Padampa’s Animal Kingdom, Part 1
Animal Kingdom I.docAnimal Kingdom I
(extracts from the root text rearranged)
Dan Martin, tr.
INSECTS, WORMS, SPIDERS
WOODWORM
pe ta ming gis bslus te bsko ba nyan dus de dus de tshe gces par dor //
bslus: C blus. bsko ba: C sgo ba. de dus de tshe: C de tshe. gces par dor: C gces pa 'dor.
1. Fooled by [its] name and hearing the digging, at that very time the pe-ta abandons its dear life.
LEECH
padmas khrag ngoms chu yi nad 'dug sha yi phyir mi 'brang //
padmas: C bad pas (i.e., pad pas). nad: C nang. sha yi: C sha'i. 'brang: C 'breng.
2. The leech craves blood. It doesn't go after meat that is found in the water.
SPIDER
ci yang mi dgos shing skogs bar gyi sdom gyi spyod 'gros khyod kyis ltos //
3. Consider the way of life of the spider (sdom) in the cracks of the tree bark. He needs [to do?] nothing at all.
FLY
rnga yab lag na thogs bzhin 'ja' ti dug sbrang phyir mi skrod //
4. It’s a nincompoop who, while holding the yaktail fan, doesn't shoo away the horse-fly.
BEE
sbrang rgod lto ru zos nas 'bras bu med par 'dod pa de ni shin tu blun //
5. Thinking there will be no result from swallowing a wild bee is very foolish.[1]
FISH & SEA CREATURES
MAKARA
chu srin kha ru gru chu ded dpon 'di yi spyod pa de ltos dang //
6. Consider the actions of this sea captain of a small boat (? reading gru chung) in the mouth of the makara.[2]
OYSTER
mu tig phreng ba lto ru zo shig 'di yis don gnyis 'grub par 'gyur //
7. Eat the rosary of pearls, and thereby the two benefits will be accomplished.[3]
LIZARDS
SNAKE
gcig la gcig brtan gshog pa med kyang gser sbrul mkha' la 'phur //
8. One relying on the other, even though they don't have wings, the golden snakes fly in the sky.[4]
-----
snal chu mthong tshe thag pa sbrul du 'dzin pa'i 'khrul pa ldog //
snal chu: C rnal 'ju. ldog: C zlog.
9. When you see the yak snot,[5] the delusion of holding the rope as a snake is reversed.
-----
ma gi ta yod sal [~sa la] brang 'gros lta bar mi nus so //
10. In a land where there is magita,[6] no chest-travelers can be seen.
-----
sbrul gyi tshong mthong len mkhan tsandan la ni ser sna skye mi 'gyur //
tshong: C tshang. tsandan: C tsan dan.
11. The one who has a look at the snake nest won't have avarice for the sandalwood.[7]
POISON SNAKE
dug sdul rke bcad nus pa med pa rnal 'byor pa yis gzigs //
12. The poison snake, its waist cut — look at it yogi — is disabled.
-----
dug sbrul pang du byung tshe do gal yod par spang bar bya //
13. When a venomous snake appears on your lap, very carefully get rid of it.
-----
bor ba'i phyi skogs la ni ltos 'gro chags pa'i blo mi skye //
ltos 'gro: C lto 'gros.
14. It doesn't occur to the stomach-goer (snake) to care about the molten skin it leaves behind.
-----
dug sbrul phag dang glang po'i spyod 'gros khyod kyis da ltos shig //
15. You must now consider the story of the poisonous snake, the pig and the elephant.
TURTLE
rus sbal khog pa pha lam rdzas kyi rdo rjes bcag pa ngo mtshar che //
16. That the stomach [shell] of the turtle[8] should be able to cut the vajra of diamond substance is a great marvel.
-----
'gro bar ma nus khar gzhong nang gi rus sbal tshi chad 'gyur //
17. Unable to go anywhere, the turtle in the brass basin tires itself out.[9]
-----
zla ba bco lnga ma rgyas bar du rus sbal las skyes sgo nga smin mi 'gyur //
18. Until the increase of the 15th day of the month, the egg that gives birth to the turtle doesn't mature.
-----
rlan bral rus sbal rgya mtshor mthong tshe de dus gzhan mi dran //
19. When the moistureless turtle sees the ocean it doesn't think about other things.[10]
-----
yan lag nang du bskums pas phyi ru dgra dang bral ba'i rus sbal thabs la mkhas //
20. The turtle, without enemies on the outside when it contracts its limbs within, knows skilful means.
-----
rus sbal rlan las skyes kyang rgya mtsho mthong na de dus rab tu dga' //
21. Even though the turtle was born from moisture, if it sees the ocean, that's when it's overjoyed.
-----
sems can rus sbal mig 'di btsums na gsal bas dbye bar 'phags pa yin //
rus sbal: C rul rbal. btsums: C btsum. gsal bas: C gsal bar. 'phags: C 'phangs.
