandala of the spiritual teachers, meditational deities, and dakinls.
25. The spiritual teachers of the core lineage who are connected with this transmission (’brel-tshad don-ldan rtsa-brgyud bla-ma-rnams) are those in successive generations who have maintained the lineage of our text from the time of Nyinda Ozer down to the present. See ‘A Brief Literary History’, pp. xxxvi-xlviii.
26. The biographies of the important figures in the lineage of the oral transmission (bka’-brgyud) related to the teachings of the Nyingma school, are outlined in Dudjom Rinpoche, NSTB, pp. 601-739.
27. The strict vows made in the past (sngon-gyi dam-bca’ gnyan-po) are those taken by buddhas and bodhisattvas in former lives pertaining to the propagation of the Buddhist teaching and the bodhisattva vow to remove the sufferings of all beings. See e.g. P. Williams, Mahdydna Buddhism, pp. 49-54.
28. Listed among the eighty minor marks (asltyanuvyanjana), the Brahma-like voice (tshangs-pa’i gsung) refers to one of the six modes of buddha-speech. See Longchen Rabjampa, GGFTC, pp. 703-4.
29. On the concept of cyclical time, see L. Pruden (trans.), Abhidharmakosabhd-syam, Ch. 3, The World, pp. 475-95; R. Kloetzli, Buddhist Cosmology, PP. 73–5 Each great aeon (mahdkalpa) of cyclical time is said to comprise the four eras of creation (vivartakalpa), duration (vivartasthdyikalpa), dissolution (samvartakalpa), and non-duration (samvartasthayikalpa). The expression ‘final era’ (dus-mtha’) refers to the period of dissolution.
30. On this conferral of the four empowerments, namely: the vase empowerment (bum-dbang), the secret empowerment (gsang-dbang) the empowerment of pristine cognition (shes-rab ye-shes-kyi dbang) and the fourth empowerment of indivisible coemergence (dbyer-med lhan-skyes dbang bzhi-pa) which respectively confer the accomplishment of buddha-body (sku-yi dngos-grub), the accomplishment of buddha-speech (gsung-gi dngos-grub), the accomplishment of buddha-mind (thugs-kyi dngos-grub), and the combined accomplishment of buddha-body, speech and mind (sku-gsung-thugs-kyi dngos-grub), see Paltrul Rinpoche, The Words of My Perfect Teacher, pp. 329-30; and Sonam T. Kazi (trans.), Kun-zang La-may Zhal-lung, Pt. 2, pp. 462-5.
2 A Prayer for Union with the Spiritual Teacher
1. Tib. sku-gsum bla-ma’i rnal-’byor gsol-’debs dug-gsum ma-spang rang-grol.
2. Tib. Zab-chos zhi-khro dgongs-pa rang-grol.
3.   The specific blessing which arises from the Buddha-body of Reality (chos-sku’i byin-rlab) is ‘primordially pure’ (ka-dag), indicating that in this context the Buddha-body of Reality is directly realised through the Atiyoga practice called ‘Cutting through Resistance to primordial purity’ (ka-dag khregs-chod), on which see Ch. 4; also Dudjom Rinpoche, NSTB, pp. 335-7.
4. This blessing is ‘spontaneously present’ (Ihun-grub), indicating that the Buddha-body of Perfect Resource is directly realised through the Atiyoga practice called ‘All-surpassing Realisation of spontaneous presence’ (Ihun-grub thod-rgal). See Dudjom Rinpoche, NSTB, pp. 337-45.
5. The pristine cognition of the Buddha-body of Perfect Resource, here referred to as ‘naturally liberated in supreme bliss’ (bde-chen rang-grol), comprises the mirror-like pristine cognition (ddarsajhdna), the pristine cognition of sameness (samatdj Hdna), and the pristine cognition of discernment (pratyave-ksanajndna). See glossary under pristine cognition.
6. The pristine cognition referred to here is the pristine cognition of the Buddha-body of Emanation, otherwise known as the pristine cognition of accomplishment (krtyupasthanajhana). See glossary under pristine cognition.
7. The natural pristine cognition (rang-byung ye-shes) of the three buddha-bodies in union refers to the unity of all the five aspects of pristine cognition (pan-cajhdna).
8. On the bodhisattva’s altruistic aspiration not to enter nirvana until all sentient beings have been liberated from cyclic existence (samsara), see P. Williams, Mahdydna Buddhism, pp. 49-54.
3 Root Verses of the Six Intermediate States
1. Tib. Bar-do rnam-drug-gi rtsa-tshig. These verses are reiterated in the context of other chapters of this cycle, e.g. Ch. 10, p. 205, and Ch. n, pp. 235 and 288.
2. Chs. 1-7 of the present text relate to the intermediate state of living, including the intermediate states of dreaming and meditative concentration.
3. Chs. 8-10 of the present text relate to the intermediate state of the time of death.
4. The intermediate state of reality is the subject of Ch. n.
5. The intermediate state of rebirth is the subject of Chs. n and 13.
4 Natural Liberation through Naked Perception
1. Tib. Rig-pa ngo-sprod gcer-mthong rang-grol.
2. Tib. Zab-chos zhi-khro dgongs-pa rang-grol.
3. The point is that all the inestimable 84,000 aspects of the sacred teachings, the nine vehicles, the three or four pitaka, and so forth, depend upon the primary understanding of intrinsic awareness. Cf. Lankdvatdrasutra, Ch. 2, v. 202.: ‘As long as sentient beings manifest, there will be no end to the vehicles. When the mind becomes transformed, there is neither vehicle nor mover.’
4.  The Tibetan expression tshig gsum (lit. ‘three words’) is used colloquially to mean ‘terse’ or ‘in few words’. Two alternative readings have been suggested: 1) The phrase ‘three words’ could refer to the three statements given on pp. 41-2, that ‘past thoughts are traceless, clear and empty’, that ‘future thoughts are unproduced and fresh’, and that ‘the present moment abides naturally and unconstructed’. 2) A less likely view is that this expression may refer to the Atiyoga testament of Prahevajra (Tib. dGa’-rab rdo-rje), entitled Three Points which Penetrate the Essential (tshig-gsum gnad-du brdeg-pa). The three points contained in this latter work crystalise the process through which intrinsic awareness (rang-rig) is introduced. They are as follows: the ‘direct introduction to the essence itself’ (ngo-rang thog-tu ’phrod-pa), the ‘direct determination of this unique state’ (thag-gcig thog-tu bcad-pa), and the ‘direct confidence in liberation’ (gdeng-grol thog-tu bca’-ba). For the original text, see Bi-ma sNying-thig, Pt. 1, Vol. Ga, pp. 304-18, and Patrul Rinpoche’s nineteenth-century commentary entitled mKhas-pa’i shri rgyal-po mkhas-chos. The background to the revelation of Prahevajra’s testament is given in Dudjom Rinpoche, NSTB, pp. 490-94.
5. This verse derives from the Guhyagarbha Tantra, Ch. 13, v. 2: There are those of no understanding,/ And those of wrong understanding,/ Those of partial understanding/ And those who have not [quite] understood genuine reality. As explained by Longchen Rabjampa, GGFTC, pp. 988-97, those of no understanding (ma-rtogs-pa) are ordinary persons who adhere to the ‘vehicles of gods and humans’ (devamanusyaydna), striving after excellence and higher rebirths within cyclic existence (samsdra) through the practice of virtue. Those of misunderstanding (log-rtogs-pa) comprise the eternalistic and nihilistic extremist philosophers of ancient India, who adhere to the Nyayayika, Vai-snava, Samkhya, Vaisesika, and Barhaspatya standpoints. Those of partial understanding (phyogs-tsam rtogs-pa) comprise the pious attendants (srdvaka) who realise the selflessness of the individual person (pudgalanairatmya) but fail to realise the selflessness of phenomena (dharmanairdtmya), and the hermit buddhas (pratyekabuddha) who additionally realise the lack of inherent existence (nihsvabhdvatd) with respect to external material phenomena, but fail to realise the lack of inherent existence in internal mental phenomena. Lastly, those who do not quite understand genuine reality (yang-dag ji-bzhin-nyid-du ma-rtogs-pa) comprise the adherents of the causal vehicles, who maintain the views of Cittamatra and Madhyamaka, realising respectively that phenomena are extensions of consciousness and that all phenomena, whether external or internal, are without inherent existence; yet not quite understanding that ‘all things are identical in primordial buddhahood’, or that ‘neither renunciation nor acceptance is required because dissonant mental states themselves arise as pristine cognition’. At the same time, all these types are said to be ‘meagre in their skilful means (updyakausalya’ and they ‘accomplish their results with difficulty and toil over a long period of time’. Longchen Rabjampa concludes that only the adherents of the resultant vehicles (phalaydna) perceive genuine reality as it is, and among these, only Atiyoga is stated to be the ‘naturally secret truth’ (rang-bzhin gsang-ba’i don), while Kriyatantra and Ubhayatantra are referred to as ‘disciplines’ (’dul-ba), Yogatantra as ‘enlightened intention’ (dgongs-pa), and Mahayoga as ‘secrecy’ (gsang-ba). These diverse classifications of Buddhist practitioners and vehicles are identified, one by one, in the following verses. For the Nyingma perspective of the non-Buddhist views ‘of wrong understanding’ (log-rtogs-pa) mentioned above, see also Dudjom Rinpoche, NSTB, pp. 64-7.
6. On the classifications of those ordinary persons ‘of no understanding’ (ma-rtogs-pa) who adhere to the ‘vehicles of gods and humans’ (devamanusyaydna), see Dudjom Rinpoche, NSTB, pp. 57-64.
7. The ‘partial absence of self’ (phyogs-tsam bdag-med) is that aspect of selflessness comprehended by pious attendants and hermit buddhas. See glossary under selflessness.
8. This passage, in which the texts (gzhung) and philosophical systems (siddhdnta; Tib. grub-mtha’) of the diverse Buddhist schools are said to inhibit the perception of inner radiance, corresponds closely to a well-known quotation from the Tantra of the All-accomplishing King (Kun-byed rgyal-po’i rgyud, T 828), for a translation of which, see Dudjom Rinpoche, NSTB, pp. 295-7. The Buddhist and non-Buddhist spiritual and philosophical systems (siddhdnta) are the subject of detailed analysis in many specialist treatises, among which the Nyingma presentations relevant to our present text include Longchen Rabjampa’s Treasury of Spiritual and Philosophical Systems (Grub-mtha’ mdzod), and Dudjom Rinpoche’s Fundamentals of the Nyingma School (bsTan-pa’i rnam-gzhag).
9. According to the often-cited passage from the Tantra of the All-accomplishing King (Kun-byed rgyal-po’i rgyud, T 828) mentioned above, the weaknesses (gol-sa) of these three outer classes of tantra are respectively: maintaining the subject-object dichotomy in relation to purity (Kriyatantra), maintaining the duality of view and conduct (Ubhayatantra), and maintaining acceptance and rejection in relation to meditation (Yogatantra). In the present context, these are all subsumed in the weakness of excessive attachment to the so-called ‘four branches of ritual service and attainment’ (bsnyen-sgrub yan-lag bzhi), on which see the glossary.
