Table of Contents
Nyingma School of Tibetan Buddhism by Dudjom Rinpoche Glossary of Enumerations
Return to Nyingma School of Tibetan Buddhism by Dudjom Rinpoche Glossary, Nyingma School of Tibetan Buddhism by Dudjom Rinpoche, Torch Lighting the Way to Freedom Glossary
Numeric categorization, though common to many cultures, is particularly developed in Tibetan Buddhism, and in its Indian antecedents, where it is employed in part as a mnemonic device, enabling a vast amount of information to be retained and transmitted in oral tradition.
This glossary was originally conceived to reduce the number of annotations needed to explain the frequently recurring numerical categories in the translations, and grew to become the beginning of a dictionary of Tibetan Buddhist enumerations. In compiling it, we have drawn upon extant traditional]] dictionaries of enumerated categories, such as the Mahāvyutpatti (Mvt.), the great Tibetan-Sanskrit lexicon compiled in the ninth century under royal decree by the Tibetan translation committees to help standardise their work, and upon various encyclopaedia from the writings of Buddhist scholars both inside and outside the Nyingma [[tradition, including the works of Locen Dharmaśrī, Jikme Lingpa, Kongtrül Rinpoche and Longdöl Lama. We have also consulted work carried out in this field by contemporary scholars such as Edward Conze, Har Dayal, Robert Thurman and others, who published short lists of enumerations to accompany their translations of specific Mahāyāna texts, and such recent works as Gönpo Wangyal's Tibetan lexicon, chos-kyi rnam-grangs shes-bya'i nor-gling 'jug-pa'i gru-gzings.
Most of the enumerations mentioned in the treatises are listed here. The main exceptions are those concerning texts, which have been assigned to the Bibliography, and a few which we have been unable to identify. Page numbers follow each entry. These generally refer the reader only to the specific mention of the enumeration in the translations. Oblique references, references to sections dealing with the actual concept or meaning of an enumerated term, and references to the individual elements of an enumeration, are to be found in the indexes.
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2
TWO ACCOMPLISHMENTS grub gnyis
The supreme and common accomplishments (mchog-dang thun-mong-gi dngos-grub). 404, 861, 918, 967
TWO ASPECTS OF RELATIVE APPEARANCE kun-rdzob gnyis
The correct relative appearance (yang-dag-pa'i kun-rdzob, Skt. lathyāsaṃvṛti) and the incorrect relative appearance (log-pa'i kun-rdzob, Skt. mithyāsaṃvṛti). 166
Benefit for oneself (rang-don, Skt. svārtha/ātmahita) and benefit for others (gzhan-don, Skt. parārtha/parahita). 171, 379
TWO BUDDHA-BODIES sku gnyis
The body of reality (chos-sku, Skt. dharmakāya) and the body of form (gzugs-sku, Skt. rūpakāya). 18, 26, 169, 379
TWO BUDDHA-BODIES OF FORM gzugs-sku gnyis
The body of perfect rapture (longs-spyod rdzogs-pa'i sku, Skt. sambhogakāya) and the emanational body (sprul-pa'i sku, Skt. nirmāṇakāya). 113, 168, 195-6, 237, 251, 342
TWO CELESTIAL KINGS CALLED “TENG” stod-kyi steng gnyis
Drigum Tsenpo and Pude Kungyel. 507, n. 535
TWO CONCEPTS OF SELFHOOD bdag gnyis, Skt. ātmadvaya
The concept of a self of individuals (gang-zag-gi bdag-nyid, Skt. pudgalātma) and the concept of the substantial reality of phenomena (chos-kyi bdag-nyid, Skt. dharmātma). 184
TWO DIVISIONS OF MAHĀYOGA ma-hā-yo-ga'i sde gnyis
The class of tantra (rgyud-sde, Skt. *tantravarga) and the class of means for attainment (sgrub-sde, Skt. *sādhanavarga). 462
TWO EXTREMES mtha' gnyis, Skt. antadvaya
Being and non-being (yod-med), or subject and object (gzung-'dzin). 79, 82, 162, 907
TWOFOLD BUDDHA/ENLIGHTENED FAMILY rigs mam gnyis
The buddha or enlightened family which naturally abides (rang-bzhin gnas-pa'i rigs, Skt. prakṛtiṣṭhagotra) and the buddha or enlightened family of inner growth (rgyas-'gyur-gyi rigs, Skt. samudānītagotra). 191, 196-7
TWOFOLD ENLIGHTENED FAMILY (WHICH NATURALLY ABIDES) (rang-bzhin gnas-pa'i) rigs-de gnyis-po
The body of reality as the enlightened family which naturally abides as reality (chos-nyid rang-bzhin gnas-pa'i rigs) and the body of form as the enlightened family which naturally abides as the apparition of reality (chos-can rang-bzhin gnas-pa'i rigs). 191-4
TWOFOLD PRECIOUS ENLIGHTENED ATTITUDE rin-chen sems-bskyed gnyis
The attitude of aspiration (smon-pa'i sems-bskyed, Skt. praṇidhicittotpāda) and the attitude of engagement or entrance ('jug-pa'i sems-bskyed, Skt. prasthānacittotpāda). Alternatively, the absolute enlightened attitude (don-dam byang-chub-sems, Skt. pāramārthikabodhicitta) and the relative enlightened attitude (kun-rdzob byang-chub-sems, Skt. sāṃketikabodhicitta). The former division represents the two aspects of the relative enlightened attitude. For a comparative analysis of these classifications according to the major traditions of Buddhism in Tibet, refer to L. Dargyay, “The View of Bodhicitta in Tibet” in L. Kawamura (ed.), The Bodhisattva in Asian Culture, (pp. 95-109). 852, n. 1176
TWOFOLD PRISTINE COGNITION (OF ARHATS) ye-shes gnyis
The pristine cognition which perceives the cessation of corruption or defilements (zad-pa shes-pa'i ye-shes) and the pristine cognition which perceives that corruption is not recreated (mi-skye-ba shes-pa'i ye-shes). 227
TWO IMAGES OF LORD ŚĀKYAMUNI / THE TEACHER (IN LHASA) jo-śāk rnam/ston-pa'i sku gnyis
Jowo Rinpoche in the Jokhang and Jowo Mikyö Dorje in the Ramoche Temple. Pl. 8; 51, 656, 659
TWO KINDS OF MADHYAMAKA dbu-ma phyi-nang phra-rags gnyis
The coarse Outer Madhyamaka of the Svātantrika and the Prāsaṅgika, and the subtle Inner Madhyamaka also known as Yogācāra-Madhyamaka. 208-9
TWO KINDS OF REALISATION rtogs-pa gnyis
The realization which is primordially acquired (ye-nas chos-nyid rang-gi rig-pas rtogs-pa) and the realization resulting from attainments acquired on the path (lam-bsgom stobs-kyis rtogs-pa). 27, 71-2, 176-7
TWO KINDS OF RENUNCIATION spang-ba mam gnyis
Renunciation due to natural purity (rang-bzhin dag-pa'i spang-ba) and renunciation applied as an antidote in order to remove obscurations which suddenly arise (glo-bur dri-ma bral-ba'i spang-ba). 27, 175-7
TWO KINDS OF SELFLESSNESS bdag-med-kyi don rnam gnyis, Skt. ubhayanairātmya
The twofold truth of selflessness: the selflessness of individuals (gang-zag-gi bdag-med, Skt. pudgalanairātmya) and the selflessness of phenomena (chos-kyi bdag-med, Skt. dharmanairātmya). 108, 208, 216, 231, 234, 237
TWO KINDS OF SUDDENLY ARISEN OBSCURATION glo-bur-pa'i sgrib gnyis
These are the TWO OBSCURATIONS. 116, 139
TWO MARVELLOUS MASTERS rmad-byung-gi slob-dpon gnyis
Śāntideva and Candragomin. 441
TWO METHODS OF ABSORPTION 'jog-chabs gnyis-po
In the perfection stage of Mahāyoga, these are the immediacy of total awareness (rig-pa spyi-blugs) and the meditative absorption which follows after insight (mthong-ba'i rjes-la 'jog-pa). 280
TWO MODES OF EMPTINESS stong-lugs gnyis-ka
Intrinsic emptiness (rang-stong), according to which all things of saṃsāra are empty of their own inherent essence, and extrinsic emptiness (gzhan-stong), according to which all the realities of nirvāṇa are empty of extraneous phenomena. 184
TWO MODES OF THE PATH OF LIBERATION grol-lam rnam gnyis
According to Mahāyoga, these are the immediately attained path to liberation (cig-car-pa) and the gradually attained path to liberation (rim-gyis-pa). 277-8
TWO MODES OF PURIFICATION sbyong-tshul gnyis
According to Mahāyoga, these are purification through the coarse creation stage (rags-pa bskyed-rim) and through the subtle perfection stage (phra-ba rdzogs-rim). 279
The obscuration of conflicting emotions (nyon-mongs-pa'i sgrib-ma, Skt. kleśāvaraṇa) and the obscuration concerning the knowable (shes-bya'i sgrib-ma, Skt. jñeyāvaraṇa). Also referred to as the TWO KINDS OF SUDDENLY ARISEN OBSCURATION. 51, 142, 159, 167, 175, 379
Those of the sūtra and mantra traditions. 522
TWO PATHS (OF THE GREAT PERFECTION) (rdzogs-chen-gyi) lam gnyis
Cutting Through Resistance (khregs-chod) and All-Surpassing Realization (thod-rgal). 334-45
TWO PATHS OF SKILFUL MEANS thabs-lam gnyis
According to Mahāyoga, these are esoteric instructions associated respectively with the upper doors or centres of the body (steng-sgo) and the lower door or secret centre of the body ('og-sgo). 277
TWO PROMULGATORS shing-rta gnyis
Nāgārjuna and Asaṅga. Also known as the TWO SUPREME ONES. 180, 300-1, 849
TWO PROVISIONS tshogs gnyis, Skt. sambhāradvaya
The provision of merit (bsod-nams-kyi tshogs, Skt. puṇyasambhāra) and the provision of pristine cognition (ye-shes-kyi tshogs, Skt. jñānasambhāra). 26, 30, 175, 194-5, 197, 235, 244, 266, 332, 335, 379, 420, 462, 831
TWO PROVISIONS OF SKILFUL MEANS AND DISCRIMINATIVE AWARENESS thabs-shes tshogs gnyis
An alternative expression for the preceding entry. 192
The purities resulting from the removal of the obscuration of conflicting emotions and of the obscuration covering the knowable (nyon-mong-gi sgrib-dang shes-bya'i sgrib-kyis dag-pa). Alternatively, the primordial purity of emptiness and the purity which results from abandoning obscuration. 139-40
TWO SECRET CENTRES mkha'-gsang gnyis
The secret or sexual centres of the father consort (yab) and the mother consort (yum). 277, 368
TWO STAGES rim gnyis, Skt. dvikrama
According to the vehicles of tantra, these are the creation stage (bskyed-rim, Skt. utpattikrama) and the perfection stage (rdzogs-rim, Skt. sampannakrama) of meditation. 204, 254, 320, 475, 476, 496, 853, 877, 879, 923
TWO STAGES OF THE PATH rim-pa gnyis
According to Mahāyoga, these are the path of skillful means (thabs-lam) and the path of liberation (grol-lam). 34, 276-81
TWO SUBDIVISIONS OF THE ORAL TRADITION CATEGORY (OF THE ESOTERIC INSTRUCTIONAL CLASS) kha-gtam gnyis
The Oral Tradition which Permeates All Discourses (gleng-ba yongs-la bor-ba'i kha-gtam) and the Oral Tradition which is Divulged in Speech at No Fixed Time (khar-phog dus-med-pa'i kha-gtam). 331
TWO SUBDIVISIONS OF THE RANDOM CATEGORY (OF THE ESOTERIC INSTRUCTIONAL CLASS) kha-'thor-gyi man-ngag gnyis
With reference to the establishment of reality there are the Esoteric Instructions which Conclude the Path (bzhag-pa lam-gyi mtha' gcod-pa'i man-ngag) and with reference to liberation there are the Esoteric Instructions of Pure Power which Disclose the Path (grol-ba stobs dag-pa lam mngon-gyur-gyi man-ngag). 331
Nāgārjuna and Asaṅga. Also known as the TWO PROMULGATORS. 441
The temporal and spiritual traditions (chos-srid gnyis-ldan) established by Dalai Lama V. 823
TWO TRUTHS bden-pa gnyis, Skt. satyadvaya
Relative truth (kun-rdzob-kyi bden-pa, Skt. saṃvṛtisatya) and ultimate truth (don-dam bden-pa, Skt. paramārthasatya). 26, 29, 32, 34, 35, 76, 162, 168, 200, 204, 206-16, 232, 245, 248, 293, 294, 296, 303, 320, 349, 351, 354, 901
The Greater (Mahāyāna) and Lesser (Hīnayāna) vehicles. 17, 81, 83
3
The abodes of the ḍākinīs and warriors of body, speech and mind. 469, 853
THREE ANCESTRAL RELIGIOUS KINGS chos-rgyal mes-dbon rnam gsum
Songtsen Gampo, Trhisong Detsen and Trhi Relpacen. 47, 510-22, 523, 889
THREE ANCESTRAL ZURS zur mes-dbon gsum
Zurpoche, Zurcungpa and Zur Dropukpa. 728, 919
THREE APPEARANCES snang gsum
In general, these are the object (gzung-bya'i yul), the subjective consciousness ('dzin-pa'i sems) and the body ('gro-ba'i lus). In particular, these refer to: (1) the desire realm which is the variable coarse appearance of body (lus rags-pa'i snang-ba 'dod-khams); (2) the form realm which is the blissful semi-appearance of speech (ngag phyed-snang-ba gzugs-khams); and (3) the formless realm which is the intangible appearance of mind (sems-kyi snang-ba ma-myong-ba gzugs-med khams). Alternatively, the three appearances may be: the impure appearance, which appears to sentient beings (sems-can-la ma-dag-par snang-ba); the pure appearance, which appears to bodhisattvas on the path (lam-skabs byang-sems-la dag-par snang-ba); and the utterly pure appearance, which is apparent to buddhas alone (sangs-rgyas-la shin-tu dag-par snang-ba). 142, 288
THREE APPROACHES TO LIBERATION rnam-thar sgo gsum
Emptiness (stong-pa-nyid, Skt. śūnyatā), aspirationlessness (smon-pa med-pa, Skt. apraṇihita) and attributelessness (mtshan-ma med-pa, Skt. animitta). 28, 187, 335, 896, 898, 908
THREE ASPECTS OF CREATION AND PERFECTION bskyed-rdzogs gsum
The creation stage (bskyed-rim), the perfection stage (rdzogs-rim), and their coalescence (zung-'jug). 83, 358, 476, 612, 615, 616, 619, 650, 651, 652, 654, 700, 717
THREE ASPECTS OF THE GRADUAL PATH OF LIBERATION rim-gyis-pa'i grol-lam gsum
According to Mahāyoga, the basis characterised as knowledge or (discriminative) awareness is the view (rgyu shes-pa'i mtshan-nyid lta-ba), the conditions characterised as the entrance are contemplation (rkyen 'jug-pa'i mtshan-nyid ting-nge-'dzin) and the result brought about by the path is the awareness-holder (lam-gyur-gyi 'bras-bu rig-'dzin). 278-81
THREE ASPECTS OF MORAL DISCIPLINE tshul-khrims gsum
According to the bodhisattva vehicle, these involve gathering virtues (dge-ba chos-sdud), acting on behalf of sentient beings (sems-can don-byed) and controlling malpractices (nyes-spyod sdom-pa'i tshul-khrims). 235, 355
THREE ASPECTS OF THE REALITY OF MEDITATIVE CONCENTRATION bsam-gtan-gyi de-nyid gsum
According to Kriyātantra, by abiding in the flame of Secret Mantra accomplishment is conferred (gsang-sngags mer-gnas dngos-grub ster), by abiding in their sound yoga is conferred (sgrar-gnas rnal-'byor ster-bar byed) and at the limit of their sound freedom is granted (sgra-mthas thar-pa sbyin-par byed). 270
THREE ATTAINMENTS thob-pa gsum
According to Jikme Lingpa, khrid-yig ye-shes bla-ma, pp. 52b-53a, the three attainments are the third of the esoteric instructions of the Great Perfection contained in the FOUR CONSOLIDATIONS. They are (1) the condition under which appearances arise as buddha-fields by the attainment of power over external appearances (phyi snang-ba-la dbang thob-pas rkyen snang zhing-khams-su 'char); (2) the condition under which matter is purified into inner radiance by the attainment of power over the internal illusory body (nang sgyu-lus-la dbang thob-pas gdos-bcas 'od-gsal-du dag); and (3) the condition under which even the consciousness endowed with the five inexpiable sins is entrusted to awareness by the attainment of power over the secret vital energy and mind (gsang-ba rlung-sems-la dbang thob-pas mtshams-med lnga-dang ldan-pa'i rnam-par shes-pa yang rig-pa gtang-bas 'drongs-pa'o). 343
THREE ATTRIBUTES yon-tan gsum, Skt. triguṇa
According to Sāṃkhya philosophy, these are spirit (snying-thobs, Skt. sattva), energy (rdul, Skt. rajas) and inertia (mun-pa, Skt. tamas). 65
THREE AUTHORS OF FUNDAMENTAL TEXTS gzhung-byed-pa-po gsum
Nāgārjuna, Asaṅga and Dignāga. 440
THREE BLAZES 'bar-ba gsum
The blazing of blissful warmth in the body (lus-la bde-drod 'bar-ba), the blazing of potency in speech (ngag-la nus-pa 'bar-ba) and the blazing of realization in the mind (sems-la rtogs-pa 'bar-ba). 851
THREE BRANCHES OF THE SPATIAL CLASS klong-gi sde dkar-nag-khra gsum
These are included in the FOUR CATEGORIES OF THE SPATIAL CLASS, as enumerated in Fundamentals, (pp. 326-7). 539
THREE BUDDHA-BODIES sku gsum, Skt. trikāya
The body of reality (chos-sku, Skt. dharmakāya), the body of perfect rapture (longs-spyod rdzogs-pa'i sku, Skt. sambhogakāya) and the emanational body (sprul-pa'i sku, Skt. nirmāṇakāya). 12, 18, 19, 22, 23, 29, 113, 115, 118, 139, 142, 148, 151, 183, 184, 191, 194, 196, 251, 280, 306, 352, 357, 363, 404, 448, 503, 554, 622
THREE BUDDHAS OF THE PAST 'das-pa'i sangs-rgyas gsum
Krakucchanda, Kanakamuni and Kāśyapa. 423
THREE CATEGORIES (OF BEINGS) gnas-skabs gsum
In relation to the nucleus of the tathāgata (tathāgatagarbha), these are sentient beings who are impure (ma-dag-pa'i sems-can), bodhisattvas who are in the course of purification (dag-pa byed-pa'i byang-chub sems-dpa') and tathāgatas who are utterly pure (shin-tu dag-pa'i de-bzhin gshegs-pa). 173
THREE CATEGORIES OF THE ESOTERIC INSTRUCTIONAL CLASS man-ngag-gi sde'i dbye-ba gsum
The Random (kha-'thor) category, the category of the Oral Tradition (kha-gtam) and the category of the Teaching according to its Own Textual Tradition of Tantras (rgyud rang-gzhung-du bstan-pa). See also Longcenpa, Treasury of Spiritual and Philosophical Systems, pp. 348ff.; and idem, Treasury of the Supreme Vehicle, (pp. 157ff.). 37, 331
THREE CATEGORIES OF THE SPATIAL CLASS klong-sde gsum-du 'dus-pa
Liberation from activity (byas-grol), liberation in the establishment of the abiding nature (bzhag-grol) and direct liberation (cer-grol). 329
THREE CAUSAL VEHICLES rgyu'i theg-pa gsum
See THREE OUTER VEHICLES OF DIALECTICS
THREE CHARACTERISTICS (OF THE CONTINUUM OF THE PATH) mtshan-nyid gsum
Awareness in the manner of the FOUR KINDS OF REALISATION is characteristic of knowledge (rtogs-pa rnam-pa bzhi'i tshul rig-pa-ni shes-pa'i mtshan-nyid); repeated experience of it is characteristic of the entrance (yang-nas yang-du-goms-par byed-pa-ni 'jug-pa'i mtshan-nyid); and actualisation of it by the power of experience is the characteristic of the result (goms-pa'i mthus mngon-du gyur-ba-ni 'bras-bu'i mtshan-nyid). 265
THREE CLASSES OF DIALECTICS mtshan-nyid sde gsum
The classes of dialectics of the pious attendants, self-centred buddhas and bodhisattvas. See THREE OUTER VEHICLES OF DIALECTICS
THREE CLASSES OF THE GREAT PERFECTION rdzogs-chen sde gsum
The Mental Class (sems-kyi sde), the Spatial Class (klong-gi sde) and the Esoteric Instructional Class (man-ngag-gi sde). 36-9, 319-45, 494, 538-96, 854
THREE CLASSES OF YOGA yoga'i sde gsum
These are the same as the THREE INNER CLASSES OF TANTRA. 746
THREE COMMENTATORS 'grel-pa byed-pa-po gsum
Āryadeva, Vasubandhu and Dharmakīrti. 440
THREE COMMON CLASSES OF MEANS FOR ATTAINMENT tkun-mong-gi sgrub-sde gsum
According to Mahāyoga, these are Mātaraḥ the Liberating Sorcery (ma-mo rbod-gtong), Mundane Praise ('jig-rten mchod-bstod) and Malign Mantra (drag-sngags dmod-pa). 362
THREE CONFLICTING EMOTIONS nyon-mongs gsum
See THREE POISONS
THREE CONTEMPLATIONS ting-nge-'dzin gsum
According to Mahāyoga, these are the yoga of great emptiness which is discriminative awareness (shes-rab stong-pa chen-po'i rnal-'byor), the apparitional display of compassion which is skillful means (thabs snying-rje sgyu-ma) and the seals which are subtle and coarse (phyag-rgya phra-rags). They are also enumerated under the FIVE PATHS OF MAHĀYOGA. 358, 360, 362-3
THREE CONTINUA (KINDS OF TANTRA COMPRISING THE ACTUAL MEANING) (brjod-bya) rgyud gsum
According to the vehicles of the Secret Mantra, these are the continua of the ground, path and result (gzhi-lam-'bras gsum). 32, 185-6, 263-7
THREE (CORRECT) TRAININGS (yang-dag-pa'i) bslab-pa gsum, Skt. triśīkṣā
Moral discipline (tshul-khrims, Skt. śīla), discriminative awareness (shes-rab, Skt. prajñā) and mind, i.e. meditation (sems, Skt. citta). 70-1, 73, 79, 88, 322, 403, 707, 879, 898
THREE CORRUPTIONS zag-pa gsum
The corruption of desire ('dod-pa'i zag-pa), the corruption of rebirth (srid-pa'i zag-pa) and the corruption of view (lta-ba'i zag-pa). 472
THREE COUNCILS bka'-bsdu-ba gsum, Skt. tisraḥ saṃgītayaḥ
According to the Tibetan tradition, the first was convened in Rājagṛha in the year following the Buddha's final nirvāṇa; the second was convened at Vaiśālī during the reign of Vigataśoka; and the third was convened during the reign of Kaniṣka. 428-30
THREE DEGREES OF ENLIGHTENMENT byang-chub gsum, Skt. bodhitraya
The level of enlightenment attained by the pious attendants, self-centred buddhas and bodhisattvas. 414
THREE DISTRICTS ljongs gsum
Sikkim (i.e. Dremojong), Khenpajong and Lungsumjong. 518
THREE DIVINE REALMS lha-gnas gsum
As outlined in the chart on pp. 14-15, these are the FIVE PURE ABODES OF THE FORM REALMS, the TWELVE ORDINARY FORM REALMS and the realms of the SIX SPECIES OF KĀMA DIVINITIES. 458
THREE DOCTRINAL CENTRES chos-'khor gnas gsum
Samye, Lhasa Jokhang and Trhadruk. Pls. 38, 40, 100-1; 838
THREE ENLIGHTENED FAMILIES (OF PURE DEITIES OF RELATIVE APPEARANCE) (kun-rdzob dag-pa'i lha) rigs gsum
According to Kriyātantra, these are the Tathāgata family (de-bzhin gshegs-pa'i rigs), the Lotus family (padma'i rigs) and the Vajra family or family of Indestructible Reality (rdo-rje'i rigs). 270, 346, 349-50
THREE ESSENCELESS NATURES ngo-bo-nyid-med-pa gsum, Skt. trividhā niḥsvabhāvatā
These are the lack of inherent existence of the THREE ESSENTIAL NATURES, namely, absence of substantial existence with respect to characteristic (lakṣaṇa), production (utpāda) and the absolute (paramārtha). 219-20
THREE ESSENTIAL NATURES mtshan-tiyid gsum/ngo-bo-nyid gsum/rang-bzhin gsum, Skt. trilakṣaṇa/trisvabhāva
The imaginary (kun-brtags, Skt. parikalpita), the dependent (gzhan-dbang, Skt. paratantra) and the absolute (yongs-grub, Skt. pariniṣpanna). See, e.g., D. T. Suzuki, Studies in the Laṅkāvatāra Sūtra, (pp. 154-63). 24-6, 28, 154, 160-1, 170-2, 182-3, 216
THREE ESSENTIALS WHICH GUIDE (THE EYES) TOWARDS THE EXPANSE 'khrid-pa dbyings-kyi gnad gsum
These are the THREE GAZES – upwards, sideways and downwards – which direct the eyes towards the expanse of the buddha-body of reality, the buddha-body of perfect rapture and the emanational body respectively. Refer to Longcenpa, Treasury of the Supreme Vehicle, Vol. 2, (p. 282). 338
THREE ESSENTIALS OF OBJECTIVE APPEARANCE snang-ba yul-gyi gnad gsum
According to Longcenpa, Treasury of the Supreme Vehicle, Vol. 2, p. 282, in the path of All-Surpassing Realization these are: (1) the essential which swiftly intensifies the appearance of awareness, which is partially pure, just as it is, by focusing on an outer object, such as the vanishing of clouds in the sky (phyi'i yul nam-mkha'sprin-dengs-la gtad-pas rig-pa rang-sa sangs-phyed-la snang-ba'i 'bel-myur); (2) the essential which unites the mother and offspring inner radiance by focusing on the inner object which is the lamp of the expanse (nang-gi yul dbyings-kyi sgron-ma-la gtad-pas 'od-gsal ma-bu 'brel); and (3) the essential which clarifies the primordially pure intention, just as it is, wherein all things have ceased, by focusing on the secret object which is awareness just as it is (gsang-ba'i yul rig-pa rang-sa-la gtad-pas ka-dag chos-zad-kyi dgongs-pa rang-sa-na gsal-ba'i gnad). 338
THREE EVIL DESTINIES/EXISTENCES ngan-'gro/-song gsum, Skt. tisro durgatayaḥ
The denizens of hell (dmyal-ba, Skt. naraka), the tormented spirits (yi-dvags, Skt. preta) and the animals (dud-'gro, Skt. tiryak). 58, 767
THREE FAITHS dad-pa gsum, Skt. trividhā śraddhā
Confidence (dang-ba), aspiration ('dod-pa) and conviction (yid-ches-pa). Irreversible faith (phyir mi-ldog-pa'i dad-pa) is sometimes added to these as a fourth or as an intensification of the preceding three. 968
THREE FAMILIES, LORDS OF rigs-gsum mgon-po, Skt. trikulanātha
Mañjuśrī, the lord of the Tathāgata family; Avalokiteśvara, the lord of the Lotus family; and Vajrapāṇi, the lord of the Vajra family. 137, 270, 352, 453, 624, 698, 758, 798, 889
THREEFOLD REFUGE skyabs-gsum, Skt. triśaraṇa
This refers to refuge in the THREE PRECIOUS JEWELS. 69, 728
THREE GATHERINGS 'du-ba gsum
The gathering of people during the day (nyin-mor mi 'du-ba), the gathering of ḍākinīs by night (mtshan-mor mkha'-'gro 'du-ba) and the gathering of material resources at all times (rtag-tu zas-nor 'du-ba). 851
THREE GAZES lta-stangs gsum
By gazing upwards at the ūrṇakeśa, the eye of reality perceives the buddha-body of reality and propensities are removed. By gazing sideways, the eye of pristine cognition perceives the buddha-body of perfect rapture and so saṃsāra and nirvāṇa are blended in a common savour. By gazing downwards, the eye of discriminative awareness perceives the emanational body and so arrives at the appearance of pristine cognition. 907
THREE GENERAL COMMITMENTS spyi'i dam-tshig gsum
According to Kriyātantra, in the Secret Tantra of General Rites, these are the commitments of taking refuge (skyabs-su 'gro-ba), generating the enlightened mind of aspiration (smon-pa'i sems bskyed) and the bodhisattva vow (byang-chub sems-dpa'i sdom-pa) which is the enlightened mind of engagement or entrance ('jug-pa'i sems-bskyed). 350
THREE GENERAL STYLES OF EXEGESIS spyi-don mam gsum
This is the second of the FOUR STYLES of appraisal of the Secret Mantra texts which (1) counters regret for entering into the sūtras, etc. (mdo-sogs-la zhugs-pa'i 'gyod-pa zlog-pa); (2) counters regret for entering the inner mantras, etc. (sngags-nang-pa-la zhugs-pa'i 'gyod-zlog); and (3) conveys the general meaning of the creation stage (bskyed-rim-pa'i spyi-don). 292-3