22. Although the animal turtle sees clearly when it squints its eyes, open is more sublime.
-----
rus sbal spu yi kha dog ci 'dra da res khod kyis mo gsham bu la dris //
23. What color is the turtle's hair? That is a question for the barren woman's child.
-----
rus sbal rgyab kyi ri mo sus bris 'di yi mkhan po gang yin lo //
rus sbal: C rul rbal. sus bris: C nam bris. 'di yi: C 'di'i.
24. I've heard it asked, Who drew the design on the turtle's back? Who is its maker (artist)?
-----
nor bu'i phung po mthong tshe rus sbal la ni gces par 'dzin pa'i blo mi skye //
rus sbal: C rus rbal. gces par: C ces par.
25. When it sees a heap of jewels, the turtle doesn't find them valuable.
-----
rgya mtsho'i rba rlabs 'khrugs dus thabs ldan rus sbal gting du 'bros //
26. When the waves of the ocean are tossing, the capable turtle flees to the depths.
BIRDS
'brug gi sgra med rma bya'i mngal du sgo nga chags mi 'gyur //
27. Without the thunderclap the egg will not form in the womb of the peacock.
-----
gzan du pha lam sgug pa'i bya de gang yin su yis mthong bar 'gyur //
28. This bird that gulps diamonds for feed, what is it? Who has seen it?
-----
bye phrug lus la khrag [khrab] chags de dus rma bya'i gnod yun ran //
29. When the armor has formed on the chick's body, then injury from the peacock is far off.
-----
ka la pingka'i sgra gdangs gter gyi steng du sgrogs na snyan //
30. The song of the kalaviṅka bird, when it's sounded on top of a treasure, sounds nice.[11]
-----
rgya las grol nas 'dab chags rma bya rjes su zlog mi 'gyur //
31. Free from the snare, the peacock fowl won't come back to it again.
-----
mdzes sdug rma bya'i thul pa phud na de yis thar pa thob par 'gyur //
32. Who, to make it nice and beautiful, preens the peacock's feathers, that one will attain freedom.
-----
khyu mchog 'og tu zhon nas seng ge'i 'o ma da 'thung shig //
33. When riding on the khyu mchog, drink lion milk.
-----
sgo nga'i nang nas byung ba'i bye phrug mkha' la lta ba de ci sems //
34. The chick that emerged from inside the egg, looking to the sky, what is it thinking?
-----
rma bya btsan dug za ba bya gzhan rnams kyis thun mong ma yin no //
35. The peacock's consumption of aconite is not something it has in common with other birds.[12]
-----
sgong skyes tshang du bskyur nas phru gu mi gso 'dab chags khu byug drung //
36. It is close to the cuckoo,[13] a bird that doesn't raise its children, only abandons them in the nests of the egg-born.
-----
gzings la gnas pa'i bya rog 'di las 'phur sa gud na med //
37. The crow[14] that lives on a ship has no place else to fly.
-----
mdongs rgyas pa yi rma bya dregs pas myos pa 'di ni ting 'dzin bzang //
38. The peacock, its spots expanded, is drunk with haughtiness. This is a good samādhi.
-----
chu bya'i phru gu 'di la sgo nga'i nang du rgya mtsho'i snang ba 'char bar 'gyur //
39. To the waterbird chick inside the egg the appearance of the ocean will appear.
-----
brag las skyes pa'i chu bya mtsho la snyag //
40. The waterbird, who was born among the rocks, runs for the lake.[15]
-----
'dab bzangs rgyal po'i mchu la rtsi yod chu bo'i nang gi 'o ma 'du //
41. On the beak of the king of fowls is an essence. It gathers the milk inside the water.
-----
gcig tu gyur pas ri rab drung du rma bya'i mdongs mi gsal //
42. Since they become one, the peacock's 'eyes' are not clear next to Mt. Meru.
-----
gzan la bcum pa rgya khra 'di yis man ngag thams cad bstan nas song //
43. This rgya khra, food in its crop, teaches all the precepts and goes away.
-----
nya btang ba yi skyar mo de dus mkha' la dgra yi 'jigs pa bral //
44. The heron[16] that has dropped the fish flies without fear in the sky.
-----
mi 'gyur mkha' la lding ba'i bya tri 'di la gdams pa yod //
bya tri: D bya sri. phyin na: D song na.