10. The inner tantras of skilful means (nang-pa thabs-kyi rgyud), which are the subject of the present verse, are those of Mahayoga, Anuyoga, and Atiyoga, for a detailed discussion of which, see Dudjom Rinpoche, NSTB, pp. 273-345, 357-72. Of these inner tantras of skilful means, only Atiyoga is considered to be free from weaknesses, while the Tantra of the All-accomplishing King (Kun-byed rgyal-po’i rgyud) refers to the weakness in Mahayoga as ‘excessive perseverance with regard to ritual service and attainment’ (sevdsddhana); and to the weakness in Anuyoga as ‘the duality of pure expanse or space’ (dag-pa’i dbyings) identified with Samantabhadrl, and of pristine cognition or awareness (jndna), which is identified with Samantabhadra. See NSTB, pp. 295-7. In the context of the present verse, these weaknesses are both subsumed in the dualistic notion of ‘space and awareness’ (dbyings-rig).
11. Our text at this point has the reading: gdams-ngaggdams-ngag (’oral teaching, oral teaching’). The meaningful reading: gang-zag bdag-med (’selflessness of the individual’) is suggested by Zenkar Rinpoche.
12. The elimination of the dichotomy between ‘singularity’ (gcig) and ‘multiplicity’ (du-ma) is the subject of one of the great axioms of Madhyamaka dialectic, known as the ‘absence of the singular and the multiple’ (gcig-dang du-bral), on which see M. D. Eckel, Jnanagarbha’s Commentary on the Distinction between the Two Truths, pp. 80-85.
13. The innate presence of intrinsic awareness, without need for the elaborations of view (Ita-ba), meditation (sgom-pa), conduct (spyod-pa), or result (’bras-bu), as expounded in these verses, is clearly discussed in the Atiyoga texts of Cutting through Resistance (khregs-chod). See e.g. Dudjom Rinpoche, NSTB, P-335-
14. The adopting of these four media (thig-bzhi) is comparable to reaching the limits of awareness by the three presences (sdod-pa gsum), or the revealing of the limits of liberation by means of the four assurances (gdeng-bzhi), which consolidate the practices of the Great Perfection. On these Atiyoga terms, see Dudjom Rinpoche, NSTB, p. 343.
15. The riveting of these four nails (gzer-bzhi) is comparable to that of the three attainments (thob-pa gsum), which consolidate the practices of the Great Perfection. See Dudjom Rinpoche, NSTB, p. 343.
16. The two extremes of which the view is free are open and closed or high and low perspectives; the two extremes of which meditation is devoid are hope and doubt; the two extremes of which conduct is free are renunciation and acceptance; and the two extremes of which the result is free are beginning and end. These eight extremes may be reduced to six by omitting the category of the result.
17. On the view of vacuous emptiness (stong-pa phyal-ba) maintained by non-Buddhists, see Dudjom Rinpoche, NSTB, pp. 62-4, 66-7; and for a detailed discussion, the purpose of which is to indicate that the Buddhist view of emptiness is neither vacuous nor nihilistic, see ibid., pp. 178-216.
18. The nature of the delusion (gti-mug), drowsiness (’thib-pa), and agitation (rgod-pa), which obstruct the clarity of meditations such as calm abiding (samatha), is discussed in L. Pruden (trans.), Abhidharmakosabhasyam, Ch. 5, The Latent Defilements, pp. 767-868, and Ch. 8, The Absorptions, pp. 1215-82.
19. Existence and non-existence (yod-med gang-du ma-grub) form one binary subset within the four-point set (catuskoti) of propositions which are negated by Nagarjuna in the Root Stanzas of the Madhyamaka entitled Discriminative Awareness (Prajnd-ndma mulamadhyamaka-karikd, T 3824). See D. Kalupah-ana (trans.), Mulamadhyamakakdrikds.
20. On the controversy concerning the emptiness which is devoid of virtuous and negative actions (stong-pa-nyid-la dge-sdig yul-ma grub), see the discussion on the view of the Great Perfection in NSTB, pp. 896-910.
21. The lives of the future treasure-finders (gter-ston) predicted by Padmasambhava, including that of Karma Lingpa, the treasure-finder associated with our present text, are recounted in NSTB, pp. 750-880, and on the prophecies found in the treasure-doctrines, ibid., pp. 934-5. On Karma Lingpa, see also ‘A Brief Literary History’, pp. xxxvi-xlviii.
5 Natural Liberation of Habitual Tendencies
1.   Tib. Chos-spyod bag-chags rang-grol.
2.   Tib. Zab-chos zhi-khro dgongs-pa rang-grol.
3.   Samantabhadra (kun-tu bzang-po) and Mahottara (che-mchog) respectively represent the peaceful and wrathful aspects of the Buddha-body of Reality (dharmakdya).
4.   The first of these mantras: om Ah MOM bodhicitta mah Asukhaj S Ana dh Atu Ah is the unified enlightened intention of the forty-two peaceful deities. See below, Ch. 14, p. 354. The second mantra: om rulu rulu hum bhyoh hum is the unified enlightened intention of the fifty-eight wrathful deities. See Ch. 14, p. 364.
5.   Whereas the description of Vajrasattva given above, Ch. 1, pp. 15-16, focuses on the purificatory function of Vajrasattva, the present passage provides the formal description (abhisamaya; Tib. mngon-rtogs) for the visualisation of Vajrasattva, according to the generation stage (utpattikrama) of meditation.
6.   For an explanation, see glossary under Hundred-syllable Mantra.
7.   These comprise the ten male and female buddhas along with the sixteen male and female bodhisattvas. See Appendix Two.
8.   An inserted annotation in the text adds that if this aspirational prayer is recited on behalf of a deceased person, the word ‘we’ should, on each occurrence, be replaced with ‘the deceased’.
9.   The level of Samantabhadra is the sixteenth buddha level, otherwise known as the Level of Unsurpassed Pristine Cognition (ye-shes bla-ma).
10.  This and the following italicized verses are extracted from the Aspirational Prayer which Rescues from the Dangerous Pathways of the Intermediate States. See Ch. 12, pp. 310-13.
11.  The four pristine cognitions combined are the first four of the five pristine cognitions, omitting the pristine cognition of accomplishment. See glossary. On the reason for the omission of the pristine cognition of accomplishment, see Ch. 11, p. 249.
12.  The occipital channel, which resembles the horn of an ox, is adjacent to the energy centre of perfect resource at the throat (mgrin-pa longs-spyod-kyi ’khor-lo) of the subtle body.
13.  The ‘life-force’ channel, which resembles a crystal tube, otherwise known as katika, is adjacent to the heart-centre (snying-ga chos-kyi ’khor-lo) of the subtle body.
14.  The bliss-sustaining secret place (gsang-ba bde-skyong-gi ’khor-lo) is located at the genitalia of the subtle body.
15.  The ornaments (rgyan) worn by the peaceful deities include the five silks (dar-gyi chas-gos Inga), i.e. scarves, pendants, blouse, skirt, and sleeves; and the eight jewels, i.e. crown, earring, throat necklace, shoulder ornament, mid-length necklace, long necklace, bracelets and anklets. On the symbolism of these ornaments, see T. Norbu, The Small Golden Key, pp. 77-8.
16.  Tib. lhan-skyes ye-shes.
17.  Tib. khrag-’thung lha-tshogs. A synonym for herukas or wrathful deities.
18.  Tib. gnas-kyi ke’u-ri-ma ma-mo brgyad. Here gnas is equivalent to the eight classes of consciousness (rnam-shes tshogs-brgyad). See Longchen Rabjampa, GGFTC, p. 1170.
19. Tib. mthing-nag. DR, p. 188. 1. 6 reads mthing-skya, but see Ch. 6, p. 107, and Ch. 11, p. 264.
20. Tib. yul-bdag sing-ha phra-men brgyad. The eight sensory objects are the objects of the corresponding eight classes of consciousness. See Longchen Rabjampa, GGFTC, p. 1170.
21. These Four Female Gatekeepers of the wrathful assembly also have distinct names: the wrathful counterpart of Ankusa is Vajratejasi, of PSsa Vajramogha, of Sphota Vajraloka, and of Ghanta Vajravetall.
22. This and the following verse concern the assembly of the twenty-eight Isvarl (dbang-phyug-ma nyer-brgyad) on the outermost rings of the wrathful mandala, who are collectively referred to as the ‘emanational enactors of the four rites of enlightened activity’. Among these, the six yogini from the east who enact the white rites of pacification (shar-nas zhi-ba’i las-mdzad rnal- ’byor dbang-phyug drug) are sometimes depicted holding a vajra in addition to their individual hand-emblems, indicating that they belong to the retinue of Vajra Heruka in the east. Among them, Manuraksasi in Ch. 5 is simply described as ‘white’ (dkar-mo) and in Ch. 11 as ‘dark brown’ (smug-nag). Also, in Ch. n, Brahmani is erroneously described as ‘red-yellow’ (dmar-se), Kaumarl as solely red (dmar-mo), and Vaisnavl as solely ‘blue’ (sngon-mo).
23. Vajra is also known as Pingala. See Ch. n, p. 265.
24. The six yogini from the south who enact the yellow rites of enrichment (Iho-nas rgyas-pa’i las-mdzad rnal-’byor dbang-phyug drug) are sometimes depicted holding a jewel in addition to their individual hand-emblems, indicating that they belong to the retinue of Ratna Heruka in the south.
25. The six yogini from the west who enact the red rites of subjugation (nub-nas dbang-gi las-mdzad rnal-’byor dbang-phyug drug) are sometimes depicted holding a lotus in addition to their individual hand-emblems, indicating that they belong to the retinue of Padma Heruka in the west. Among them, in Ch. 11, Ekacarinl is erroneously described as ‘yellow’ (ser-mo), Rudhiramadl as solely ‘red’ (dmar-mo), and Siddhikarl as solely ‘green’ (Ijang-khu). The Sanskrit identifications for Rudhiramadl, the consort of Mahabala (stobs-chen), Siddhikarl, the consort of Vasuraksita (nor-srung), and the raksast Ekacarani (srin-mo) are derived from Longchen Rabjampa, GGFTC, p. n 26.
26. The six yogini from the north who enact the rites of wrath (byang-nas drag-po ‘i las-mdzad rnal-’byor dbang-phyug drug) are sometimes depicted holding a crossed-vajra in addition to their individual hand-emblems, indicating that they belong to the retinue of Karma Heruka in the north. Among them, in Ch. 11, Agnayl and Camundl are described as solely ‘red’ (dmar-mo), Varahl as solely ‘black’ (nag-mo), and Varunan I and Vayudevi as solely ‘blue’ (sngon-mo). Also, in Ch. 11 (Varanasi reprint) Vayudevi is depicted as ‘snake-headed’ instead of ‘wolf-headed’.