THREE GREAT DESCENTS babs-lugs chen-po gsum
See THREE LINEAGES
THREE GREAT EMANATIONAL TEACHINGS sprul-pa'i bstan-pa chen-po gsum
According to the Great Perfection, these are buddha-body (sku), speech (gsung) and mind (thugs). 134-8
THREE GUIDING VEHICLES 'dren-pa'i theg-pa gsum
See THREE OUTER VEHICLES OF DIALECTICS
THREE GYAMTSOS rgya-mtsho rnam-gsum-du grags-pa
The authors of the astrological treatise entitled pad-dkar zhal-lung, namely, Phukpa Lhündrup Gyamtso, Khedrup Gyamtso and Sangye Gyamtso. 954
THREE HIGHER (SUPREME UNCOMMON) EMPOWERMENTS (thun-min mchog-) dbang gong-ma gsum
The secret empowerment (gsang-dbang, Skt. guhyābhiṣeka); the empowerment of discriminating pristine cognition (shes-rab ye-shes-kyi dbang, Skt. prajñājñānābhiṣeka), or third empowerment (dbang gsum-pa); and the empowerment of word and meaning (tshig-don-gyi dbang), also known as the fourth empowerment (dbang bzhi-pa, Skt. caturtha). The secret one is associated with the commitments such as enjoying the five meats and five nectars without concepts of purity or impurity; the third is associated with conduct which concerns the consort embodying awareness (rig-ma, Skt. vidyā); and the fourth is associated with the sameness of all things. See, e.g., Mipham Rinpoche, spyi-don 'od-gsal snying-po, p. 146; and Jamgön Kongtrül, shes-bya kun-khyab mdzod, Vol. 2, pp. 656-82. These empowerments are called “uncommon” because they are revealed solely in the Unsurpassed Yogatantra. They are also referred to as the THREE PROFOUND EMPOWERMENTS. 347, 360, 913
THREE (IMPERISHABLE) INDESTRUCTIBLE REALITIES rdo-rje (mi-shigs-pa) gsum Skt. trivajra
The indestructible reality of the buddha-body, speech and mind, which each comprise two of the SIX PURE ESSENCES – the body being identified with earth and water, speech with fire and air, and mind with space and pristine cognition. Also known as the THREE SECRETS. 264, 594, 830, 853
THREE INDESTRUCTIBLE REALITIES, SERVICE AND ATTAINMENT OF rdo-rje gsum-gyi bsnyen-sgrub
According to the system of Orgyenpa, these are explained as follows: (1) training the body through the indestructible reality of the buddha-body, there is the branch of ritual service which develops composure (sku rdo-rjes lus-la sbyang-ste sor-sdud bsnyen-pa'i yan-lag); (2) training the speech through the indestructible reality of the buddha-speech, there is the branch of attainment associated with breath control (gsungs rdo-rjes ngag-la sbyang-ste srog-'dzin sgrub-pa'i yan-lag); and (3) training the mind through the indestructible reality of the buddha-mind, there is the branch of great attainment associated with recollection and contemplation (thugs rdo-rjes yid-la sbyang-ste dran-ting sgrub-chen-gyi yan-lag). 853
THREE INNER CLASSES OF TANTRA/TANTRAPIṬAKA nang-pa rgyud-sde (rnam-pa) gsum
Mahāyoga, anuyoga and atiyoga. Also referred to as the THREE CLASSES OF YOGA and the THREE VEHICLES OF INNER TANTRAS OF SKILFUL MEANS. 396-7, 529-96, 604, 918
THREE INTERRELATED ASPECTS OF IGNORANCE ma-rig-pa gsum
The ignorance of belief in individual selfhood (bdag-nyid gcig-pu'i ma-rig-pa), the co-emergent ignorance (lhan-cig skyes-pa'i ma-rig-pa) and the ignorance of the imaginary (kun-tu brtags-pa'i ma-rig-pa). 12, 54
THREE KINDS OF CONDUCT spyod-pa gsum
According to Anuyoga, these are consecration or blessing (byin-gyis rlob), the overpowering of mundane appearances (dbang-bsgyur) and the conduct of skillful means (thabs-kyi spyod-pa). 369
THREE KINDS OF DIRECT PERCEPTION mngon-sum gsum
Direct sensory perception (dbang-po'i mngon-sum, Skt. indriyapratyakṣa), the direct perception of intrinsic awareness, i.e. of one's own mental states (rang-rig mngon-sum, Skt. svasaṃvedanapratyakṣa) and the direct perception (of emptiness) by the yogin (rnal-'byor mngon-sum, Skt. yogipratyakṣa). Note that canonical sources usually list four kinds of direct perception, adding to these three intellectual direct perception (blo'i mngon-sum, Skt. manaḥpratyakṣa). 102
THREE KINDS OF DISCRIMINATIVE AWARENESS shes-rab gsum, Skt. trividhā prajñā
Discriminative awareness born of study (thos-pa-las byung-ba'i shes-rab, Skt. śrutamayīprajñā), discriminative awareness born of thought (bsam-pa-las byung-ba'i shes-rab, Skt. cintāmayīprajñā) and discriminative awareness born of meditation (bsgoms-pa-las byung-ba'i shes-rab, Skt. bhāvanāmayīprajñā). 277, 332, 722
THREE KINDS OF LAYMAN dge-bsnyen gsum
The layman who takes one vow (i.e. not to kill), the layman who takes several vows (i.e. not to kill, steal or commit falsehood) and the layman who takes full vows (i.e. not to kill, steal, lie, commit sexual misconduct or be intoxicated). 70
THREE KINDS OF MAṆḌALA dkyil-'khor rnam-pa gsum
According to Anuyoga, these are the primordial maṇḍala of Samantabhadrī (ye ji-bzhin-pa'i dkyil-'khor); the natural and spontaneously present maṇḍala of Samantabhadra (rang-bzhin lhun-grub-kyi dkyil-'khor); and the fundamental maṇḍala of enlightened mind which is their offspring (rtsa-ba byang-chub sems-kyi dkyil-'khor). 34, 284-6, 365-7
THREE KINDS OF MANTRA sngags gsum
Gnostic mantra (rig-sngags, Skt. vidyāmantra), dhāraṇī mantra (gzungs-sngags, Skt. dhāraṇīmantra) and Secret Mantra (gsang-sngags, Skt. guhyamantra). The dgongs-pa grub-pa'i rgyud says: “One should know that all mantra are divided into three classes: gnostic mantra which are the essence of skillful means, dhāraṇīs which are the essence of discriminative awareness and Secret Mantra which are the non-dual pristine cognition.” Thus dhāraṇīs are said to originate from the teachings of the Transcendent Perfection of Discriminative Awareness, gnostic mantra from the Kriyātantra and Secret Mantra from Mahāyoga, Anuyoga and Atiyoga. 257
THREE KINDS OF (MUNDANE) AWARENESS-HOLDER rig-pa 'dzin-pa rnam gsum
These are the lesser awareness-holder of the eight common accomplishments (las-chen brgyad grub-pa rig-pa 'dzin-pa chung-ngu); the middling common awareness-holder of the desire realm ('bring-ni 'dod-pa'i rig-pa 'dzin-pa phal-pa); and the greater awareness-holder of the desire and form realms (chen-po-ni 'dod-pa-dang gzugs-kyi rig-pa 'dzin-pa). 31, 259
THREE KINDS OF PRISTINE COGNITION ye-shes rnam gsum, Skt. jñānalakṣaṇatraya
According to the Sūtra of the Descent to Laṅkā, Ch. 3, these are the mundane ('jig-rten-pa'i ye-shes), supramundane ('jig-rten-las 'das-pa'i ye-shes) and most supramundane (shin-tu 'jig-rten-las 'das-pa'i ye-shes) pristine cognitions. An alternative enumeration given in Ch. 2 of the same work refers to the following three characteristics of the pristine cognition of those who are sublime: (1) freedom from appearance (Skt. nirābhāsalakṣaṇa); (2) sustaining power (Skt. adhisthānalakṣaṇa); and (3) realization of one's own sublime pristine cognition (Skt. pratyātmāryajñānagatilakṣaṇa). 180-1
THREE KINDS OF RITE cho-ga gsum
According to Mahāyoga, these are the body (of the deity) in its entirety (sku yongs-rdzogs), the speech in the form of seed-syllables (gsung yig-'bru) and the buddha-mind of concentration (thugs bsam-gtan). 279
THREE KINDS OF TANTRA rgyud mam-pa gsum
These are the THREE CONTINUA as enumerated in the exegetical tradition of the Guhyasamāja Tantra: the ground (gzhi), the nature (rang-bzhin) of the path and the inalienableness (mi-'phrog-pa) of the result. 262
THREE KINDS OF TANTRA (BELONGING TO UNSURPASSED YOGATANTRA) (blamed) rgyud gsum
Father Tantra (pha-rgyud), Mother Tantra (ma-rgyud) and Non-Dual Tantra (gnyis-med rgyud). 362
THREE KINDS OF TRANSMITTED PRECEPT bka' gsum
Transmitted precepts given as oral teaching (gsungs-pa), given by consecration or blessing (byin-gyis brlabs-pa) and given by mandate (rjes-su gnang-ba). 74
THREE KINDS OF VALID COGNITION tshad-ma gsum
Direct perception (mngon-sum tshad-ma, Skt. pratyakṣapramāṇa), implicit inference (dngos-stobs rjes-dpag-gi tshad-ma, Skt. anumānapramāṇa) and scriptural authority (lung/shin-tu lkog-gyur-gyi tshad-ma, Skt. āgamapramāṇa). 73, 275, 970
THREE LEVELS OF ORDINATION so-thar rnam-pa gsum
The renunciate (rab-byung, Skt. pravrajyā), the novitiate (dge-tshul, Skt. śramaṇera) and the complete monk or nun (bsnyen-rdzogs, Skt. upasampadā). Also referred to as the THREE STAGES OF ORDINATION. 524
The intentional lineage of buddhas, symbolic lineage of awareness-holders and aural lineage of mundane individuals. Referred to poetically as the THREE GREAT DESCENTS. 397, 406, 447, 887, 968
THREE LOGICAL AXIOMS (OF IMPLICIT INFERENCE) (dngos-stobs rjes-dpag-gi) gtan-tshigs gsum, Skt. trīṇi liṅgāni
The axiom of the result ('bras-bu'i gtan-tshigs, Skt. kāryahetu), the axiom of identity (rang-bzhin-gi gtan-tshigs, Skt. svabhāvahetu) and the axiom of the absence of the objective referent (ma-dmigs-pa'i gtan-tshigs, Skt. anupalabdhihetu). 102, 839
THREE LOWER CLASSES OF TANTRA/TANTRAPIṬAKA rgyud-sde 'og-ma gsum
Kriyātantra (bya-ba'i rgyud), Ubhayatantra or Caryātantra (u-pa'i rgyud or spyod-pa'i rgyud) and Yogatantra (rnal-'byor-gyi rgyud). Also known as the THREE OUTER TANTRAPIṬAKA. 83, 268-73, 348-57
THREE LOWER KINDS OF SUBLIME BEING 'phags-pa 'og-ma gsum
Pious attendants (nyan-thos, Skt. śrāvaka), self-centred buddhas (rang-rgyal, Skt. pratyekabuddha) and bodhisattvas (byang-chub sems-dpa'). 175
THREE LOWER PIṬAKA sde-snod 'og-ma gsum
See THREE PIṬAKA
THREE MAṆḌALAS (OF THE MANTRAS) dkyil-'khor gsum
As expounded in Ratnākaraśānti, Definitive Order of the Three Vehicles, mantras are endowed with: the purity of their visualisation (dmigs-pa rnam-par dag-pa), the power of their assistance (grogs-kyi mthu) and the level of their conduct (spyod-pa'i sa). 253
THREE MEANS TO DELIGHT THE GURU mnyes-pa gsum
Through accomplishment in meditative practices, through service by means of body and speech, and through material offerings. 655, 658, 680, 871
THREE MEDIA sgo gsum
The ordinary body (lus, Skt. kāya/śarīra), speech (ngag, Skt. vāk) and mind (yid, Skt. manas). 264, 304, 367
THREE MEN FROM KHAM khams-pa mi gsum
Phakmotrupa, Karmapa Tüsum Khyenpa and Seltong Shogom, who were all students of Gampopa. 952
THREE MOVEMENTS WITH REFERENCE TO THE FOUR SYLLABLES yi-ge bzhi-la mi-sdad-pa gsum
According to Khetsun Zangpo Rinpoche, this refers to the destabilisation of the three syllables OṂ, ĀḤ and HŪṂ within the central channel of the body when the inner heat rises from the syllable VAṂ during the practice of inner heat (gtum-mo). 548
THREE NEIGHS OF HAYAGRĪVA rta-mgrin-gyi rta-skad thengs gsum
These are the THREE CONTINUA of ground, path and result. Alternatively: (1) the neigh which arouses the world to the unborn identity of saṃsāra and nirvāṇa; (2) the neigh which offers animate and inanimate worlds as a feast offering to repay karmic debts (gsob); and (3) the neigh which then enlists the support of beings and binds them under an oath of allegiance. 361
THREE OBSCURATIONS sgrib-pa gsum, Skt. trīṇy āvaraṇāni
The obscurations of the knowable, of conflicting emotions and of propensities. Alternatively, the third may be absorption in trance. 469
THREE OUTER TANTRAPIṬAKA phyi rgyud-sde gsum
These are the THREE LOWER CLASSES OF TANTRA. 273
THREE OUTER VEHICLES OF DIALECTICS phyi mtshan-nyid theg-pa gsum
The vehicles of pious attendants (nyan-thos-kyi theg-pa, Skt. śrāvakayāna), self-centred buddhas (rang-rgyal-gyi theg-pa, Skt. pratyekabuddhayāna) and bodhisattvas (byang-chub sems-dpa'i theg-pa, Skt. bodhisattvayāna). Also referred to as the THREE CAUSAL VEHICLES, the THREE CLASSES OF DIALECTICS, the THREE VEHICLES and poetically as the THREE GUIDING VEHICLES, they are explained in Fundamentals, (pp. 151-237). 83, 454, 618, 671, 911
THREE PHASES OF LIFE skye-ba rim-pa gsum
These are the phases from conception in the womb to the moment of birth (mngal-du skye-ba bsung-pa-nas btsas-pa'i bar), from the moment of birth to adult maturity (btsas-nas nar-son-pa'i bar) and from adult maturity to old age (nar-son-nas rgan-po'i bar). 34, 278-81
THREE PIṬAKA/TRIPIṬAKA sde-snod gsum, Skt. tripiṭaka
The Vinayapiṭaka ('dul-ba'i sde-snod), Sūtrapiṭaka (mdo'i sde-snod) and Abhidharmapiṭaka (chos mngon-pa'i sde-snod). Also referred to as the THREE LOWER PIṬAKA. 76, 78-80, 203, 259, 405, 428, 429, 436, 437, 441, 468, 511, 560, 619, 888
THREE POISONS dug gsum
These are the THREE CONFLICTING EMOTIONS of desire ('dod-chags, Skt. rāga), hatred (zhe-sdang, Skt. dveṣa) and delusion (gti-mug, Skt. moha). 18, 24, 33, 34, 55, 77, 88, 159, 229, 273, 277
THREE POSTURES 'dug-stangs gsum
According to the Penetration of Sound: (1) the posture of the lion which rests in the buddha-body of reality frees one from all fears of bewilderment and enables one to see with eyes of indestructible reality; (2) the posture of the elephant which rests in the buddha-body of perfect rapture brings about the experience of reality and enables one to see with lotus eyes; (3) the crouching posture of a sage which rests in the emanational body emanates reality as appearances, and enables one to see with the eyes of reality. 907
THREE PRECIOUS JEWELS dkon-mchog gsum, Skt. triratna
Buddha (sangs-rgyas), the doctrine (chos, Skt. dharma) and the community (dge-'dun, Skt. saṃgha). 59, 69-70, 95, 203, 350, 468, 523, 583, 592, 707, 743, 862, 970, 973
THREE PRESENCES sdod-pa gsum
This, the second of the FOUR CONSOLIDATIONS according to the esoteric instructions on All-Surpassing Realization, is explained as follows in Jikme Lingpa, khrid-yig ye-sties bla-ma, pp. 49a-b: (1) the bewildering thoughts of saṃsāra are purified by presence in which there is no bodily activity (lus bya-ba-la mi-gnas-par sdod-pas 'khor-ba'i 'khrul-rtog dag); (2) the conditions of fluctuating thought cease by means of presence in which there is no increase in vital energy (rlung 'phel-med-du sdod-pas mam-nog gYo-ba'i rkyen zad); (3) the extent of the buddha-fields is reached by means of presence in which there is no hesitation or doubt regarding appearances (snang-ba 'dar-'phrigs-med-par sdod-pas zhing-khams tshad-la phebs-par-byed). 343
THREE PROFOUND EMPOWERMENTS zab-dbang gsum
These are the THREE HIGHER SUPREME UNCOMMON EMPOWERMENTS. 347, 701
THREE PROMULGATIONS OF THE DOCTRINAL WHEEL chos-'khor gsum
See THREE (SUCCESSIVE) PROMULGATIONS/TURNINGS OF THE DOCTRINAL WHEEL
THREE PROVINCES OF TIBET bod 'chol-ka gsum
The three districts of Ngari in Upper Tibet, Central Tibet including Tsang, and Amdo and Kham in Lower Tibet. 823, 953
THREE PURITIES (OF KRIYĀTANTRA) dag-pa gsum
The purity of deity and mantra; the purity of substances and rapture; and the purity of mantra and contemplation. 35, 295-6, 349
THREE PURITIES (OF MAHĀYOGA) dag-pa gsum
One of the FOUR AXIOMS OF MAHĀYOGA consisting of the purity of the outer world (snod dag-pa), the purity of its inner contents, i.e. living creatures (bcud dag-pa) and the purity of the components, bases and activity fields forming the mind-stream (rgyud-rnams dag-pa). 275-6
THREE REALITIES de-kho-na-nyid gsum
According to the Tantra of the Secret Nucleus, as explained in Sūryaprabhāsiṃha's Commentary on the Secret Nucleus, pp. 2-3, these are the uncreated reality which is the causal basis of the maṇḍala, the resultant reality which is the spontaneous Samantabhadra and the reality which appears as a chain of seed-syllables and is the causal basis of the secret enlightened mind. 915
THREE REALMS khams gsum, Skt. tridhātu.
THREE REALMS BEGINNING WITH BRAHMAKĀYIKA tshangs-ris-la-sogs-pa gsum
The Brahmakāyika or Stratum of Brahmā (tshangs-ris-pa), Brahmapurohita or Priest Brahmā (tshangs-pa mdun-na 'don) and Mahābrahmā or Great Brahmā (tshangs-pa chen-po), all of which are the levels realised through the first concentration (bsam-gtan dang-po). 14, 61
THREE ROOTS rtsa-ba gsum
The guru (bla-ma), meditational deity (yi-dam, Skt. devatā) and ḍākinī (mkha'-'gro-ma). 376, 555, 586, 676, 748, 823, 847, 855
THREE SEALS phyag-rgya gsum
Either impurity, impermanence and suffering; or the FOUR SEALS INDICATIVE OF THE TRANSMITTED PRECEPTS, in which the third (selflessness) and the fourth (nirvāṇa is peace) are combined. 71
These are the THREE IMPERISHABLE INDESTRUCTIBLE REALITIES of buddha-body, speech and mind. 853
THREE SPHERES 'khor gsum, Skt. trimaṇḍala
The subject, object and their interaction. 316, 588, 619
THREE SPHERES (OF ACTIVITY ON THE PART OF MEMBERS OF THE SAṂGHA) 'khor-lo gsum
Exegesis (bshad-pa), attainment (sgrub-pa) and work (las); or alternatively renunciation (spang-ba), study (slob-pa) and work. 720, 724, 736, 738, 783, 824, 835, 840, 852
THREE SPHERES (OF EXISTENCE) srid/sa gsum, Skt. tribhava/tribhuvana
The nether world of the nāgas (sa-'og klu'i srid-pa), the surface world of humans (sa'i steng mi'i srid-pa) and the upper world of gods (gnam-steng lha'i srid-pa). 45, 212, 301, 405, 971, 973
THREE STAGES OF ORDINATION tshig(s)-gsuni rim nod-pa
These are the THREE LEVELS OF ORDINATION. 618
THREE SUBTLE PRISTINE COGNITIONS ye-shes phra-ba gsum
The subtle pristine cognition of appearances (snang-ba), emptiness (stong-pa) and their coalescence (zung-'jug). Refer to Mipham Rinpoche, spyi-don 'od-gsal snying-po, (p. 194). 342
THREE (SUCCESSIVE) PROMULGATIONS/TURNINGS OF THE DOCTRINAL WHEEL chos-'khor (rim-pa) gsum, Skt. triparivartadharmacakrapravartana
The first promulgation at Vārāṇasī (chos-'khor dang-po), the intermediate promulgation at Vulture Peak (bar-ma'i chos-'khor) and the final promulgation in indefinite realms (chos-'khor tha-ma). 17, 23-4, 28, 76, 151-5, 187, 425, 896
THREE SUCCESSIVE PROMULGATIONS OF THE TRANSMITTED PRECEPTS bka'i rim-pa gsum
The teachings which correspond to the THREE SUCCESSIVE PROMULGATIONS OF THE DOCTRINAL WHEEL, namely, the first transmitted precepts (bka' dang-po), the intermediate transmitted precepts (bka' bar-ma) and the final transmitted precepts (bka' tha-ma). 18, 188
THREE SUFFERINGS sdug-bsngal gsum, Skt. triduḥkhatā
The suffering of change ('gyur-ba'i sdug-bsngal, Skt. vipariṇāmaduḥkhatā), the suffering of propensities ('du-byed-kyi sdug-bsngal, Skt. saṃskāraduḥkhatā) and the suffering of suffering or pain itself (sdug-bsngal-gi sdug-bsngal, Skt. duḥkhaduḥkhatā). 419
THREE SUPERIORS (OF KATOK) (kaḥ-thog) gong-ma gsum
Katokpa Tampa Deshek, Tsangtönpa and Campabum. 698
THREE SUPPORTIVE ESSENTIALS OF THE BODY bca'-ba lus-kyi gnad gsum
According to All-Surpassing Realization, these are the THREE POSTURES of lion, elephant and sage. Refer to Longcenpa, Treasury of the Supreme Vehicle, Vol. 2, (p. 280). 338
THREE SUPREME EMANATIONS mchog-gi sprul-sku gsum
Nyang-rel Nyima Özer, Guru Chöwang and Rikdzin Gödemcen. Refer to Jamyang Khyentse, Mkhyen brtse on the History of the Dharma, (pp. 41-2). 755, 760, 780, 934
THREE TIMES dus gsum, Skt. trikāla
The past ('das-pa, Skt. atīta), present (da-lta-ba, Skt. vartamāna) and future (ma-'ongs-pa, Skt. anāgata). 157-8, 276, 308, 316, 320, 334, 414, 453, 633
THREE TRADITIONS OF BODHISATTVA VOW bka'-srol gsum-pa'i byang-sems-kyi sdom-rgyun
According to Terdak Lingpa's Record of Teachings Received, pp. 15-16, these are the tradition of Mañjuśrī via Nāgārjuna and Candrakīrti; the tradition of Maitreya via Asaṅga and Vasubandhu; and the tradition of Mañjuśrī via Śāntideva. All three were gathered together by Longcenpa. 729, 827
THREE TRADITIONS OF THE MENTAL CLASS sems-sde lugs gsum
The Rong tradition in Central Tibet, the Kham tradition in East Tibet and the original cycles (skor) of the Mental Class. 827
THREE TRADITIONS OF PACIFICATION zhi-byed lugs-gsum
The Ma, So and Kham traditions. Refer to Blue Annals, (pp. 867-979). 657
THREE TRAININGS bslab-pa gsum, Skt. triśikṣā
THREE TURNINGS OF THE DOCTRINAL WHEEL (OF THE CAUSAL VEHICLES) rgyu'i chos-'khor gsum
See THREE (SUCCESSIVE) PROMULGATIONS/TURNINGS OF THE DOCTRINAL WHEEL
THREE TYPES OF DEEDS las gsum-po, Skt. trīṇi karmāṇi
Virtuous (bsod-nams, Skt. kuśala), unvirtuous (bsod-nams ma-yin-pa, Skt. akuśala) and indeterminate (lung ma-bstan, Skt. avyākṛta). 56
THREE TYPES OF EMANATIONAL BODY sprul-sku rnam gsum
Emanations of natural expression (rang-bzhin sprul-pa), emanations which train living beings ('gro-'dul sprul-pa) and diversified emanations (sna-tshogs sprul-pa). 21, 128
THREE TYPES OF SCRUTINY (OF PURE SCRIPTURAL AUTHORITY) (dag-pa'i lung-gi) dpyad gsum
As impurities are ascertained by the process of burning, cutting and polishing, so too are the scriptures to be critically investigated. Refer to Śāntarakṣita's Tattvasaṃgraha, vv. 3340-4, which compares the study of the Buddha's words by means of inference, scriptural authority and example to the purification of gold by burning, cutting and polishing. 102
THREE UNCOMPOUNDED ENTITIES 'dus-ma-byas gsum, Skt. trividham asaṃskṛtam
According to the Vaibhāṣika, these are space (nam-mkha', Skt. ākāśa), the cessation of corruption due to individual scrutiny (so-sor brtags-pas 'gog-pa, Skt. pratisaṃkhyānirodha) and the cessation (of the future arising of any object) independent of individual scrutiny (brtags-min-gyi 'gog-pa, Skt. apratisaṃkhyānirodha). 157
THREE UNCORRUPTED PATHS zag-pa med-pa'i lam gsum, Skt. traya anāsravamārgāḥ
The path of insight (mthong-lam, Skt. darśanamārga), the path of meditation (bsgom-lam, Skt. bhāvanāmārga) and the final path (mthar-lam, Skt. niṣṭhamārga). 281
THREE UNMOVING STATES mi-'gul-ba gsum
These are the first of the FOUR CONSOLIDATIONS of All-Surpassing Realization. They are described in Jikme Lingpa, khrid-yig ye-shes bla-ma, p. 49a, as follows: (1) without moving from the postures of the body, the energy channels and currents are relaxed of their own accord (lus bzhag-stang-las mi-'gul-bas rtsa-rlung rang-dal); (2) without moving from the gazes of the eyes, appearances are enhanced (mig gzigs-stangs-las mi-'gul-bas snang-ba'i 'phel-'dzin); and (3) without moving from the state of the unfabricating mind, the expanse and awareness are integrated (sems bzo-med-las mi-'gul-bas dbyings-rig zung-du chud-par-byed). 343
THREE VEHICLES theg-pa gsum, Skt. triyāna
These refer either to the THREE OUTER VEHICLES OF DIALECTICS of the pious attendants, self-centred buddhas and bodhisattvas, or to the vehicle which directs (or uproots) the cause of suffering (kun-'byung 'dren-pa), the vehicle of austere awareness (dka'-thub rig-pa) and the vehicle of overpowering means (dbang-bsgyur thabs-kyi theg-pa). 17, 81-3, 174, 190, 197, 285, 425
THREE VEHICLES OF INNER TANTRAS OF SKILFUL MEANS nang-rgyud thabs-kyi theg-pa gsum
These are the THREE INNER CLASSES OF TANTRA. 84
THREE VEHICLES OF THE OUTER TANTRAS OF AUSTERE AWARENESS phyi thub-pa rgyud-kyi theg-pa gsum
The Kriyātantra, Ubhayatantra or Caryātantra, and Yogatantra vehicles. 81, 84, 269, 286, 346, 348-57
THREE VOWS sdom-pa gsum, Skt. trisaṃvara
The prātimokṣa (so-thar), bodhisattva vows (byang-sems-kyi sdom-pa, Skt. bodhisattvasaṃvara) and mantra vows (gsang-sngags-kyi dam-tshig, Skt. samaya). 78, 300, 302, 827, 831, 861
THREE WAYS TO BRING FORTH THE FRUIT OF THE INSTRUCTIONS btsa'-lugs gsum
According to Pawo Tsuklak Trhengwa, Scholar's Feast of Doctrinal History, pp. 223-4, based on the Biography of Vairocana, these are: (1) to bring forth the harvest that is like the eyeball in order to clarify all saṃsāra and nirvāṇa; (2) to bring forth the harvest that is like the heart because it is the essence of all vehicles; (3) and to bring forth the harvest that is like life itself because it is the root of all things. 539
THREE WAYS OF ENTERING (THE LIBERATING PATH OF DISCIMINATIVE AWARENESS) 'jug-pa rnam gsum
According to Anuyoga, these are the mind which enters into the pursuit of ideas and scrutiny (rtog-dpyod-kyi rjes-su 'jug-pa'i yid), the mind which enters into the pursuit of truth (don-gyi rjes-su 'jug-pa'i yid) and the mind which enters into the pursuit of seed-syllables (yi-ge'i rjes-su 'jug-pa'i yid). 286-7
THREE WAYS OF THE WISE mkhas-tshul gsum
Teaching ('chad-pa), debate (rtsod-pa) and composition (rtsom-pa). 731
THREE WHEELS OF THE DOCTRINE chos-kyi 'khor-lo gsum
The doctrines which respectively concern the middle way and the four truths, the absence of characteristics and the definitive meaning. See THREE (SUCCESSIVE) PROMULGATIONS/TURNINGS OF THE DOCTRINAL WHEEL
THREE (WORLD) REALMS ('jig-rten-gyi) khams gsum, Skt. tri(loka)dhātu
The desire realm ('dod-pa'i khams, Skt. kāmadhātu), form realm (gzugs-khams, Skt. rūpadhātu) and formless realm (gzugs-med-kyi khams, Skt. ārūpyadhātu). 13, 31, 38, 51, 56, 73, 202, 259, 302, 321, 337, 339-40, 363, 418, 490, 491, 575, 907, 930
THREE YOGAS (OF ANUYOGA) rnal-'byor gsum
These are explained in Fundamentals, pp. 285-6.