45. The bya tri soaring in unchanging space has a precept.
MAMMALS
DOMESTIC MAMMALS
GENERAL
dud 'gro'i khong du gser 'gyur rtsi zos rtswa gzhan dag dang khyad par med //
46. In the animal's stomach, having eaten gold-making elixir, it could just as well have been some other grass.
DOG
rdo yi shul du 'brang ba'i khyi yi spyod 'gros 'di la khyod kyis yang yang ltos //
rdo yi: C rdo'i. 'brang ba'i: C 'brengs pa'i. 'gros: C 'gres (?).
47. Consider once and again the behavior of the dog who follows after the place where the stone was.[17]
HORSE
rta mchog thur du rgyug pa skyes bu 'di yis gdams ngag bstan nas song //
thur du: C mthur du. gdams ngag: C bdam ngag.
48. This man who fast races the best horse, he teaches the precepts and he's gone.
WILD MAMMALS
GENERAL (carnivores & game animals)
gal nad [~nang] zas la rgyug pa'i sems can de ni snying rje'i yul //
49. The animal[18] that runs for the food inside the trap is a subject for pity.
-----
gnad du mtshon phog dus der ri dags khyu nas dgar //
50. When it is struck by a weapon in a vital spot,[19] that game animal is isolated from the herd.[20]
RAT
nam zhig byi ba'i dug dang ma bral thar pa thob mi 'gyur //
51. One day, not lacking rat's poison,[21] liberation will not be attained.
BAT
pha wang dred dang sha dag byed pa'i dgos pa gang yin khyod kyis smros //
sha dag: C sha ngag (?).
52. What need for the duel of the bat and the hyena?[22] You tell me.
RABBIT
dur ba gzeb kyi ri bong 'di yi spyod 'gros blta bar bya //
53. Consider the behavior of the cemetary rabbit.
-----
zla ba mthong ba'i ri bong snyems las grol //
54. The rabbit that sees the moon is liberated from arrogance.[23]
MONKEY
rgun 'brum tshal nas gram pa snyag pa'i spre'u snying re rje /
rgun: D sgun. spre'u: D spri'u.
55. How pitiful the monkey who runs down the banks from the vineyard.
-----
spre'u yi sder mo rnyed pa'i rus sbal lan tshwa'i chu la lto 'gal med //
spre'u yi: C spre'u. rus sbal: C rul rbal. lan tshwa'i: C ba tsha'i.
56. The turtle has gotten a monkey claw, no reason not to eat it in borax water.
WILD PIG
sgra rnams snying gi dbus na nyan pa'i phag rgod 'di yi spyod 'gros khyod kyis ltos //
57. You should carefully consider the behavior of this wild pig who listens to the sounds in the center of its heart.[24]
-----
bung ba'i sgra la phag rgod nyan pa 'di ni phyag rgya che //
58. The wild pig listening to the sound of the bees. This is the Great Seal.
FOX
wa dang glang po bung ba sha za seng ge smyon pa'i spyod 'gros ltos //
59. Consider the mad behavior and way of walking of the fox,[25] the elephant, the bee,[26] the cannibal and the lion (flesh-eating lion?).[27]
JACKAL
ce spyang mig la nyen mtshan med de de yis dor bya spangs pa yin // [54r]
ce spyang: C lce spyang. nyen mtshan: C nyin mtshan. de yis dor bya: C de yis der bya.
60. For jackals' eyes there is no day and night, so they have nothing to give up doing.[28]
-----
dur khrod nang du ce spyang ro dang phrad pa phyir mi ldog //
61. The jackal that finds a corpse in the cemetary doesn't turn away.
HYENA
See under 'bat'.
BLACK ANTELOPE
khri snyan pags bgyon pa'i mi des bgegs rnams bran du khol bar 'gyur //
rtswa yi: C rtswa'i. sa yi: C sa'i. rno yi: C sna'i. pags: C spags pa. bgyon: C gon. khol: C 'khol.