27. This verse concerns the four yogini who enact their emanational rites at the outermost gates of the skull (sprul-pa’i las-mdzad dbang-phyug sgo-ma bzhi), and who complete the group of twenty-eight Isvarl. Note that while in our text all four of these gatekeepers are generally referred to by the collective name Vajra (rdo-rje-ma), their distinctive names are found in Ch. 14, pp. 370-71, and in Longchen Rabjampa, GGFTC, pp. 1127-28.
28.   These are the fifty-eight wrathful deities, with the addition of Mahottara Heruka and Krodhlsvarl.
29. The three smeared sacraments (byug-pa’i rdzas gsum) of the charnel ground, ‘ashes, blood and grease’ (thal-chen rakta zhag-gi zo-ris), indicate that they have subdued envy. The ‘skirts of moist hide and flayed tiger-skin’ (ko-rlon gYang-gzhi stag-gi sham-thabs) indicate that delusion, attachment and aversion are respectively subdued by the ten powers {daiabala), desireless compassion and wrathful compassion. The snakes indicate their subjugation of the five social classes. For a description of the symbolism of the wrathful deities in general, see T. Norbu, The Small Golden Key, pp. 78-84. In addition to the five herukas (khrag-’thung khro-bo’i tshogs), five krodhlsvarl (dbying-phyug khro-mo’i tshogs), eight matarah, eight Pisaci, twenty-eight Isvarl (dbang-phyug mgo-brnyan tshogs), and four gatekeepers (sgo-ma bzhi) described in the previous verses, the wrathful mandala also includes the eight great projectresses (spor-byed chen-mo), who propel the consciousness of the deceased to higher rebirths, and who are enumerated individually in Ch. 6, pp. 108-9.
30. Here ‘fields’ translates the Tibetan term khams (’sensory spectra’) rather than skye-mched (’sensory activity fields’).
31.  This verse is derived from the Aspirational Prayer which Protects from Pear of the Intermediate States (Bar-do phrang-grol-gyi smon-lam), on which see Ch. 12, pp. 314-16.
32. On the attainment of buddhahood during the intermediate state of reality (chos-nyid bar-do), see below, Ch. 11, pp. 226-32.
33. Tib. Bar-do thos-grol. See below, Ch. n, pp. 217-303.
34.  Tib. Zhi-khro’i las-byang tshor-ba rang-grol. On this sadhana text, see Appendix One, p. 382.
35. Tib. gSang-dbang rig-pa rang-grol. This is one of the empowerment texts related to the cycle of the Peaceful and Wrathful Deities. See Appendix One.
36.  Tib. bsKong-bshags nyams-chags rang-grol. See below, Ch. 7, pp. 113-50.
6 Natural Liberation of Negativity and Obscuration
1.   Tib. Bar-do thos-grol.
2.   Tib. brGya-phyag sdig-sgrib rang-grol.
3.   Tib. Zab-chos zhi-khro dgongs-pa rang-grol.
4. A Sanskrit term, indicating obeisance or homage.
5. The Delhi reprint of Bar-do thos-grol chen-mo includes an annotation to the effect that when generating the visualisation of the mandala in front rather than prostrating to an already clearly visualised assembly, the words ‘I bow down to such and such a buddha-body’ (sku-la phyag-’tshal-lo) should be replaced by the words ‘such and such a buddha-body is primordially and radiantly present’ (sku-ni ye-nas gsal).
6.   Tib. chos-kyi khams.
7. Tib. mtshan-’dzin. Here substantialism refers to the grasping at characteristics, having failed to understand that they lack inherent existence.
8. DR here reads ‘green-black’ (Ijang-nag), but see Ch. 5, p. 81, and Ch. 11, p. 264, where she is depicted as solely ‘black’.
9.    Note that Ulukamukhl is described here as holding an iron hook (Icags-kyu), instead of a vajra, as in Ch. 5, p. 83, and Ch. 11, p. 264.
10. According to GGFTC, p. 1135, Sphotamay also have a bear-head (dom-mgo).
11. According to GGFTC, p. 1135, Ghanta may also have a wolf-head (spyang-mgo).
12.  Tib. Zhags-’phen-ma.
13. Tib. mDung-thung ’phen-ma.
14. Tib. sPor-byed dril-’khrol-ma.
15. Tib. sPor-byed khyung-thogs-ma.
16. Tib. sPor-byed skar-mda’ ’phen-ma.
17. This is a reference to the great mythological battle (gYul-chen) between the gods and antigods, on which see Antigods in glossary.
18. Tib. sPor-byed rdo-rje glog-phreng ’dzin-tna.
19. Tib. sPor-byed glags-sha rdeb-ma.
20. Tib. sPor-byed ral-gri ’dzin-tna.
21. Vajra is more commonly known as Pingala (dga’-ba). See Ch. 11, p. 265.
22. See Ch. 5, p. 86. DR reads ‘green’.
23. The number no comprises the verses dedicated to the Hundred Peaceful and Wrathful Deities, with the addition of two verses dedicated to Mahottara Heruka and Krodhesvarl, as well as eight verses dedicated to the Projectresses (spor-chen brgyad).
24. Tib. Na-rag bskang-bshags. A celebrated treasure-doctrine (gter-chos) revealed during the thirteenth century by Guru Chowang, and included within his Eight Transmitted Precepts: Consummation of All Secrets (bKa’-brgyad gsang-ba yongs-rdzogs). On this text, see K. Dowman (trans.), ‘Emptying the Depths of Hell’, in Flight of the Garuda, pp. 53-61; also D. Christensen (trans.), Na-rag bskang-bshags.
7 Natural Liberation through Acts of Confession
1. Tib. Zhi-khro’i klong-bshags brjod-pa rang-grol.
2. Tib. Zab-chos zhi-khro dgongs-pa rang-grol.
3. The offerings and dedications of great magnitude attributed to the bodhisattva Samantabhadra are recounted in the Avatamsakasutra. See T. Cleary (trans.), The Flower Ornament Scripture, pp. 113 5 ff.; and P. Williams, Mahdydna Buddhism, pp. 125-7.
4. Tib. gnyis-med byang-chub-sems.
5. i.e. the monastic vows of the prdtimoksa (so-sor thar-pa) discipline, on which see glossary.
6. DR, p. 409, 1. 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 mandala of wrathful deities, the Buddha-body of Reality is represented by Mahottara Heruka.
8. In the context of the mandala of wrathful deities, the Buddha-body of Perfect Resource (sambhogakdya) is represented by the Five Herukas and their consorts.
9. The Four Pisaci situated in the cardinal directions of the wrathful assembly, namely, Simhamukhl, Vyaghrlmukhl, Srgalamukhl, and Svanamukhl, as their names suggest, possess fangs, while those of the intermediate directions: Grdhramukhl, Kankamukhl, Kakamukhl, and Ulukamukhl are winged figures.
10. Generally the Twenty-eight Isvarl are associated with the complete four rites or aspects of enlightened activity (las-bzhi) and not only abhicdra.
11. DR, p. 41 z, 1. 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 ntchod-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. z, pp. 71-95.
13. Tib. ma-bdun sring-bzhi. On this group of eleven peripheral dakinls, who are classed as protectors in the retinue of SrldevI, 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 associated 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 assistant 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 assembly, VajratejasI, VajrS-mogha, Vajraloka, and Vajravetall, 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 compassionately ‘liberated’ by the wrathful deities. Accounts concerning the past lives of Rudra are to be found in the mDo dgongs-pa ’dus-pa, Chs. zz-31, 147.5.iff.; m 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-mongsl rig-pa ye-shes klong-du bshags-par bgyi. Note that the Delhi reprint reads: yod-dang med-par Ita-ba nyon-re-mongsl rtag-chad med-pa’i ye-shes klong-du bshags.
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 principal Nyingma text elucidating the integration of the vinaya, bodhisattva, and mantra vows expressed in this verse is Ngari Panchen’s Ascertainment of the Three Vows (sDom-gsum rnam-nges).
31.   Tib. sKongs-bshags 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 associated 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 (gtad-rgya). 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. n.
4. For a discussion on the Buddhist phenomenological analysis of the aggregate of form (rupaskandha), which constitutes the human body, see L. Pruden (trans.), Abhidharmakosabhasyam, Ch. 1, The Dhatus, 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. vayu), on which see glossary under Vital Energy.
11. DR, Vol. 3, p. 181, 1. 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. 438,1. 3). DR, p. 182,1. 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-tshig. 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. 186,1. 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.
20.  The letter A is symbolic of emptiness (iUnyatd).
21.  This cross-legged posture (rdo-rje skyil-krung) and folded hand-gesture of meditative equipoise (lag-pa mnyam-bzhag) are both aspects of the seven-point posture of Vairocana (rnam-snang chos-bdun), on which see glossary.
22.  Tib. brtan-pa’i lha-dang bral-ba.
23.  Tib. spyi-gtsug bzlog-na. Our reading here follows the Delhi reprint (p. 450, 1. 2). DR, p. 188,1. 6, has spyi-gtsug ’dug-na.
24.  Tib. gnas-lugs zab-mo’i Ita-ba.
25.  Tib. rlung-yum shor-ba.
26.  Note that DR (p. 191,1. 2) and the Indian reprints all read ‘six months’ (zla-ba drug).
27.  For a discussion on the elaborate procedures for urinalysis in general, see Tibetan Medical Paintings, pp. 139-48, and 295-304.
28.  On this portent known as ‘setting of the unchanging sun at the summit of Mount Sumeru’ (ri-rab rtse-la mi-’gyur nyima nub), the method of ritually averting death is unspecified in Ch. 9. Note that the Delhi reprint has an annotation adding that: ‘if, instead, there are small circles of light, this portends that the subject will fall ill’.
29.  The Delhi reprint has an annotation adding that: ‘if, instead, there is a slight humming sound, this portends that the subject will fall ill’.
30.  On this portent known as ‘rupturing of the Wish-granting Tree from the Summit of Mount Sumeru’ (ri-rab rtse-nas dpag-bsam Ijon-shing chag), the method of ritually averting death is unspecified in Ch. 9. Note that the Delhi version has an annotation adding that: ‘if, instead, there is a slight trace of evaporation, this portends that the subject will fall ill’.
31.  Yavati is more specifically identified as an acolyte of Mahakala, or as an aspect of Pehar. The Delhi version has an annotation adding that: ‘if, instead, the tuft of hair stands up alone for a short time, this portends that one will fall ill’. On the posterior and pterion fontanelles subsumed in the phrase Itag-pa’i bdud-sgo-dag, see Tibetan Medical Paintings, pp. 249-50.
32.  Tib. ’chi-ltas thor-bu. On this category of signs, which are also classified as ‘sudden changes relating to death’ (glo-bur rnam-gyur-gyi ’chi-ltas) within the Tibetan medical tradition, see Tibetan Medical Paintings, pp. 207-8.
33.  See Chapter 10 for these practices.
34.  As stated in Tsele Natsok Rangdrol, The Mirror of Mindfulness, p. 56, the sequence may alter as far as the dissolution of the outer elements is concerned.
