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20 phyi’i rlung: (1) snyoms pa’i rlung; (2) gcod byed kyi rlung; (3) gshig byed kyi rlung; (4) brdeg par byed pa’i rlung; (5) phung po ’jig(s) par byed pa’i rlung; (6) phung po brten par byed pa’i rlung; (7) las thams cad byed pa’i rlung; and (8) kun tu khyab par byed pa’i rlung. 21 nang gi rlung: (1) gyen du rgyu ba mgrin pa’i rlung; (2) dran pa thams cad bskyed pa snying gi rlung; (3) dvangs snyigs phye ba ’pho ba’i rlung; (4) thur du rgyu ba gsang ba’i rlung; (5) bkrag bdangs bskyed pa stobs kyi rlung; (6) las la byung ba snying rje med pa nyon mongs kyi rlung; (7) las la byung ba snying rje chen po btang snyoms kyi rlung; and (8) shes rab bskyed pa chos nyid ye shes chen po’i rlung. 22 mngon shes lnga, five superknowledges or clairvoyances: the capacities for performing miracles, divine sight, divine hearing, recollection of former lives, and cognition of the minds of others. 23 spyan lnga, the five eyes or levels of vision/clairvoyance: the physical eye, divine eye, the eye of knowledge, the dharma eye, and the buddha eye (sha’i spyan, lha’i spyan, shes rab kyi spyan, chos kyi spyan, sangs rgyas kyi spyan). 24 The first part of this phrase is rlung gi byed las la ’byung (pres./fut.), and the second part is rlung gis byed las las byung (past). I am unclear as to the exact meaning. 25 This is very reminiscent of the thirty-two parts of the body in the practice known as “mindfulness of the body,” one of the four kinds of mindfulness described in early sÒtras and abhidharma texts. The list in the Visuddhimagga (Ñanamoli 1956, 236) varies only by six elements that involve mostly different ways of counting (such as counting the brain and spinal cord as bone marrow!). There, it is also called “this filthy body.” 26 e or i gong or gong po, maybe a mistake for i khung, “hole.” 27 lus po. This is an etymological explanation of the word that has all along been translated simply as “body,” which derives from the word for “left behind.” It is to be noted that the other words under consideration here are also often translated simply as “body,” for instance, phung po (aggregate), gzugs (form), and gdos bcas (corporeal). 28 ma brjed blo la ’jag par gyis shig. But in Text 2 it is ma brjod, which would give the sense of “Don’t speak of it, [but] keep it in [your own] mind.”
Notes to Chapter 7 1 gtor ma brgya dang lhag ma dang bcas pa, “hundred tormas with leftovers.” RT suggests that this might mean offering something like 108 tormas.