TRIO OF THE GURU, GREAT PERFECTION AND GREAT COMPASSIONATE ONE bla-rdzogs-thugs gsum
Refer to History, (p. 396 and n. 934). 724, 764, 765, 791, 821, 827, 881
4
FOUR ACTIVITY FIELDS skye-mched bzhi, Skt. catvāry āyatanāni
FOUR ASPECTS OF TRAINING IN THE ELABORATE SEAL (OF MAHĀYOGA MEDITATION) phyag-rgya spros-bcas-la bslab-pa bzhi
The visualisation of maṇḍalas (dkyil-'khor), clusters of deities (tshom-bu), numbers of deities (grangs) and the faces and arms of the deities (zhal-phyag). 279-80
FOUR ASSEMBLIES 'khor-bzhi-po, Skt. catuḥpariṣad
Monks (dge-slong, Skt. bhikṣu) or arhats (dgra-bcom-pa), nuns (dge-slong-ma, Skt. bhikṣuṇī), laymen (dge-bsnyen, Skt. upāsaka) and laywomen (dge-bsnyen-ma, Skt. upāsikā). Also referred to as the FOUR ORDERS. 74, 423, 426
FOUR ASSURANCES gdeng bzhi
According to Jikme Lingpa's khrid-yig ye-shes bla-ma, pp. 53a-b, this, the fourth and last of the FOUR CONSOLIDATIONS of All-Surpassing Realization, consists of: (1) the assurance that, though one has heard of the suffering of beings in the three evil existences, the duration of their lives therein and so forth, one is unafraid of these evil existences because one has directly determined that bewilderment is unknown from the beginning in the intrinsic nature, without the possibility of joyful or sorrowful experiences (ngan-song gsum-gyi sdug-bsngal-dang tshe-tshad la-sogs-pa thos-kyang rang-ngo gdod-nas 'khrul mi-shes-pa'i thog-tu bde-sdug shes-bya-la mi-srid-par thag-chod-pas ngan-song-la bag mi-tsha-ba'i gdeng); (2) the assurance that one does not have to aspire towards the maturation of the cause and result in that one has directly reached the ground of awareness, whereupon even the mere name of saṃsāra does not exist (rig-pa gzhi thog-tu phebs-pa-la 'khor-ba ming-tsam-du'ang ma-grub-pas rgyu-'bras rnam-smin-la ma-re-ba'i gdeng); (3) the assurance that, having been so liberated in the ground of reality, there is no need to aspire towards the object of attainment because the nirvāṇa wherein mere bliss is experienced is without individual characteristics (chos-nyid gzhi-la 'di-ltar grol-nas 'di-tsam-du bde'o snyam-pa'i myang-'das rang-mtshan-pa med-pas thobbya-la re-ba med-pa'i gdeng); and (4) the assurance that, though one has heard that the enlightened attributes in the fields of the conquerors are limitless, one's delight is purified in sameness because one has reached the ground in which the buddhas are no different, by even a hair's breadth, from the awareness that is one's own essence (rgyal-ba'i khams-la yon-tan tshad-med-par thos-kyang rang-ngo rig-pa-las tha-dad-pa'i sangs-rgyas rgyu spu'i rtse-mo tsam-du'ang med-pa gzhi thog-tu phebs-bas dga'-brod mnyam-pa-nyid-du dag-pa'i gdeng). 343, 372
FOUR ATTRACTIVE QUALITIES OF A BODHISATTVA bsdu-dngos bzhi, Skt. catuḥsaṃgrahavastu
These are liberality (sbyin-pa, Skt. dāna), pleasant speech (snyan-par smra-ba, Skt. priyavacana), purposeful activity (don-spyod-pa, Skt. arthacaryā) and harmony (don mthun-pa, Skt. samānavihāra). 633
FOUR AWAKENINGS mngon-byang bzhi, Skt. caturabhisambodhi
These are similar to the FIVE AWAKENINGS, omitting the first, i.e. emptiness. They are the lunar throne (zla-gdan), the seed-syllables of speech (gsung yig-'bru), the symbolic implements of mind (thugs phyag-mtshan) and the perfect body of the deity (sku yongs-rdzogs). 279
FOUR AXIOMS (OF MAHĀYOGA) gtan-tshigs bzhi
The FOUR KINDS OF REALISATION, the THREE PURITIES OF MAHĀYOGA, the FOUR MODES OF SAMENESS and supreme identity (bdag-nyid chen-po). 34, 275-6
FOUR BASIC SCHOOLS rtsa-ba'i sde-pa bzhi
The Mahāsaṅghika, Sthavira, Sammitīya and Mūlasarvāstivādin. 429
FOUR BRANCHES OF RITUAL SERVICE AND ATTAINMENT bsnyen-sgrub yan-lag bzhi, Skt. caturaṅgasevāsādhana
Ritual service (bsnyen-pa, Skt. sevā) entails the recitation of mantra and one-pointed prayerful devotion to a deity that is visualised; further ritual service (nye-bar bsnyen-pa, Skt. upasevā) entails the prayer that the deity's blessings will descend, transforming the mundane body, speech and mind into the three syllables of indestructible reality; attainment (sgrub-pa, Skt. sādhana) entails that accomplishments are absorbed from the sugatas of the ten directions into the deity and thence into oneself, either in actuality, meditation or dreams; and great attainment (sgrub-chen, Skt. mahāsādhana) is the ultimate realization of beginningless primordial purity which is experienced when body, speech and mind are identical to the deity. This is the inner significance of the ritual ceremonies and elaborate dance routines contained within the sgrub-chen. Also referred to as the FOUR UNIONS. 280, 297, 494, 847, 903
FOUR BUDDHA-BODIES sku bzhi, Skt. catuḥkāya
The body of reality (chos-sku, Skt. dharmakāya), the body of perfect rapture (longs-spyod rdzogs-pa'i sku, Skt. sambhogakāya), the emanational body (sprul-pa'i sku, Skt. nirmāṇakāya) and the body of their essentiality (ngo-bo-nyid-kyi sku, Skt. svābhāvikakāya). 19, 288, 369, 923
FOUR CASES WHEN THE TEACHING SHOULD BE GRANTED sbyin-pa'i gnas bzhi
According to Pawo Tsuklak Trhengwa, Scholar's Feast of Doctrinal History, pp. 223-4, which quotes the Biography of Vairocana: (1) the texts, commentaries and esoteric instructions should be given to one who is faithful, gentle, even-tempered and steadfast; (2) teaching should be given completely and openly to a recipient who is noble and of long standing; (3) teaching should be given and entrusted earnestly to the faithful who request it; and (4) teaching should be given with enthusiasm to those of faith who have little discriminative awareness. 539
FOUR CASES WHEN THE TEACHING SHOULD NOT BE GRANTED mi-sbyin-pa'i gnas bzhi
According to the same text cited above: (1) teaching should not be given to those who are extremely aggressive, faithless or loquacious; (2) teaching should not be given to those who have little faith, perseverance and discriminative awareness, or who are partial in their desire for long exegeses and commentaries; (3) teaching should not be given to those who diminish other doctrines by making long notations and not meditating; and (4) the faithless who seek the doctrine for the sake of wealth should be investigated from the position of the faithful and then abandoned. 539
FOUR CATEGORIES OF THE SPATIAL CLASS klong-sde bzhi
These are: (1) the Black Space propounded as the Absence of Causes (klong nag-po rgyu-med-du smra-ba); (2) the Variegated Space propounded as Diversity (klong khra-bo sna-tshogs-su smra-ba); (3) the White Space propounded as the Mind (klong dkar-po sems-su smra-ba); (4) and the Infinite Space in which Cause and Result are Determined (klong rab-'byams rgyu-'bras la-bzla-ba). 326-7
FOUR CENTRES 'khor-lo bzhi, Skt. catvāri cakrāṇi
The forehead centre of great bliss (spyi bde-chen-gi 'khor-lo, Skt. mahāsukhacakra); the throat centre of perfect rapture (mgrin-pa longs-spyod-kyi 'khor-lo, Skt. sambhogacakra); the heart centre of the doctrine (snying-ka chos-kyi 'khor-lo, Skt. dharmacakra); and the navel centre of emanation (lte-ba sprul-pa'i 'khor-lo, Skt. nirmāṇacakra). 286, 368
FOUR CENTRES OF MAÑJUŚRĪ THE BODY 'jam-dpal-gyi sku 'khor-lo bzhi
These are the secret centre of the abiding nature of mind (gnas-kyi 'khor-lo); the centre of existence connected with the navel (srid-pa'i 'khor-lo); the cutting centre connected with the arms of the deity (gcod-pa'i 'khor-lo); and the centre of emanation connected with the legs and feet of the deity (sprul-pa'i 'khor-lo). 361
FOUR CLASSES OF ḌĀKINĪS rigs-bzhi mkha'-'gro-ma
In this context, the term may refer to ḍākinīs of the four peripheral enlightened families, i.e. the Jewel, Lotus, Action, and Buddha or Vajra families; or to ḍākinīs belonging to four of the six classes, i.e. Padminī, Śaṅkhinī, Mṛginī, Hastinī, Varṇinī and Citriṇī. See GGFTC (pp. 961-7 and n. 14). 755
FOUR CLASSES OF SUBLIME BEING 'phags bzhi, Skt. āryāś catvāraḥ
The arhats among the pious attendants (nyan-thos), the self-centred buddhas (rang-rgyal), bodhisattvas (byang-chub sems-dpa') and buddhas (sangs-rgyas). 72, 908
FOUR CLASSES OF TANTRA rgyud-sde bzhi
These are the FOUR TANTRAPIṬAKA. 96, 473
FOUR COMMITMENTS (OF ANUYOGA) DEFINITIVE TO THE IMPORTANT SŪTRAS gal-mdo nges-pa'i dam-tshig bzhi
According to Jamgön Kongtrül, shes-bya kun-khyab mdzod, Vol. 2, pp. 188ff., these are the commitments of utter purity in relation to the body, speech, mind and entire perceptual range. 367
FOUR COMMITMENTS RELATING TO CONTINUITY OF THE PATH OF CONDUCT spyod-lam rgyun-gyi dam-tshig bzhi
According to Jamgön Kongtrül, shes-bya kun-khyab mdzod, Vol. 2, p. 192, these are to abandon sleep which cuts off the life of concentration, to abandon alcohol, to propound the symbolic language of Secret Mantra and to destroy idleness. 367
FOUR COMMON SCIENCES thun-mong-gi rig-gnas bzhi
The arts (bzo-rig-gnas, Skt. śilpavidyā), grammar (sgra'i rig-gnas, Skt. śabdavidyā), medicine (gso-ba'i rig-gnas, Skt. cikitsāvidyā) and logic (gtan-tshigs-kyi rig-gnas, Skt. hetuvidyā). 89, 97-103
FOUR CONCENTRATIONS bsam-gtan bzhi, Skt. caturdhyāna
See FOUR (MEDITATIVE) CONCENTRATIONS
FOUR CONDITIONS OF BEWILDERMENT rkyen bzhi'i 'khrul-pa/'khrul-pa'i rkyen bzhi
The causal condition (rgyu'i rkyen, Skt. hetupratyaya) which is the THREE INTERRELATED ASPECTS OF IGNORANCE, the referential condition (dmigs-pa'i rkyen, Skt. ālambanapratyaya) which is the appearances, the possessive condition (bdag-po'i rkyen, Skt. adhipatipratyaya) which is the ego, and the immediate condition (de-ma-thag-pa'i rkyen, Skt. samanantarapratyaya) which is their present conjunction. 54-5
FOUR CONDITIONS OF SAṂSĀRA 'khor-ba'i rkyen bzhi
See preceding entry
FOUR CONSOLIDATIONS mtha'-rten bzhi
According to All-Surpassing Realization, these are the THREE UNMOVING STATES, the THREE PRESENCES, the THREE ATTAINMENTS and the FOUR ASSURANCES. 343
FOUR CONTINENTS gling bzhi, Skt. caturdvīpa
Surpassing the Body (lus-'phags, Skt. Pūrvavideha) in the east, Rose-Apple Continent ('dzam-bu-gling, Skt. Jambudvīpa) in the south, Enjoyer of Cattle (ba-glang spyod, Skt. Aparagodanīya) in the west and Unpleasant Sound (sgra mi-snyan, Skt. Uttarakuru) in the north. 14, 56, 60, 131, 409, 438, 515, 577
FOUR CORRECT TRAININGS yang-dag spong bzhi, Skt. catuḥsamyakprahāṇa
The aspiration that sinful, non-virtuous attributes, which have not arisen, may not be developed; the aspiration that sinful, non-virtuous attributes which have arisen may be renounced; the aspiration that virtuous attributes which have not arisen may be developed; and the aspiration that virtuous attributes which have arisen may remain and be unchanging and entirely perfect in the future; Mvt. (958-61). 236
FOUR CREATIVE STAGES (OF THE PATH OF CUTTING THROUGH RESISTANCE) (khregs-chod) lam-gyi bskyed-rim bzhi
The abiding state (gnas), the unwavering state (mi-gYo), sameness (mnyam-nyid) and spontaneous presence (lhun-gyis grub). 371
FOUR CYCLES (OF THE GREAT PERFECTION) rdzogs-chen (skor bzhi)
The Outer, Inner, Secret and Unsurpassedly Secret cycles of the Esoteric Instructional Class. 332, 498, 501
FOUR DECEASES 'da'-ka-ma bzhi
According to Khetsün Zangpo Rinpoche, these are the decease in which appearances have been transformed according to the vase empowerment (bum-dbang-gi snang-ba 'da'-ka-ma); the decease that is the yoga of the seminal point according to the secret empowerment (gsang-dbang thig-le rnal-'byor 'da'-ka-ma); the decease that is the mode of the body's death according to the discriminating awareness empowerment (lus-kyi 'chi-lugs sher-dbang 'da'-ka-ma); and the decease according to the fourth empowerment (dbang bzhipa'i 'da'-ka-ma). 923
FOUR DELIGHTS dga'-ba bzhi
On the path of desire (chags-lam) or skillful means (thabs-lam), the practice of inner heat (gtum-mo) is activated, giving rise to the experience of blissful warmth in the body (bde-drod). The melting bliss then descending through the central channel from the crown centre, gives rise to the pristine cognition of delight (dga'-ba'i ye-shes) and the vase empowerment is received through which this delight is united with emptiness (stong-pa); in the throat centre it gives rise to the pristine cognition of supreme delight (mchog-dga'i ye-shes) and the secret empowerment is received through which this supreme delight is united with great emptiness (stong-pa chen-po); then in the heart centre it gives rise to the pristine cognition that is free from delight (dga'-bral ye-shes) and the empowerment of discriminating pristine cognition is received through which this absence of delight is united with extreme emptiness (shin-tu stong-pa); then in the navel centre it gives rise to the pristine cognition of co-emergent delight (lhan-skyes dga'i ye-shes) and the empowerment of word and meaning is received through which this co-emergent delight is united with total emptiness (thams-cad stong-pa); and finally, after the four delights have been thus realised, in the secret centre it gives rise to the inconceivable pristine cognition (bsam-gyis mi-khyab-pa'i ye-shes) and the skillful empowerment of awareness is received. In this way the path of desire unites the four delights with the FOUR MODES OF EMPTINESS. Refer to Longcenpa, Dispelling Darkness in the Ten Directions, pp. 386-96. (GGFTC, pp. 900-14). 818, 830, 877
FOUR DISTINCTIVE FEATURES OF THE MANTRAS sngags-kyi khyad-par bzhi
Mantras are unobscured in the area of skillful means (thabs-kyi cha-la ma-rmongs-pa), they have manifold means (thabs mang-ba), they are without difficulty (dka'-ba med-pa) and they are intended for those of highest acumen (dbang-po rnon-po'i dbang-byas-pa). 246
FOUR DOCTRINES OF A SPIRITUAL ASCETIC dge-sbyong-gi chos bzhi, Skt. catvāraḥ śramaṇadharmāḥ
Not to hate others despite being the object of their hatred; not to retaliate in anger even when angry; not to injure others even when injured; and not to beat others even when one is beaten by them. 52
FOUR DRAMATIC MANNERS tshig-ldan-sogs (zlos-gar-gi tshul) bzhi
Dialogue (bhāratī), conflict (ārabhaṭī), grandure (sātvatī) and grace (kaiśikī). 107
FOUR ELEMENTS 'byung-ba bzhi, Skt. caturbhūta
Earth, water, fire and air. 38, 53, 117-8, 328, 336, 542, 543, 594, 748
FOUR EMPOWERMENTS dbang bzhi, Skt. caturabhiseka
The common vase empowerment (thun-mong-pa bum-dbang) and the THREE HIGHER SUPREME UNCOMMON EMPOWERMENTS. 360, 546, 613, 755, 825, 863, 923
FOUR EMPOWERMENTS OF THE INNERMOST SPIRITUALITY snying-thig-gi (rtsa) dbang bzhi
As described in History, pp. 499-501, these are the outer empowerment of conceptual elaboration (phyi spros-bcas-kyi dbang); the inner empowerment which is free from conceptual elaboration (nang spros-bral-gi dbang); the secret empowerment that is very unelaborate (gsang-ba shin-tu spros-bral-gi dbang); and the most secret empowerment which is extremely unelaborate (gsang-chen rab-tu spros-bral-gi dbang). The distinctions between these are explained in Longcenpa, Treasury of Spiritual and Philosophical Systems, pp. 370-2. Briefly, the first employs a multiplicity of ritual objects and ideas, the second is free from both ritual objects and ideas, the third is beyond conception and description, while the fourth is the empowerment into the nature of the body of reality. 673, 674-5
FOUR EMPOWERMENTS OF THE PATH OF LIBERATION grol-lam-gyi dbang bzhi
FOUR ENEMIES TO BE DESTROYED dgra-bshi gshom-pa
According to the commitments of Anuyoga, these are the enemy of wilful artificiality with respect to view, meditation and conduct; the enemy of prattle about coarse training in a lower view; the enemy of violating the basic and ancillary commitments; and the enemy which steals the result through speculation and idleness. Refer to Jamgön Kongtrül, shes-bya kun-khyab mdzod, Vol. 2, (p. 192). 367
FOUR ENLIGHTENED ATTRIBUTES yon-tan bzhi, Skt. catasras tathāgataguṇapāramitāḥ
Purity (dag-pa, Skt. śuddhā), permanence (rtag-pa, Skt. nitya), bliss (bde-ba, Skt. sukha) and true self (dam-pa'i bdag, Skt. paramātmā). 212
FOUR ENLIGHTENED FAMILIES rigs-bzhi, Skt. Catuṣkula
Ubhayatantra adds to the THREE ENLIGHTENED FAMILIES, a fourth which combines the Action family (las-kyi rigs, Skt. karmakula) with the Jewel family (rin-chen rigs, Skt. ratnakula). 271-2, 353
FOUR ESSENTIAL RECOLLECTIONS dran-pa nyer-gzhag bzhi, Skt. catuḥsmṛtyupasthāna
The recollection of the body (lus dran-pa nyer-gzhag, Skt. kāyasmṛtyupasthāna), the recollection of feeling (tshor-ba dran-pa nyer-gzhag, Skt. vedanāsmṛtyupasthāna), the recollection of mind (sems dran-pa nyer-gzhag, Skt. cittasmṛtyupasthāna) and the recollection of phenomena (chos dran-pa nyer-gzhag, Skt. dharmasmṛtyupasthāna); Mvt. (953-6). 236
FOUR ETERNALISTIC SCHOOLS rtag-lta sde bzhi
The Sāṃkhya (grangs-can-pa), Aiśvara (dbang-phyug-pa), Vaiṣṇava (khyab-'jug-pa) and Jaina (rgyal-ba-pa). 16, 64-6
FOUR EXTRAORDINARY ATTRIBUTES (OF THE GROUND) yon-tan khyad-par-can bzhi
Corresponding to the FOUR ENLIGHTENED ATTRIBUTES, these are: harmony with the buddha-fields, buddha-bodies and so forth; supreme bliss; non-interruption of enlightened experience; and attainment through the nature of reality. 263
FOUR EXTREMES mtha' bzhi, Skt. caturanta
Being (yod), non-being (med), both being and non-being (yod-med) and neither being nor non-being (yod-med min). 26, 126, 162, 184, 233, 269, 348, 350-1
FOUR FAULTS (ATTRIBUTED TO THE SECRET NUCLEUS) skyon bzhi
Different enumerations of these have been given. For example, Sodokpa Lodrö Gyeltsen, dris-lan lung-dang rigs-pa'i 'brug-sgra, p. 33, reports them to be that this tantra is flawed in word (sgra-skyon), flawed in meaning (don-skyon), flawed by contradiction ('gal-skyon) and flawed by disconnection (ma-'brel-ba'i skyon). According to the Scholar's Feast of Doctrinal History, p. 179, they are the error of the introductory statement “At the time I gave this explanation” ('di-skad bdag-gis bshad-pa ces mi-rigs-pa), the error of the maṇḍala having an immeasurable ground (gzhi tshad-med mi-rigs-pa), the error of explaining the three times as four times (dus-gsum-la dus-bzhir bshad-pa mi-rigs-pa) and the error of Vajrasattva being the central deity of the maṇḍala (dkyil-'khor-gyi gtso-bo rdo-rje sems-dpas byas-pa mi-rigs-pa). Similarly, Gö Khukpa Lhetse in his Broadside is said to have criticised the fault of the introduction (klong-log) which claims that the Secret Nucleus has no audience of bodhisattvas who requested and received it, unlike the other tantras; the fault of time (dus-log) which claims the Secret Nucleus speaks of four times instead of three; the fault of the maṇḍala (dkyil-'khor log) which claims that Vajrasattva appears at the centre of the maṇḍala instead of Vairocana; and the fault of the tantra itself (rgyud-log) which claims that the Secret Nucleus refers to other tantras when indicating the auspicious times and days for its practice. These four faults, which have many aspects, have been refuted by Rikpei Reldri, Sodokpa Lodrö Gyeltsen, Jikme Lingpa and others. See GGFTC (pp. 61-72). 914, 916
FOUR FEARLESSNESSES mi-'jigs-pa bzhi, Skt. caturvaiśāradya
Fearlessness in the knowledge of all things (chos thams-cad mkhyen-pa-la mi-'jigs-pa, Skt. sarvadharmābhisambodhivaiśāradya); fearlessness in the knowledge of the cessation of all corruption (zag-pa zad-pa thams-cad mkhyen-pa-la mi-'jigs-pa, Skt. sarvāsravakṣayajñānavaiśāradya); fearlessness to declare definitively that phenomena which obstruct the path do not become anything else (bar-du gcod-pa'i chos-rnams gzhan-du mi-'gyur-bar nges-pa'i lung-bstan-pa-la mi-'jigs-pa, Skt. antarāyikadharmānanyathātvaniścitavyākaraṇavaiśāradya); and the fearlessness that the path of renunciation through which all excellent attributes are to be obtained, has been just so realised (phun-sum tshogs-pa thams-cad thob-par 'gyur-bar nges-par 'byung-ba'i lam de-bzhin-du gyur-ba-la mi-'jigs-pa, Skt. sarvasampadadhigamāya nairyāṇikapratipattathātvavaiśāradya); Mvt. (130-4). 22, 140, 171, 266
FOUR FEMALE EARTH SPIRITS sa'i bdag-mo bzhi
The four guardians of Yangleshö who confronted Padmasambhava at Chumik Cangcup in Nepal. Their names are Dorje Yacin (rdo-rje ya-byin), the daughter of a Māra demon; Decen Decin (bde-can de-byin), the daughter of Rāhu; Secin (bse-byin), the daughter of a Tsen spirit; and Phakcin (phag-byin), the daughter of a nāga spirit. See, e.g., Jikme Lingpa, Vajrakīla according to the Tradition of the Tantra, (p. 460). 481
FOUR FORMLESS ABSORPTIONS gzugs-med-pa'i snyoms-'jug bzhi, Skt. catuḥsamāpatti
These correspond respectively to the FOUR FORMLESS REALMS at the summit of existence in saṃsāra; Mvt. (1492-5). 13, 61-2
FOUR FORMLESS REALMS gzugs-med khams-pa'i gnas bzhi, Skt. caturārūpyadhātu
The activity field infinite as the sky (nam-mkha' mtha'-yas skye-mched, Skt. ākāśānantyāyatana); the activity field of infinite consciousness (rnam-shes mtha'-yas skye-mched, Skt. vijñānānantyāyatana); the activity field of nothing at all (ci-yang med-pa'i skye-mched, Skt. akiṃcanyāyatana); and the activity field where there is neither perception nor non-perception ('du-shes-med 'du-shes med-min skye-mched, Skt. naivasaṃjñānāsaṃjñāyatana); Mvt. (3110-13). 13, 15, 61-2
FOUR FOUNDATIONS OF MINDFULNESS dran-pa nyer-bzhag bzhi
See FOUR ESSENTIAL RECOLLECTIONS
FOUR FURTHER TAMING TEMPLES yang-'dul lha-khang bzhi
Lungngen in Cangtshel, Langtang Drölma in Dokam, Kyercu in Paro and Camtrin in Mangyül. For a detailed account, refer to M. Aris, Bhutan, pp. 5-33, where alternative enumerations are also given. N. 543, 760
FOUR GREAT AXIOMS (OF MADHYAMAKA) gtan-tshig chen-po bzhi
The vajra fragments (rdo-rje gzegs-ma), the refutation of the four limits of production (mu-bzhi skye-'gog), the supreme relativity (rten-'brel chen-po) and the absence of the singular and the multiple (gcig-dang du-bral). 35, 294
FOUR GREAT CYCLES OF WORSHIP mchod-pa chen-po bzhi
According to Dudjom Rinpoche, rgyal-rabs, p. 312, these cycles introduced by King Mune Tsepo concerned the Vinaya and Abhidharma at Lhasa and Trhadruk and those of the Sūtras and Abhisambodhi (i.e. the Vairocana Tantra) at Samye. 521
FOUR GREAT MODES OF LIBERATION grol-lugs chen-po bzhi
Primordial liberation (ye-grol), natural liberation (rang-grol), direct liberation (cer-grol) and liberation from extremes (mtha'-grol). 334
FOUR GREAT RIVERS OF THE TRANSMITTED PRECEPTS bka'i chu-babs chen-po bzhi
The river of conventional textual exegeses with commentaries and lecture notes; the river of instructions of the aural lineage with their essential writings and guidance which lays bare the teaching; the river of blessing and empowerment with the means for its conferral and the introductions to reality; and the river of practical techniques with the rites of enlightened activity, attainment and the protectors. 601
FOUR GREAT SUBSECTS OF THE KAGYÜ TRADITION bka'-brgyud che bzhi
The Karmapa school founded by Tüsum Khyenpa, the Barampa school founded by Tarma Wangcuk, the Tshelpa school founded by Zhang Tshelpa Tsöndru Trakpa and the Phakmotrupa school founded by Phakmotrupa Dorje Gyelpo. 395, 853, 952
FOUR GUARDIAN KINGS rgyal-chen bzhi, Skt. Caturmahārājika
Dhṛtarāṣṭra in the east, Virūḍhaka in the south, Virūpākṣa in the west and Vaiśravaṇa in the north. 419
FOUR IMMEASURABLES tshad-med bzhi, Skt. caturaprameya
Loving kindness (byams-pa, Skt. maitrī), compassion (snying-rje, Skt. karuṇā), sympathetic joy (dga'-ba, Skt. muditā) and equanimity (btang-snyoms, Skt. upekṣā). 13, 61-2, 417
FOUR INEXHAUSTIBLE GREAT TREASURES gter-chen mi-zad-pa bzhi
The unbroken lineage of the THREE PRECIOUS JEWELS, the immeasurable great realization of the doctrine, the treasure which brings delight to sentient beings and the treasure which is like the sky. 743
FOUR INTERMEDIATE STATES bar-do rnam bzhi
The intermediate state of the birthplace (skye-gnas-kyi bar-do), the intermediate state of the moment of death ('chi-kha'i bar-do), the intermediate state of reality (chos-nyid bar-do) and the intermediate state of rebirth (srid-pa bar-do). 39, 344-5
FOUR KAPTSE ga-rtse bzhi
The schemata of elemental divination representing: the discrete elements ('byung-ba rang-rgyud), apparent sense objects (snang-ba yul), the intellect which analyses these elemental relationships (spyod-byed yid) and the mind that apprehends positive and negative consequences ('dzin-pa sems). 104
FOUR KINDS OF AWARENESS-HOLDER rig-'dzin rnam bzhi
The awareness-holder of maturation (rnam-smin rig-'dzin), the awareness-holder of power over the life-span (tshe-dbang rig-'dzin), the awareness-holder of the great seal (phyag-chen rig-'dzin) and the awareness-holder of spontaneous presence (lhun-grub rig-'dzin). 31, 260, 281-2, 363
FOUR KINDS OF BIRTHPLACE skye-gnas rigs bzhi, Skt. caturyoni
Birth from the womb (mngal-nas skye-ba, Skt. jārāyuja), birth from an egg (sgo-nga-las skye-ba, Skt. aṇḍaja), birth from heat and moisture (drod-sher-las skye-ba, Skt. saṃsvedaja) and miraculous birth (brdzus-te skye-ba, Skt. upapāduka). 279
FOUR KINDS OF COVERT INTENTION ldem-por dgongs-pa rnam bzhi
The covert intention in respect of entry into the teaching (gzhugs-pa-la ldem-por dgongs-pa, Skt. avatārābhisandhi), the covert intention in respect of characteristics (mtshan-nyid-la ldem-por dgongs-pa, Skt. lakṣaṇābhisandhi), the covert intention in respect of antidotes (gnyen-po-la ldem-por dgongs-pa, Skt. pratipakṣābhisandhi) and the covert intention in respect of interpretation (bsgyur-ba-la ldem-por dgongs-pa, Skt. pariṇāmanābhisandhi). 30, 220-2
FOUR KINDS OF DESIRE 'dod-chags tshul/rigs bzhi
Desires which are engendered through exchange of glances, laughter, embrace and sexual union are respectively transformed by Kriyātantra in which the deities regard each other, Ubhayatantra in which the deities smile at each other, Yogatantra in which they embrace and Unsurpassed Yogatantra in which they are in sexual union. Refer to Longcenpa, Treasury of Spiritual and Philosophical Systems, (pp. 292-4). 269, 413