35.  At this juncture the secret sign of the impending luminosity appears like a mirage, and the subject’s vision will become unclear. On this dissolution of the earth element into the water element, and its coincidence with the disintegration of the navel energy-centre of the body, see Tsele Natsok Rangdrol, The Mirror of Mindfulness, pp. 54-5.
36.  At this juncture the secret sign of the impending luminosity appears like a misty smoke; and the subject’s hearing will become unclear. On this dissolution of the water element into the fire element, and its coincidence with the disintegration of the heart energy-centre of the body, see Tsele Natsok Rangdrol, The Mirror of Mindfulness, p. 55.
37.   At this juncture the secret sign of the impending luminosity appears like red fireflies, and the subject’s ability to smell will cease. The location of the body from which the warmth recedes indicates the place of subsequent rebirth, as indicated on pp. 177-9. On this dissolution of the fire element into the air element, and its coincidence with the disintegration of the throat energy-centre of the body, see Tsele Natsok Rangdrol, The Mirror of Mindfulness, p. 55.
38. At this juncture the secret sign of the impending luminosity appears like a flaming torch, and the subject’s ability to taste will cease. On this dissolution of the wind element into the space element or consciousness, and its coincidence with the disintegration of the sexual energy-centre of the body, see Tsele Natsok Rangdrol, The Mirror of Mindfulness, pp. 55-6. The five sense-faculties and the sensory spectra are also dissolved at this juncture. From this point onwards, death cannot be reversed.
39. Note that in other texts of this genre, the descent of whiteness precedes the ascent of redness. However, Jigme Lingpa in his Sku-gsum zhing-khams sbyong-smon follows the sequence outlined here, and according to Tsele Natsok Rangdrol, op. cit., p. 57, it is uncertain whether the whiteness or redness will manifest first.
40. Tib. srog-rtsa. The so-called ‘black life channel’ (srog-rtsa nag-po) is identified with the aorta, in Tibetan medicine, while the ‘white life-channel’ (srog-rtsa dkar-po) is identified with the spinal cord. See Tibetan Medical Paintings, pp. 191-2, and 197-8.
41. On the significance of the syllables HI K A in the transference of consciousness Cpho-ba), see Ch. 10, pp. 2.03-4.
42. On the dissolution of consciousness into inner radiance (’od-gsal; Skt. prabhd-svara) during the intermediate state of the moment of death (‘chi-kha’i bar-do), see Ch. n, pp. 227-34.
43. On the mother and child aspects of reality, otherwise known as the naturally occurring inner radiance of the ground and the cultivated inner radiance of the path, see Ch. 11, pp. 227-34. The latter is the intrinsic awareness cultivated by meditators during their lifetime.
44. The period following the cessation of the coarse outer breath (phyi-dbugs) and before the cessation of the subtle inner breath (nang-dbugs), also known as the life-sustaining wind (srog-’dzin-gyi rlung; Skt. prana), is that during which the vital energy and mind are drawn together into the central channel, causing ordinary beings to lapse into unconsciousness. On this distinction between inner breath and outer breath, see also Ch. 11, p. 228.
45. The inner radiance of the path (lam-gyi ’od-gsal) is that experienced by practitioners and yogins through their spiritual practices prior to death. See glossary under Inner Radiance.
46. Tib. gnod-sbyin. Other texts suggest that this mode of rebirth is indicated by the emission of consciousness from the nose. See Lati Rinpoche and J. Hopkins, Death, Intermediate State and Rebirth in Tibetan Buddhism, p. 53; also A. Wayman, The Buddhist Tantras, p. 141. On the term yaksa, see glossary.
47. On the transference of consciousness (’pho-ba) through the crown fontanelle, and the appearance of serum at the crown of the head as an indication of success in this practice, see below, Ch. 10, pp. 203-4.
48.   Tib. sKu-gdung ‘bar-ba’i rgyud. This text is one of the Seventeen Tantras of the Esoteric Instructional Class of the Great Perfection (rdzogs-chen man-ngag sde’i rgyud bcu-bdun), and is contained in NGB, Vol. 3.
49. Tib. bTags-grol. This text forms the subject matter of Ch. 14, pp. 347-79.
50. As explained in Ch. 10.
51. Tib. Bar-do thos-groi This text is the subject matter of Ch. 11, pp. 225-303.
52. Tib. ’Chi-ba bslu-ba. This text is the subject matter of Ch. 9, pp. 184-95.
53. The presence of the Peaceful and Wrathful Deities within the heart and the brain has already been explained in detail. See Ch. 5, pp. 67-88.
9 Natural Liberation of Fear
1. Tib. ’Chi-bslu ’jigs-pa rang-grol. The Tengyur contains a number of ritual texts, similar to the present chapter, concerning the deception of death (’chi-ba bslu-ba; Skt. mrtyusthapaka), including those by Tathagataraksita (T 1702), Vaglsvaraklrti (T 1748), and Ajitamitragupta (T 2839). A hybrid Sanskrit title Krodha amukha bhela is also attributed to the present text.
2. Tib. Zab-chos zhi-khro dgongs-pa rang-grol.
3. The Varanasi reprint, p. 213, reads Vajrakumara (rdo-rje gzhon-nu). DR, p. 206,1.1, reads only gzhon-nu. Vajrakumara is the subject of this invocation, being the embodiment of buddha-activity.
4. The earliest extant literature on guidance through the intermediate states appears to have a strong association with this particular bodhisattva. See e.g. Karandavyuhasutra, and M. Lalou, ‘Chemins du mort dans les croyances de haute-asie’, which includes a translation of an ancient Dunhuang manuscript entitled Expose du chemin du mort (gshin-lam bslan-ba), where Avalokitesvara is referred to particularly as a deity who guides and rescues those propelled towards hellish rebirths.
5. On the course of the lifespan principle (tshe’i rtsa), subsuming the five elements, over a monthly cycle, and the location of the vulnerable points of the body in relation to it, see Tibetan Medical Paintings, pp. 39-40.
6. Tib. rlung-gi ’khor-lo. On the meditative stabilities related to the five elements, and the relationship between the five colours, the five elements, and the five seed-syllables, see Longchen Rabjampa, GGFTC, pp. 619-20.
7. These are the vowels (a-li) and consonants (ka-li) of the Sanskrit alphabet, for the symbolism of which see Longchen Rabjampa, GGFTC, pp. 554-99.
8. The deities embodying the elements correspond to those of the Hindu pan-theon, e.g. Pavana, who embodies the wind element, Agni who embodies the fire element, Varuna who embodies the water element, and Visnu who embodies the earth element. For the Buddhist perspective, see Longchen Rabjampa, GGFTC, pp. 1124-8.
9. yam is absorbed into Pavana, ram into Agni, lam into Visnu, and kham into Varuna.
10. DR, p. 209,1. 3, adds an annotation, suggesting that these should include the breath of horses, elephants and buffaloes.
11. DR, p. 209, 1. 4, adds an annotation to the effect that the syllable ram is inserted into the effigy’s eyes, the syllable kham into its ears, the syllable lam into its tongue, the syllable yam into its nose, and the syllable E into its neck.
12.  DR, p. 209, 1. 6, adds that the effigy should be black when offered to male malevolent forces (bdud), red when offered to martial haunting spirits (btsan) and hybrid serpentine haunting spirits (klu-btsan), yellow when offered to hybrid serpentine and plague-causing spirits (klu-gnyan) and malign goblins (the’u-rang), white when offered to the king spirits (rgyal-po), green when offered to the female malevolent forces (bdud-mo) and rural divinities (yul-lha), and multicoloured when offered to earth-ogres (sa-srin).
13. Tib. Itas-ngan-gyi bya-sgrog. Feathers of the owl in particular are deemed to be harbingers of ill-omens.
14. The sense organs are here consecrated with seed-syllables indicative of each of the five elements in turn, beginning with lam, the seed-syllable of the earth element.
15. The Heart-mantra of Dependent Origination (rten-’brel snying-po), which liberates the enduring continuum of phenomena and induces the appearance of multiplying relics (’phel-gdung) and rainbow lights, is: YE DHARMA HETUPRABHAVA HETUN TESAM TATHAGATO HY AVADAT TESAM CA YO NIRODHO EVAM VADI MAHASRAMANAH (’Whatever events arise from a cause, the Tathagata has told the cause thereof, and the great virtuous ascetic has taught their cessation as well’). See also Ch. 14, p. 376; and S. Beyer, The Cult of Tara, p. 146.
16. On the symbolism of the Sanskrit syllable A, indicative of emptiness, see GGFTC, pp. 559-63. This syllable is frequently utilised as a focal point for the meditations of calm abiding (samatha), in which case it is visualised at the tip of the nose. There are recorded instances of the syllable actually manifesting on the tip of the nose of certain great meditation masters of the past. See e.g. the life of Kumaradza in NSTB, pp. 568-72.
17. On the seed-syllable bhrOm, the first of the mantras through which the mandala of the peaceful deities is generated, specifically referring to the creative visualisation of the celestial palaces of the deities, see Longchen Rabjampa, GGFTC, pp. 689-90.
18. On the seed-syllable ksa, which is the final seed-syllable of the mandala of the peaceful deities, specifically referring to Buddha Samantabhadra, see Longchen Rabjampa, GGFTC, p. 591.
19. The short syllable hum has a contracted anusvara, in which the crescent and ndda are subsumed in the bindu.
20. The syllable mam is that of the female buddha Mamakl. See Longchen Rabjampa, GGFTC, pp. 691-2.
21. The syllable mum is that the female buddha Dhatvlsvarl. See Longchen Rabjampa, GGFTC, p. 691.
22. Tib. rtsa gnyid-log. See Ch. 11, p. 228.
23. On the diverse divisions of the Buddhist scriptures (gsung-rab) from the Nyingma point of view, see Dudjom Rinpoche, NSTB, pp. 73-87.
24. The rituals referred to here are somewhat unclear, but for the treatment of diseases pertaining to the five solid viscera and the six hollow viscera, see Tibetan Medical Paintings, pp. 101-2, and pp. 257-8.
25. The following series of signs of near death are observed in the urine specimen. Note that whereas here it is the urine scum (spris-ma) that appears blue or red, in Ch. 8, p. 170, these colours are attributed to the urine vapour (rlangs-pa). See also the elaborate explanations of urinalysis given in Tibetan Medical Paintings, pp. 139-48, and pp. 295-304.
26. The combination of the five elements (khams-lnga) with the twelve animal year-signs is an important feature of elemental divination (’byung-rtsis), on which see G. Dorje, Tibetan Elemental Divination Paintings, pp. 66-86.
27. The Delhi reprint adds an annotation to the effect that this is also applicable if the humming sound disappears intermittently.
28. At this point, the various versions of our text include the following paragraph: ‘In cases when [one’s shadow] is missing from the neck upwards, one should visualise the syllable YAM in the subject’s heart, and gaze upwards as high as one can. [Death] will then be averted if one performs ablutions from the crown downwards with water [empowered by] mantras of retention.’ This observation appears to be misplaced, referring as it does to the analysis of the optically projected shadow rather than the humming of the ears.