62. The person who wears black antelope[29] skin makes obstacles into servants.[30]
BEAR
phru gu mi dran sbrang rtsi mthong ba'i don la gnyid mi 'ong //
don: C dom. 'ong: C yong.
63. The bear that sees honey, forgetting its cubs, gets no sleep.[31]
-----
sbrang rtsi'i ro mchog myong ba'i rnga mo rtswa yi zhen pa bral //
64. The bear[32] that has known the supreme taste of honey doesn't want grass.
TIGER
stag ni ri mo yod pas lan te rtag tu dgra dang 'grogs //
65. The tiger[33] has stripes, so it's always accompanied with its enemy.[34]
-----
mkhas pa yis ni stag gi tshang mthong de nas 'byol //
66. The wise, when they see a tiger's lair, run away.[35]
-----
stag 'di ded pas mi zin bsdad kyi steng nas dgug par bya //
67. This tiger won't be caught by scaring it off [into the trap], it must be enticed from above [the place where] it stays (?).
LION
rtsal gsum lus la rdzogs pa'i seng ge 'di la ya nga cung zad med //
68. The lion with the three physical skills perfected hasn't the least anxiety.
-----
skyes bu seng ge'i gsob mthong ba ni skal bar ldan //
69. Who sees the man [in the] lion suit is a fortunate one.[36]
-----
seng ge'i gsob mthong tshe na de dus snying la yi ge sna tshogs 'char //
70. When you see the suit of the lion, that's when all kinds of letters dawn in the heart.
-----
seng ge'i mig gi dbus na yi ge a yod pa de ltos dang kye //
71. In the center of the lion's eye is a letter 'A', so, Hey! Have a look.
-----
seng ge'i rlid bus chos rnams ma lus bstan nas song ba ngo mtshar che //
rkyal ma: C skyal ma. rlid bus: C blud pus. bstan nas: C stan nas.
72. The lion skin pouch, it teaches all dharmas without exception and goes away, such a wonder.
-----
brag las byung ba'i seng ge'i skad kyis chos rnams ma lus bstan nas song //
73. The sound of the lion that appeared among the rocks, taught all dharmas and went away.
-----
seng ge'i 'o ma rin chen snod las phal gyis thub mi 'gyur //
74. Lion's milk needs a vessel of precious metals; an ordinary one is useless.[37]
-----
skyes bu seng ge'i gsob mthong ba ni skal bar ldan //
75. Who sees the man in the lion suit is a fortunate one.
-----
seng ge'i 'o ma 'thung tshe mchu la 'byar rtsi byugs na bcud du 'gyur //
76. When drinking lion milk, if you smear glue on your lips, it will provide nourishment.
-----
skom du seng ge'i snying khrag 'thungs pa'i mi de su yi rigs rgyud yin //
77. Persons who drink the heart-blood of the lion when thirsty, of whose lineage are they?
-----
mkha' la rgyu skar gang yin lta na seng ge'i g.yang gzhi gon //
78. If you want to know how the planets [dawn] in space, wear a lion pelt and you will understand.[38]
-----
ri brags bar du sdod pa'i gcan gzan seng ge 'di la gdams pa yod //
79. This lion carnivore staying among the rocky mountains has a precept.
RHINOCEROS
lus la rme ba yod pa'i ri dags gcig pur sdod la ltos //
80. Consider the wild game animal that stays alone, with dirt spots on its body.[39]
ELEPHANT
glang po'i mgo la rwa med chag gis dogs pa'i sdug bsngal skye mi 'gyur //
81. There being no horn on the elephant's head, he never need suffer fear of its breaking.
-----
glang po'i rgyu she lcags kyus phrogs pa 'di ni ngo mtshar che ba yin //
82. Knowing what elephants[40] are made of, that they can be caught with a hook is an amazing thing.
-----
stod la mnan pa'i seng ge'i gam du spos kyi glang po ga chad du [~ngu]//
mnan: C gnan. gam: C gan.
83. In the vicinity of the lion pressed down on its upper [body] the incense elephant is depressed and weeps.
-----
skyed du 'dzom pa'i glang po seng ge'i 'o ma 'thungs pas su yis thub par 'gyur //
84. The elephant has mastery at birth, but when it [also] drank lion milk, who will be its match?
-----
gser gyi rtsa'u mkha' la phyar ba 'di la glang po smyon pa 'bros //
rtsa'u: C rtsa bu. smyon pa: C snyon ba.