FOUR KINDS OF ENLIGHTENED ACTIVITY phrin-las rnam bzhi, Skt. catuṣkarman These are the FOUR RITES. 146
FOUR KINDS OF INDIVIDUALS gang-zag bzhi, Skt. catvāraḥ pudgalāḥ
Ordinary persons (so-so skye-bo, Skt. pṛthagjana), pious attendants (nyan-thos, Skt. śrāvaka), self-centred buddhas (rang-rgyal, Skt. pratyekabuddha) and bodhisattvas (byang-chub sems-dpa'). 186
FOUR KINDS OF INSTRUCTION (OF THE SUPREME EMANATIONAL BODY) 'dul-ba rnam-par bzhi
Instruction by the great merit of the buddha-body (sku bsod-nams chen-pos 'dul-ba); instruction by the direct perception of buddha-mind (thugs mngon-sum-pas 'dul-ba); instruction by inconceivable miraculous abilities (rdzu-'phrul bsam-gyis mi-khyab-pas 'dul-ba); and instruction by knowledge conveyed in speech (gsung rig-pas 'dul-ba). 21, 131-2, 146, 414, 415
FOUR KINDS OF INTENTION dgongs-pa rnam bzhi, Skt. caturabhiprāya
The intention directed towards sameness (mnyam-pa-nyid-la dgongs-pa, Skt. samatābhiprāya), the intention directed towards other meanings (don-gzhan-la dgongs-pa, Skt. arthāntarābhiprāya), the intention directed towards other times (dus-gzhan-la dgongs-pa, Skt. kālāntarābhiprāya) and the intention directed towards other individuals (gang-zag gzhan-la dgongs-pa, Skt. pudgalāntarābhiprāya); Mvt. (1667-70). 30, 218-20
FOUR KINDS OF PRISTINE COGNITION ye-shes bzhi
The outer, inner and secret pristine cognitions which pertain respectively to the outer, inner and secret major and minor marks; and the pristine cognition of reality (de-kho-na-nyid ye-shes) which pertains to the supreme marks of the Great Perfection. 124, 251
FOUR KINDS OF REALISATION rtogs bzhi
First of the FOUR AXIOMS OF MAHĀYOGA, consisting of the single basis (rgyu gcig-pa), manner of the seed-syllables (yig-'bru'i tshul), consecration or blessing (byin-gyis-rlabs-pa) and direct perception (mngon-sum-pa). 265, 275
FOUR KINDS OF RELIANCE rton-pa bzhi, Skt. catuḥpratiśaraṇa
Reliance on meaning rather than on words, reliance on the doctrine rather than on individuals, reliance on pristine cognition rather than on consciousness, and reliance on the definitive rather than on the provisional meaning; Mvt. (1546-9). 186, 871
FOUR KINDS OF RELICS ring-bsrel mam bzhi
Relics of the body of reality (chos-sku'i ring-bsrel), relics of bone remains (sku-gdung ring-bsrel), relics of clothing (sku-bal ring-bsrel) and relics of miniature size (nyung-ngu lta-bu'i ring-bsrel). 38, 337
FOUR KINDS OF TREATISE bstan-bcos rnam-pa bzhi
The meaningless, low in meaning, erroneous and meaningful. 89
FOUR LAMPS sgron-ma bzhi
The watery lamp of the far-sighted eyes (rgyangs-zhag chu'i sgron-ma), the lamp of emptiness which is the seminal point (thig-le stong-pa'i sgron-ma), the lamp of the expanse of awareness (rig-pa dbyings-kyi sgron-ma) and the lamp of discriminative awareness which is naturally present (shes-rab rang-byung-gi sgron-ma). 338-9
FOUR LANGUAGES skad-rigs bzhi, Skt. caturbhāṣā
Sanskrit (legs-sbyar), Prakrit (phal-pa), Apabhraṃśa (zur-chags) and Paiśācī (sha-za). 107
FOUR LIMITS mu bzhi, Skt. catuṣkoṭi
This can refer to the FOUR EXTREMES, to the four pairs constituting the EIGHT EXTREMES or to: the limits of birth and death or production and cessation (skye-'gog); the limits of eternalism and nihilism (rtag-chad); the limits of being and non-being (yod-med); and the limits of appearance and emptiness (snang-stong). 163-4
FOUR MAHĀKRODHA DEITIES khro-bo chen-po bzhi, Skt. *'caturmahākrodha
Yamāntaka, Mahābala, Hayagrīva and Amṛtakuṇḍalin. 125-6
FOUR MAHĀKRODHĪ DEITIES khro-mo chen-mo bzhi, Skt. *caturmahākrodhī
Aṅkuśā, Pāśā, Sphoṭā and Gaṇṭhā. 126
FOUR (MEDITATIVE) CONCENTRATIONS bsam-gtan bzhi, Skt. caturdhyāna
The first is the meditative concentration which possesses both ideas and scrutiny (rtog-pa-dang bcas-shing dpyod-pa-dang bcas-pa'i bsam-gtan dang-po), the second is the meditative concentration which possesses no ideas but scrutiny alone (rtog-pa med-la dpyod-pa tsam-dang bcas-pa bsam-gtan gnyis-pa), the third is the meditative concentration of mental action which is devoid of ideas and scrutiny (rtog-pa-dang dpyod-pa yang-med-pa yid-la byed-pa bsam-gtan gsum-pa) and the fourth is the meditative concentration of mental action which is united with delight (dga'-ba sdud-pa yid-la byed-pa'i bsam-gtan bzhi-pa); Mvt. (1477-81). 13, 14-15, 61-2, 115
FOUR MIRACLES cho-'phrul bzhi
Contemplation (ting-'dzin), consecration or blessing (byin-rlabs), empowerment (dbang-bskur) and offering (mchod-pa). In Yogatantra these are known as the FOUR YOGAS. 355-6
FOUR MODES OF EMPTINESS stong bzhi
Emptiness (stong-pa), great emptiness (stong-pa chen-po), extreme emptiness (shin-tu stong-pa) and total emptiness (thams-cad stong-pa). For an explanation of these, refer to the FOUR DELIGHTS. 877
FOUR MODES OF GENUINE INDIVIDUAL AWARENESS so-so yang-dag-pa rang-gi rig-pa bzhi, Skt. catuḥpratisaṃvid
The genuine awareness of the doctrine (chos-kyi so-so yang-dag-pa rang-gi rig-pa, Skt. dharmapratisaṃvid), the genuine awareness of meaning (don-gyi so-so yang-dag-pa rang-gi rig-pa, Skt. arthapratisaṃvid), the genuine awareness of definitions (nges-pa'i tshig-kyi so-so yang-dag-pa rang-gi rig-pa, Skt. niruktapratisaṃvid) and the genuine awareness of brilliance (spobs-pa-kyi so-so yang-dag-pa rang-gi rig-pa, Skt. pratibhānapratisaṃvid). 871
FOUR MODES OF SAMENESS mnyam-pa bzhi
One of the FOUR AXIOMS OF MAHĀYOGA consisting of the sameness of emptiness (stong-pa), the sameness of the coalescence of appearances and emptiness (snang-stong zung-'jug), the sameness of freedom from conceptual elaboration (spros-bral) and sameness itself (mnyam-nyid). 275-6
FOUR MOMENTS AS THEY APPLY TO EACH OF THE FOUR TRUTHS bden-bzhi'i skad-cig-ma bzhi
An explanation of these and their aspects is given under SIXTEEN MOMENTS OF PRISTINE COGNITION. 158, 230
FOUR NAILS gzer bzhi
These are the four nails which control life-breath (srog-sdom gzer-bzhi) according to Yogatantra, namely, the nail of unchanging intention (mi-'gyur dgongs-pa'i gzer), the divine nail of contemplation (ting-'dzin lha'i gzer), the nail of mantra which is the nucleus (snying-po sngags-kyi gzer) and the nail of activity which is the emanation and absorption of light rays ('phro-'du phrin-las-kyi gzer). 647
FOUR NEGATIVE DOCTRINES nag-po'i chos bzhi, Skt. catuḥkṛṣṇadharma
According to the Pagoda of Precious Jewels as quoted in Longcenpa, Treasury of Spiritual and Philosophical Systems, p. 201, these are: to deceive the teacher and others who are worthy of reverence (bla-ma-dang mchod-par 'os-pa bslus-pa); to have a bad conscience with respect to what, on behalf of others, is no cause for regret, i.e. regret for entering the Greater Vehicle (gzhan 'gyod-pa'i gnas ma-yin-pa-la 'gyod-pa bskyed-pa); to disparage those bodhisattvas who have cultivated an enlightened attitude (sems-bskyed-pa'i byang-chub sems-dpa'-la bsngags-pa ma-yin-pa'i mi-snyan-pa); and to act towards others without higher motivation but with unworthy speech, deceit and guile (brjod-pa ma-yin-pa'i sgras tshigs-su bcad-pa brjod-pa-dang sgyu-dang gYos gzhan-la nye-bar spyod-kyis lhag-pa'i bsam-pas ma-yin-pa). 236
FOUR NOMINAL COMPONENTS, CONTEMPLATION ENDOWED WITH ming-bzhi-la ldan-pa'i ting-nge-'dzin
These are the four mental components of feeling, perception, habitual tendencies and consciousness which are separated from the fifth component, form, during the FOUR FORMLESS ABSORPTIONS at the summit of existence in saṃsāra. 62
FOUR OBSCURATIONS sgrib bzhi
Conflicting emotions, world-forming deeds, obscuration with respect to knowable phenomena, and propensities. 923
FOUR OMENS mtshan-ma bzhi, Skt. caturnimitta
The omens perceived by Śākyamuni, which prompted his renunciation of the household life, namely, old age, sickness, death and a wandering ascetic. 418-19
FOUR ORDERS tshogs mam-pa bzhi, Skt. catuḥpariṣad
These are the FOUR ASSEMBLIES. 137, 226
FOUR ORDINARY ASSEMBLIES thun-mong-gi 'khor rnam-pa bzhi
See FOUR ASSEMBLIES
FOUR PAIRS OF SACRED BEINGS skyes-bu zung bzhi
The pair which enters and becomes established in the stream to nirvāṇa (rgyun-zhugs-kyi 'bras-bu-la zhugs-gnas gnyis); the pair which enters and becomes established in a single rebirth (lan-cig phyir 'ong-ba-la zhugs-gnas gnyis); the pair which enters and becomes established in not returning to saṃsāra (phyir mi-'ong-ba-la zhugs-gnas gnyis); and the pair which enters and becomes established as arhats (dgra-bcom-pa-la zhugs-gnas gnyis). Also referred to as the EIGHT KINDS OF INDIVIDUAL (AMONGST PIOUS ATTENDANTS), they achieve the FOUR RESULTS. 227
FOUR PATHS (OF LEARNING) (slob-pa'i) lam bzhi, Skt. (śaikṣa)mārgāś catvāraḥ
According to the vehicle of bodhisattvas, these are the paths of accumulation (tshogs-lam, Skt. sambhāramārga), connection (sbyor-lam, Skt. prayogamārga), insight (mthong-lam, Skt. darśanamārga) and meditation (sgom-lam, Skt. bhāvanāmārga). 192, 196-7, 231, 236, 259, 287, 923
FOUR PERVERTED VIEWS phyin-ci-log bzhi, Skt. caturviparyāsa
To view what is impermanent as permanent, what is painful as blissful, what is tainted as pure and what is non-self as self. n. 173
FOUR PHILOSOPHICAL SYSTEMS grub-mtha' bzhi, Skt. catvāraḥ siddhāntabhedāḥ
Those of the Vaibhāṣika (bye-brag-tu smra-ba), Sautrāntika (mdo-sde-pa), Vijñānavāda (rnam-shes-su smra-ba or sems-tsam-pa) and Mādhyamika (dbu-ma-pa). 178, 184, 923
FOUR PILLARS ka-ba bzhi
The four main students of Zurcungpa Sherap-tra, namely, Kyotön Śākye of Kungbu, Yangkeng Lama of Kyonglung, Len Śākya Zangpo of Chuwar and Datik Cośāk of Nakmore. 346, 640-2, 645, 647
FOUR POSITIVE DOCTRINES dkar-chos bzhi, Skt. catuḥśukladharma
According to the Pagoda of Precious Jewels, these are: not to speak falsely (rdzun-tshig mi-smra-ba); to abide on behalf of all sentient beings with higher motivation and without deceit or guile (sgyu-dang gYo-med-par sems-can thams-cad-kyi drung-na lhag-bsam-gyis gnas-pa); to regard bodhisattvas as one's teachers (byang-chub sems-dpa'-la ston-pa'i 'du-shes bskyed); and to inspire those sentient beings, whom one totally matures, to grasp the genuine, unsurpassed perfect enlightenment (sems-can gang-rnams yongs-su smin-byed yang-dag-par bla-med yang-dag rdzogs-pa'i byang-chub 'dzin-du 'jug-pa). 236
FOUR PULSES 'gros bzhi
The energy channels, currents and seminal points, along with consciousness. 923
FOUR RESULTS 'bras-bu bzhi, Skt. catuḥphala
Entering the stream to nirvāṇa (rgyun-du zhugs-pa, Skt. śrota'āpanna), being tied to a single rebirth (lan-cig phyir 'ong-ba, Skt. sakṛdāgāmī), not returning to saṃsāra (phyir mi-'ong-ba, Skt. anāgāmī) and attaining the status of an arhat or slayer of the foe of conflicting emotion (dgra-bcom-pa); Mvt. (5132-6). 227
FOUR RITES las-bzhi
Pacification (zhi-ba, Skt. śānti), enrichment (rgyas-pa, Skt. puṣṭi), overpowering (dbang, Skt. vaśa) and forceful rites of “liberation” which compassionately sever consciousness from the body and transfer it to a higher level of existence (drag-po mngon-spyod, Skt. abhicāra). Also referred to as the FOUR KINDS OF ENLIGHTENED ACTIVITY. 478, 669, 721, 829, 844, 920
FOUR RIVERS OF THE SŪTRA WHICH GATHERS ALL INTENTIONS mdo'i chu-babs bzhi rdzogs
These are explained under the FOUR GREAT RIVERS OF THE TRANSMITTED PRECEPTS. 717, 722, 723, 828
FOUR ROOT DOWNFALLS rtsa-ltung bzhi, Skt. caturmūlāpatti
These are cited in accord with the Twenty Verses on the Bodhisattva Vow in Fundamentals, (p. 235). 95
FOUR ROOT EMPOWERMENTS OF THE INNERMOST SPIRITUALITY snying-thig-gi rtsa-dbang bzhi
See FOUR EMPOWERMENTS OF THE INNERMOST SPIRITUALITY
FOUR SEALS phyag-rgya bzhi, Skt. caturmudrā
The seal of commitment (dam-tshig-gi phyag-rgya. Skt. samayamudrā), the doctrinal seal (chos-kyi phyag-rgya, Skt. dharmamudrā), the seal of action (las-kyi phyag-rgya, Skt. karmamudrā) and the great seal (phyag-rgya chen-po, Skt. mahāmudrā). 33, 35, 272, 295-6, 301, 355-6
FOUR SEALS INDICATIVE OF THE TRANSMITTED PRECEPTS bka'-rtags-kyi phyag-rgya bzhi
All that is compounded is impermanent ('dus-byas thams-cad mi-rtag-pa), all that is corrupt is suffering (zag-bcas thams-cad sdug-bsngal-ba), all things are without self (chos thams-cad bdag-med-pa) and nirvāṇa is peace (mya-ngan-las 'das-pa zhi-ba). 16, 70-1
FOUR SENSATIONS nyams bzhi
These are the sensations of seeing (mthong-ba), hearing (thos-pa), smelling (snom-pa) and tasting (myong-ba). 20, 125
FOUR SENSE OBJECTS yul bzhi, Skt. caturviṣaya
Form (gzugs, Skt. rūpa), sound (sgra, Skt. śabda), smell (dri, Skt. gandha) and taste (ro, Skt. rasa). 20, 125, 257
FOUR SENSE ORGANS dbang-po bzhi, Skt. caturindriya
The eye (mig-gi dbang-po, Skt. cakṣurindriya), ear (rna-ba'i dbang-po, Skt. śrotrendriya), nose (sna'i dbang-po, Skt. ghrāṇendriya) and tongue (lce'i dbangpo, Skt. jihvendriya); Mvt. (1853-6). 20, 125
FOUR SPECIAL ATTRIBUTES (OF THE TREATISES) (bstan-bcos-kyi) khyad-chos bzhi
The attribute of motivation (kun-slong-gi khyad-par), the attribute of expressive words (brjod-bya tshig-gyi khyad-par), the attribute of expressed meaning (rjod-byed don-gyi khyad-par) and the attribute of purposeful composition (dgos-pa byed-las-kyi khyad-par). 18, 88
FOUR SPECIAL QUALITIES OF THE TRANSMITTED PRECEPTS bka'i khyad-par bzhi
The possession of expressed meaning (brjod-bya don-dang ldan-pa), immaculate words of expression (rjod-byed tshig dri-ma med-pa), the renunciation of conflicting emotions (byed-las khams-gsum-gyi nyon-mongs-pa spong-ba) and teaching the benefits of peace as the result ('bras-bu zhi-ba'i phan-yon ston-pa). 73
FOUR STYLES tshul bzhi
The lexical (yi-ge), general (spyi), concealed (sbas-pa) and conclusive (mthar-thug) styles for the appraisal or exegesis of Secret Mantra texts. 35, 292-3
FOUR SUBDIVISIONS OF THE THIRD CATEGORY OF THE ESOTERIC INSTRUCTIONAL CLASS gsum-pa rgyud rang-gzhung-du bstan-pa'i tshul bzhi
Instructions given in the manner of the Full Summation of the View (lta-ba sgang dril-ba); those given in the manner of Blood-letting which Removes Obstacles (rtar-ga gegs-sel); those given in a manner which Reveals the Hidden (gab-pa mngon-phyung); and those given in the manner of Exegeses which are Naturally Clear (bshad-pa rang-gsal-gyi tshul). 331
FOUR SUPERIOR COMMITMENTS lhag-pa'i dam-tshig bzhi
According to Anuyoga, there are no limits to guard because the essence of the ultimate commitment is free from transgressions and violations; there is exclusive plainness and evenness because the forms of the subject-object dichotomy have been transcended; these are gathered in the single expanse of the mind-as-such; and there is the commitment of reality itself. Refer to Jamgön Kongtrül, shes-bya kun-khyab mdzod, Vol. 2, (p. 189). 367
FOUR SUPPORTS FOR MIRACULOUS ABILITY rdzu-'phrul rkang bzhi, Skt. catvāra ṛddhipādāḥ
The support for miraculous ability which combines the contemplation of aspiration with the volition to renounce ('dun-pa'i ting-nge-'dzin spang-ba'i 'du-byed-dang ldan-pa'i rdzu-'phrul-gyi rkang-pa, Skt. chandasamādhiprahāṇasaṃskārasamanvāgataṛddhipāda); the support for miraculous ability which combines the contemplation of the mind with the volition to renounce (sems-kyi ting-nge-'dzin spang-ba'i 'du-byed-dang ldan-pa'i rdzu-'phrul-gyi rkang-pa, Skt. cittasamādhiprahāṇasaṃskārasamanvāgataṛddhipāda); the support for miraculous ability which combines the contemplation of perseverance with the volition to renounce (brtson-'grus-kyi ting-nge-'dzin spang-ba'i 'du-byed-dang ldan-pa'i rdzu-'phrul-gyi rkang-pa, Skt. vīryasamādhiprahāṇasaṃskārasamanvāgatarṛddhipāda); and the support for miraculous ability which combines the contemplation of scrutiny with the volition to renounce (dpyod-pa'i ting-nge-'dzin spang-ba'i 'du-byed-dang ldan-pa'i rdzu-'phrul-gyi rkang-pa, Skt. mīmāmṣāsamādhiprahāṇasaṃskārasamanvāgatarṛddhipāda). 236
FOUR SYLLABLES yi-ge bzhi-pa
See THREE MOVEMENTS WITH REFERENCE TO THE FOUR SYLLABLES
FOUR TANTRAPIṬAKA rgyud-sde bzhi
Kriyātantra, Ubhayatantra or Caryātantra, Yogatantra and Unsurpassed Yogatantra. Also referred to as the FOUR CLASSES OF TANTRA. 32-4, 203, 263, 268-74
FOUR TEMPORAL AGES dus bzhi, Skt. caturyuga
The perfect age (rdzogs-ldan, Skt. kṛtayuga), the age of “threes” (gsum-ldan, Skt. tretāyuga), the age of “twos” (gnyis-ldan, Skt. dvāparayuga) and the age of degeneration (rtsod-ldan, Skt. kaliyuga). The names are derived from the ancient Indian game of four-sided dice, “perfection” being the score of four, second-place a three, third-place a two, and kali being the name for the lowest score, a one. 268-9
FOUR TEMPORAL DIMENSIONS dus bzhi
The past ('das-pa), present (da-lta-ba), future (ma-'ongs-pa) and indefinite time (ma-nges-pa'i dus). Also referred to as the FOUR TIMES. 125
FOUR TIBETAN PROVINCES bod ru bzhi
Uru and Yoru in Central Tibet, with Yeru and Rulak in Tsang. 708
FOUR TIMES dus bzhi
The FOUR TEMPORAL DIMENSIONS. 244, 307, 633, 915, 916
FOUR TRANSMITTED PRECEPTS, LINEAGE OF bka'-bzhi brgyud-pa
The transmitted precepts of the Great Seal which descended through Vajrapāṇi, Saraha, Lohipā, Dārikapā, Diṅgīpā and Tilopā; the transmitted precepts of the Father tantras which descended through Guhyapati, Sa-bcu dbang-phyug blo-gros rin-chen, Nāgārjuna, Mātaṅgīpā and Tilopā; the transmitted precepts of the Mother tantras which descended through Sumati Samantabhadrī, Thang-lo-pa, Shing-lo-pa, Karṇaripā and Tilopā; and the transmitted precepts of inner radiance which descended through Vajrapāṇi, Ḍombī Heruka, Bi-na-sa, Kambalapāda, Indrabhūti and Tilopā. Refer to E. G. Smith's introduction to Bka'-brgyud Gser-phreṅ, (p. 3n.). 853
FOUR TRUTHS bden-pa mam bzhi, Skt. caturāryasatya
The truth of suffering (sdug-bsngal-gyi bden-pa, Skt. duḥkhasatya), the truth of the origin of suffering (kun-'byung-gi bden-pa, Skt. samudayasatya), the truth of its cessation ('gog-pa'i bden-pa, Skt. nirodhasatya) and the truth of the path (lam-gyi bden-pa, Skt. mārgasatya). The three times to which they pertain are the present, future and past. The twelve ways in which they are taught are as follows: Suffering is this, it can be diagnosed, it has been diagnosed; the origin of suffering is this, it can be abandoned, it has been abandoned; the cessation of suffering is this, it can be verified, it has been verified; the path to the cessation of suffering is this, it can be developed and it has been developed. 23-4, 137, 153, 188, 224-7, 230, 421, 423, 946
FOUR UNIONS sbyor-ba bzhi, Skt. caturyoga
These are the FOUR BRANCHES OF RITUAL SERVICE AND ATTAINMENT. 277
FOUR VISIONARY APPEARANCES snang-ba bzhi
The visionary appearance of the direct perception of reality (chos-nyid mngon-sum-gi snang-ba), the visionary appearance of increasing contemplative experience (nyams gong-'phel-ba'i snang-ba), the visionary appearance of reaching the limit of awareness (rig-pa tshad-phebs-kyi snang-ba) and the visionary appearance of the cessation of clinging to reality (chos-nyid-du 'dzin-pa zad-pa'i snang-ba). 38, 332, 339, 341, 343, 371, 971
FOUR WAYS OF DEATH 'chi-lugs bzhi
Those of dissolving into space (nam-mkha'), cremation (me-dpung), death in the manner of an awareness-holder (rig-'dzin) and celestial flight (mkha'-'gro). According to Tsele Natsok Rangdröl, bar-do'i spyi-don, fol. 8b. 1-3, these are described respectively as follows: (1) body and mind dissolve in the emptiness of the buddha-body of reality, as the space within and without a vase merge when the vase breaks; (2) one passes away like a fire with no more fuel; (3) space is filled with light and one dies like an awareness-holder; and (4) even though one dies, one need not relinquish the body and so one dies as a sky-farer. 543
FOUR WAYS OF LIBERATION grol bzhi
Liberation by seeing (mthong-grol) objects which represent the buddhas' body, speech and mind; liberation by hearing (thos-grol) the nature of the intermediate state of reality at the time of death; liberation by wearing (brtags-grol) a diagram or yantra which is attached to the shoulders, head and heart at the moment of death, or worn by mantrins in the topknot of their braided hair; and liberation by tasting (myang-grol) when the flesh of one who has been born a brahman (i.e. a vegetarian) or a bodhisattva over seven successive lives is consumed. 748
These are explained in the context of Yogatantra under the FOUR MIRACLES. 33, 272
5
FIVE ASPECTS OF THE ENTRANCE (TO MAHĀYOGA) 'jug-pa'i yan-lag lnga
Death ('chi-ba), the intermediate state before birth (skye-ba bar-ma) and the THREE PHASES OF LIFE. 278-9
FIVE AWAKENINGS mngon-par byang-chub-pa lnga, Skt. pañcābhisambodhi
According to Yogatantra, the sequence of visualisation through the creation stage is as follows: emptiness (stong-pa-nyid), the lunar throne (zla-gdan), the seed-syllables of buddha-speech (gsung yig-'bru), the hand implements symbolic of buddha-mind (thugs phyag-mtshan) and the complete body of the deity (sku yongs-rdzogs). 33, 272-3, 355-6, 412, 645, 703
FIVE (BASIC) CATEGORIES (OF THE KNOWABLE) shes-bya thams-cad gzhi lnga, Skt. jñeyāni pañca
According to the Vaibhāṣika, these are the forms that appear (snang-ba gzugs, Skt. rūpa), the dominant mind (gtso-bo sems, Skt. citta), the concomitant mental events ('khor-du sems-byung, Skt. caitasika), disjunct conditions (mi-ldan-pa'i 'du-byed, Skt. cittaviprayuktasaṃskāra) and the uncompounded entities ('dus-ma-byas-pa, Skt, asaṃskṛta). 24, 156-7
FIVE BASIC COMMITMENTS rtsa-ba dam-tshig lnga
According to Kriyātantra, these are not to sleep on a high bed or meditation throne (khri-la nyal-bar mi-bya), not to eat meat (sha mi-za), not to drink ale, i.e. alcohol (chang mi-btung) and not to eat garlic (sgog-pa mi-za), or radishes (la-phug mi-za). 350
FIVE BASIC PHILOSOPHICAL VIEWS OF OUTSIDERS phyi-rol lta-ba log-pa'i rtsa-ba'i grub-mtha' lnga
The views of the FIVE SOPHISTIC SCHOOLS OF THE EXTREMIST MASTERS. 82
FIVE BASIC POINTS gzhi lnga
These five points proclaimed by Mahādeva were: that arhats were in a position to answer others (gzhan-la gdab, Skt. pratyuttara), that they had ignorance (mi shes-pa, Skt. ajñānatā), doubt (yid-gnyis, Skt. vimati), imagination (yongs-su brtags-pa, Skt. parikalpa) and were able to maintain themselves (bdag-nyid gso-bar byed-pa, Skt. ātmapoṣaṇa). The enumeration given here follows Blue Annals, pp. 28-9; and Tāranātha, History of Buddhism in India, pp. 80-1. However, cf. HBI, pp. 300ff., for variant lists derived from other traditions. 429
FIVE BUDDHA-BODIES sku lnga, Skt. pañcakāya
The body of reality (chos-sku, Skt. dharmakāya), the body of perfect rapture (longs-spyod rdzogs-pa'i sku, Skt. sambhogakāya), the emanational body (sprul-pa'i sku, Skt. nirmāṇakāya), the body of awakening (mngon-byang-gi sku, Skt. abhisambodhikāya) and the body of indestructible reality (rdo-rje sku, Skt. vajrakāya). 18, 19, 128, 139-40, 282, 363, 568, 594, 924
FIVE BUDDHA FAMILIES rigs lnga
See FIVE ENLIGHTENED/BUDDHA FAMILIES
FIVE CERTAINTIES nges-pa lnga
These are the attributes of the body of perfect rapture, namely, those of the perfected teacher (ston-pa), teaching (bstan-pa), retinue ('khor), place (gnas) and time (dus). Also known as the FIVE EXCELLENCES. 117, 123, 145
FIVE CHARACTERISTIC CONSORTS PROPHESIED BY PADMASAMBHAVA mtshan-ldan gzungs-ma lnga
Mandāravā, Kālasiddhi, Yeshe Tshogyel, Śākyadevī of Nepal and Trashi Khyedren, the princess of Mön. 773
FIVE CLASSES OF BEINGS 'gro-ba lnga, Skt. pañcagati
Gods, humans, animals, tormented spirits and denizens of hell. 414
FIVE CLASSES OF MEANS FOR ATTAINMENT OF THE DEITIES OF PRISTINE COGNITION ye-shes lha'i sgrub-sde lnga
Those of the deities Yamāntaka, Hayagrīva, Śrīheruka, Vajrāmṛta or Mahottara, and Vajrakīla. 361-2
FIVE COMPONENTS phung-po lnga, Skt. pañcaskandha
Form (gzugs-kyi phung-po, Skt. rūpaskandha), feelings (tshor-ba'i phung-po, Skt. vedanāskandha), perceptions ('du-shes-kyi phung-po, Skt. saṃjñāskandha), habitual tendencies ('du-byed-kyi phung-po, Skt. saṃskāraskandha), and consciousness (rnam-shes-kyi phung-po, Skt. vijñānaskandha). 13, 20, 25, 55-6, 160-1, 170, 213
FIVE COMPONENTS (OF THE ENLIGHTENED ONES) (mi-mnyam-pa dang mnyam-pa'i) phung-po lnga, Skt. asamasamapañcaskandha
The component of moral discipline (tshul-khrims-kyi phung-po, Skt. śīlaskandha), the component of contemplation (ting-'dzin-gyi phung-po, Skt. samādhiskandha), the component of discriminative awareness (shes-rab-kyi phung-po, Skt. prajñāskandha), the component of liberation (rnam-par grol-ba'i phung-po, Skt. vimuktiskandha) and the component of the vision of the liberated pristine cognition (rnam-par grol-ba'i ye-shes mthong-ba'i phung-po, Skt. vimuktijñānadarśanaskandha); Mvt. (104-8). 125
FIVE CONFLICTING EMOTIONS nyon-mongs lnga, Skt. pañcakleśa
Desire ('dod-chags, Skt. rāga), hatred (zhe-sdang, Skt. dveṣa), delusion (gti-mug, Skt. moha), pride (nga-rgyal, Skt. māna) and envy (phra-dog, Skt. īrsyā). Also known as the FIVE POISONS. 128, 714
FIVE CONQUERORS rgyal-ba lnga
These are the FIVE TEACHERS. 125
FIVE CONTEMPLATIVE EXPERIENCES ting-nge-'dzin nyams lnga
According to Mahāyoga, these five experiences relating to the creation and perfection stages are: wavering (gYo), attainment (thob), skill (goms), firmness (brtan) and conclusion (mthar-phyin). 34, 278
FIVE DEFECTS OF WOMANKIND bud-med-kyi skyon lnga
According to Longdöl Lama, The Collected Works of Longdöl Lama, p. 1455, these are to desire other men (skyes-pa gzhan-la sems-pa), to harbour great jealousy for other women (bud-med gzhan-la phrag-dog-che), to have ill will (sems-pa ngan), to be very stingy (ser-sna-che) and to be perpetually ignorant (rtag-tu ma-rig bya-byed). 418
FIVE DISTINCTIONS (BETWEEN THE OUTER AND INNER TANTRAS) (rgyud phyi-nang-gi) khyad-par lnga
According to Dropukpa, these are the distinctions of view (lta-ba), the mode of acquiring accomplishment (dngos-grub len-pa), empowerment (dbang), conduct (spyod-pa) and result ('bras-bu). 346-8
In the context in which this appears in Fundamentals, p. 128, the precise enumeration has not been identified.