10 Natural Liberation through Recollection
1. Tib. ’Pho-ba dran-pa rang-grol.
2. Tib. rDzogs-rim bar-do drug-gi khrid-yig. This cycle has been translated into English by Alan Wallace. See Natural Liberation.
3. Tib. Zab-chos zhi-khro dgongs-pa rang-grol.
4. The six topics of the perfection stage (sampannakrama) respectively relate to the six intermediate states summarised in Ch. 3. Among them, the yoga of consciousness transference relates to the intermediate state of the time of death (’chi-kha’i bar-do), on which see also Ch. 11, pp. 225-34. t this point an annotation in the text refers to the importance of this chapter as ‘an oral instruction which is like the giving of a royal injunction’ (rgyal-po bka’-them bskur-ba Ita-bu).
5. Tib. ’Chi-ltas mtshan-la rang-grol. See Ch. 8, pp. 153-81.
6. On the ritual deception of death (’chi-bslu), see above, Ch. 9, pp. 184-95.
7. Tib. ’Chi-bslu ’jigs-pa rang-grol. This is the subject matter of Ch. 9 above.
8. Consciousness transference may be taught in the context of general guidance (khrid-kyi dus), as in the case of the preliminary practices (sngon-’gro). See Paltrul Rinpoche, The Words of My Perfect Teacher, pp. 351-65; and Sonam T. Kazi (trans.), Kun-zang La-may Zhal-lung, Pt. 3, pp. 493-516. Manuals of particular guidance on consciousness transference (’pho-ba’i sgos-khrid) include the present chapter from Karma Lingpa’s Zhi-khro dgongs-pa rang-grol and Tsele Natsok Rangdrol’s The Mirror of Mindfulness, pp. 65-73.
9. Tib. khrid kyi sngon ’gro. See above, Ch. 1.
10. Tib. sa-gnon-pa’i phyag-rgya (Skt. bhumydkramana), here identified with the bhusparsamudrd.
11. On the association of these other orifices with specific modes of rebirth, see p. 214.
12. On the crown or anterior fontanelle (tshangs-pa’i bu-ga), and its relationship to the central energy channel of the subtle body (avadhuti), see Tibetan Medical Paintings, pp. 33-40 and pp. 189-96.
13. On the relation between the central channel and those of the Rasana to its right and the Lalana to its left, see also Longchen Rabjampa, GGFTC, pp. 1006 ff., and Tibetan Medical Paintings, pp. 33-4.
14. Tib. khu-tshur.
15. See Ch. 3, p. 33.
16. This refers to the recitation of Ch. 11 of the present work.
17. On these transformations, see Ch. 8, pp. 156-9 and 171-3.
18. This reference is unidentified.
19. Tib. Nyi-zla kha-sbyor. This text is contained in Vol. 4 of the Collected Tantras of the Nyingmapa (rNying-ma’i rgyud-’bum).
20. The ‘field of accumulated merits’ (tshogs-bsags zhing), to whom offerings are made, comprises one’s parents, invalids or other disadvantaged persons, spiritual teachers, monks, and bodhisattvas.
21. Skt. saranagamana. On the taking of refuge, see above, Ch. 1, pp. 11-13; and also glossary.
22. There are many diverse techniques of consciousness-transference within the Tibetan tradition, including those derived from The Six Doctrines of Naropd (Ndro chos-drug), the Innermost Spirituality of Longchenpa (Klong-chen snying-thig), and the present cycle.
23. Tib. thos-grol. The words to be communicated in this context are contained below, Ch. 11, which includes descriptions of the three intermediate states of the time of death, reality, and rebirth. The intermediate state of reality (chos-nyid bar-do) is also known as the intermediate state of inner radiance (’od-gsal), on which see Ch. 11, p. njft.
24. Just as there are outer, inner, and secret signs of impending death (see Ch. 8, pp. 155-71) and outer and inner signs of the efficacy of the mantras utilised in ‘liberation by wearing’ (see Ch. 14, passim), so here, in the context of the various types of consciousness-transference, there are ‘outer’ signs observable in the atmosphere, ‘inner’ signs observable on the body of the deceased, and ‘secret’ signs observable in the relics that emerge after death. On the appearance of seed-syllables among the cremated relics of great spiritual teachers, see e.g. Dudjom Rinpoche, NSTB, p. 564.
25. The white syllable Ah is the seed-syllable of Vajradhara, the azure syllable MOM is that of Vajrasattva, and the red syllable hrIh is that of Avalokitesvara. See Longchen Rabjampa, GGFTC, Ch. 7, pp. 682-93.
26. The five types of bone-relic (Tib. dung-rigs rnam-pa-lnga), which appear following cremation, are associated with the five seed-syllables of the five male buddhas, and with five bodily constituents. See Ch. 14. On the appearance of cremation relics in the form of a deity’s hand-implement (phyag-mtshan) or image (sku-’dra), see e.g. Dudjom Rinpoche, NSTB, pp. 572.
27. Here the emergence of fluids from the left nostril rather than the crown fontanelle is an indication that the consciousness-transference has taken effect into the Buddha-body of Emanation rather than into the Buddha-bodies of Reality or Perfect Resource. On the appearance of such signs, see Ch. 14, passim; and for a recorded instance of the whole skull being left as a cremation relic, see Dudjom Rinpoche, NSTB, p. 572.
28. Orgyan, i.e. an epithet of Padmasambhava.
29. Tib. srid pa’i sgo zhes by a ba khams dang thig la dkar dmar ‘gyu-ba’i lam.
30. Tib. de-kho-na-nyid-kyi dam-tshig-dang sdom-pa. In general, all the commitments of the Vehicle of Indestructible Reality and all vows associated with pious attendants and bodhisattvas may be termed commitments and vows taken with respect to the nature of reality. More specifically, however, this refers to the four commitments taken by practitioners of the Great Perfection: nothingness, evenness, uniqueness, and spontaneity, on which see R. Barron (trans.), The Precious Treasury of the Way of Abiding.
31. Tib. btags-grol. See Ch. 14.
32. Tib. thos-grol. See Ch. 11.
11 The Great Liberation by Hearing
Part One
1. Tib. Thos-grol chen-mo.
2. Tib. Zab-chos zhi-khro dgongs-pa rang-grol.
3. Tib. khrid-kyi rim-pa. This refers to all the levels of instruction received during the course of a person’s lifetime, including those based on the sutras and the tantras. The experiential cultivation of the ‘great emptiness’ (stong-pa chen-po) which the practitioner of Mahayoga enters into in the course of daily practice brings about a dissolution of normal conceptual consciousness into a non-dual, non-conceptual awareness. The signs which accompany the successful actualisation of this meditative process are identical to those which occur at the time of death. The resulting familiarity with the process of the dissolution of consciousness allows the practitioner, at the time of death, to pass through an accustomed process and thereby to enter the non-conceptual inner radiance without confusion and to rest in its nature, with stability.
4. See above, Ch. 10.
5. See above, Ch. 8.
6. Tib. bden-pa’i stobs. This refers to an invocation prayer evoking the power of the truth of the ultimate nature of mind and phenomena embodied in the meditational deities, the sacred writings, and the community of sincere practitioners.
7. This esoteric meditative process, which is divulged only to fully qualified practitioners, is described in supplementary texts relating to the present cycle, such as Guiding the Deceased to Higher Rebirths: The Natural Liberation of the Six Realms of Beings (Tshe-’das gnas-’dren ’gro-drug rang-grol). See Appendix One.
8. The belief in the notion of the continuity of consciousness creates a very different perspective among the bereaved within Buddhist communities. Although grief is not repressed, the family members and friends are encouraged to support the consciousness of the deceased by being themselves strong in their spiritual practice and dedicating this effort to the deceased. Sympathy for the spiritual opportunities being presented to the deceased during and after the death process is strongly stressed. Clinging, attachment and extreme sorrow are discouraged, whilst creating an atmosphere of openness, compassion and acceptance of change is emphasised and highly valued.
9. On this interval following the cessation of outer respiration (phyi-dbugs) and preceding the cessation of inner respiration (nang-dbugs), see p. 228.
10.  The inj unction not to touch the body of the deceased extends from the moment when the consciousness enters the central channel until the vital energy leaves the body; a period of time which can be just a few moments or up to three days. This injunction is often repeated in the present text and stressed by Tibetan lamas who explain that touching the body draws the mindfulness of the individual to the place being touched. Since the point on the body from which the consciousness exits is related to the quality of the mental realm into which it may enter, drawing the mindfulness by touching can be helpful or harmful. See above, Ch. 10, p. 214.
11. Traditionally, every Tibetan household has a shrine which is the focus of the household’s daily ritual and devotional activity. At the time of a bereavement various ancillary rituals are also performed together with the reading of this Great Liberation by Hearing. Often a tent is erected in the garden and a large altar laid out. There is much activity, involving both the family and the attending monks, in making the preparations for the rituals. The sense of bewilderment at the death of a loved one is strongly tempered by the purpose-fulness in the activity directed at supporting and inspiring the consciousness of the deceased.
12. These prayers are read to the dying person in order to inspire a calm and dignified approach to death. For the full text of the Aspirational Prayer Calling to the Buddhas and Bodhisattvas for Assistance (Sangs-rgyas-dang byang-chub sems-dpa’i-rnams-la ra-mda’ sbran-pa’i stnon-lam); the Aspirational Prayer which Protects from Fear of the Intermediate States (Bar-do ‘jigs-skyob-ma’i smon-lam), and the Aspirational Prayer which Rescues from the Dangerous Pathways of the Intermediate States (Bar-do ‘phrang-sgrol-gyi smon-lam), see Ch. 12.; and for the Root Verses of the Six Intermediate States (Bar-do’i rtsa-tshig), see above, Ch. 3. The attitude in which the dying person approaches death is regarded as the most essential factor in ensuring the continued well-being of the individual. For the dying individual to cultivate an attitude of compassion towards others during the process of death is regarded as primary. Remaining fearless and fully aware of the processes of dying, whilst also being prepared to recognise the qualities of awareness which naturally arise during and after the moment of death, is strongly encouraged.
13. Tib. ‘chi-kha’i bar-do-la ’od-gsal ngo-sprod-pa. This is the introduction to the radiance which arises immediately after the ceasing of respiration at the moment when the vital energies collect at the mid-point of the central channel, close to the heart. See also above, Ch. 8, pp. 173-7, and Ch. 10, pp. 205-9, where reference is also made to this intermediate state.
14. Tib. chos-nyid bar-do-la ’od-gsal ngo-sprod-pa. This is the introduction to the radiance experienced by the mental body of the deceased in the form of the Peaceful and Wrathful Deities. See pp. 234-72; also Tsele Natsok Rangdrol, The Mirror of Mindfulness, pp. 77-102.
15. Tib. srid-pa bar-do-la mngal-sgo dgag-thabs bstan-pa. The final section of this chapter describes five profound methods for avoiding uncontrolled rebirth in an unfavourable realm. See pp. 285-300; also Tsele Natsok Rangdrol, The Mirror of Mindfulness, pp. 105-28.