85. Faced with the golden needle flourished in the sky, the elephant runs away crazed.
-----
mngal du mches pa'i glang po mche ba drug pa rgun 'brum mi 'dod la //
mches pa'i: C 'phyes pa'i. mche ba: C 'phye ba.
86. The six-tusker elephant, with tusks [already] in the womb, wants no grapes.[41]
-----
bu ram tshal mthong rkang la khong sgril grol ba'i glang po sdod pa min //
87. Seeing the sugarcane grove, the elephant with chain-free feet doesn't sit still.
-----
'dul sbyong mkhan gyi gan du bu ram tshal nas bros pa'i glang po 'dza' tri yin //
'dza' tri: C 'ja sri [probably from Skt. jāḍya]
88. The skilled tamer nearby, the elephant who ran away through the sugarcane grove is a complete incompetent.
-----
skom pas mchu dang mgul pa skams pa'i glang po chu dang phrad pas gzhan mi sems //
mgul pa: C 'gul ba.
89. The elephant whose lips and throat are parched by thirst, goes to the water and thinks of no other thing.
-----
gar chang 'thung ba'i glang po smyon pa rang sar bzhag na srun //
90. A crazed elephant that drank strong wine, if you leave it alone it will be pacified.
-----
shing gi skyes bus glang po'i mgo bcad de yi sdig pa gang du smin //
mgo bcad: C srog gcod. de yi: C de'i.
91. The wooden man cut off the elephant's head (variant: cut off the elephant's life). In what will the sin of it ripen?
-----
spos kyi glang po ste ka zos pa seng ge'i gdong du blta //
ste ka: C te ka [I read: de ga]. blta: C lta.
92. The 'incense elephant,'[42] who consumed that very thing, looks on the face of the lion.
-----
do thag thams cad rtsal gyi phur pa 'di yis bzung ba yin //
stobs ldan ded dpon gyis ni glang po'i rgyab tu da khol cig //
do: C de (?). rtsal gyi: C rtsar gyis.
93. All the load-ropes are held by this peg of energy.
The mighty caravan leader must load it on the elephant's back, and [right] now.
-----
g.yul don ma sprod tshe na glang po'i mchu la ral gri gdags //
94. Attaching a sword to the elephant's lips when not entering into battle.[43]
-----
glang po'i mgul gyi dril bu 'di yis man ngag thams cad bstan nas song //
95. This bell tied around the elephant's neck teaches all the precepts and it's gone.
END NOTES
[1] There are plentiful bee metaphors in the anthologies of songs by Phadampa's teachers, so it seems all the more remarkable that there are so few in this particular text. Note that sbrang rgod is ambivalent. It may mean the wild (and stinging) bee, but also the wild (and unprocessed) honey. Eating wild honey risks poisoning (poison honey has a long history in Eastern Tibet until today).
[2] I've noted only one makara image in the anthologies of songs by Phadampa's Indian teachers, specifically in Toh. no. 2453, a song attributed to Masuridhana[?]: "Which of all the creatures in the sea/ has not served as food for the makara?/ Likewise, for those who have attained stability,/ there is nothing at all that has not proven of assistance." In the Vinayavastu, one finds the image of the Makara destroying large boats (gru-bo-che).
[3] Only one oyster image appears in the anthologies of songs by Phadampa's teachers. This one is also in Toh. no. 2453, but attributed to the Yoginī Madharasukha[?]: "A mind impure, with stains,/ [seeing] the light that shines from the oyster,/ must at the moment the cognition 'silver' occurs,/ empty the oyster of its silver."
[4] There is no commentary, unfortunately, although Phadampa's biography tells us that he had just such a vision at Parping in south of Kathmandu Valley.
[5] Snal chu, = sna 'ju, or, sna chu. This is a rare word in the literature, and it may mean simply 'snot' rather than 'yak snot.' Yaks do in fact let their mucous hang in long 'strings' until it finally falls off. This would explain the snake-like appearance, although of course it would also make it a very 'Tibetan' metaphor, unlike the Indian (and Tibetan) commonplace about the snake and the rope.