FIVE DOCTRINES (OF THE SŪTRA OF THE DESCENT TO LAŃKĀ) chos lnga, Skt. pañcadharma
Following Suzuki's Studies in the Laṅkāvatāra Sūtra, pp. 154-63, these are name (ming, Skt. nāma), causal characteristics (rgyu-mtshan, Skt. nimitta), thoughts (rnam-rtog, Skt. vikalpa), the genuine pristine cognition (yang dag-pa'i ye-shes, Skt. samyagjñāna) and the absolute (de-bzhin-nyid, Skt. tathatā). 216
FIVE, EIGHT, TEN AND ALL THINGS TO BE RENOUNCED spang-bya lnga-brgyad-bcu-dang thams-cad
The five to be renounced for laymen (dge-bsnyen, Skt. upāsaka) are killing, stealing, falsehood, sexual misconduct and alcohol; the eight to be renounced by observers of the purificatory fast (bsnyen-gnas, Skt. upavāsa) are those five with the addition of afternoon food, singing and the wearing of ornaments; the ten to be renounced by novices (dge-tshul, Skt. śramaṇera) are the above eight with the addition of precious gems and high thrones or beds; and all things which are to be renounced by monks (dge-slong, Skt. bhikṣu) are the two hundred and fifty-three vows described in the Bhikṣuvibhaṅga, and in the other transmissions of the Vinaya. 226
FIVE ELEMENTAL PROPERTIES khams lnga, Skt. pañcadhātu
There are five properties compounding external objects through the five elements, namely, the property of space which embraces the sense organs, the property of cohesion which embraces names, the property of solidity which produces the basis of the body, the property of heat which brings objects to maturity and the property of movement which supports all moving worlds. Refer to Longcenpa, Treasury of the Supreme Vehicle, p. 75. Alternatively, this expression may be synonymous with the FIVE ELEMENTS. 20, 125
FIVE EMPOWERMENTS OF AWARENESS rig-pa'i dbang lnga
The common empowerments of water, crown, vajra, bell and name, the first two of which are conferred in Kriyātantra and the last three in Ubhayatantra. 354
FIVE EMPOWERMENTS (OF THE SECRET NUCLEUS) (gsang-snying-gi) dbang lnga
These are also known as the five empowerments of ability (nus-pa'i dbang lnga), which are included among the FIFTEEN ORDINARY SACRAMENTS OF EMPOWERMENT, namely, the empowerment of the listener (nyan-pa'i dbang) which is that of Ratnasambhava, the empowerment of the meditator (bsgom-pa'i dbang) which is that of Akṣobhya, the empowerment of the expositor ('chad-pa'i dbang) which is that of Amitābha, the empowerment of enlightened activity (phrin-las-kyi dbang) which is that of Amoghasiddhi and the empowerment of the king of indestructible reality (rdo-rje rgyal-po'i dbang) which is that of the FIVE ENLIGHTENED FAMILIES. Refer to Longcenpa, Dispelling Darkness in the Ten Directions, pp. 372-6 (GGFTC, pp. 871-7). 915
FIVE ENLIGHTENED ACTIVITIES phrin-las lnga
Pacification of suffering and its causes (sdug-bsngal rgyu-bcas zhi-ba), enrichment of excellent provisions (legs-tshogs rgyas-pa), overpowering those who require training (gdul-bya dbang-du mdzad), wrathfully uprooting those who are difficult to train (gdul-dka'-rnams drag-pos tshar-bcad-pa) and spontaneously accomplishing whatever emerges without effort (rtsol-med-du 'byung-ba lhun-grub). 283
FIVE ENLIGHTENED ATTRIBUTES yon-tan lnga
Pure buddha-fields (rnam-par dag-pa'i zhing-khams), immeasurable celestial palaces (rgya-tshad-bral-ba'i gzhal-yas khang), radiant and pure rays of light (gsal-zhing dag-pa'i 'od-zer), exalted thrones (khyad-par 'phags-pa'i gdan-khri) and the rapturous enjoyment of acting as desired (dgyes-mgur spyod-pa'i longs-spyod). 283
FIVE ENLIGHTENED/BUDDHA FAMILIES rigs lnga, Skt. pañcakula
The Tathāgata or Buddha family (buddha rigs or de-bzhin gshegs-pa'i rigs, Skt. tathāgatakula), the Vajra family or family of Indestructible Reality (rdo-rje'i rigs, Skt. vajrakula), the Jewel family (rin-chen rigs, Skt. ratnakula), the Lotus family (padma rigs, Skt. padmakula) and the Action family (las-kyi rigs, Skt. karmakula). 11, 21, 33, 273, 343, 346, 355, 357, 447, 453, 561, 563, 623, 660, 672, 691, 746-7
FIVE EXCELLENCES phun-sum tshogs-pa lnga
These are the FIVE CERTAINTIES. 22, 137, 280, 703
FIVE FACULTIES dbang-po lnga, Skt. pañcendriya
Faith (dad-pa, Skt. śraddhā), perseverance (brtson-'grus, Skt. vīrya), recollection or mindfulness (dran-pa, Skt. smṛti), contemplation (ting-nge-'dzin, Skt. samādhi) and discriminative awareness (shes-rab, Skt. prajñā); Mvt. (977-81). 236
FIVE FAMILIES rigs-can lnga, Skt. pañcagotra
The five types of beings are: those who aspire to the vehicle of pious attendants (nyan-thos-kyi theg-pa mngon-par rtogs-pa'i rigs, Skt. śrāvakayānābhisamayagotra); those who aspire to the vehicle of self-centred buddhas (rang-rgyal theg-pa mngon-par rtogs-pa'i rigs, Skt. pratyekabuddhayānābhisamayagotra); those who aspire to the vehicle of tathāgatas (de-bzhin gshegs-pa theg-pa mngon-par rtogs-pa'i rigs, Skt. tathāgatayānābhisamayagotra); the dubious family (ma-nges-pa'i rigs, Skt. aniyatagotra); and the cut-off family (rigs-med-pa, Skt. agotraka); Mvt. 1260-5. Refer to sGampopa, The Jewel Ornament of Liberation, translated by H.V. Guenther, (Ch. 1). 133
FIVE FIELDS OF THE EMANATIONAL BODY OF NATURAL EXPRESSION rang-bzhin sprul-pa'i sku'i zhing-khams lnga
These are listed in Fundamentals, p. 128.
FIVE GOLDEN DOCTRINES OF THE SHANGPAS shangs-pa'i gser-chos lnga
The root is the Six Doctrines of Niguma (rtsa-ba ni-gu chos-drug); the trunk is the Amulet-Box Precept of the Great Seal (sdong-po phyag-chen ga'u-ma); the branches are the Three Ways of Carrying Realization on the Path (yal-kha lam-khyer rnam-gsum); the flowers are the Red and White Khecarī (me-tog mkha'-spyod dkar-dmar); and the fruit is Deathlessness and Non-Deviation ('bras-bu 'chi-med chugs-med). Refer also to first part of the Bibliography under Five Golden Doctrines of the Shangpa. 929
FIVE (GROSS) ELEMENTS 'byung-ba (chen-po) lnga, Skt. pañca(mahā)bhūta
Earth, water, fire, air and space. 13, 56, 104, 264, 640
FIVE IMPURITIES snyigs-ma lnga, Skt. pañcakaṣāya
The impurity of life-span, i.e. beings are short-lived (tshe'i snyigs-ma, Skt. ayuḥkaṣāya), the impurity of view (lta-ba'i snyigs-ma, Skt. dṛṣṭikaṣāya), the impurity of conflicting emotions (nyon-mongs-kyi snyigs-ma, Skt. kleśakaṣāya), the impurity of sentient beings (sems-can-gyi snyigs-ma, Skt. sattvakaṣāya) and the impurity of our present age (dus-kyi snyigs-ma, Skt. kalpakaṣāya); Mvt. (2335-40). 212
FIVE INEXPIABLE SINS mtshams-med-pa lnga, Skt. pañcānantarīya
Matricide (ma gsod-pa, Skt. mātṛghāta), arhaticide (dgra-bcom-pa gsod-pa, Skt. arhadghāta), patricide (pha gsod-pa, Skt. pitṛghāta), creating schism in the community (dge-'dun-gyi dbyen-byas-ba, Skt. saṅghabheda) and maliciously to draw blood from a tathāgata's body (de-bzhin gshegs-pa'i sku-la ngan-sems-kyis khrag 'byin-pa, Skt. tathāgatasyāntike duṣṭacittarudhirotpādanam); Mvt. (2323-8). 320, 901, 932
FIVE KINDS OF AWARENESS-HOLDER OF THE GREAT SEAL phyag-chen rig-'dzin rnam lnga
The awareness-holder of indestructible reality (rdo-rje'i rig-'dzin, Skt. *vajravidyādhara), the awareness-holder of the doctrinal wheel (chos-'khor-gyi rig'dzin, Skt. *dharmacakravidyādhara), the awareness-holder of precious gemstones (rin-chen-gyi rig-'dzin, Skt. *ratnavidyādhara), the awareness-holder of the lotus (padma'i rig-'dzin, Skt. *padmavidyādhara) and the awarenessholder of the sword (ral-gri'i rig-'dzin, Skt. *khaḍgavidyādhara). 282
FIVE KINDS OF BUDDHA-MIND thugs lnga
These are the FIVE PRISTINE COGNITIONS. 283
FIVE KINDS OF LOGICAL AXIOM gtan-tshigs lnga
According to Madhyamaka, these are the vajra fragments (rdo-rie gzegs-ma), the negation of production from existence or non-existence (yod-med skye-'gog), the refutation of the four limits of production (mu-bzhi skye-'gog), the supreme relativity (rten-'brel chen-po) and the absence of the singular and the multiple (gcig-dang du-bral). Refer also to Longcenpa, Treasury of Spiritual and Philosophical Systems, (pp. 118ff). 26
FIVE KINDS OF SEAL phyag-rgya rigs lnga, Skt. pañcamudrā
The enlightened or buddha-body, speech, mind, attributes and activities which are symbolised respectively by the five seals or hand gestures, namely, the seal of the doctrinal wheel (chos-kyi 'khor-lo'i phyag-rgya, Skt. dharmacakramudrā), the earth-touching seal (sa-reg-gi phyag-rgya, Skt. bhūmisparśamudrā), the seal of liberality (sbyin-pa'i phyag-rgya, Skt. dānamudrā), the seal of concentration (bsam-gtan-gyi phyag-rgya, Skt. dhyānamudrā) and the seal of fearlessness ('jigs-med-kyi phyag-rgya, Skt. abhayamudrā). 357
FIVE KINDS OF YELLOW SCROLL shog-ser rigs lnga
Those scrolls in which earth treasures or their inventories were concealed are held to be of five kinds, symbolising the FIVE ENLIGHTENED FAMILIES. 746
FIVE KINGLY TREASURE-FINDERS gter-ston rgyal-po lnga
These are the following among the emanations of King Trhisong Detsen: Nyang-rel Nyima Özer, Guru Chöwang, Dorje Lingpa, Orgyen Pema Lingpa and Jamyang Khyentse Wangpo. Refer to Jamyang Khyentse, Mkhyen brtse on the History of the Dharma, (p. 41). 755, 760, 789, 796, 849
In the context of the prophecy concerning Jamgön Kongtrül (History, p. 859), these are either the FIVE DOCTRINES OF THE SŪTRA OF THE DESCENT TO LAŃKĀ, the Five Great Stores which he compiled, or the FIVE SCIENCES in general. 859
FIVE LINKING KINGS CALLED TSEN tshigs-la btsan lnga
Gyel Tore Longtsen, Trhi Tsen-nam, Trhi Drapungtsen, Trhi Thokje Thoktsen and Lha Thotori Nyentsen, in whose reign the “Awesome Secret” was revealed. 508, n. 535
FIVE MĀRAS TO BE RENOUNCED bdud-lnga spang-ba
According to Anuyoga, these are the demon which causes insecurity through divisive thoughts; the demon which is laziness with respect to the equanimity of the real; the demon which is capricious with respect to pleasure and social diversions; the demon of the sharp sword of harsh speech; and the demon which causes disturbances in a wrathful, fierce manner. Refer to Jamgön Kongtrül, shes-bya kun-khyab mdzod, Vol. 2, (p. 192). 367
FIVE MEATS sha lnga, Skt. pañcamaṃsa
Those of human flesh, elephant, horse, dog and cow (or, in other traditions, lion and peacock), which are considered taboo by mundane beings. 274
FIVE MINOR FAMILIES rigs-chung lnga
According to Yogatantra, there are five minor families corresponding to the five major families, namely, the Tathāgata, Vajra, Jewel, Lotus and Activity. 273
FIVE MINOR SCIENCES rig-pa'i gnas chung-ba lnga
Astrology (rtsis, Skt. jyotiḥśāstra), poetics (snyan-ngag, Skt. kāvya), prosody (sdeb-sbyor, Skt. chandas), synonymics (mngon-brjod, Skt. abhidhāna) and drama (zlos-gar, Skt. nāṭya). 103-7
FIVE MODES OF BUDDHA-SPEECH gsung lnga
Uncreated meaning (skye-med don-gyi gsung), intentional symbols (dgongs-pa brda'i gsung), expressive words (brjod-pa tshigs-gi gsung), the speech of indestructible, indivisible reality (dbyer-med rdo-rje'i gsung) and the speech of the blessing of awareness (rig-pa byin-rlabs-kyi gsung). 282-3
FIVE MUNDANE SUPERNORMAL COGNITIVE POWERS 'jig-rten-pa'i mngon-shes lnga
See FIVE SUPERNORMAL COGNITIVE POWERS
FIVE NECTARS bdud-rtsi lnga, Skt. pañcāmṛta
Semen, blood, urine, excrement and flesh. As it is said in Mipham Rinpoche, spyi-don 'od-gsal snying-po, (p. 166): “One does not abandon white elixir [semen; dkar-rtsi], red elixir [blood; dmar-rtsi], great fragrance and meat [urine and faeces; dri-sha-chen], or the pure vessel and contents [flesh; dag-pa'i snod-bcud].” Also referred to as the FIVE SACRAMENTAL SUBSTANCES. 274, 348, 361
FIVE (NOBLE) COMPANIONS bzang-po sde lnga, Skt. pañcakabhadravargīya
Ājñātakauṇḍinya (kun-shes kauṇḍinya), Aśvajit (rta-thul), Bāṣpa (rlangs-pa), Mahānāma (ming-chen) and Bhadrika (bzang-ldan). 153, 419, 422, 423, 643
FIVE NOBLE ONES rigs-can lnga
The god Yaśasvī Varapāla, the nāga king Takṣaka, the yakṣa Ulkāmukha, the ogre Matyaupāyika and the human awareness-holder Vimalakīrti the Licchavi. 454-5, 458, 948
FIVE OUTER AND INNER AWAKENINGS phyi-nang-gi mngon-byang lnga
These are the outer and inner aspects of the FIVE AWAKENINGS. According to Āryadeva, Lamp which Subsumes Conduct, the outer awakenings are the attainment of buddhahood by way of desirelessness through the bodhisattva vehicle and the inner awakenings are the attainment of the body of coalescence where the body of reality, which is inner radiance, is made manifest by four kinds of desire (through the third empowerment of mantras). 115
FIVE PATHS (OF ANUYOGA) lam lnga
These correspond to the FIVE PATHS OF THE CAUSAL VEHICLES. They are the yoga of the spiritual warrior who aspires on the path of provisions (tshogs-lam 'dun-pa sems-dpa'i rnal-'byor), the yoga which reveals the great awareness (or family) of the path of connection (sbyor-lam rigs-chen 'byed-pa'i rnal-'byor), the yoga which confers the great liberating inspiration of the path of insight (mthong-lam dbugs-chen 'byin-pa'i rnal-'byor), the yoga which obtains the great prophetic declaration of the path of meditation (sgom-lam lung-chen thob-pa'i rnal-'byor) and the yoga which perfects the great expressive power of the final path (mthar-lam rtsal-chen rdzogs-pa'i rnal-'byor). 34, 288, 369
FIVE PATHS (OF THE CAUSAL VEHICLES) lam lnga, Skt. pañcamārga
The path of provisions (tshogs-lam, Skt. sambhāramārga), the path of connection (sbyor-lam, Skt. prayogamārga), the path of insight (mthong-lam, Skt. darśanamārga), the path of meditation (bsgom-lam, Skt. bhāvanāmārga) and the path of no-more-learning (mi-slob-pa'i lam, Skt. aśaikṣamārga). 30, 142, 155, 159, 174, 230, 237, 634
FIVE PATHS (OF MAHĀYOGA) lam lnga
Great emptiness (stong-pa chen-po), great compassion (snying-rje chen-po), the single seal (phyag-rgya gcig-pa), the elaborate seal (phyag-rgya spros-bcas) and the attainment of the maṇḍala clusters (tshom-bu tshogs-sgrub). 278-81
FIVE POISONS dug lnga
The FIVE CONFLICTING EMOTIONS. 253, 332, 767, 924
FIVE POWERS stobs lnga, Skt. pañcabala
Faith (dad-pa'i stobs, Skt. śraddhābala), perseverance (brtson-'grus-kyi stobs, Skt. vīryabala), recollection or mindfulness (dran-pa'i stobs, Skt. smṛtibala), contemplation (ting-'dzin-gyi stobs, Skt. samādhibala) and discriminative awareness (shes-rab-kyi stobs, Skt. prajñābala); Mvt. 983-7. These are intensifications of the FIVE FACULTIES. 236
FIVE PRECIOUS SUBSTANCES rin-chen lnga
Gold, silver, turquoise, coral and pearl; or gold, silver, copper, iron and lead. 838
FIVE PRISTINE COGNITIONS ye-shes lnga, Skt. pañcajñāna
The pristine cognition of the expanse of reality (chos-dbyings-kyi ye-shes, Skt. dharmadhātujñāna), the mirror-like pristine cognition (me-long-gi ye-shes, Skt. ādarśajñāna), the pristine cognition of discernment (so-sor-rtog-pa'i ye-shes, Skt. pratyavekṣaṇajñāna), the pristine cognition of sameness (mnyam-nyid-kyi ye-shes, Skt. samatājñāna) and the pristine cognition of accomplishment (bya-ba grub-pa'i ye-shes, Skt. kṛtyānuṣṭhānajñāna). Also referred to as the FIVE KINDS OF BUDDHA-MIND. 22-3, 117, 125, 128, 142, 273, 288, 338, 342, 352, 357, 594
FIVE PROPENSITIES OF THE SUBJECT-OBJECT DICHOTOMY bag-chags lnga, Skt. *pañcavāsanā
Those of the mundane body (lus), speech (ngag), mind (yid), social class (rigs) and duties (bya-ba). 357
FIVE PURE ABODES (OF THE FORM REALMS) gtsang-gnas lnga, Skt. pañcaśuddhanivāsa
Avṛha (mi-che-ba), Atapa (mi-gdung-ba), Sudṛśa (gya-nom snang-ba), Sudarśana (shin-tu mthong) and Akaniṣṭha ('og-min). 15, 62
FIVE PURE INCARNATIONS OF THE ROYAL PRINCESS PEMASEL lha-lcam padma gsal-gyi dag-pa'i skye-ba lnga
Pemasel, Pema Lendreltsel, Pangangpa Rincen Dorje, Longcenpa and Pema Lingpa. According to the Scholar's Feast of Doctrinal History, p. 213, Pema Lendreltsel was the secret name of Pangangpa Rincen Dorje. 796
FIVE SACRAMENTAL SUBSTANCES dam-rdzas lnga
These are the FIVE NECTARS. 348
FIVE SCIENCES rig-pa lnga, Skt. pañcavidyā
These are the FOUR COMMON SCIENCES with the addition of the inner science of Buddhism (nang-don rig-pa, Skt. adhyātmavidyā). 98, 108, 860
FIVE SENSES sgo lnga, Skt. *pañcadvāra
Seeing, hearing, smelling, tasting and touching. 156, 158, 340, 356
FIVE SENSE ORGANS dbang-po lnga, Skt. pañcendriya
The FOUR SENSE ORGANS, with the addition of the body (lus-kyi dbang-po, Skt. kāyendriya). 56, 463
FIVE SENSUAL RAPTURES 'dod-pa'i longs-spyod lnga
The raptures of seeing, hearing, smelling, tasting and touching. 258
FIVE SENSORY PERCEPTIONS sgo lnga'i shes-pa, Skt. pañcadvārajñāna
The consciousnesses corresponding to the FIVE SENSES. 55
FIVE SEQUENCES OF DRAMATIC JUNCTURE mtsham-sbyor-gi yan-lag lnga, Skt. pañcasaṃdhyaṅga
According to Bharata, Dramatical Treatise, Ch. 19, pp. 37-67, these are the introduction (mukha), progression (pratimukha), development (garbha), plotcrisis (vimarśa) and conclusion (nirvahaṇa). 107
FIVE SOPHISTIC SCHOOLS OF THE EXTREMIST MASTERS rtog-ge sde lnga
These are the Sāṃkhya (grangs-can-pa), Aiśvara (dbang-phyug-pa), Vaiṣṇava (khyab-'jug-pa), Jaina (rgyal-ba-pa) and Nihilists (chad-pa'i lta-ba). 64
FIVE SPECIAL CONSIDERATIONS gzigs-pa lnga
Those which Śākyamuni made before taking birth in Jambudvīpa, namely, the special considerations of continent, family, father, mother and time. 416
FIVE SUPERNORMAL COGNITIVE POWERS mngon-shes lnga, Skt. pañcābhijñā
These are clairvoyance (lha'i mig-gi mngon-shes, Skt. divyacakṣurabhijñā); clairaudience (lha'i rna-ba'i mngon-shes, Skt. divyaśrotrābhijñā); knowledge of the minds of others (pha-rol-gyi sems shes-pa'i mngon-shes, Skt. paracittābhijñā); miraculous abilities (rdzu-'phrul-gyi bya-ba shes-pa'i mngon-shes, Skt. ṛddhyabhijñā); and knowledge of past lives (sngon-gyi gnas rjes-su dran-pa'i mngon-shes, Skt. pūrvanivāsānusmṛtyabhijñā). 61, 259, 515
These are Vairocana, the king of form; Akṣobhya, the king of consciousness; Ratnasambhava, the king of feelings; Amitābha, the king of perception; and Amoghasiddhi, the king of habitual tendencies. Refer to the Tantra of the Secret Nucleus, Ch. 1. Also known as the FIVE CONQUERORS, they preside over the FIVE ENLIGHTENED FAMILIES. 128
FIVE VALLEYS lung lnga
Zabulung in Shang is in the centre of Tibet, Jongpalung in Kongpo is in the east, Siptenlung in Mön is in the south, Phakrilung in Gö is in the west and Dronalung in Kyi is in the north. 518
The vehicles of gods and humans (lha-mi'i theg-pa), pious attendants (nyan-thos-kyi theg-pa), self-centred buddhas (rang-sangs-rgyas-kyi theg-pa), bodhisattvas (byang-chub sems-dpa'i theg-pa) and of the result ('bras-bu'i theg-pa). 17, 81-2, 133
FIVE WHEELS OF INEXHAUSTIBLE ORNAMENT mi-zad rgyan-gyi 'khor-lo lnga
Buddha-Body, speech, mind, enlightened attributes and activities. 866
FIVE YOGAS (OF ANUYOGA) rnal-'byor lnga
The meditative practices associated with the FIVE PATHS OF ANUYOGA. 288, 369
FIVE YOGAS (OF MAHĀYOGA) rnal-'byor lnga
These comprise one yoga of the creation stage belonging to the path of provisions (tshogs-lam) and four yogas of the perfection stage belonging to the phases of the path of connection (sbyor-lam). See Mipham Rinpoche, spyi-don 'od-gsal snying-po, pp. 54-5. The four correspond to the experiences of warmth (drod), climax (rtse-mo), receptivity (bzod-pa) and supreme phenomenon (chos-mchog), which characterise the path of connection. 363
6
SIX ACTIVITIES bya-ba drug
According to Kriyātantra, these are the time for entering ('jug-pa'i dus), food (zas), attire (gos), ritual cleansing (gtsang-sbra), visualisation supports (dmigs-rten) and mantras for recitation (bzlas-brjod sngags). 351
SIX ADORNMENTS OF JAMBUDVĪPA 'dzam-bu-gling mdzes-pa'i rgyan drug
Nāgārjuna, Asaṅga, Dignāga, Āryadeva, Vasubandhu and Dharmakīrti. 440-1
SIX AGGREGATES OF CONSCIOUSNESS rnam-shes tshogs drug, Skt. ṣaḍvijñānakāya
The consciousness of the eye (mig-gi rnam-shes, Skt. cakṣurvijñāna), the consciousness of the ear (rna-ba'i rnam-shes, Skt. śrotravijñāna), the consciousness of the nose (sna'i rnam-shes, Skt. ghrāṇavijñāna), the consciousness of the tongue (lce'i rnam-shes, Skt. jihvāvijñāna), the consciousness of the body (lus-kyi rnam-shes, Skt. kāyavijñāna) and the consciousness of the intellect (yid-kyi rnam-shes, Skt. manovijñāna). 162, 166.