16. In this context, the advice is to invite to the bedside an individual who has followed the same meditational practices as the dying person.
17. In this context, the advice is to invite to the bedside an individual who has studied and practised within the same commentarial tradition.
18.   i.e. the central energy channel of the body.
19. This period during which vital energy and consciousness are united in the central channel is also described as that in which the ‘inner breath’ (nang-dbugs) remains within the body. It is said to last approximately twenty minutes.
20. Tib. bar-do dang-po’i ’od-gsal, i.e. the inner radiance which arises at the culmination of the intermediate state of the time of death is the first of three successive ‘intermediate states’ that occur after death and prior to the rebirth process. They comprise the inner radiance of the ground, the inner radiance of the path, and the inner radiance of the Peaceful and Wrathful Deities in the intermediate state of reality. These three phases are not to be confused with the classical enumeration of the six intermediate states as described in Ch. 3 and in the glossary.
21. Throughout the death process and at each step in the reading of the Great Liberation by Hearing, the presiding lama should enter into those meditative states of awareness which the text describes and which the dying person is encouraged to cultivate. In this way, he serves as a support and anchor for the concentration of the dying and the deceased.
22. Tib. rtsa rba-rlabs rtsis-ba. Tibetan medicine describes diverse types of pulse which indicate impending death due to humoral imbalance, visceral failure and so forth. See Tibetan Medical Paintings, p. 137. On the procedures followed in pulse palpation, see ibid., p. 123.
23. Tib. gnyid-log rtsa-gnyis. The two carotid arteries ‘which induce unconsciousness when pressed’, are included among the body’s most vulnerable points. See Tibetan Medical Paintings, pp. 33,43. Pressure applied at the right moment is said to trap the vital energy and mind together in the central channel, with no possibility of regression or reversal. Correct training in this procedure is of crucial importance, and it is obviously essential that the carotids are not pressed until after the pulse has ceased.
24. On the crown or anterior fontanelle (Tib. tshangs-bug; Skt. brahmarandhra), which is the optimum point of exit for the consciousness of the dying individual, see Ch. 10, p. 214.
25. The period following the cessation of the coarse outer breath (phyi-dbugs) and before the cessation of the subtle inner breath (nang-dbugs), also known as the life-sustaining vital energy (Tib. srog-’dzin-gyi rlung; Skt. prana), is that during which the vital energy and mind are drawn together into the central channel, causing ordinary beings to lapse into unconsciousness (shes-pa brgyal). This moment is also described in terms of the blackness induced by the merging of the white male and red female generative essences at the heart-centre of the central channel. See Ch. 8, p. 175.
26. The Tibetan biographical tradition cites many instances of great spiritual teachers who at the time of their demise enter into the prolonged experience of this intermediate state.
27. See Ch. 10, p. 203.
28. See Ch. 8, p. 173ff. An alternative description of this process is also given in medical texts. See Tibetan Medical Paintings, pp. 51-2: ‘Upon the sinking of the earth element into the water element, the patient ceases to grasp the solidity of objects. Upon the sinking of the water element into the fire element, the sensory orifices dry up. Upon the sinking of the fire element into the wind element, bodily heat disappears. Upon the sinking of the wind element into the space element, breathing stops. As far as the five sensory organs, born out of the five primordial elements, are concerned, the first to cease functioning is sight, then comes the ability to hear, followed by the senses of smell, taste and finally touch. Consequent on this tactile loss, life itself wanes; and all sensory functions dissolve into the life-sustaining breath, which itself vanishes into consciousness, destined for future rebirth.’
29. On the relationship between the various orifices from which serum is exuded and the realms inhabited by sentient beings, see Ch. 10, p. 214; also A. Wayman, The Buddhist Tantras, Ch. 12, pp. 139-50, whose account is based on the commentarial literature of the Guhyasamaja Tantra.
30. The harsh and bewildering experiences related to past actions (las-kyi ‘khrul-snang) are those manifestations of sound, lights and rays of light which appear during the intermediate state of reality (chos-nyid bar-do), in contrast to the terrifying experiences related to Yama (gshin-rje) which occur during the intermediate state of rebirth (srid-pa’i bar-do). See p. 234ff and pp. 268-9.
31. Since the meditational deities are pure appearances inseparable from emptiness, they are said to ‘appear and yet lack inherent existence’ (snang-la rang-bzhin med-pa) and to be ‘devoid of solid or corporeal forms’ (gdos-bcas med-pa). See also Dudjom Rinpoche, NSTB, pp. 123-7, 279-80; Longchen Rabjampa, GGFTC, pp. 626-81.
32. i.e. Avalokitesvara.
33. On the risk of inferior rebirth (ngan-song) which confronts those who have broken their vows (sdom-pa shor-ba) and failed to maintain their basic commitments (rtsa-ba’i dam-tshig nyatns), see Ch. 7; also Longchen Rabjampa, GGFTC, pp. 1184-229.
34. On this convergence of the mother and child aspects of reality (chos-nyid-ma-bu), which are identified respectively with the inner radiance of the ground and the inner radiance of the path, the latter cultivated by the meditator during his or her lifetime, see also Ch. 8, pp. 176-7.
35. The experiences of the ‘mental body’ (yid-kyi lus) during the intermediate states of reality and rebirth are described below in detail. See pp. 273-85.
36. The intermediate state of reality is here referred to as the ‘third intermediate state’ (bar-do gsum-pa) when it is enumerated following the two phases of inner radiance of the ground and path that arise during the intermediate state of the time of death (’chi-kha’i bar-do).
37. Tib. Chos-nyid bar-do’i ngo-sprod chen-mo.
38. For a synopsis of the classical enumeration of the six categories of intermediate state: namely the intermediate state of the living or natural existence (rang-bzhin skye-gnas-kyi bar-do); the intermediate state of dreams (rmi-lam bar-do); the intermediate state of meditative stability (ting-nge-’dzin bsam-gtan-gyi bar-do); the intermediate state of the time of death (’chi-kha’i bar-do); the intermediate state of reality (chos-nyid bar-do); and the intermediate state of consequent rebirth (lugs-’byung srid-pa’i bar-do), see glossary. Tsele Natsok Rangdrol, The Mirror of Mindfulness, pp. 75-102, also discusses the diverse interpretations of the intermediate state of reality presented by the different schools of Tibetan Buddhism.
39. As stated above, p. 229, the intermediate state of the time of death is said to last up to three and a half days, so that those who have failed to recognise the inner radiances of the ground and path remain unconscious for the same period of time. It is on being aroused from that unconscious state that the visions of the Peaceful and Wrathful Deities of the intermediate state of reality then arise. It is important to bear in mind that the use of the word ‘day’ in this context and those which follow is from the standpoint of the bereaved. From the perspective of the deceased, as Tsele Natsok Rangdol states, ‘Few people, however, consider these to be actual solar days. Since they are… only meditation days, understand that for ordinary people they do not appear for more than a short moment’ (Mirror of Mindfulness, p. 113).
40. On the reversal of cyclic existence and of all its aspects of mundane consciousness and sense-perception through the practices of the Great Perfection, see NSTB, p. 340, and GGFTC, pp. 395-97, 1001-5.
41. The events which unfold in the course of the intermediate states of reality and rebirth are held, in the view of the present text, to endure approximately for forty-nine days. Note however that this period of forty-nine days is not said to be fixed. See Tsele Natsok Rangdrol, The Mirror of Mindfulness, p. 22. It is recognised that the nature of the appearances in the intermediate state of reality will vary according to the meditative tradition followed. Tsele Natsok Rangdrol (ibid., pp. 98-100) does emphasise, on the other hand, that the pure psycho-physical aggregates, elements, sense-organs, and so forth, will manifest as sounds, lights and rays.
42. Tib. dbus-su thig-le brdal-ba’i zhing-khams. An epithet of the Akanistha-Ghanavyuha realm of Vairocana Buddha, on which see glossary.
43. Tib. de-bzhin gshegs-pa’i ’od-zer chos-dbyings-kyi ye-shes zhes-bya-ba. This luminosity is called the ‘light ray of the TathSgata’ because Vairocana Buddha is said to preside over the Tathagata or Buddha family. On the compassionate unfolding of the great light rays of the tathagatas, see also Dudjom Rinpoche, NSTB, pp. 912-13.
44. Note that the text associates both the dull white light of the god-realms and the dull green light of the animal realms (see p. 253) with the propensities for delusion (gti-mug). More generally, delusion is recognised as the primary dissonant mental state giving rise to birth among the animals, and pride as the primary dissonant mental state giving rise to birth among the gods.
45. Note that pride is more generally associated with birth in the god realms, while it is attachment {’dod-chags) or a combination of all five dissonant mental states that is said to generate birth as a human being. See above, Ch. 5.
46. On the significance in Atiyoga of the ‘state of non-activity’ (byar-med-kyi ngang), see above Ch. 4; also NSTB, pp. 335-7, 896-910.
47. Tib. ye-shes bzhi-sbyor-gyi snang-ba.
48. This passage associates the white luminosity with the pristine cognition of reality’s expanse and Vairocana, and the blue light with the mirror-like pristine cognition and Aksobhya, reversing the earlier sequence. On this distinction, see Longchen Rabjampa, GGFTC, pp. 390-91.
49. DR, Vol. 3, p. 77,1. 3, reads nang-du.
50. Tib. mi-rtog-pa’i ngang. Along with bliss and radiance, this ‘non-conceptual state’ is considered to be one of the three concomitant experiences associated with the practice of the perfection stage (sampannakrama). See Longchen Rabjampa, GGFTC, pp. 827-8.
51.  The green light associated with Amoghasiddhi is said not to arise until buddha-activities can be performed consequent on the attainment of perfect enlightenment.
52. This ‘vision of the four pristine cognitions combined’ (ye-shes bzhi-sbyor-gyi snang-ba) is said to occur in relation to the ‘hollow passageway of Vajrasattva’ (rdo-rje sems-dpa’ khong-gseng-gi lam), a synonym for the central channel of the body, through which transference of consciousness (’pho-ba) is also effected. See Tsele Natsok Rangdrol, The Mirror of Mindfulness, p. 20.
53. Tib. rgyun-gyi ting-nge-’dzin; Skt. sroto’nugatasamddhi.
54. Tib. rig-pa Ihun-grub chen-po’i sku. See glossary under Buddha-body.
55. On the conflation in this text of delusion (Skt. moha; Tib. gti-mug) with both the god-realm and the animal realm, see note 44.
56. On this class of faithful retainers (Tib. ging), who protect the mandala from impediments, see also Ch. 7, note 17.
Part Two
1. Tib. Khro-bo’i bar-do’i ’char-tshul bstan-pa bzhugs-so.
2. See Ch. 14.
3. There are many specific instances of these indications symbolic of passage to the realm of the sky-farers (dag-pa mkha’-spyod) at the time of death, particularly in the context of the lineages of Atiyoga. See, for example, NSTB, p. 543 (the death of Bagom), p. 550 (the death of Dzeng Dharmabodhi), p. 561 (the death of Zhangton), p. 563 (the death of Nyibum), p. 564 (the death of Guru Jober), p. 568 (the death of Melong Dorje), p. 572 (the death of Kumaradza), and p. 594 (the death of Longchenpa). For a more detailed explanation of these phenomena, see Ch. 14, passim.