[6] ma gi ta, the spellings ma ki ta and ma ghi ta also occur. Although apparently an Indic form, the original word is not yet identified. The Yisun dictionary defines ma ghi ta as 'name for gla rtsi [musk], ghi ham [gi wam, bezoar] etc.' (gla rtsi ghi ham sogs kyi ming). It appears with the same 'meaning' (although here it is an herb) & exactly the same metaphoric usage in the 25,000 Prajñāpāramitā, with the spelling rtsi ma ghi (animals can take refuge from snakes in a place where it exists, since snakes, unable to stand the smell of it, immediately turn around and go in the other direction). Generally Tibetan sources identify this with the more common term gla rtsi, which would stand for Skt. kastūrī. Musk was perhaps the best known Tibetan export item from the earliest times until quite recently (see Akasoy & Yoeli-Tlalim 2007), and it is supposed to be especially repulsive to snakes, while used as an antidote to their venom (the same work, p. 232). Ma gi ta occurs in Toh. no. 2440: " Sensing the smell of the stomach-goer (snake), [the creature] will flee to magita." Among Sanskrit poetic conceits is that of the 'Great Herb' (Mahauṣadhi) with its scent that drives away serpents (Daalen 1992: 70).
[7] A parallel appears in Toh. no. 2440: "The sandalwood trunk is the ground of refuge for the snake."
[8] rus sbal, Skt. kūrma; Mvy. no. 4837. The Tibetan word could be very literally (etymologically) translated as meaning 'bone frog.'
[9] The metaphor of the turtle in the brass basin occurs at least twice in the other Phadampa Tanjur texts, but in them the emphasis seems to be on how much the turtle in the brass basin enjoys basking in the sun (and not on how thoroughly trapped it is). It is worth noting that the turtle in the bronze basin also occurs in a work by the Nyingma author Zur-chung-pa (XXXX).
[10] Somewhat similar is a line in Toh. no. 2445: "The turtle that sees water doesn't agree to remain in the dry." But note a dissimilar example in the same text: "The wise turtle abandons thorny thickets."
[11] The kalaviṅka appears in Toh. no. 2445: "The kalaviṅka [already] expanded its wings inside the egg." Toh. no. 2452: "Like the cry of the kalaviṅka, the voice of Brahma purifies vāsanas and avaraṇas." [This latter probably echoing a passage in the Laṅkāvatāra or some other sūtra where the song of the kalaviṅka often occurs in the same passage with 'Brahmic melodiousness.' Together and separately both are used in sūtras and vinaya texts to describe the Word of the Buddha.] For a discussion of this bird and its metaphorical usages, see David Jackson, 'Birds in the Egg and Newborn Lion Cubs' (including examples of its usage in such scriptures as the Kāśyapaparivarta and Gaṇḍavyūha). As Jackson shows, the usual idea about this bird is that it is able to sing (or fly) even before it hatches from its shell. From early times, in Tibetan sources, the khyung (garuḍa) bird started taking over this metaphoric function of the kalaviṅka.
[12] There are a number of parallels, involving the peacock's consuming of aconite, in the Phadampa Tanjur texts.
[13] khu byug, Skt. kokila.
[14] bya rog, Skt. kāka.
[15] A line in Toh. no. 2440 has the same precise wording.
[16] skyar mo; Skt. balāka, egret? There are a number of parallels in the Phadampa Tanjur texts. Tibetan Medical Paintings, p. 213 (no. 103) identifies it as the gull.
[17] Toh. no. 2440 has a possible parallel: "The angry dog snapping at the stone is a subject for pity."
[18] sems can, 'sentient being.' The word gal used here is of very infrequent occurrence in the literature, although it is still today known in the meaning of 'trap' (even if not a trap of this specific kind) in some localities (information from Toni Huber). A parallel occurs in Toh. no. 2440: "Taking the food inside the trap, at that very moment it is defeated."
[19] gnad, equivalent to Skt. marman. Primary meaning is medical, although often used figuratively in other contexts.
[20] A parallel appears in Toh. no. 2440: "If a sick game animal is isolated from the herd, it is good."
[21] The phrase 'rat's [or mouse's] poison' (byi ba'i dug) occurs in the Laṅkāvatāra Sūtra (this might be looked into further). The original Sanskrit for this expression (according to the Negi dictionary, p. 3824) is mūṣikāviṣa. If the allusion to this Sūtra is intended, Phadampa would seem to be saying that the deeply internalized kleśas (in the Sūtra compared to rat poison) are in some way necessary for liberation. It is possible there may be further reference here to an Indian story in which a mouse smears its body with poison and crawls up the opening of the elephants trunk, reaches its brain and the elephant is killed by the poison (see Bødker 1957, no. 43). This is of course meaning to say that with skilful means, the smallest creature can defeat the largest. Suzuki 1957, p. 362 (and 1999: 120, which reads quite differently), seems to have misconstrued the sūtra passage, so it will be necessary to go back to the Sanskrit (or Tibetan or Chinese) text for more enlightenment.