SIX CATEGORIES tshig-don drug, Skt. ṣaṭpadārtha
According to the Vaiśeṣika, these are substance (rdzas, Skt. dravya), attribute (yon-tan, Skt. guṇa), action (las, Skt. karman), universal (spyi, Skt. sāmānya), particular (bye-brag, Skt. viśeṣa) and inherence ('du-ba, Skt. samavāya). See also Longcenpa, Wish-fulfilling Treasury, (pp. 400-27). 65
SIX CENTRES FORMING THE UPPER DOOR OF THE BODY rang-lus steng-sgo 'khor-lo drug
These energy points situated within the meditator's own body are: the crown centre (gtsug-tor nam-mkha'i 'khor-lo), forehead centre (spyi-bo bde-chen-gi 'khor-lo), throat centre (mgrin-pa longs-spyod-kyi 'khor-lo), heart centre (snying-ka chos-kyi 'khor-lo), navel centre (lte-ba sprul-pa'i 'khor-lo) and secret centre (gsang-chen bde-skyong-gi 'khor-lo). 368
SIX CLASSES OF LIVING BEINGS/CREATURES 'gro-ba rigs drug, Skt. ṣaḍgati
Gods (lha, Skt. deva), antigods (lha-ma-yin, Skt. asura), human beings (mi, Skt. manuṣya), tormented spirits (yi-dvags, Skt. preta), animals (dud-'gro, Skt. tiryak) and denizens of hell (dmyal-ba, Skt. naraka). 14-15, 21, 99, 166, 250, 312, 341, 357
SIX CLASSES OF TANTRA rgyud-sde drug
Kriyā, Caryā or Ubhaya, Yoga, Mahāyoga, Anuyoga and Atiyoga. 96
SIX CONFLICTING EMOTIONS nyon-mongs-pa drug, Skt. ṣaṭkleśa
Delusion (gti-mug, Skt. moha), desire ('dod-chags, Skt. rāga), hatred (zhe-sdang, Skt. dveṣa), pride (nga-rgyal, Skt. abhimāna), envy (phrag-dog, Skt. īrṣyā) and the ignorance (Skt. avidyā) on which basis there is subjective grasping of bewildering thoughts (ma-rig-pa zhes-pa-ni gzhi 'khrul-rtog-gi cha 'dzin-pa). 12, 55
SIX DOCTRINES chos drug, Skt. ṣaḍdharma
Inner heat (gtum-mo), the apparitional body (sgyu-lus), dream (rmi-lam), inner radiance ('od-gsal), transference of consciousness ('pho-ba) and the intermediate state (bar-do). 547, 549, 569, 577-8, 674, 689, 930
SIX EARTHLY KINGS CALLED LEK sa-yi legs drug
Esho Lek, Desho Lek, Thisho Lek, Gongru Lek, Drongzher Lek and Isho Lek. 507-8, n. 535
SIX EMPOWERMENTS (OF YOGATANTRA) dbang drug
These are the FIVE EMPOWERMENTS OF AWARENESS with the addition of the irreversible empowerment of the vase (phyir mi-ldog-pa bum-pa'i dbang), also known as the empowerment of the master of indestructible reality (rdo-rje slob-dpon-gyi dbang). 354
SIX ENLIGHTENED FAMILIES (OF FATHER TANTRA) (pha-rgyud) rigs drug
Akṣobhya (mi-bskyod-pa), Vairocana (rnam-snang), Ratnasambhava (rin'byung), Amitābha ('od-dpag-med), Amoghasiddhi (don-grub) and Vajradhara (rdo-rje 'chang). 274
SIX ENLIGHTENED FAMILIES (OF KRIYĀTANTRA) rigs drug, Skt. ṣaṭkula
The Tathāgata (de-bzhin gshegs-pa'i rigs, Skt. tathāgatakula), Lotus (padma'i rigs, Skt. padmakula), Indestructible Reality (rdo-rje'i rigs, Skt. vajrakula), Wealth (nor-bu'i rigs, Skt. maṇikula), Enrichment (rgyas-pa'i rigs, Skt. pauṣṭikakula) and Mundane ('jig-rten-gyi rigs, Skt. laukikakula) families. 271
SIX ENLIGHTENED FAMILIES (OF MOTHER TANTRA) (ma-rgyud) rigs drug
Vajrasattva (rdo-rje sems-dpa'), Vairocana (rnam-snang), Vajrāditya (rdo-rje nyi-ma), Padmanarteśvara (padma gar-dbang), Aśvottama (rta-mchog) and Heruka (he-ru-ka). 274
SIX ESSENTIALS gnad drug
According to All-Surpassing Realization, these are the THREE SUPPORTIVE ESSENTIALS OF THE BODY and the THREE ESSENTIALS WHICH GUIDE THE EYES TOWARDS THE EXPANSE. 371
SIX GREAT COUNTRIES WHERE THE TRUE DOCTRINE WAS PROPAGATED dam-pa'i chos dar-ba'i yul-chen-po drug
India, China, Tibet, Khotan, Shambhala and Kailash. 507
SIX LAMPS sgron-ma drug
Certain teaching cycles of All-Surpassing Realization emphasise that there are six lamps rather than the basic FOUR LAMPS enumerated in Fundamentals, pp. 338-9. They are described as follows: the lamp of naturally present discriminative awareness is the basis of the arising (of apparitional reality) (shes-rab rang-byung-gi sgron-mas 'char-ba'i gzhi byas-so); the lamp of the far-sighted watery eyes senses that arising apparition (rgyang-zhags chu'i sgron-mas 'char-byed-kyi sgo-byas-so); the lamp of the pure expanse of awareness is the ornament of that arising apparition (rig-pa dbyings-kyi sgron-mas shar-ba'i rgyan byas-so); the lamp of emptiness which is the seminal point is the characteristic of that arising apparition (thig-le stong-pa'i sgron-mas shar-ba'i mtshan-nyid byas-so); the lamp of the flesh, i.e. the heart (citta sha'i sgron-ma); and the lamp of the soft white channels which connect the heart to the eyes (dkar-'jam rtsa'i sgron-ma). As explained by Khetsun Zangpo Rinpoche, the last two lamps are inherently related to the lamp of the far-sighted watery eyes. 907
SIX-LIMBED YOGA (OF THE KĀLACAKRA) sbyor drug, Skt. ṣaḍaṅgayoga
Composure (sor-sdud), concentration (bsam-gtan), breath-control (srog-'dzin), apprehension of the complete deity (sku ril-bur 'dzin-pa), subsequent recollection of this (rjes-su dran-pa) and contemplation (ting-nge-'dzin). 301, 546, 577-8, 674, 853
SIX LIMITS mtha' drug
These are the parameters for the appraisal of the scriptures or texts of Secret Mantra. They comprise those which employ the language of (hidden) intention (dgongs-pa'i skad), those which do not (de-bzhin-min), those which are literal (sgra ji-bzhin-pa), those which are not (de-bzhin-min), those of provisional meaning (drang-ba'i don, Skt. neyārtha) and those of definitive meaning (nges-don, Skt. nītārtha). 35, 290-2
SIX LINEAGES brgyud drug/drug-ldan brgyud
The intentional lineage of the conquerors (rgyal-ba'i dgongs-pa'i brgyud-pa), the symbolic lineage of awareness-holders (rig-'dzin brda'i brgyud-pa), the aural lineage of mundane individuals (gang-zag-snyan-khung-gi brgyud-pa), the lineage empowered by enlightened aspiration (smon-lam dbang-bskur-ba'i brgyud-pa), the lineage of prophetically declared spiritual succession (bka'-babs lung-bstan-gyi brgyud-pa) and the lineage of the ḍākinīs' seal of entrustment (mkha'-'gro gtad-rgya'i brgyud-pa). 404, 745, 862
SIX MODES OF THE DEITY lha drug
According to Kriyātantra, these are the deity of emptiness (stong-pa'i lha), the deity of seed-syllables (yi-ge'i lha), the deity of sound (sgra'i lha), the deity of form (gzugs-kyi lha), the deity of seals (phyag-rgya'i lha) and the deity of symbols (mtshan-ma'i lha). 270, 350-1
SIX PAṆḌITAS OF THE GATES mkhas-pa sgo drug, Skt. ṣaḍdvārapaṇḍita
The six paṇḍitas installed at Nālandā during the reign of King Canaka of the Pāla dynasty were: Ratnākaraśānti at the eastern gate; Prajñākaramati at the southern gate (according to Tāranātha, History of Buddhism in India) or the western gate (according to Blue Annals); Vagīśvarakīrti at the western gate (according to Tāranātha) or the southern gate (according to Blue Annals); Nāropā at the northern gate (succeeded by Bodhibhadra); while Ratnavajra and Jñānaśrīmitra occupied the centre of the teaching maṇḍala at Nālandā. 442
SIX PURE ESSENCES dvangs-ma drug
Those of the FIVE ELEMENTS and the mind in their refined states. Their relationship to the buddha-body, speech and mind is explained under the THREE IMPERISHABLE INDESTRUCTIBLE REALITIES. 264
SIX REALMS OF EXISTENCE 'jig-rten-gyi khams drug
The realms of the SIX CLASSES OF LIVING BEINGS. 585
SIX SAGES EMBODYING AWARENESS rig-pa'i skyes-bu thub-pa drug
Śakra among the gods, Vemacitra among the antigods, Śākyamuni among humans, Jvālamukha among tormented spirits, Siṃha among animals and Yama among the hells. 129-30, 414
SIX SENSE ORGANS dbang-po drug, Skt. ṣaḍindriya
The FIVE SENSE ORGANS with the addition of the sense organ of the intellect (yid-kyi dbang-po, Skt. mana' indriya). 55-6
SIX SPECIES OF KĀMA DIVINITIES 'dod-lha rigs-drug
These are the realms of the Four Great Kings (rgyal-chen bzhi'i ris, Skt. Caturmahārājakāyika), the Heaven of Thirty-three Gods (sum-cu rtsa-gsum-pa, Skt. Trāyastriṃśa), the Strifeless ('thab-bral, Skt. Yāma), the Joyful (dga'-ldan, Skt. Tuṣita), the Delighting in Emanation ('phrul-dga', Skt. Nirmāṇarati) and the Mastery over Transformations (gzhan-'phrul dbang-byed, Skt. Paranirmitavaśavartin). 14, 60
SIX SUPERIORITIES OF THE ANCIENT TRANSLATIONS snga-'gyur che-ba drug
According to Rongzompa (cited in History, pp. 889-90), the ancient translations are superior through their benefactors (the THREE ANCESTRAL RELIGIOUS KINGS), their locations (Samye, etc.), their translators (Vairocana, etc.), their scholars (Padmasambhava, etc.), their large offerings and their very doctrines. 375
SIX SUPERNORMAL COGNITIVE POWERS mngon-shes drug, Skt. ṣaḍabhijñā
These are the FIVE SUPERNORMAL COGNITIVE POWERS with the addition of the supernormal power over the cessation of corruption (zag-pa zad-pa'i mngon-shes, Skt. āsravakṣayābhijñā). 21, 132, 415
SIX-SYLLABLE MANTRA yi-ge drug-pa, Skt. ṣaḍakṣara
The mantra of Avalokiteśvara, OṂ MA ṆI PAD ME HŪṂ, each syllable of which purifies one of the SIX CLASSES OF LIVING BEINGS. 508, 545, 569, 841
SIX TRANSCENDENTAL PERFECTIONS pha-rol-tu phyin-pa drug, Skt. ṣaṭpāramitā
Liberality (sbyin-pa, Skt. dāna), moral discipline (tshul-khrims, Skt. śīla), patience (bzod-pa, Skt. kṣānti), perseverance (brtson-'grus, Skt. vīrya), concentration (bsam-gtan, Skt. dhyāna) and discriminative awareness (shes-rab, Skt. prajñā). 36, 235-6, 255, 260, 300, 302, 306, 308, 320, 656
SIX VEHICLES OF DEFINITIVE ATTAINMENT nges-pa thob-pa theg-pa drug
The vehicles of the bodhisattvas, Kriyātantra, Ubhayatantra, Yogatantra, Mahāyoga and Anuyoga. 295
SIX WORLDS 'jig-rten drug
Those of the four directions, zenith and nadir. 414
7
SEVEN ASPECTS OF SPIRITUAL WEALTH (OF THE ULTIMATE TRUTH) don-dam bden-pa dkor bdun
These are the ultimate truth of the expanse (dbyings don-dam), the ultimate truth of pristine cognition (ye-shes don-dam) and the fivefold ultimate truth of the result, i.e. the great mystery of the buddha-body, speech, mind, attributes and activities ('bras-bu don-dam). 248-9
SEVEN ASPECTS OF SUBLIME WEALTH 'phags-pa'i nor bdun
Faith (dad-pa), moral discipline (tshul-khrims), generosity (gtong-ba), study (thos-pa), conscience (ngo-tsha shes-pa), shame (khrel-yod-pa) and discriminative awareness (shes-rab). 568, 575
SEVEN BRANCHES OF ENLIGHTENMENT byang-chub yan-lag bdun, Skt. saptabodhyaṅga
These are recollection or mindfulness (dran-pa yang-dag byang-chub-kyi yan-lag, Skt. smṛtisambodhyaṅga), doctrinal analysis (chos rab-tu rnam-par 'byed-pa, Skt. dharmapravicaya), perseverance (brtson-'grus, Skt. vīrya), delight (dga'-ba, Skt. prīti), mental and physical refinement (shin-tu sbyangs-pa, Skt. praśrabdhi), contemplation (ting-'dzin, Skt. samādhi) and equanimity (btangs-nyoms, Skt. upekṣā); Mvt. (988-95). 236
SEVEN BRANCHES OF UNION kha-sbyor bdun, Skt. saptasampuṭa
Non-substantiality (rang-bzhin med), union with awareness in the form of the consort (rig-ma), supreme bliss (bde-chen), the body of perfect rapture (longs-spyod rdzogs-pa'i sku), no cessation of the experience ('gog-pa med), total compassion (snying-rje yongs) and no interruption of the experience (rgyun mi-chad). Refer to Khyentse Rinpoche's definition cited in Nālandā Translation Committee, The Rain of Wisdom, (pp. 341-2). 266
SEVEN CATEGORIES OF THE MENTAL CLASS sems-phyogs bdun
These are enumerated in Fundamentals, (pp. 323-5). 37
SEVEN CYCLES OF THE GREAT PERFECTION WHICH ARE NATURALLY PRESENT rdzogs-chen skor-bdun rang-chas
According to Khetsun Zangpo Rinpoche, these are probably to be identified with the seven precious cycles (nor-bu skor-bdun), namely, inner heat (gtum-mo), dream yoga (rmi-lam), illusory body (sgyu-lus), transference of consciousness ('pho-ba), intermediate state (bar-do), inner radiance ('od-gsal) and light rays ('od-zer). Alternatively the expression may refer to the SEVEN CATEGORIES OF THE MENTAL CLASS. 545
SEVEN DISTINCTIONS OF ENLIGHTENED ATTRIBUTES yon-tan-gyi khyad-par bdun
According to the Buddhasamāyoga, awareness-holders abide in contemplation (ting-nge-'dzin-la gnas-pa), possess the five supernormal cognitive powers (mngon-shes lnga-dang ldan-pa), act on behalf of beings in various fields (zhing sna-tshogs-su 'gro-ba'i don spyod-pa), lack desire and envy ('dod-cing 'chums-pa med-pa), enjoy limitless desires as supreme bliss ('dod-pa mtha'-yas-pa-la bde-ba chen-por longs-spyod-pa), transcend the span of life (tshe-tshad-las brgal-ba) and abide in the mental body (yid-kyi lus-su gnas-pa). 259
SEVEN DIVINE DOCTRINES (OF ATIŚA) lha-chos bdun
The THREE PIṬAKA and the teaching cycles connected with Śākyamuni, Avalokiteśvara, Tārā and Acala. 853
SEVENFOLD SERVICE yan-lag bdun-pa, Skt. saptāṅga
Prostration, offering, confession and repentance, sympathetic joy, prayer that the wheel of the doctrine be turned, prayer that buddhas and bodhisattvas remain active in the world, and dedication of merit. 865
SEVEN GENERATIONS OF BUDDHAS sangs-rgyas rabs bdun
Vipaśyin (rnam-gzigs), Śikhin (gtsug-tor-can), Viśvabhuk (kun-skyobs), Krakucchanda (log-pa dang-sel), Kakutsunda ('khor-ba 'jig), Kanakamuni (gser-thub) and Kāśyapa ('od-srung); Mvt. (87-93). 136, 591, 624
SEVEN HARMONIOUS TONES glu-dbyangs-kyi nges-pa bdun, Skt. saptasvara
Corresponding to the musical scale, these are the crane-like middle tone (bar-ma-pa, Skt. madhyama), the ox-like sage tone (drang-srong-ba, Skt. ṛṣabha), the goat-like third tone (sa-'dzin-pa, Skt. gandhāra), the peacock-like sixth tone (drug-ldan, Skt. ṣaḍja), the cuckoo-like fifth tone (lnga-ba, Skt. pañcama), the horse-like clear tone (blo-gsal, Skt. dhaivata) and the elephantine base tone ('khor-nyan, Skt. niṣāda); Mvt. (5027-34). 98, 107
SEVEN HEAVENLY KINGS CALLED TRHI gnam-gyi khri bdun
Nyatrhi Tsenpo, Mutrhi Tsenpo, Dingtrhi Tsenpo, Sotrhi Tsenpo, Mertrhi Tsenpo, Daktrhi Tsenpo and Siptrhi Tsenpo. All are said to have been immortal beings who ascended to the heavens on sky-cords having fulfilled the purpose of their reigns. 507, n. 535
SEVEN KINDS OF AWARENESS-HOLDER rig-'dzin rnam-pa bdun
Those who possess the SEVEN DISTINCTIONS OF ENLIGHTENED ATTRIBUTES. 31, 259-60
SEVEN MEN WHO WERE TESTED sad-mi mi bdun
These were the first monks of Tibet: Ba Trhizi (sba khri-gzigs), ordained as Śrīghoṣa (dpal-dbyangs); Ba Selnang (sba gsal-snang), ordained as Jñānendra (ye-shes dbang-po); Ba Trhizher (sba khri-bzher/-gzhir); Pagor (spa-gor) Vairocana, or Vairocanarakṣita; Ma Rincen-chok (rma rin-chen-mchog); Gyelwa Choyang (rgyal-ba mchog-dbyangs); and Khön Lüiwangpo Sungwa ('khon klu'i dbang-po srung-ba), or Nāgendrarakṣita. Alternate listings often include Tsang Lekdrup (rtsang legs-grub) or Lasum Gyelwei Cangcup (la-sum rgyal-ba'i byang-chub). 511, 515, 575, 950
SEVEN MENMO SISTERS sman-mo mched bdun
The precise enumeration is unidentified. They were subdued by Padmasambhava at Silma in Tsang. Refer to R. de Nebesky-Wojkowitz, Oracles and Demons of Tibet, (pp. 198-202). 581
SEVEN PARTICULAR ATTRIBUTES OF NATURAL EXPRESSION (OF THE BODY OF PERFECT RAPTURE) rang-bzhin bdun
The natural expression which is fully mature in the nature of just what is (de-bzhin-nyid-du nar-son-pa'i rang-bzhin); the natural expression which is the spontaneous presence of enlightened attributes without their being sought (yon-tan ma-btsal-bar lhun-gyis grub-pa'i rang-bzhin); the natural expression which is pristine cognition without extremes or centre (ye-shes mtha'-dbus dang bral-ba'i rang-bzhin); the natural expression whose true essence cannot be pointed out (rang-gi ngo-bo bstan-du med-pa'i rang-bzhin); the natural expression which remains free from the range of objective qualification, even having disclosed sameness (mnyam-nyid mngon-du mdzad-kyang spyod-yul dang bral-ba'i rang-bzhin); the natural expression which is liberated from concepts of one and many (gcig-dang du-ma-las grol-ba'i rang-bzhin); and the natural expression which is without conjunction and disjunction throughout the three times (dus-gsum 'du-bral med-pa'i rang-bzhin). 20, 124, 251
SEVEN PATRIARCHS bstan-pa'i gtad-rabs bdun
Mahākāśyapa, Ānanda, Śāṇavāsika, Upagupta, Dhītika, Kṛṣṇa and Sudarśana. Their life stories are given in History, pp. 432-9.
SEVEN POWERS OF INTENTION dgongs-pa'i rtsal bdun
These powers of intention associated with King Ja are directed towards: excellent gold plates as a writing material (gser-gyi byang-bu 'bri gzhi phun-sum-tshogs-pa-la dgongs-pa), excellent molten beryl as the substance in which one writes (bai-ḍūrya'i zhun-ma rgyu phun-sum-tshogs-pa-la dgongs-pa), excellent treasure chests of various precious gems (rin-chen sna-tshogs-kyi sgrom-bu snod-la dgongs-pa), celestial abodes which cannot be destroyed by the four elements (nam-mkha' 'byung-bzhis mi-'jig-pa gnas-la dgongs-pa), the special treasure guardians who possess the eye of pristine cognition (ye-shes spyan-ldan rnams gter-srung khyad-par-can-la dgongs-pa), the keenest faculties possessed by King Ja (chos-bdag rgyal-po dza dbang-po yang-rab-la dgongs-pa) and towards the spread and propagation of (the doctrine by) ordinary and sublime beings, bodhisattvas and other such lineage-holders (skye-'phags byang-sems sogs brgyud-'dzin dar-rgyas-la dgongs-pa). 455
SEVEN PRECIOUS STONES rin-po-che sna bdun
Gold, silver, turquoise, coral, pearl, emerald, and sapphire. 435
SEVEN PRECIOUS THINGS rin-chen bdun, Skt. saptaratna
The wheel, gem, queen, minister, elephant, general and horse. 912
SEVEN SISTERS OF DORJE YUDRÖNMA rdo-rje gYu-sgron-ma dkar-mo mched bdun
Unidentified. Refer to Nebesky-Wojkowitz, Oracles and Demons of Tibet, pp. 190-2, where Dorje Yudrönma is described as an important member of the TWELVE GODDESSES OF THE EARTH. 584
SEVEN SUCCESSIONS OF THE TRANSMITTED PRECEPTS bka'-babs bdun
Those which descended to Chogyur Lingpa and Jamyang Khyentse Wangpo, namely, the transmitted precepts (bka'), earth treasures (sa-gter), reconcealed treasures (yang-gter), intentional treasures (dgongs-gter), recollected treasures (rjes-su dran-pa'i gter), pure visions (dag-snang) and aural transmissions (snyan-brgyud). 751-2, 844-7, 854, 855-8
SEVEN TOPICS OF INDESTRUCTIBLE REALITY rdo-rje'i gnas bdun, Skt. sapta vajrapadāni
According to the Supreme Continuum of the Greater Vehicle, these are the buddha (sangs-rgyas), doctrine (chos, Skt. dharma), community (tshogs, Skt. gaṇa, i.e. saṃgha) and seed of enlightenment (khams, Skt. dhātu) which form the subject-matter of the first chapter, pertaining to the nucleus of the tathāgata (Tathāgatādhikāra); enlightenment (byang-chub, Skt. bodhi) which is the topic of the second (Bodhyadhikāra); the enlightened attributes (yon-tan, Skt. guṇa) which are the topic of the third (Guṇādhikāra); and the enlightened activities (phrin-las, Skt. kṛtyakriyā) which are the topic of the fourth (Tathāgatakṛtyakriyādhikāra). 95
SEVEN TRIAL MONKS sad-mi mi bdun
See SEVEN MEN WHO WERE TESTED
SEVEN WONDERFUL EPISODES (IN THE LIFE OF ŚĀNTIDEVA) ngo-mtshar-gyi gtam bdun
According to Tāranātha, History of Buddhism in India, p. 220, these refer to his vision of the meditational deity, his bringing of prosperity to Nālandā, his silencing others in debate and converting heretics, beggars, the king, and extremists. 441
8
EIGHT AGGREGATES OF CONSCIOUSNESS rnam-shes tshogs brgyad, Skt. aṣṭavijñānakāya
The SIX AGGREGATES OF CONSCIOUSNESS with the addition of the consciousness of the ground-of-all (kun-gzhi'i rnam-shes, Skt. ālayavijñāna) and the consciousness of the intellect endowed with conflicting emotions (nyon-mongs-pa-can-gyi yid-kyi rnam-shes, Skt. kliṣṭamanovijñāna) from which the other six arise. 162, 202, 216, 221, 297, 309, 333-4, 341
EIGHT ARISINGS OF ENLIGHTENED ACTIVITY phrin-las shar-ba brgyad
According to Locen Dharmaśrī, gsang-bdag zhal-lung, p. 109, these concern the peaceful and wrathful deities (zhi-khro gnyis), the assembled offerings of mother and offspring (tshogs ma-bu gnyis), empowerment and its integration (dbang bsre-ba gnyis), cremation and burnt offerings (ro-sreg-dang sbyin-sreg gnyis). 673
EIGHT AWARENESS-HOLDERS rig-'dzin brgyad
See EIGHT (GREAT) AWARENESS-HOLDERS
EIGHT CATEGORIES OF DIALECTICAL SOPHISTRY rtog-ge'i tshig-don brgyad
Direct perception (mngon-sum), inference (rjes-dpag), proof (sgrub-ngag) and refutation (thal-'gyur), each of which is either valid (yang-dag) or invalid (ltar-snang), making eight categories. 101
EIGHT CHARNEL GROUNDS dur-khrod brgyad
The Most Fierce (gtum-drag), Dense Thicket (tshang-tshing 'khrigs-pa), Dense Blaze ('bar 'khrigs-pa), Endowed with Skeletons (keng-rus-can), Cool Forest, (bsil-bu tshal, Skt. Śītavana), Black Darkness (mun-pa nag-po), Resonant with “Kilikili” (ki-li ki-lir sgra-sgrog-pa) and Wild Cries of “Ha-ha” (ha-ha rgod-pa). 626, 791
EIGHT CLASSES OF MEANS FOR ATTAINMENT sgrub-sde brgyad
According to Mahāyoga, these are the classes of Yamāntaka, Hayagrīva, Śrīheruka, Vajrāmṛta, Vajrakīla, Mātaṛah, Mundane Praise and Malign Mantra. 283, 361-2, 475-83, 521, 534, 805, 828
EIGHT CLOSEST SONS nye-sras brgyad
The bodhisattvas Mañjuśrī, Vajrapāṇi, Avalokiteśvara, Kṣitigarbha, Sarvanivāraṇaviṣkambhin, Ākāśagarbha, Maitreya and Samantabhadra. 624, 864
EIGHT CONVEYANCES shing-rta brgyad
See EIGHT (GREAT) CONVEYANCES, OR LINEAGES OF ATTAINMENT
EIGHT COMMON ACCOMPLISHMENTS thun-mong-gi dngos-grub brgyad, Skt. aṣṭasādhāraṇasiddhi
Medicinal pills (ril-bu), eye-salve (mig-sman), swift feet (rkang-mgyogs), penetration of matter (sa-'og), accomplishment of the enchanted sword (ral-gri'i dngos-grub), sky-faring (mkha'-la phur), invisibility (mi-snang-ba) and immortality along with the suppression of disease (shi-ba med-dang nad-'joms). Also referred to as the EIGHT GREAT ACTIVITIES. 247, 480
EIGHT DIMENSIONS OF RADIANCE AND CONSTANCY (OF THE SEED-SYLLABLES) (yig-'bru'i) gsal-brtan-gyi tshad brgyad
The four of radiance are luminosity (gsal-le), pristine purity (sing-nge), intensity (lhag-ge) and brilliance (lhang-nge-ba). The four of constancy are immovability (mi-gYo), unchangeability (mi-'gyur), manifest unchangeability (mngon-par mi-'gyur) and ability to transform into anything (cir-yang bsgyur-du btubpa). Refer to Jamgön Kongtrül, lam-rim ye-shes snying-po'i 'grel-pa, (p. 90a). 279
EIGHT DIVISIONS (OF THE CONDUCT OF SELF-RESTRAINT ON THE PATH OF LIBERATION) (grol-lam bag-yod-kyi spyod-pa) brgyad
According to Mahāyoga, these are the conduct of faithful perseverance (dad-brtson-gyi spyod-pa), the conduct which is in harmony with discriminative awareness (shes-rab-dang mthun-pa'i spyod-pa), the conduct which is in harmony with compassion (snying-rje-dang mthun-pa'i spyod-pa), the conduct which is one-sided (phyogs-gcig-pa'i spyod-pa), the conduct which is elaborate (spros-bcas-kyi spyod-pa), the conduct which concerns the provisions (tshogs-kyi spyod-pa), the conduct which concerns miraculous abilities (rdzu-'phrul-gyi spyod-pa) and the conduct which is immediate (cig-car-ba'i spyod-pa). 281
EIGHT EMANATIONS (OF THE GURU) (gu-ru) mtshan brgyad
These are Padmasambhava's eight manifestations: Padmākara, Padmasambhava, Loden Chokse, Śākya Senge, Senge Dradrok, Pema Gyelpo, Dorje Trolö and Nyima Özer. Refer also to the Index of Personal Names under Guru Rinpoche. Pl. 5; 520, 858, 893
EIGHT EXTREMES mtha' brgyad, Skt. *aṣṭānta
Creation (skye-ba), cessation ('gog-pa), nihilism (chad-pa), eternalism (rtag-pa), coming ('ong-ba), going ('gro-ba), diversity (tha-dad) and identity (don-gcig). 233
EIGHT FEARS 'jigs-pa brgyad
EIGHTFOLD GROUP OF THE MÖNPA, MOUNTED ON TIGERS Stag-zhon mon-pa sde brgyad
These are the eight groups of protectors in the retinue of the Tiger-riding Mahākāla (mgon-po stag-zhon). The precise enumeration has not been identified. Often associated with the southern regions around Bhutan which are traditional]]ly known as Mön. 628
EIGHTFOLD GROUPS OF SPIRITS sde brgyad
According to Nupcen Sangye Yeshe, sde-brgyad gser-skyems, there are six series of eightfold groups of spirits as follows:
(1) the outer eightfold group (phyi-yi sde-brgyad) consisting of lha-yi dbang-po brgya-byin, lha-min dbang-po thags-bzang-ris, mi'am-ci ljon-rta-mgo-can, gnod-sbyin gang-ba bzang-po, mkha'-lding gser-mig 'khyil-ba, srin-po lang-ka mgrin-bcu, chos-skyong Mahākāla and dri-za zur-phud lnga-pa;
(2) the inner eightfold group (nang-gi sde-brgyad) consisting of yab-gcig bdud-rje nag-po, btsan-rgyal yam-shud dmar-po, yul-lha phya-sangs klu-sras, srog-bdag rgyal-po snying-'byin, chos-skyong gnod-sbyin dmar-po, lha-mo 'jigs-pa'i glog-'byin, dge-bsnyen rdo-rje legs-pa and dkar-mo nyi-zla thos-phreng;
(3) the secret eightfold group (gsang-ba'i sde-brgyad) consisting of bdud-po kha-thun rakṣa, gshin-rje gshed-po dmar-nag, klu-bdud Nāgarāja, gnod-sbyin shan-pa gri-thogs, ma-mo srid-pa khroms-'debs, btsan-po yam-shud srog-len, bdud-po re-te 'go-yag and srog-bdag dung-gi thor-tshugs;
(4) the supreme eightfold group (mchog-gi sde-brgyad) consisting of gza'-mchog rgyal-po Rāhula, dkar-mchog khram-shing kha-thor, bdud-mchog Manurakṣa, btsan-mchog gri-btsan 'thum-po, ma-mchog lce-spyang mdung-'dzin, klu-mchog klu-rgyal dung-skyong, mgon-mchog nag-po lte-dkar and rgyal-mchog li-byin ha-ra;
(5) the emanational eightfold group (sprul-pa'i sde-brgyad) consisting of dpung-gYas dgra-lhar sprul-pa, dpung-gYon ma-mor sprul-pa, chu-so bdud-du sprul-pa, mgo-bo srin-por sprul-pa, mjug-ma dmu-ru sprul-pa, lag-gYas gshin-rjes sprul-pa, lag-gYon klu-btsan sprul-pa and mig-dang snying-dang mtshan-ma gsum gza'-bdud nyid-du sprul-pa;
(6) the eightfold group of phenomenal existence (snang-srid sde-brgyad) consisting of sa-bdag hal-khyi nag-po, klu-bdud gdol-ba nag-po, sa-yi lha-mo brtan-ma, phyogs-skyong rgyal-chen sde-bzhi, mgon-po bdun-cu-rtsa-lnga, yul-'di'i gzhi-bdag thams-cad, pho-lha dgra-lha srog-lha and mo-lha mo-sman. 535
EIGHTFOLD PATH ('phags-)lam (yan-lag) brgyad, Skt. aṣṭāṅgamārga
Correct view (yang-dag-pa'i lta-ba, Skt. samyagdṛṣṭi), correct thought (yang-dag-pa'i nog-pa, Skt. samyaksaṃkalpa), correct speech (yang-dag-pa'i ngag, Skt. samyagvāk), correct limits to activity (yang-dag-pa'i las-kyi mtha', Skt. samyakkarmānta), correct livelihood (yang-dag-pa'i 'tsho-ba, Skt. samyagājīva), correct effort (yang-dag-pa'i rtsol-ba, Skt. samyagvyāyāma), correct recollection or mindfulness (yang-dag-pa'i dran-pa, Skt. samyaksmṛti) and correct contemplation (yang-dag-pa'i ting-nge-'dzin, Skt. samyaksamādhi); Mvt. (996-1004). 236
EIGHT GAURĪ gau-rī brgyad
These are listed under the NINE-DEITY MAṆḌALA OF YANGDAK. 623, 639
EIGHT GREAT ACCOMPLISHED MASTERS grub-pa'i slob-dpon chen-po brgyad
Vimalamitra, Hūṃkara, Mañjuśrīmitra, Nāgārjuna, Padmasambhava, Dhanasaṃskṛta, Rambuguhya-Devacandra and Śāntigarbha. Also referred to as the EIGHT GREAT AWARENESS-HOLDERS, their stories are given in History, pp. 475-83.