4. Tib. gsang-lam, i.e. the path of the secret mantras (guhyamantra).
5. The full text of the Liberation by Wearing: Natural Liberation of the Psycho-physical Aggregates (bTags-grol phung-po rang-grol) is contained below, Ch. 14, pp. 347-79-
6. The names of the four Female Gatekeepers of the wrathful assembly given here are identical to those given above, p. 247, in the context of the peaceful assembly. Their actual names are VajratejasI in the east, Vajramogha in the south, Vajraloka in the west, and Vajravetall in the north, See, above, Ch. 5, p. 84.
7. The colours of Manuraksasi, Brahmani, Raudrl, Vaisnavl, and Kaumarl here accord with the descriptions in Ch. 5, p. 85, and Ch. 6, p. no. DR, p. 103, depicts them respectively as dark brown, reddish yellow, dark green, blue, and red.
8. DR, p. 103,1.4, reads phag-mgo (pig-headed), but see Ch. 5, p. 85, and Ch. 6, p. no.
9. Here the colours of SantI, Amrta, SaumI, and Dandl accord with the descriptions in Ch. 5, p. 85, and Ch. 6, p. no. DR, p. 103, depicts them respectively as red, red, white, and dark green.
10. Here the colours of Bhaksasi and Rudhiramadl accord with the descriptions in Ch. 5, p. 86, and Ch. 6, pp. 110-11. DR, p. 104, depicts them respectively as dark green and white.
11.  Here the colours of VayudevI, Agnayl, Varahl, Vajra Camundl, and Varunan I accord with the descriptions in Ch. 5, p. 86, and Ch. 6, p. 111. DR, pp. 104-5, describes them respectively as blue, red, black, red, and blue.
12.  On this distinction, see Longchen Rabjampa, GGFTC, pp. 397ff., and ibid., Ch. 15, pp. 1075.
13.  On the variations in the size of the buddha-body, see R. Kloetsii, Buddhist Cosmology, p. 69, and on the varying sizes of the physical bodies of living beings within the three world-systems, see the chart in ibid., p. 38. The same work has much information on the dimensions of Mount Sumeru and its status within the world-system.
14.  Mistaken views (log-lta) are principally those which disclaim an appropriate connection between virtuous causes and virtuous effects, and those which ascribe inherent existence in varying degrees to physical and mental phenomena.
Part Three
1.   Tib. Zab-chos zhi-khro dgongs-pa rang-grol las srid-pa bar-do ’i ngo-sprod.
2.   Tib. Sangs-rgyas-dang byang-chub sems-dpa’i-rnams-la ra-mda’ sbran-pa’i smon-lam. See Ch. iz, pp. 308-9.
3.   These verses are found in Vasubandhu’s Treasury of the Abhidharma, Ch. 3, w. 13-14.
4.   Tib. sngon-’byung.
5.   Tib. bar-do’i snang-ba yid-kyi lus.
6.   Tib. dbang-po kun-tshang thogs-med rgyu.
7.   Vajrasana, the ‘indestructible seat’ below the Bodhi Tree at present-day Bodh Gaya, the place where the buddhas of the ‘auspicious aeon’ are said to attain buddhahood.
8.   Tib. las-kyi rdzu-’phrul shugs-dang Idan.
9.   The miraculous ability based on past actions (las-kyi rdzu-’phrul) is an intensified perceptual state arising from past habitual tendencies (vasand), quite distinct from the four supports for miraculous ability (rddhipada) or enlightened attributes (guna) indicative of buddhahood, on which see NSTB, Vol. 2, p. 138.
10.  Tib. rigs-mthun lha-mig dag-pas mthong.
11.  This ‘pure clairvoyance’ (lha-mig dag-pa), like the miraculous ability based on past actions (las-kyi rdzu-’phrul) described above, is a product of the intensified perception of the mental body, enabling those destined to one form of rebirth to perceive beings of their own kind. As such, it is differentiated from the clairvoyance possessed by the gods inhabiting the world-systems of form (rupadhdtu) and desire (k&madh&tu), but similar to that which is acquired in the course of meditation.
12.  The carnivorous ogres (Tib. srin-po), acting as the executors of the unfailing law of cause and effect (las-kyi sha-za), are those who execute the rites of Yama (gshin-rje’i las). See Ch. 13, pp. 321ff.
13.  The colours of the three precipices symbolic of the dissonant mental states (kleda) – white, red, and black – are also respectively associated with the three enlightened families (rigs-gsum) through which they are purified, i.e. those of Aksobhya, who is the natural purity of aversion, Amitabha, who is the natural purity of attachment, and Vairocana, who is the natural purity of delusion. See Ch. 5, p. 97.
14. This sentence is omitted in DR, Vol. 3, f. 125,1. 1.
15. On the expression lhan-cig skyes-pa’i lha, here rendered as ‘innate good conscience’, and the expression lhan-cig skyes-pa’i ’dre, rendered here as ‘innate bad conscience’ see also Ch. 13, pp. 321ff.
16. On the ‘mirror of past actions’ (las-kyi me-long) in which Yama Dharmaraja is said to view the virtuous and non-virtuous actions of the deceased, see below, Ch. 13, pp. 321-2.
17. The ‘bull-headed Raksa’ (rag-sha glang-mgo) is the name of one of the acolytes of Yama Dharmaraja. See Ch. 13, pp. 321ff.
18. See glossary. For the Nyingma interpretation of the Buddha-body of Essentiality (ngo-bo-nyid-kyi sku; Skt. svabhdvikakdya), which some sources regard as the ‘fourth’ buddha-body, see Dudjom Rinpoche, NSTB, pp. 191ff.
19. On the significance of the ‘name empowerment’ (tning-gi dbang), see glossary under Four Empowerments.
20. The following verses derive from the Aspirational Prayer which Protects from Fear of the Intermediate States (Bar-do’i ’jigs-skyobs smon-lam). See below, Ch. 12, pp. 314-15.
21. Those experiencing the sensation of moving upwards (gyen-la ’gro-ba) have an affinity with rebirth in the god-realms, those moving horizontally (’phred-la ’gro-ba) have an affinity with the human realms, while those moving downwards (mgo mthur-la brten-nas ’gro-ba) have an affinity with the hells, anguished spirits and animals. See e.g. Longchen Rabjampa, GGFTC, pp. 493-4.
22. On these verses from the Root Verses of the Six Intermediate States (Bar-do drug-gi rtsa-tshig), see Ch. 3, pp. 33-4.
23. Tib. bdag srid-pa bar-do ’char-dus ’dir.
24. Tib. mdun-pa rtse-gcig sems-la bzung-bya.
25. Tib. bzang-po las-kyi ’phro-la nan-gyis mthud.
26. Tib. mngal-sgo bkag-nas ru-log dran-par byal snying-rus dag-snang dgos-pa’i dus gcig yin.
27. Tib. bla-ma yab-yum.
28. On the practices pertaining to the purification of the four modes of birth (skye-gnas rigs bzhi; Skt. caturyoni), namely: oviparous birth (sgo-nga-nas skye-ba; Skt. andaja), viviparous birth (mngal-nas skye-ba; Skt. jarayuja), supernormal birth (brdzus-te skye-ba; Skt. upapdduka), and birth from warmth and moisture (drod-sher-las skye-ba; Skt. samsvedaja), see Dudjom Rinpoche, NSTB, p. 279. Note that the instructions given in our text at this juncture refer only to the first two categories.
29. The clotting of the embryo (nur-nur-po; Skt. kalala) and the oval formation of the embryo (mer-mer-po; Skt. arbuda) are the first two of the so-called five stages of embryonic development (mngal-gyi gnas-skabs Inga). For a more detailed, though slightly different, explanation, see Tibetan Medical Paintings, pp. 25-6 and 181-2.
30. See Ch. 3, p. 34.
31. Tib. bden-med sgyu-ma Ita-bu gdams-ngag.
32.  Tib. ’od-gsal sgoms-nas mngal-sgo ’7;gag.
33. On this description of the mind resting in its natural state, which derives from the esoteric instructions of the Great Perfection on Cutting through Resistance (rdzogs-chen khregs-chod), see Ch. 4.
34.  Tib. mngal-sgo ‘dam-pa’i gdams-ngag zab-tno.
35. On the meditative stabilities (samddhi) or meditative concentrations (dhy&na) which give rise to birth in the world-system of form (rupadhdtu), see the chart in NSTB, pp. 14-15; and for a detailed discussion, see also L. Pruden (trans.), Abhidharmakosabhisyam, Ch. 3, The World, pp. 365-495.
36. On the transference of consciousness to the pure buddha fields (dag-pa sangs-rgyas-kyi zhing-du ’pho-ba), see Ch. 10.
37. For a description of such consecration of the womb, see the life of Sakyamuni Buddha in Dudjom Rinpoche, NSTB, p. 416; also GGFTC, p. 474.
38.  Sangs-rgyas-dang byang-chub sems-dpa-rnams-la ra-mdar spran-pa’i smon-lam. See below, Ch. 12, pp. 308-9.
39.  For the text of the Root Verses of the Six Intermediate States (Bar-do drug-gi rtsa-tshig), see above, Ch. 3, pp. 32-4; and for that of the Aspirational Prayer which Rescues from the Dangerous Pathways of the Intermediate States (Bar-do ’phrang-sgrol-gyi smon-lam), see below, Ch. 12, pp. 310-13.
40.  For the full text of the Liberation by Wearing: Natural Liberation of Psycho-physical Aggregates (bTags-grol phung-po rang-grol), see below, Ch. 14; and for that of the Spiritual Practice: Natural Liberation of Habitual Tendencies (Chos-spyod bag-chags rang-grol), see above, Ch. 5.
12 Aspirational Prayers
1. Tib.  Sangs-rgyas-dang byang-chub sems-dpa’ rnams-la ra-mdar spran-pa’i smon-lam.
2. Or she, as appropriate.
3. Tib. Bar-do ’phrang-sgrol-gyi smon-lam.
4. DR, pp. 320-21, inserts these verses after those dedicated to Amoghasiddhi.
5. This mantra, missing in DR, p. 321,1. 2, is inserted on the basis of its inclusion
6. Tib. Bar-do’i smon-lam ’jigs-skyobs-ma.
7. At this point the text inserts the following couplet, which has apparently be mis-transcribed out of context from the previous aspirational prayer: May the fields of the five elements not rise up as a hostile force. May I see them as the fields of the five buddhas.
8. An allusion to the beguiling prophecies of Mara, who sought to deceive Sakyamuni at the time of his attainment of buddhahood.
13 A Masked Drama
Part One
1. Tib. Srid-pa bar-do’i ngo-sprod dge-sdig rang-gzugs ston-pa’i gdams-pa srid-pa bar-do rang-grol. On the variant forms of the title, see Appendix One.
