1 There is an overabundance of men who are prepared to explain, most
elaborately, all things in heaven and in earth without really knowing anything
about them. They become gurus, collect disciples, and pose as `Masters of the
2 Or, in a freer translation, the ‘Buddha within'.
3 Such a release is from all other dualities as well, the duality of good and evil being here regarded as the root duality whence all other dualities spring, even the ultimate duality, Nirvana and the Sangsara.
4 So long as man is fettered to appearances, to dualism, his thoughts and actions result in nothing more than after-death states of heavenly happiness or hellish miseries to be followed repeatedly by return to the human state. Thus he remains bound to the ever-revolving Wheel of the Sangsara.
5 This aphorism succintly summarizes the yogic doctrine of concepts expounded above.
6 The fountain refers to rain, which has its ultimate source in the Great Waters. Similarly, good and evil seem to be other than they are they, like all dualities, all concepts of the Sangsaric mind, are inconceivable apart from their ultimate source in the One Mind. In the Voidness of the One Mind they cease to exist, as do all other dualities; for there, as in the Great Waters, is undifferentiated homogeneity.
7 This aphorism may be otherwise phrased : ‘Seek, therefore, this Wisdom within thine own mind' or, more literally, ‘Therefore, thine own Wisdom, this [knowing of] mind, seek ye'.
8 Text : Zab-rgya (pron. Zab-gya): Zab = Deep, gya = vast. This abbreviated expression may be rendered in fuller form as, Deep and vast is Divine Wisdom [or this Doctrine] ' : or more concisely, 'It is the Vast Deep '.
9 Text : snyigs-mahi = snyigs-mahi-dus (pron. nyig-mai-dii), the ‘degenerate age of evil' now prevailing : Skt. Kali-Yuga, ' Black [or Dark, or Iron] Age'.
10 Text Crgyud-/une(pron. gyiid-lung), which may be rendered either as ‘Tantric prophecy ' or as ‘traditional precept'. We may, therefore, otherwise render the phrase as 'in accordance with Tantric [or traditional] teachings'.
11 This treatise, like the whole of the Bardo Thödol Cycle, was recovered, when the time was ripe, by the tertOns, or Tibetan takers-out of hidden texts, all more or less of an occult or esoteric character. (See The Tibetan Book of the Dead, pp. 75-77.)
12 Cf. pp. 2024, 2385, along with pp. 15-20 of the General Introduction.
13 Text : Pad-ma-Oyung-gnas (pron. Pe-ma Jung-nè: Skt. Padma-Kiira), the
ordinary Tibetan name of the Great Master of the Tantric occult sciences,
popularly known outside of
14 Text : mkhan-po (pron. khan-po), a Tibetan appellation suggesting
honour and prestige, applicable to a professor employed to teach, or to the
head of a monastery, and, in general, to spiritually-endowed men of learning.
15 Text: O-gyan (pron. U-gyän), ordinarily transliterated into English as Urgyän, the country of Odiyama, sometimes, but probably incorrectly, taken to be (as in the Tibetan Lam-yig) the modern Gaznee, in Cabul. (See S. C. Das, op. cit., p. 1352.)
16 This is a Mahayanic technical expression referring to the vow of a Bodhisattva not to enter into Nirvana finally until all sentient beings are liberated and the whole Sangsara shall thus be emptied of them.