EIGHT GREAT ACTIVITIES las-chen brgyad
These are the EIGHT COMMON ACCOMPLISHMENTS. 259
EIGHT (GREAT) AWARENESS-HOLDERS rig-'dzin (chen-po) brgyad
The EIGHT GREAT ACCOMPLISHED MASTERS. 470, 757, 791
EIGHT (GREAT) CONVEYANCES, OR LINEAGES OF ATTAINMENT sgrub-brgyud shing-rta (chen-po) brgyad
The Nyingmapa, Kadampa, Path and Fruit, Marpa Kagyüpa, Shangpa Kagyüpa, Kālacakra, Pacification and Object of Cutting, and the Oḍḍiyāna Tradition of Service and Attainment. 852-3, 861
EIGHT (GREAT) FEARS 'jigs-pa (chen-po) brgyad
The fears of fire, water, earth, air, elephants, snakes, thieves and kings. 538, 624
EIGHT GREAT GRAMMATICAL SŪTRAS sgra-mdo chen-po brgyad
Those of Indra, Candra, Kāśakṛtsna, Āpiśali, Śākaṭāyana, Pāṇini, Amara, and Jinendra. Refer to Vopadeva's Dhātupāṭha, Intro, (śl. 2). 99
EIGHT GREAT TREASURES (OF BRILLIANCE) (spobs-pa'i) gter chen-po brgyad
According to the Sūtra of Extensive Play, these are the treasure of recollection which overcomes forgetfulness (dran-pa'i gter), the treasure of intellect which develops the mind (blo-gros-kyi gter), the treasure of realization which completely grasps the meaning of all sūtras (rtogs-pa'i gter), the treasure of the retention of all that one has heard (gzungs-kyi gter), the treasure of brilliance which delights all sentient beings with excellent exegeses (spobs-pa'i gter), the treasure of doctrine which well preserves the sacred teachings (chos-kyi gter), the treasure of enlightenment which never breaks its relationship with the THREE PRECIOUS JEWELS (byang-sems-kyi gter), and the treasure of accomplishment which is receptive to the uncreated reality of emptiness (sgrub-pa'i gter). 666, 705, 871
EIGHT KINDS OF INDIVIDUAL (AMONG PIOUS ATTENDANTS) gang-zag brgyad
These are the FOUR PAIRS OF SACRED BEINGS. 227
EIGHT KINDS OF PRECIOUS GEMS rin-po-che sna-brgyad
The caskets discovered by the EIGHT GREAT ACCOMPLISHED MASTERS were made of gold, silver, iron, copper, turquoise, bse-stone, agate and gzi-stone. 482-3
EIGHT LIBERTIES dal-ba brgyad, Skt. aṣṭakṣaṇa
Freedom from birth in the hells, among tormented spirits, among animals, as savages, extremists, or long-living gods, birth in a land where there is no doctrine, or as a dumb imbecile. 573
EIGHT MIDDLE KINGS CALLED DE bar-gyi lde brgyad
Zanam Zinde, Detrhül Namzhungtsen, Senöl Namde, Senöl Pode, Denölnam, Denölpo, De Gyelpo and Detrin Tsen. 508, n. 535
EIGHT MINOR SUBSECTS OF THE KAGYÜ SCHOOL bka'-brgyud chung brgyad
These are the traditions following Phakmotrupa, namely, the Drigungpa which was founded by Drigung Kyopa Jiktensumgön (1143-1217); the Taklungpa founded by Taklung Thangpa Trashipel (1142-1210); the Trhopupa founded by Campapel (1173-1228); the Ling-re founded by Lingje Repa (1128-88); the Martshang founded by Marpa Druptop Sherap Senge; the Yelpa founded by Yeshe Tsekpa; the Gyazang founded by Zarwa Kelden Yeshe; and the Shukseb founded by Kyergom Chenpo. 395, 853, 952
EIGHT OFFERING GODDESSES mchod-pa'i lha-mo brgyad
Lāsyā, Gītā, Nartī (or Naivedyā), Mālā, Dhūpī, Puṣpā, Ālokā and Gandhā. 624
EIGHT PILLARS WHO SUPPORTED THE LINEAGES OF THE MEANS FOR ATTAINMENT sgrub-brgyud 'degs-pa'i ka-chen brgyad
Pagor Vairocana, Dromtön, Khyungpo Neljor, Drokmi Lotsāwa, Marpa Lotsāwa, Phadampa Sangye, Kyijo Lotsāwa and Orgyenpa. n. 1173
EIGHT QUALITIES OF PURE WATER yan-lag brgyad-dang ldan-pa'i chu
Coolness, sweetness, lightness, softness, clearness, soothing quality, pleasantness and wholesomeness, 418
EIGHT RESULTS 'bras-bu brgyad, Skt. aṣṭaphala
In this enumeration pious attendants are distinguished by their entrance into (zhugs-pa) and establishment in (gnas) the FOUR RESULTS, making a total of eight. 227
EIGHT SIMILIES OF ILLUSION sgyu-ma'i dpe brgyad, Skt. aṣṭamāyopamā
Dream (rmi-lam, Skt. svapna), illusion (sgyu-ma, Skt. māyā), optical illusion (mig-yor, Skt. pratibhāsa), mirage (smig-rgyu, Skt. marīci), reflection of the moon in water (chu-zla, Skt. udakacandra), echo (brag-cha, Skt. pratiśrutkā), castle in the sky (dri-za'i grong-khyer, Skt. gandharvanagara) and emanation or phantom (sprul-pa, Skt. nirmita). These traditional]] examples are given a detailed interpretation from the Nyingma perspective in Longcenpa, sgyu-ma ngal-gso, translated in H.V. Guenther, Kindly Bent to Ease Us, (Vol. 3). 236
EIGHT STŪPAS mchod-nen brgyad, Skt. aṣṭastūpa
Those holding the original remains of Śākyamuni Buddha, which were retained by the Mallas of Kuśinagara, Ajātaśatru of Magadha, the Licchavis of Vaiśālī, the Śākyas of Kapilavastu, the Bulakas of Calakalpā, the Krauḍyas of Rāmagrāma, the Brahmans of Viṣṇudvīpa and the Mallas of Pāpā. See also HBI (pp. 24-5). 427
EIGHT SUBJECTS OF SCRUTINY brtag-pa brgyad
The scrutiny of precious gems (rin-chen), land (gzhi), garments (gos), trees (ljon-shing), horses (rta), elephants (glang), men (pho) and women (mo). Refer to Longcenpa, Treasury of Spiritual and Philosophical Systems, (p. 40). 97, 99
EIGHT TOPICS (OF THE ORNAMENT OF EMERGENT REALISATION) (mngon-rtogs rgyan-gi) dngos brgyad
Understanding all forms (rnam-mkhyen, Skt. sarvākārajñāna), understanding of the path (lam-shes-nyid, Skt. mārgajñatā), understanding of everything (thams-cad shes-pa-nyid, Skt. sarvajñatā), the manifestly perfect realization of all forms (rnam-kun mngon-rdzogs rtogs-pa, Skt. sarvākārābhisambodha), reaching the climax of existence (rtse-mor phyin-pa, Skt. murdhābhisamaya), culminating realization (mthar-gyis-pa, Skt. anupurvābhisamaya), the instantaneous perfect enlightenment (skad-cig-ma gcig-gis mngon-par rdzogs-par byang-chub-pa'i sbyor-ba, Skt. ekakṣaṇābhisamaya) and the buddha-body of reality (chos-sku, Skt. dharmakāya). 94-5
EIGHT TRANSMITTED PRECEPTS bka' brgyad
The deities associated with the EIGHT CLASSES OF MEANS FOR ATTAINMENT. Pl. 4; 521, 591, 606, 805, 828
EIGHT VIRTUES (OF WOMANKIND) yon-tan brgyad
According to Longdöl Lama, The Collected Works of Longdöl Lama, p. 1456, these are: not to be under the sway of desires when one does not even have a spouse, not to be jealous when thinking of others, not to chatter, to speak the truth, to have sympathy, to have few wrong views, to have suitable intelligence and to have most illustrious sons. 418
EIGHT VOWS OF THE PRĀTIMOKṢA so-thar sdom brgyad, Skt. * aṣṭaprātimokṣasaṃvara
Those of laymen and laywomen (dge-bsnyen and dge-bsnyen-ma, Skt. upāsaka and upāsikā), male and female practitioners of the purificatory fast (bsnyen-gnas, Skt. upavāsa and upavāsī), male and female novices (dge-tshul and dge-tshul-ma, Skt. śrāmaṇera and śrāmaṇerikā) and monks and nuns (dge-slong and dge-slong-ma, Skt. bhikṣu and bhikṣuṇī). Canonical sources, however, usually speak of seven such vows, grouping the second pair together as one. 158, 226
EIGHT VOWS (OF THE PURIFICATORY FAST) (gso-sbyong) yan-lag brgyad(-pa'i khrims), Skt. aṣṭāṅgaśīla
Abstinence from murder, theft, deceit and sexual misconduct are the four basic vows; while abstinence from alcohol, dancing and decoration, high expensive seats or beds and food in the afternoon are the four branches. 58, 226, 513
EIGHT WORLDLY CONCERNS 'jigs-rten chos brgyad, Skt. aṣṭa lokadharmāḥ
Profit, loss, pleasure, pain, fame, defamation, praise and blame. 723, 852
EIGHT WRATHFUL GODDESSES khros-ma brgyad
These are the EIGHT GUARĪ in the maṇḍala of Yangdak Heruka, listed under the NINE-DEITY MAṆḌALA OF YANGDAK. 628
9
NINE BASIC CONDITIONS (OF THE PIṬAKA) rgyu dgu, Skt. navakāraṇa
These are defined in Fundamentals, pp. 78-9.
NINE BRANCHES OF THE SCRIPTURES gsung-rab yan-lag dgu, Skt. *navāṅgapravacana
The sūtras (mdo-sde), aphorisms in prose and verse (dbyangs-bsnyad, Skt. geya), prophetic declarations (lung-bstan, Skt. vyākaraṇa), verses (tshig-bcad, Skt. gāthā), meaningful or purposeful expressions (ched-brjod, Skt. udāna), legends or frame-stories (gleng-gzhi, Skt. nidāna), extensive teachings (shin-tu rgyas-pa, Skt. vaipulya), tales of past lives (skyes-rabs, Skt. jātaka) and marvellous events (rmad-du byung, Skt. adbhutadharma). 76
NINE CATEGORIES (OF JAINISM) shes-bya tshig-gi don dgu, Skt. navapadārtha
Animate substance (srog, Skt. jīva), inanimate substance (zag-pa, Skt. ajīva), commitments (sdom-pa, Skt. saṃvara), rejuvination, i.e. purgation of past deeds (nges-par rga-ba, Skt. nirjara), bondage ('ching, Skt. bandha), deeds (las, Skt. karmāsrava), evil (sdig-pa, Skt. pāpa), virtue (bsod-nams, Skt. puṇya) and liberation (thar-pa, Skt. mokṣa). 16, 66
NINE-DEITY MAṆḌALA OF YANGDAK yang-dag lha dgu
These are Yangdak Śrīheruka surrounded by the EIGHT GAURĪ, namely, the blue Gaurī in the east, the yellow Caurī in the south, the red Pramohā in the west, the black Vetālī in the north, the orange Pukkasī in the south-east, the dark-yellow Ghasmarī in the south-west, the dark-blue Śmaśānī in the north-west and the pale-yellow Caṇḍālī in the north-east. They are also known as Nine-Lamp Yangdak (yang-dag mar-me dgu). The same deities appear in many other wrathful maṇḍalas, e.g. the Secret Nucleus and Hevajra, but in the latter, Pramohā and Śmaśānī are represented by Ḍombī and Śavarī, respectively. 621, 669
NINE DRAMATIC AIRS gar-gyi cha-byed dgu, Skt. navanātyarasa
The playful air of grace (sgeg-pa, Skt. śṛṅgāra), the heroic (dpa'-bo, Skt. vīra), the ugly (mi-sdug-pa, Skt. bībhatsa), the fierce (drag-shul, Skt. raudra), the laughing (gad, Skt. hāsya), the terrifying ('jigs-su rung-ba, Skt. bhayānaka), the compassionate (snying-rje, Skt. karuṇa), the awesome (rngoms-pa, Skt. adbhuta) and the peaceful (zhi-ba, Skt. śānta). 98, 630, n. 751
NINE ENUMERATIONS (OF ANUYOGA COMMITMENTS) rnam-grangs dgu
These are listed according to the General Sūtra which Gathers All Intentions, Ch. 66, in Fundamentals, p. 367.
NINE KINDS OF TREATISE bstan-bcos rnam dgu
According to the Yogācāra Level, these are the meaningless (don-med), the erroneous (don-log), the meaningful (don-ldan), the hypocritical or deceitful (ngan-gYo), the merciless (brtse-bral), those which cause renunciation of suffering (sdug-bsngal spong), those devoted to worldly study (thos), to polemics (rtsod) and to attainment (sgrub-pa). 89
NINE MASANG BROTHERS ma-sang dpun dgu
This is the seventh group of spirits who took possession of Tibet in archaic times. Their names are Nyenya Pangkye (gnyan-gYa' spang-skyes), Karting Namtsho (gar-ting nam-tsho), Lenglen Lamtsangkye (gleng-lan lam-tsang-skyes), Rutho Karkye (ru-tho gar-skyes), Shedo Kartingne (she-do kar-ting-nas), Me Pemakye (me padma skyes), Sange Trhülpoche (gsang-ge 'phrul-po-che), Trangwa Trangmagur (drang-ba drang-ma-mgur) and Kötong Namtsha (bkod-stong nam-tsha). 949
NINE SEQUENCES OF THE VEHICLE theg-pa'i rim-pa dgu
NINE SIMILIES (FOR THE PRESENCE OF THE NUCLEUS OF THE TATHĀGATA IN BEINGS) dpe dgu, Skt. navodāharaṇāni
According to the Supreme Continuum of the Greater Vehicle,(pp. 59-60, vv. 96-7) the nucleus of the tathāgata is present: “Like (a statue of) the buddha in a soiled lotus (buddhaḥ kupadme), like honey in beehives (madhu makṣikāsu), like kernels in husks (tuṣeṣu sārāṇi), like gold in alluvium (aśucau suvarṇam), treasure in the earth (nidhīḥ kṣitau), the stages beginning with the sprout in a tiny seed (alpaphale 'ṅkurādi), a conqueror's body in sodden clothes (praklinnavastreṣu jinātmabhāvaḥ), royalty in the womb of a common woman (jaghanyanārījaṭhare nṛpatvam) and a precious image in clods of earth (bhaven mṛtsu ca ratnabimbam).” 197
NINE SUCCESSIVE VEHICLES theg-pa'i rim-pa dgu
NINE TOPICS (OF CHINESE DIVINATION) ('byung-rtsis-kyi) don rnam-pa dgu
Elemental bases (khams), years (lo), numbers (sme-ba), trigrams (spar-kha), months (zla-ba), days (nyi-ma), two-hour periods (dus-tshod), planets (gza') and stars (skar-ma). 104
NINE VEHICLES theg-pa('i rim-pa) dgu
Those of the pious attendants (nyan-thos-kyi theg-pa, Skt. śrāvakayāna), self-centred buddhas (rang-rgyal-ba'i theg-pa, Skt. pratyekabuddhayāna), bodhisattvas (byang-chub sems-dpa'i theg-pa, Skt. bodhisattvayāna), Kriyātantra (bya-ba'i rgyud-kyi theg-pa), Ubhayatantra (upa'i rgyud-kyi theg-pa) or Caryātantra (spyod-pa'i rgyud-kyi theg-pa), Yogatantra (rnal-'byor-gyi rgyud-kyi theg-pa), Mahāyoga (rnal-'byor chen-po'i theg-pa), Anuyoga (rjes-su rnal-'byor-gyi theg-pa) and Atiyoga, the Great Perfection (rdzogs-pa chen-po shin-tu rnal-'byor-gyi theg-pa). 12, 13, 17, 28, 30, 34, 35, 40, 41, 81, 86, 364-5, 625, 638-9, 861
10
TEN ASPECTS (OF THE EXCELLENT TEACHINGS) (legs-gsung-gi) rnam-pa bcu According to the Rational Exposition, these are the nature of their genuine source (yang-dag-par bslang-ba-nyid), their scope (dbang-du mdzad-pa-nyid), their approach ('jug-pa-nyid), sound teaching (rab-tu bstan-pa-nyid), classification (rab-tu dbye-ba-nyid), support (rten-nyid), causing comprehension (go-bar mdzad-pa-nyid), title (gdags-pa-nyid), time (dus-nyid) and complete grasp of enlightened attributes (yon-tan yongs-su 'dzin-pa-nyid). 74
TEN CATEGORIES OF THE (OUTER AND INNER) MANTRAS sngags (phyi-nang-)gi de-nyid bcu, Skt. daśatattva
As stated in A. Wayman and F. Lessing, Mkhas Grub Rje's Fundamentals of the Buddhist Tantras, pp. 272-3, the outer ten are the maṇḍala, contemplation, seal, stance, seated posture, recitation, burnt offerings, offerings, rites of enlightened activity and concluding acts (slar-sdud); while the ten inner categories are the two reversals through creative visualisation and sealing (phyir-zlog-pa gnyis), the second and third empowerments, wrathful rites which break the resolve of hostile forces, torma offerings, recitation of verses of indestructible reality, wrathful subjugation by means of the kīla, consecration and attainment of the maṇḍala. 303, 304
TEN CATEGORIES OF (THE SUBJECT-MATTER OF) TANTRA rgyud-don-gyi dngos-po bye-brag-tu phye-nas bcu or rgyud-kyi de-nyid bcu
A view of the real (de-kho-na-nyid lta-ba), determinate conduct (la-dor-ba spyod-pa), maṇḍala array (bkod-pa dkyil-'khor), successive gradation of empowerment (rim-par bgrod-pa dbang), commitment which is not to be transgressed (mi-'da'-ba dam-tshig), enlightened activity which is displayed (rol-pa phrin-las), fulfilment of aspiration (don-du gnyer-ba sgrub-pa), offerings which bring the goal to fruition (gnas-su stobs-pa mchod-pa), unwavering contemplation (mi-gYo-ba ting-nge-'dzin) and mantra recitation (zlos-pa sngags), accompanied by the seal which binds the practitioner to realization ('ching-ba phyag-rgya). 266, 347, 358
TEN CHAPTERS (OF THE INTRODUCTION TO THE CONDUCT OF A BODHISATTVA) (spyod-'jug-gi) le'u bcu, Skt. (Bodhicaryāvatārasya) daśa paricchedāḥ
The beneficial attributes of enlightened mind (byang-sems-kyi phan-yon bshad-pa, Skt. bodhicittānuśaṃsā), repentance of sins (sdig-pa bshags-pa, Skt. pāpadeśanā), seizing the enlightened mind (byang-sems yongs-bzung, Skt. bodhicittaparigraha), vigilance with respect to enlightened mind (bag-yod bstan-pa, Skt. bodhicittāpramāda), the guarding of awareness (shes-bzhin bsrung-ba, Skt. saṃprajanyarakṣaṇa), the transcendental perfection of patience (bzod-pa bstan-pa, Skt. kṣāntipāramitā), the transcendental perfection of perseverance (brtson-'grus bstan-pa, Skt. vīryapāramitā), the transcendental perfection of concentration (bsam-gtan bstan-pa, Skt. dhyānapāramitā), the transcendental perfection of discriminative awareness (shes-rab bstan-pa, Skt. prajñāpāramitā) and the dedication of merit (bsngo-ba, Skt. pariṇāmanā). 94
TEN DIRECTIONS phyogs bcu, Skt. daśadik
East, south-east, south, south-west, west, north-west, north, north-east, zenith and nadir. 307, 412, 414, 419, 453, 624, 713, 915, 916
TEN DIVINE VIRTUES lha-chos dge-ba bcu
These are the TEN VIRTUES. 512
TEN ENDOWMENTS 'byor-ba bcu
The five which concern oneself are a human birth, in a land where the doctrine prevails, with pure sense faculties, having committed no extremely negative action and having faith. The five which concern others are that the Buddha has appeared, that he has taught the doctrine, that this continues to exist, that it has followers and that they lovingly act on behalf of others. 573
TEN GREAT PILLARS WHO SUPPORTED THE EXEGETICAL LINEAGES bshad-brgyud 'degs-pa'i ka-chen bcu
Thönmi Sambhoṭa, Vairocana, Kawa Peltsek, Chokro Lüi Gyeltsen, Zhang Yeshede, Rincen Zangpo, Dromtön Gyelwa Jungne, Ngok Lotsāwa Loden Sherap, Sakya Paṇḍita and Gö Khukpa Lhetse. These ten complement the EIGHT PILLARS WHO SUPPORTED THE LINEAGES OF THE MEANS FOR ATTAINMENT. 851
TEN HIGHER LEVELS OF THE DESIRE REALM 'dod-khams-kyi mtho-ris gnas bcu
The human beings of the FOUR CONTINENTS and the SIX SPECIES OF KĀMA DIVINITIES. 14, 60
TEN KINDS OF VITAL ENERGY rlung bcu, Skt. daśavāyu
These are the five basic energies (rtsa-ba rlung lnga) of breath (srog-'dzin, Skt. prāṇa), excretion/reproduction (thur-sel, Skt. apāna), speech (rgyen-rgyu, Skt. udāna), digestion (mnyam-rgyu, Skt. samāna) and metabolism/circulation/muscular movement (khyab-byed, Skt. vyāna). Then the five ancillary energies (yan-lag-gi rlung lnga) are those of the nāgas (klu'i rlung, Skt. nāga), connecting with the eyes; of the tortoise (ru-sbal-gi rlung, Skt. kūrma), connecting with the heart; of Brahmā (tshang-pa'i rlung, Skt. brahmā/kṛkila), connecting with the nose; of Devadatta (lhas-sbyin-gyi-rlung, Skt. devadatta), connecting with the tongue; and of the King of Wealth (nor-lha rgyal-gi rlung, Skt. dhanañjaya), connecting with the whole body. 292
TEN LEVELS (OF ANUYOGA) sa bcu
These correspond to the TEN LEVELS OF BODHISATTVAS. They are the levels of Indefinite Transformation ('gyur-ba ma-nges-pa), Basis of Reliance (brten-pa gzhi'i sa), Important Purification (gal-chen sbyong-ba'i sa), Continuity of Training (bslab-pa rgyun-gyi sa), Supporting Merit (bsod-nams rten-gyi sa), Superior Progress through Reliance (brten-pas khyad-par-du 'gro-ba'i sa), the level which Gives Birth to the Result with respect to the Aftermath of Inner Radiance on the Path of Insight (mthong-lam 'od-gsal-las langs-pa'i rjes-la dmigs-pa 'bras-bu skye-ba'i sa), Unchanging Abidance (gnas-pa mi-'gyur-ba'i sa), Expanding Reality (bdal-ba chos-nyid) and Riding on Perfection (rdzogs-pa ci-chibs-kyi sa). 34, 287-8
TEN LEVELS (OF BODHISATTVAS) sa bcu, Skt. daśabhūmi
The Joyful (rab-tu dga'-ba, Skt. Pramuditā), the Immaculate (dri-ma med-pa, Skt. Vimalā), the Illuminating ('od-byed, Skt. Prabhākarī), the Flaming ('od-'phro-ba, Skt. Arciṣmatī), the Hard to Conquer (sbyang dka'-ba, Skt. Sudurjayā), the Manifest (mngon-du byed-pa, Skt. Abhimukhī), the Far-Reaching (ring-du song-ba, Skt. Duraṅgamā), the Unmoving (mi-gYo-ba, Skt. Acalā), the Excellent Intelligence (legs-pa'i blo-gros, Skt. Sādhumatī) and the Cloud of Doctrine (chos-kyi sprin-pa, Skt. Dharmameghā). 30, 142, 174, 237, 281-2, 341, 416, 574, 746
TEN MEANINGS OF THE WORD DHARMA chos-kyi don bcu
The knowable (shes-bya), the path (lam), nirvāṇa (mya-ngan-las 'das), objects of mind (yid-kyi-yul), merit (bsod-nams), life-span (tshe), the scriptures (gsung-rab), emergent objects ('byung-'gyur), regulations (nges-pa), and religious traditions (chos-lugs). 51-3
TEN MODES OF DOCTRINAL CONDUCT chos-spyod bcu, Skt. daśadhā dharmacaritam
According to the Analysis of the Middle and Extremes, Ch. 5, vv. 9-10, these are writing, worship, charity, listening, retention, reading, exegesis, daily recitation, thought and meditation. 60, 862
TEN NON-VIRTUES mi dge-ba bcu, Skt. daśākuśala
Murder (srog-gcod-pa, Skt. prāṇātighāta), theft (ma-byin-par len-pa, Skt. adattādāna), sexual misconduct ('dod-pas log-par gYem-pa, Skt. kāmamithyācāra), falsehood (rdzun-du smra-ba, Skt. mṛṣāvāda), slander (phra-ma, Skt. paiśunya), irresponsible chatter (ngag-bkyal-ba, Skt. abaddhapralāpa), verbal abuse (tshig-rtsub-mo, Skt. pāruṣya), covetousness (brnab-sems, Skt. abhidhyā), vindictiveness (gnod-sems, Skt. vyāpāda) and holding wrong views (log-lta, Skt. mithyādṛṣṭi). 13, 58, 60-1, 64
TEN PLANETS gza' bcu, Skt. daśagraha
The Sun (nyi-ma, Skt. āditya), Moon (zla-ba, Skt. candra), Mars (mig-dmar, Skt. aṅgāraka), Mercury (lhag-pa, Skt. budha), Jupiter (phur-bu, Skt. bṛhaspati), Venus (pa-sangs, Skt. śukra), Saturn (spen-ba, Skt. śanaiścara), the ascending and descending nodes of the Moon (sgra-can, Skt. rāhu and mjug-ring, Skt. ketu) and the comet Encke (du-ba mjug-ring). 104, 351
TEN POWERS dbang bcu, Skt. daśavaśitā
The power or dominion over life (tshe, Skt. āyuḥ), deeds (las, Skt. karman), necessities (yo-byad, Skt. pariṣkāra), devotion (mos-pa, Skt. adhimukti), prayer or aspiration (smon-lam, Skt. praṇidhāna), miraculous abilities (rdzu-'phrul, Skt. ṛddhi), birth (skye-ba, Skt. upapatti), doctrine (chos, Skt. dharma), mind (sems, Skt. citta) and pristine cognition (ye-shes, Skt. jñāna); Mvt. (771-80). 405
TEN POWERS (OF BODHISATTVAS) stobs bcu, Skt. daśabala
These powers developed by bodhisattvas are reflection (bsam-pa'i stobs, Skt. āśayabala), superior aspiration (lhag-bsam, Skt. adhyāśaya), application (sbyor-ba, Skt. prayoga), discriminative awareness (shes-rab, Skt. prajñā), prayer or aspiration (smon-lam, Skt. praṇidhāna), vehicle (theg-pa, Skt. yāna), conduct (spyod-pa, Skt. caryā), transformation (rnam-par 'phrul-pa, Skt. vikurvaṇa), enlightenment (byang-chub, Skt. bodhi) and turning the doctrinal wheel (chos-kyi 'khor-lo bskor-ba, Skt. dharmacakrapravartana); Mvt. (760-9). 435
TEN POWERS (OF A BUDDHA) yon-tan stobs bcu, Skt. daśatathāgatabala