2. Tib. Zab-chos zhi-khro dgongs-pa rang-grol.
3. Tib. Padma zhi-khro’i bar-do thos-grol. On the cycles of gter-ma discovered by Karma Lingpa, and the various texts concerning empowerment (dbang-bskur) and introduction (ngo-sprod) contained within them, see above, ‘A Brief Literary History’, pp. xxxvi-xlviii, and Appendix One.
4. Here, the intermediate state of reality (chos-nyid bar-do) is described as such because the luminosities and the Peaceful and Wrathful Deities are directly seen, offering the potential for immediate liberation.
5. Although the introduction to the intermediate state of rebirth (srid-pa’i bar-do) has already been given (see Ch. 11, pp. 273-303), the drama presented here functions as a lighthearted didactic supplement to the previous introduction, and is directed specifically at the living rather than the deceased.
6. The acolytes of Yama include the Ox-headed Raksa Demon (Raksa glang-mgo).
7. Tib. ‘Byung-po spre’u tngo.
8. The bre is the standard Tibetan unit of dry measure, twenty of which equal one khal. The srang is the standard unit of weight measurement.
9. Tib. Dur phag-mgo.
10. Tib. sDug-pa sbrul-mgo.
11. Tib. gTum-po dom-mgo.
12. Tib. srNgam-pa seng-mgo.
13. Tib. ’Dab-cbags khyung-mgo.
14. Tib. lhan-cig skyes-pa’i lha. See also Ch. n, p. 279.
15. Tib. lhan-gcig skyes-pa’i ’dre. See also Ch. n, p. 279.
16. Tib. dPal-skyes.
17. Tib. dMyal-ba ’bum.
18. On the outcaste (candala; Tib. rigs-ngan gdol-pa) community, traditionally excluded from Indian society for occupational reasons, see A. L. Basham, The Wonder That Was India, pp. 145-7.
19. The four classes of ancient Indian society comprise: the priestly class (brdh-manavarna); the princely class (ksatriyavarna); the mercantile class (vaisya-varna); and the labouring class (sudravarna). See A. L. Basham, The Wonder That Was India, pp. 138-45.
20. On the currency of such materialistic and nihilistic philosophical views in ancient India, see Dudjom Rinpoche, NSTB, pp. 66-7; and see A. L. Basham, The Wonder That Was India, pp. 298-300.
21. Tamralipti (zangs-gling) is identified with modern Tamluk on the Bengal coast. See NSTB, p. 455.
22. Tib. shan-pa khri-dpon; also translatable as ‘myriarch of butchers’.
23. Tib. shan-mo dpal-skyid.
24. The year of the water pig is the last in the cycle of sixty years, according to the calendrical system of elemental divination (’byung-rtsis), for which reason it will create a ‘fin de siecle’ notion in the minds of the audience.
25. KamarQpa in Assam is revered as one of the twenty-four sacred abodes of tantric Buddhist India. See NSTB, pp. 472 and 501.
26. Tib. rje-rigs; Skt. vaiiya. See above, note 19.
27. Tib. rDorje gcod-pa (Vajracchedika, T 16). This sutra is one of the best known of the shorter Prajnaparamitd texts. Its Chinese version is said to be the world’s oldest extant printed book.
28. See Ch. 12, pp. 308-9.
29. See Ch. 11, pp. 285-300.
30. See Ch. 10.
31. See glossary under Six-syllable Mantra.
32.  Tib. dGe-sdig rang-gzugs ston-pa’i gdams-pa [’am me-long] srid-pa [bar-do] rang-grol.
33.  Skt. subham bhavantu.

Part Two
1. Tib. Srid-pa’i bar-do’i ngo-sprod dge-sdig rang-gzugs ston-pa’i lhan-thabs dbyangs-snyan lha’i gandl.
2. Tib. Xab-chos zhi-khro dgongs-pa rang-grol.
3. See pp. 326-8.
4. The mandala of the Peaceful and Wrathful Deities would be constructed in two or three dimensions for the performance of this drama and the concomitant empowerment ceremonies.
5. Seep. 333.
6. On the significance of the ‘mandala of spiralling rainbow lights’ (Tib. ’ja’-’od ’khyil-ba’i dkyil-’khor) for practitioners of the All-surpassing Realisation (thod-rgal) meditations of Atiyoga, see Dudjom Rinpoche, NSTB, pp. 337–43.
7. i.e. Namka Chokyi Gyelpo, the spiritual teacher of Gyarawa Namka Chokyi Gyatso, who composed this supplement.
8. See Ch. 5, pp. 67ff.
9. Tib. zang-thal. This expression indicates success in consciousness-transference or the direct realisation of inner radiance at death. See above, Ch. 10.
14 Liberation by Wearing
1. Tib. bTags-grol phung-po rang-grol-gyi don-bsdus.
2. Tib. Zab-chos zhi-khro dgongs-pa rang-grol.
3. om ah MOM are the essential mantras which liberate mundane body, speech, and mind in primordial purity.
4. This is the naturally resonant mantra of the Buddha Samantabhadra, written in the dakinl script of Oddiyana, in the form of a vajra-song. The dakinl script appears to be only remotely related to Sanskrit. The following interpretation of these syllables derives from the Tantra of the Coalescence of Sun and Moon (Nyi-zla kha-sbyor-gyi rgyud, sDe-dge NGB, Vol. 4, p. 119a). For variant readings of the mantras, see also Namkhai Norbu, The Dzogchen Ritual Practices, pp. 132-6; and for its intonation, ibid., pp. 90-1. Following the tantra, the syllables are interpreted by Namkhai Norbu as follows: From the very beginning (ema), intrinsic awareness has never been born, nor will it ever be born (kiri kiri). Self-arisen, it has never been interrupted (masta), nor will it ever be interrupted (bhalibhali). Since it is total vision, it has never been clarified, nor will it ever be clarified (samitasurusuru). Being omni-present, it has never been constructed, nor will it ever be constructed (kundhalimasumasu). Being unique it is perfectly realised in space through the methods of the four signs (ekarilisubhastaye). It is natural liberation into the great expanse and it is supreme bliss (cakirabhulita). Since it is the great expanse, it is habituated to supreme delight (cayesamunta caryasughaye). Relaxing the tension of this portion, which is relative existence, intrinsic awareness generates everything (bhitisanabhyaghuliye). And thus one transfers directly into the great inner radiance (sakaridhukani). Brilliant and wondrous, this light radiates (mataribhetana), totally transcending everything, and it eliminates all errors (paralihisana). In a state of being just as it is, it is free from all conceptions (makhartekelana). Being perfect, it is like the light of the moon (sambhurata maikacaratamba). Like the sunlight, it is luminous (suryaghataraye bashana). It is like a jewel, a mountain, a many-petalled lotus (ranabhiti saghutipaya). It is the great resonance which has never been sounded, and never will be sounded (ghuraghurapagakharanalam). It is the primordial state which has never been created and never will be created (naranarayi tharapatlam). It is the great enlightened mind which was never adorned and never will be adorned (sirnasirnabhesaraspalam). Self-originated and perfect, it will never become enlightened (buddhabuddha chisasaghelam). Ten concluding syllables are focal points of bodily energy (sasa rr ll ii mama), while the other concluding syllables are associated with the buddha-bodies (rara laha a).
5. This mantra in the form of a vajra-song is included in the Tantra of the Coalescence of Sun and Moon (Nyi-zla kha-sbyor-gyi rgyud, sDe-dge NGB, Vol. 4, pp. 119a–b). As before, it is written in the dakini script of Oddiyana. The main verses are preceded by om ah MOM and concluded by the ten syllables of bodily energy (SASA RR LL II MAMA), and those indicative of buddha-body (RARA). See Namkhai Norbu, The Dzogchen Ritual Practices, pp. 132-6.
6. These twenty-five mantras which follow are again rendered in the dakini language of Oddiyana, as distinct from Sanskrit.
7. Tib. phyir mi-ldog-pa’i sa.
8. Tib. nyams-gong ‘phel-ba’i snang-ba.
9. Tib. rig-pa 7 tshad-pheb-kyi snang-ba.
10. Tib. ngo-bo rang-bzhin thugs-rjer grol.
11. Tib. btags-cing dbugs-la sleb-pa’i tshad grol.
12. The Delhi reprint (p. 225) comments that each of these preceding mantras encapsulates the natural sound of reality (chos-nyid rang-sgra) and is capable of conferring liberation. As such, these mantras are contrasted with the vidyd- mantra and dh&ranlmantra. See Namkhai Norbu, The Dzogchen Ritual Practices, pp. 128ff.
13.  From this point onwards, the mantras are rendered in Sanskrit. On the ‘hundred enlightened families of the Peaceful and Wrathful Deities’ (zhi-khro rigs-brgya), see Appendix Two.
14.  As in all the verses that follow, these events occur when the mantra circle is worn at the time of death.
15.  The subtle wheel of vibrant mantra letters, vowels and consonants, from which the seed-syllables of the various deities are formed. See GGFTC, Ch. 4, PP- 544-74-
16.  The text (p. 265,1. 3-4) reads ‘blue’ at this juncture.
17.  The Varanasi reprint gives the alternative mantra for Mafijusrt: Vagisvari mum sri svaha.
18.  The abridged version of this text suggests that subtle relics rather than rainbow lights will appear at this juncture, in conformity with the opening verse of this section.
19.  For Narti, the alternative form ‘Naivedy S’ (Tib. Zhal-zos-ma) is also found.
20.  Here substantialism (mtshan-’dzin) refers to the grasping at characteristics, having failed to understand that they lack inherent existence.
21.  This verse is omitted in our text, but found in the abridged version.
22.  For a more detailed explanation of the above mantras of the Forty-two Peaceful Deities, see Longchen Rabjampa, GGFTC, pp. 690-96.
23.  The text does not add significant detail to the description of the mantras of the Twenty-eight Isvarl. The actual mantras for this series are reproduced according to r Dor-rje me-long, Peking Kangyur, Vol. 10, p. 20; but with the Sanskrit corrected in accordance with GGFTC, pp. 1124-8.
24.  This verse is omitted in our text, but found in the abridged version. For a more detailed explanation of the above mantras of the sixty wrathful deities, including a number of variants, see Longchen Rabjampa, GGFTC, pp. 1144-56.
25.  On the nature of these six syllables, which are associated with the six realms of existence according to the tradition of the Innermost Spirituality (snying-thig), see Namkhai Norbu, The Dzogchen Ritual Practices, p. 123.
26.  On the Hundred-syllable Mantra of Vajrasattva, see glossary. On the breaches of the commitments, which it rectifies, see above, Ch. 7; and on the negativity and obscurations, which it purifies, see Ch. 1 and Ch. 6.
27.  On this mantra, generally known as the Heart-mantra of Dependent Origination, see glossary.
28.  Tib. mgo-’jug ma-log. Here this refers to the importance of folding the paper so that the heads and tails of the various letters are not inverted or wrongly positioned.
29.  The booklet is then inserted within a golden casket, also known as legs-’bam, that may be tied in a top-knot on the yogin’s head or worn around the neck.