[22] Tibetan Medical Paintings, p. 213 (no. 57) seems to be alone in believing that the dred is 'yellow bear.' I think this is inaccurate.
[23] This line with the exact same wording appears in Toh. no. 2440. I understand this to mean that the rabbit is humbled to see the much greater rabbit in the moon. The fact that the image of a hare may be seen in the moon is given its explanation in the Śaśa Jātaka, according to which it was placed there in commemoration of an act of self-sacrifice. See Khoroche 1989, pp. 32-38.
[24] Toh. no. 2440 has a similar line: "The wild pig listening to sounds teaches a precept."
[25] The Mahāvyutpatti, nos. 4786-4788, gives three different Skt. equivalences for Tibetan wa: lomāśa, kroṣṭuka, and sṛgāla.
[26] Bung ba. Several entries in Mvy. identify this with Skt. bhramara.
[27] This would seem to be a random set of animals. In this sense, at least, it seems to parallel a passage in the Dohākoṣa, "The fish, the moth, the elephant and the bee,/The wild deer— look at what they do." The fish is ruled by its desire for the bait, the moth for the flame, the elephant for the female elephant, and the bee for honey. See Schaeffer (2005: 159).
[28] Toh. no. 2440: "The eye of the jackal is most amazing." Early Abhidharma texts list jackals among those animals that have eyes which function in both day and night (the others being dogs, horses, leopards, cats, etc.). See Dietz (1997: 111).
[29] Khri snyan is simply an abbreviated form of khri snyan sa le, in turn a Tibetanization of Skt. kṛṣṇasāra, the black speckled antelope.
[30] Toh. no. 2440: "If not wearing a black antelope skin, it isn't a sage (ṛṣi)."
[31] Toh. no. 2440: "It's when it finds honey that the bear's suffering begins." and "The bear (dom) that sees a hive keeps its eyes to the sky." and "After tasting honey, the bear (rnga mo) starts to regret it."
[32] Rnga mo. Although this generally means 'camel,' in the Zhije Collection it refers to a kind of bear.
[33] Stag, Skt. śārdūla; Mvy. no. 4777.
[34] Toh. no. 2440: "The tiger's stripes are so colorful he starts to regret it." The sense seems to be that the strips make the tiger stand out and therefore more vulnerable to attack.
[35] Toh. no. 2440: "Hey, don't go to a place that has tiger lairs."
[36] Toh. no. 2447: "At the lion suit the child is frightened."
[37] Toh. no. 2440: "Lion milk isn't for the inside of a clay vessel." Toh. no. 2442: "Don't pour lion milk inside a bad vessel." This metaphor is a commonplace in Kagyupa literature from the at least the same time until today.
[38] Toh. no. 2442: "When a strong man puts on a lion suit, look at the face of the warrior (hero) above the sun and moon."
[39] Toh. no. 2440: "The rhinoceros, staying alone, is free of suffering." and "At the sight of a companion, the rhinoceros hides itself away."
[40] This text often uses glang po, which generally means 'ox,' as just a short version of glang po che, 'elephant.'
[41] As far as I know, the six-tusker elephant isn't generally known in Indian literature (I may be wrong), and on those occasions when it does occur it always suggests the story contained in the Chaddanta Jātaka, in which the six-tusker, after being shot by a poison arrow, freely offers its tusks to the hunters (the six-tusker being Śākyamuni in a previous life). See for example Encyclopaedia of Buddhism, vol. 4, p. 72. The story is told in the Vinayavastu, among other places.
[42] Skt. gandhahastin, gandhebha, gandhagaja, etc. According to the classic text of Indian elephant science (Edgerton 1985: 53), 'scent elephants' are those born in spring. Their scent excites the other elephants, and they are "bringers of Victory to kings."
[43] While the Root here says the sword is attached to the lip (mchu), the commentary says it is attached to the neck ('gul, =mgul). A partial parallel in Toh. no. 2441 (from a song by the Ḍākinī Tamalā) justifies reading 'lip': "Without giving the sword a ride on the lip,/ flee from the inside of the palace,/ and run for the edge of the forest." An Arabic source is aware that elephant trunks might be equipped with a type of sabre called a qartal (see Wink 1997: 99).