Counsel for Vajra Friends

Note that in the current translation, "ecstasy" and "bliss," as well as their permutations, translate the same Tibetan term, bde chen (Skt. mahāsukha), depending on context.  ↩

Here, “no metaphysical claim…” translates phyogs 'dzin bral ba (partiality/bias/limited scope + free from). Phyogs 'dzin is more literally "take a side," and usually refers to a metaphysical or sectarian dogma. The logic of the sentence is that since appearances cannot be pinned down on the metaphysical spectrum of existing or not existing, or existing only subjectively or objectively, they are primordially empty in the absence of any such inherent existence.  ↩

Here, the author uses an interesting double negative: yengs med bral bas—more literally, "Free from non-distraction." In this context, Khenpo Ngaga is describing the view of the natural state in which there is no longer any need to be vigilant against distraction, as one does in more preparatory meditation techniques.  ↩

"All-encompassing sphere“ translates thig le nyag gcig, which is an intentionally recondite term that is often translated as “single sphere” and is glossed by commentators as a synonym of dharmakāya and other profound abstractions. For a detailed discussion of the term, see Klein, Anne, Unbounded Wholeness (Oxford: Oxford University Press), p.71 n.38 where it is translated as "unbounded wholeness."  ↩

Gyalpo and gongpo ('gong po) spirits, are two types of trouble-making spirits in Tibetan demonology. For a brief description of some of them, see Nebesky-Wojkowitz, Oracles and Demons of Tibet, pp. 283–5. See Tony Duff’s Illuminator Dictionary entry for 'gong po: “Gongpo are one of a group of three spirits that correspond to the three root afflictions in Buddhism: Gongpo are male and connected with aggression; bsen mo are female and connected with desire; rgyal po are (ma ning) neutral and connected with ignorance.”  ↩

The three vajras refers three aspects of ultimate reality. Most often the term is used for body, speech, and mind that are no longer ordinary (i.e., dualistic) and are pervaded with timeless awareness. The meaning overlaps with other threefold ultimate sets, such as “essence, nature, responsiveness” (ngo bo rang bzhin thugs rje) and the three kāyas.  ↩

In both available editions, this line is nine syllables long, whereas all other lines contain only seven syllables. It seems likely, therefore, that two syllables have been included erroneously. From the context and given that this line consists of common pairs—rejection and antidote, pleasure and pain, and hope and fear—the syllables sdug bsngal (meaning suffering/pain) appear to be superfluous additions and have therefore been omitted in translation.  ↩

Dan Martin cites 'Jig rten mgon po, bka' 'bum vol. IV, 454.5 to gloss rgyal 'gong as “Nasty spirits that emerge when one views one’s teacher as having hatred.”  ↩

Damsi see Duff, The Illuminator entry for dam sri: “Abbrev. of dam tshig la gnod pa'i sri. The ‘samaya-demons’ are one kind of Sri, animal-headed Tibetan spirit. They are said to have the heads of pigs and particularly to attempt to trouble those, the yogins, who keep the samaya of secret mantra. They are seen as a major negative influence on such yogins, causing them to break their samaya.”  ↩

Here, Khenpo Ngaga uses the old verb 'tshal ba, which has many connotations, including both want and need. It could, therefore, also be read as "This is why I ask/beg/encourage you to…"  ↩

chu skyes (literally, "water-born") is another term for lotus (padma), and therefore a reference to one of Ngawang Palzang's other names, Pema Ledrel Tsal.  ↩