The power of knowing the positive and negative contingencies of things (gnas-dang gnas ma-yin-pa mkhyen-pa'i stobs, Skt. sthānāsthānajñānabala), the power of knowing the maturation of deeds (las-kyi rnam-smin mkhyen-pa'i stobs, Skt. karmavipākajñānabala), the power of knowing diverse volitions (mos-pa sna-tshogs mkhyen-pa'i stobs, Skt. nānādhimuktijñānabala), the power of knowing diverse sensory bases (khams sna-tshogs mkhyen-pa'i stobs, Skt. nānadhātujñānabala), the power of knowing those who are of supreme acumen and those who are not (dbang-po mchog-dang mchog ma-yin-pa mkhyen-pa'i stobs, Skt. indriyavarāvarajñānabala), the power of knowing the paths going everywhere (thams-cad-du 'gro-ba'i lam mkhyen-pa'i stobs, Skt. sarvatragāmanīpratipajjñānabala), the power of knowing concentration, liberation, contemplation, absorption, conflicting emotion, purification and acquisition (bsam-gtan-dang rnam-thar-dang ting-'dzin-dang snyoms-'jug-dang kun-nas nyon-mongs-pa-dang rnam-par byang-ba-dang ldan-pa thams-cad mkhyen-pa'i stobs, Skt. sarvadhyānavimokṣasamādhisamāpattisaṃkleśavyavadānavyutthānajñānabala), the power of recollecting past abodes (sngon-gyi gnas rjes-su dran-pa mkhyen-pa'i stobs, Skt. pūrvanivāsānusmṛtijñānabala), the power of knowing the transference of consciousness at death and birth ('chi-'pho-ba dang skye-ba mkhyen-pa'i stobs, Skt. cyutyutpattijñānabala) and the power of knowing the cessation of corruption (zag-pa zad-pa mkhyen-pa'i stobs, Skt. āsravakṣayajñānabala); Mvt. (119-29). 22, 171, 266
TEN SCIENCES rig-pa'i gnas bcu, Skt. daśavidyā
The arts, grammar, medicine, logic, inner science (i.e. religious theory and practice), astrology, poetics, prosody, synonymics and drama. 821, 850, 860
TEN SIGNS OF INNER RADIANCE 'od-gsal rtags bcu
These are enumerated in Longcenpa, Dispelling Darkness in the Ten Directions, p. 344, as smoke (du-ba), mirage (smig-rgyu), clouds (sprin), fire-flies (me-khyer), sunlight (nyi-ma), moonlight (zla-ba), the blazing of gemstones (rin-po-che 'bar-ba), eclipse (sgra-gcan), starlight (skar-ma) and rays of light ('od-zer). 301
TEN TRANSCENDENTAL PERFECTIONS pha-rol-tu phyin-pa bcu, Skt. daśapāramitā
The SIX TRANSCENDENTAL PERFECTIONS with the addition of skillful means (thabs, Skt. upāya), prayer or aspiration (smon-lam, Skt. praṇidhāna), power (stobs, Skt. bala) and pristine cognition (ye-shes, Skt. jñāna); Mvt. (913-23). 236, 901-2
TEN TRANSGRESSIONS rung-ba ma-yin-pa'i gzhi bcu, Skt. daśaniṣiddha
As stated in the Minor Transmissions (bka'-'gyur, Vol. Da, pp. 646-63), the following ten transgressions were the issue of the second council at Vaiśālī: exclamations of “alas” (hu-lu hu-lu), celebrating the arhats (yi-rangs), the deliberate practice of agriculture (kun-spyod), sipping medicine from a pot of ale (snod), the misuse of the sacred stored salt (lan-tsha), eating while on the road (lam), desecration of offerings with two fingers (sor-gnyis), stirring curd and milk together as an afternoon beverage (dkrug), using a new mat without an old patch (gding) and begging for gold or silver (gser). Other sources include Tāranātha, Bu-ston, Hsüan Tsang, as well as Sinhalese works such as the Cullavagga, Mahāvaṃsa and Dīpavaṃsa. 429
TEN VIRTUES dge-ba bcu, Skt. daśakuśala
The renunciation of the TEN NON-VIRTUES and the practice of their opposites; Mvt. 1687-98. They are also referred to as the TEN DIVINE VIRTUES. 56, 59, 60, 61, 513
11
ELEVEN COMMITMENTS (OF KRIYĀTANTRA) dam-tshig bcu-gcig
Not to abandon the THREE PRECIOUS JEWELS (dkon mchog-gsum), the enlightened mind (byang-chub-sems), the mantras (sngags), the seals (phyag-rgya), the vajra and bell (rdo-rje dril-bu), the deity and guru (lha dang bla-ma); and not to sleep on a throne (khri-la mi-nyal-ba), not to eat meat (sha mi-za), not to drink ale (chang mi-btung) and not to eat garlic (sgog-pa) or radishes (la-phug bza' mi-bya). 350, 355
ELEVEN LEVELS (OF A BUDDHA) sa bcu-gcig
According to the causal vehicles, a buddha attains eleven levels, namely, the TEN LEVELS OF BODHISATTVAS with the addition of the level of Universal Light (kun-tu-'od, Skt. Samantaprabhā), 237
12
TWELVE ACTIVITY FIELDS skye-mched bcu-gnyis, Skt. dvādaśāyatana
The activity field of the eye (mig-gi skye-mched, Skt. cakṣurāyatana), of form (gzugs-kyi skye-mched, Skt. rūpāyatana), of the ear (rna-ba'i skye-mched, Skt. śrotrāyatana), of sound (sgra'i skye-mched, Skt. śabdāyatana), of the nose (sna'i skye-mched, Skt. ghrāṇāyatana), of smell (dri'i skye-mched, Skt. gandhāyatana), of the tongue (lce'i skye-mched, Skt. jihvāyatana), of taste (ro'i skye-mched, Skt. rasāyatana), of the body (lus-kyi skye-mched, Skt. kāyāyatana), of touch (reg-bya'i skye-mched, Skt. spraṣṭavyāyatana), of the intellect (yid-kyi skye-mched, Skt. manaāyatana) and of mental objects (chos-kyi skye-mched, Skt. dharmāyatana); Mvt. (2027-39). 13, 55-6
TWELVE ANTIDOTES/EMPTINESSES REVERSING DEPENDENT ORIGINATION lugs-ldog stong-pa bcu-gnyis
The antidote for the TWELVE MODES OF DEPENDENT ORIGINATION namely, the realization of the emptiness of each. 230
TWELVE ASCETIC VIRTUES sbyangs-pa'i yon-tan bcu-gnyis, Skt. dvādaśadhūtaguṇa
Wearing clothing found in a dust-heap (phyag-dar khrod-pa, Skt. pāṃśukūlika), owning only three robes (chos-gos gsum-pa, Skt. traicīvarika), wearing felt or woollen clothes (phyings-pa-can, Skt. nāmantika), begging for food (bsod-snyoms-pa, Skt. paiṇḍapātika), eating one's meal at a single sitting (stan-gcig-pa, Skt. aikāsanika), restricting the quantity of food (zas-phyis mi-len-pa, Skt. khalu paścād bhaktika), staying in isolation (dgon-pa-ba, Skt. āraṇyaka), sitting under trees (shing-drung-pa, Skt. vṛkṣamūlika), sitting in exposed places (bla-gab med-pa, Skt. ābhyavakāśika), sitting in charnel grounds (dur-khrod-pa, Skt. śmāśānika), sitting even during sleep (cog-bu-pa, Skt. naiṣadika) and staying wherever one happens to be (gzhi ji-bzhin-pa, Skt. yathā saṃstarika); Mvt. (1127-39). 227
TWELVE BRANCHES OF THE SCRIPTURES gsung-rab yan-lag bcu-gnyis, Skt. * dvādaśāṅgapravacana
The NINE BRANCHES OF THE SCRIPTURES with the addition of the narratives (rtogs-pa brjod-pa, Skt. avadāna), fables (de-lta-bu byung-ba, Skt. itivṛttaka) and established instructions (gtan-phab, Skt. upadeśa). 17, 76
TWELVE DEEDS (OF THE SUPREME EMANATIONAL BODY) mdzad-pa bcu-gnyis
Remaining in Tuṣita, descent and entry into the womb, taking birth, proficiency in the arts, enjoyment of consorts, renouncing the world, practising asceticism, reaching the point of enlightenment, vanquishing Māra's host, attaining perfect enlightenment, turning the doctrinal wheel and passing into the final nirvāṇa. Various enumerations of the twelve are given. Cf. Longcenpa, Treasury of the Supreme Vehicle (p. 271). 21, 129, 137, 415-16, 624
TWELVE DIFFERENT INTENTIONS (OF BUDDHA-MIND) dgongs-pa mi-'dra-ba bcu-gnyis
The four outer contemplations – the progress of a spiritual warrior (dpa'-bar-'gro-ba), the precious crown (rin-po-che'i tog), emanation (rnam-par rol-pa) and the basket of plenty (za-ma-tog); the four inner contemplations – penetrating all objects (yul-kun-la 'jug-pa), manifestation (mngon-par snang-ba), the crown-jewel (gtsug-gi nor-bu) and arraying the summit of the victory banner (rgyal-mtshan rtse-mo yongs-su bkod-pa); and the four secret contemplations – purity of the movement of subtle energies ('gyu-ba dag-pa), profound appearance (zab-mo snang-ba), jewel lamp (rin-chen sgron-me) and excellence (legs-pa). Refer to Longcenpa, Treasury of the Supreme Vehicle, (p. 28). 137
TWELVE DIFFERENT REALMS (OF THE EMANATIONAL BODY) gnas-ris bcu-gnyis
These are enumerated in Fundamentals, pp. 134-7.
TWELVE DIFFERENT DOCTRINAL WHEELS OF BUDDHA-SPEECH gsung chos-kyi 'khor-lo mi-'dra-ba bcu-gnyis
These are equivalent to the TWELVE BRANCHES OF THE SCRIPTURES. AS enumerated in Longcenpa, Treasury of the Supreme Vehicle, pp. 28ff., they comprise the four outer wheels of the sūtras, aphorisms in prose and verse, prophetic declarations and verse; the four inner wheels of extensive teachings, tales of past lives, legends and parables; and the four secret wheels of meaningful expressions, narratives, established instructions and marvellous events. 137
TWELVE EXCELLENT DIVISIONS OF THE UNSURPASSED TANTRA rgyud-kyi rab-tu dbye-ba bcu-gnyis
The SIX ENLIGHTENED FAMILIES OF FATHER TANTRA and the SIX ENLIGHTENED FAMILIES OF MOTHER TANTRA. 274
TWELVE GODDESSES OF THE EARTH brtan-ma bcu-gnyis
The TWELVE MĀTARAḤ. Various enumerations are given in Nebesky-Wojkowitz, Oracles and Demons of Tibet, (pp. 181-98). 481, 513, 537, 715
TWELVE MASTERS WHO WERE RENOWNED AT VIKRAMAŚILA rnam-gnon tshul-gyis bsngags-pa'i slob-dpon bcu-gnyis
These were Jñānapāda, Dīpaṃkarabhadra, Laṅkājayabhadra, Śrīdhara, Bhavabhadra, Bhavyakīrti, Līlāvajra, Durjayacandra, Samayavajra, Tathāgatarakṣita, Bodhibhadra and Kamalarakṣita. 442
See TWELVE GODDESSES OF THE EARTH
TWELVE MINOR KINGDOMS rgyal-phran bcu-gnyis
When living beings first settled in Tibet, the country was divided into twelve kingdoms, namely, mchims-yul gru-shul ruled by mchims-rje gu-yod; zhang-zhung ruled by the king lig-snya shur, myang-do phyong-dkar ruled by gtsang-rje thod-dkar; gnubs-yul gling-dgu ruled by the king gnubs-rje dmigs-pa; nyang-ro sham-bod ruled by the king rngam-rje 'brom; gyi-ri ljongs-sdon ruled by the king gyi-rje rman-po; ngam-shod khra-snar ruled by the king zing-rje khri-'phrang gsum; 'ol-phu spang-mkhar ruled by the king zing-rje thon-greng; srim-rong la-mo-gong ruled by the king brang-rje gong-nam; kong-yul bre-sna ruled by the king kong-rje dar-po tug-dang; nyang-yul rnams-gsum ruled by nyang-btsun glang-rgyal; and dvags-yul gru-bzhi which was ruled by the king dvags-rje mang-po rgyal. 507, 949
TWELVE MODES OF DEPENDENT ORIGINATION rten-cing 'brel-bar 'byung-ba'i tshul bcu-gnyis, Skt. dvādaśāṅgapratītyasamutpāda
These are ignorance (ma-rig-pa, Skt. avidyā), habitual tendencies ('du-byed, Skt. saṃskāra), consciousness (rnam-shes, Skt. vijñāna), name and form (ming-dang gzugs, Skt. nāmarūpa), the six activity fields of the eye, ear, nose, tongue, body and intellect (skye-mched drug, Skt. ṣaḍāyatana), contact (reg-pa, Skt. sparśa), feeling (tshor-ba, Skt. vedanā), craving (sred-pa, Skt. tṛṣṇa), the FIVE COMPONENTS (nye-bar len-pa'i phung-po lnga, Skt. upādānaskandha), rebirth (srid-pa, Skt. bhava), birth (skye-ba, Skt. jāti) and old age and death (rga-shi, Skt. jarāmaraṇa); Mvt. (2241-58). 25, 159, 228
TWELVE ORDINARY (FORM) REALMS so-skye'i gnas bcu-gnyis
Refer to the chart on pp. 14-15, for their enumeration in accordance with Mvt. 3085-100, and for their correspondence to the FOUR MEDITATIVE CONCENTRATIONS. 62
TWELVE TEACHERS OF THE EMANATIONAL BODY sprul-pa 'i sku ston-pa bcu-gnyis
These are enumerated in Fundamentals, (pp. 134-8). 22
13
(Not Done!)
THIRTEEN
THIRTEEN COMMITMENTS (OF YOGATANTRA) dam-tshig bcu-gsum
These are equivalent to the ELEVEN COMMITMENTS OF KRIYĀTANTRA with the addition of the commitments not to drink water in a locality inhabited by violators of commitments (lung-grig chu-la mi-btung) and not to converse with such violators (nyams-dang kha mi-bsre-ba bsrung). 355
THIRTEEN GENERATIONS OF THE GURUS OF KATOK kaḥ-thog bla-rabs bcu-gsum
According to Jamyang Khyentse Wangpo, gsung-rtsom gces-sgrig, pp. 22-3, the thirteen generations of lamas who established Katok are the successive regents of Katokpa Tampa Deshek, namely, Tsangtönpa Dorje Gyeltsen, Campabum, Ce-nga Mangpuwa Sonam Bumpa, Uwöpa Yeshebum, Cangcup Pelwa, Sonam Zangpo, Künga Bumpa, Lodrö Bumpa, Lodrö Senge, Cangcup Lodrö, Cangcup Senge, Cangcup Gyeltsen and Khedrup Yeshe Gyeltsen. This enumeration omits Katokpa Wangcuk Pelwa after Künga Bumpa. Another list given in Gönpo Wangyal, chos-kyi rnam-grangs, p. 378, counts Katokpa Tampa Deshek as the first of the thirteen, and instead omits Cangcup Senge and Khedrup Yeshe Gyeltsen, as follows: Katok Tampa Deshek, Tsangtönpa, Campabum, Sonam Bumpa, Uwöpa Yeshebumpa, Cangcup Pelwa, Sonam Zangpo, Künga Bumpa, Wangcuk Pelwa, Lodrö Bumpa, Lodrö Senge, Cangcup Lodrö and Cangcup Gyeltsen. 688-99
THIRTEEN HUNTING GODS mgur-lha bcu-gsum
These are thang-lha yar-zhur, yar-lha sham-po, gtsang-lha byol-yug, srog-lha gangs-tar, rgyogs-chen sdong-ra, dog-lha byang-rtse, Icogs-lha mtshal-rtse, gangs-dkar gYu-rtse, sum-ri gnyen-po, 'dzum-chen stong-phron, dbyi-chen rab-rngo, 'bri-chen sdong-du and bod-kyi ba-ru. 513
THIRTEEN INCARNATIONS OF GYELSE LHARJE rgyal-sras lha-rje'i yang-srid bcu-gsum
Gyelse Lharje Chokdrup Gyelpo was the son of Prince Mutik Tsepo and the immediate reincarnation of King Trhisong Detsen. According to Jamgön Kongtrül, Great Biography of Khyentse Rinpoche, fols. 6b-7a, his incarnations were: Sangye Lama; Gya Lotsā Dorje Zangpo; Nyima Senge; Kusa Menpa Pemakyap, alias Khutsa Da-ö; Doben Gyamtso-ö and, simultaneously, Zur Pakshi Śākya-ö; Tragom Chöki Dorje and, simultaneously, Khyung-nak Śākya-dar; Yarje Orgyen Lingpa; Töl Ngakcang Letro Lingpa; Nesar Khyentsei Wangcuk and, simultaneously, Ngari Paṇcen; Ebecok Karwang Letro Lingpa; Puwo Razhi Tertön Pema Rikdzin, alias Pema Tshewang-tsel; Orgyen Chöje Lingpa Dewei Dorje-tsel; and Khyentse Rinpoche, i.e. Pema Ösel Do-nga Lingpa. 751
THIRTEEN PARTICULAR COMMITMENTS (OF KRIYÃTANTRA) bye-brag-gi dam-tshig bcu-gsum
These are equivalent to the THIRTEEN COMMITMENTS OF YOGATANTRA. 350
14
FOURTEEN
FOURTEEN BASIC VIOLATIONS OF THE COMMITMENTS bsrung-bya'i dam-tshig rtsa-ltung bcu-bzhi, Skt. caturdaśamūlāpatti
To disparage the master; to transgress the three levels of vows; to be hostile to vajra brothers and sisters; to forsake loving kindness on behalf of sentient beings; to abandon the enlightened mind; to disparage one's own doctrine or that of others; to divulge secrets to the immature; to abuse the FIVE COMPONENTS which are primordially pure; to be prejudiced about phenomena which are in any case intrinsically pure; to lack compassion for evil beings, especially those who harm the doctrine; to apply conceptualisation to ineffable nature; to belittle those who have faith; to violate the commitments that have been undertaken; and to disparage women, the source of discriminative awareness. The source is Aśvaghoṣa's Mūlāpattisaṃgraha, as quoted by Lessing and Wayman, Mkhas Grub Rje's Fundamentals of the Buddhist Tantras, (p. 328). 361
FOURTEEN PARTICULAR COMMITMENTS (OF YOGATANTRA) dam-tshig bcu-bzhi
These are identical to the preceding entry. 355
15
FIFTEEN
FIFTEEN ORDINARY SACRAMENTS (OF EMPOWERMENT) sgrub-rdzas thun-mong bco-lnga
The fifteen ordinary sacraments and the THREE PROFOUND EMPOWERMENTS together form the eighteen empowerments of Mahāyoga. Of these the former include ten outer empowerments of beneficence (phyi-phan-pa'i dbang-bcu) and five inner empowerments of ability (nang nus-pa'i dbang-lnga), while the latter includes the THREE PROFOUND EMPOWERMENTS that are secret (gsang-ba zab-mo'i dbang-gsum). The ten empowerments of beneficence are those of crown ornament, diadem, rosary, armour, victory-banner, seals, parasol, vase, food and drink, and the five essences. For their significance, see Longcenpa, Dispelling Darkness in the Ten Directions, pp. 376-9 (GGFTC, pp. 878-9). The five empowerments of ability are listed under the FIVE EMPOWERMENTS OF THE SECRET NUCLEUS. 701
16
SIXTEEN
SIXTEEN ASPECTS (OF THE FOUR DRAMATIC MANNERS) tshul bzhi'i yan-lag bco-drug, Skt. ṣoḍaśavṛttyaṅga
As enumerated in A. B. Keith, Sanskrit Drama, pp. 298-300, these are: dialogue (bhāratī) which includes elucidation (prarocanā, Tib. rab-tu snang-ba), prelude (āmukha), one-act drama (vīthī) and comedy (prahasana); grandure (sātvatī) which includes haughty provocation (utthāpaka), change (parivartaka), dialogue with or without threats (saṃlāpa) and the end of an alliance (sāṅghātya); grace (kaiśikī) which includes amorous play (narman), the partial expression of love combined with other emotions such as fear (narmasphoṭa), the disguise of a lover (narmagarbha) and ecstatic union with a lover which has troublesome consequences (narmasphūrja); and conflict or horror (ārabhaṭī) which includes the sudden change of characters (saṃkṣiptaka), or of mood (avapāta), the intrusion of the supernatural (vastūtthāpana) and tumultuous situations (saṃpheṭa). 107
SIXTEEN ASPECTS OF THE FOUR TRUTHS bden-bzhi'i mam-pa bcu-drug
These are the SIXTEEN MINOR TRUTHS. 24
SIXTEEN DELIGHTS dga'-ba bcu-drug
Delight (dga-'ba), supreme delight (dga'-mchog), absence of delight (dga-'bral) and co-emergent delight (lhan-cig skyes-pa'i dga'-ba), each of which has four aspects through its conjunction with the same four, making sixteen in all. Cf. Longcenpa, Dispelling Darkness in the Ten Directions, pp. 386-96 (GGFTC, pp. 900-14). 125
SIXTEEN ELDERS gnas-brtan bcu-drug, Skt. ṣoḍaśa sthavirāḥ
These were Panthaka (lam-pa) in Trāyastriṃśa; Abhedya (mi-phyed-pa) in the Himalayas; Kanaka (gser-can) in the western continent of Godānīya; Bakkula (bakkula) in the northern continent of Uttarakuru; Bhāradvāja in the eastern continent of Videha; Mahākālika (dus-ldan chen-po) in Tāmradvīpa; Vajrīputra (rdo-rje-mo'i bu) in Siṃhaladvīpa; Rāhula (sgra-gcan 'dzin) in Priyaṅgudvīpa; Śrībhadra (dpal-bzang) in Yamunādvīpa; Gopaka (sbed-byed) on Mount Bihula; Nāgasena (klu-sde) on Mount Urumuṇḍa; Vanavāsin (nags-gnas) on Mount Saptaparṇa; Kṣudrapanthaka (lam-phran) on Mount Gṛdhrakūṭa; Kanakavatsa (gser-gyi be'u) in Kashmir; Aṅgiraja (yan-lag 'byung) on Mount Kailash; and Ajita (ma-pham-pa) on the Crystal Slope of Sage Mountain. 432, 438, 590
SIXTEEN GREAT CITIES OF JAMBUDVĪPA 'dzam-bu'i gling-gi grong-khyer chen-po bcu-drug
These are the spheres of activity of the SIXTEEN ELDERS. An alternative listing refers to the sixteen great countries of India: Aṅga, Magadha, Kāśī, Kosala, Vṛji, Malla, Ceḍi, Vatsa, Kuru, Pañcāla, Matsya, Śūrasena, Aśmaka, Avanti, Gandhāra and Kamboja. 438
SIXTEEN LEVELS sa bcu-drug
The ELEVEN LEVELS OF A BUDDHA, to which are added the following: (12) Unattached Lotus Endowed (ma-chags padma-can-gyi sa); (13) Great Cloud Mass of Rotating Syllables (yi-ge 'khor-lo tshogs-chen-gyi sa); (14) Great Contemplation (ting-nge-'dzin chen-po); (15) Holder of Indestructible Reality (rdo-rje-'dzin-gyi sa); (16) Unsurpassed Pristine Cognition (ye-shes bla-ma'i sa). 84
SIXTEEN MINOR TRUTHS bden-chung bcu-drug, Skt. ṣoḍaśākāravisāritacaturāryasatya
Suffering (sdug-bsngal, Skt. duḥkha), impermanence (mi-nag-pa, Skt. anitya), emptiness (stong-pa, Skt. śūnyata), selflessness (bdag-med-pa, Skt. anātmaka); the origin of suffering (kun-'byung-ba, Skt. samudaya), production (rab-tu skye-ba, Skt. prabhava), causal basis (rgyu, Skt. hetu), condition (rkyen, Skt. pratyaya); cessation ('gog-pa, Skt. nirodha), quiescence (zhi-ba, Skt. śānta), excellence (gya-nom-pa, Skt. praṇīta), disillusionment with saṃsāra (nges-par 'byung-ba, Skt. niḥsaraṇa); path (lam, Skt. mārga), reason (rigs-pa, Skt. nyāya), attainment (sgrub-pa, Skt. pratipatti) and the act of becoming disillusioned with saṃsar̄a (nges-par 'byin-ba, Skt. nairyāṇika); Mvt. 1189-209. Also referred to as the SIXTEEN ASPECTS OF THE FOUR TRUTHS. 226
SIXTEEN MOMENTS OF PRISTINE COGNITION ye-shes bcu-drug, Skt. ṣoḍaśacittakṣaṇa
The perception of the doctrine of the truth of suffering (sdug-bsngal-la chos-shes-pa, Skt. duḥkhadharmajñāna), receptiveness to the perception of the doctrine of suffering (sdug-bsngal-la chos shes-pa'i bzod-pa, Skt. duḥkhadharmajñānakṣānti), the after-effect of the perception of the doctrine of the truth of suffering (sdug-bsngal-la rjes-su rtogs-pa'i shes-pa, Skt. duḥkhānvayajñāna) and receptiveness to the after-effect of the perception of the doctrine of the truth of suffering (sdug-bsngal-la rjes-su rtogs-pa'i shes-pa'i bzod-pa, Skt. duḥkhānvayajñānakṣānti). These four moments are then applied in the same order to the truth of the origin of suffering, to the truth of its cessation and to the truth of the path, making sixteen moments in all; Mvt. (1216-32). 226-7, 230
SIXTEEN ORNAMENTS OF ENIGMATIC INNUENDO gab-tshig-gi rgyan bcu-drug, Skt. ṣoḍaśaprahelikā
According to Daṇḍin's Mirror of Poetics, Ch. III, vv. 96-124, and D. K. Gupta, A Critical Study of Daṇḍin and his Works, pp. 230-9, these are as follows: meaning concealed by a concentration of words, the real meaning lost in the apparent, the use of semantically connected words at a great distance from each other, contrived meaning, harmonious or derivative meaning, coarse meaning, enumeration, assumed meaning, abbreviation, hidden meaning, confusing use of synonyms, vexing or foolish use of words, stealthy meaning, obscurity in a single respect (i.e. of the container), obscurity in both respects (i.e. of the container and content) and a combination of various forms of the above. 105
SIXTEEN PURE HUMAN LAWS mi-chos gtsang-ma bcu-drug
Refer to the quotation in Fundamentals, (pp. 59-60). 512
17
SEVENTEEN
SEVENTEEN FORM REALMS lha-gzugs-khams gnas-ris bcu-bdun
The TWELVE ORDINARY FORM REALMS and the FIVE PURE ABODES OF THE FORM REALMS. 13, 15, 61
18
EIGHTEEN
EIGHTEEN APPENDAGES OF MUSIC rol-mo'i bye-brag bco-brgyad
The dancer, dance, large drum, kettledrum, tambour, large kettledrum, gong, lute, one-sided kettledrum, bell-metal cymbals, bell, three-string lute, mukuṇḍa drum, cymbals, chorus, tabor, instrumentation and flute; Mvt. (5007-26). 98
EIGHTEEN DISTINCT ATTRIBUTES OF THE BUDDHAS sangs-rgyas-kyi chos ma-'dres-pa bco-brgyad, Skt. aṣṭadaśāveṇikabuddhadharma
(1) The tathāgatas are without bewilderment ('khrul-pa med-pa, Skt. nāsti skhalitam); (2) they are not noisy (ca-co med-pa, Skt. nāsti ravitam); (3) they are without false memories (bsnyel-ba med-pa, Skt. nāsti muṣitasmṛtitā); (4) they are without unabsorbed minds (sems mnyam-par ma-gzhag-pa med-pa, Skt. nāsty asamāhitacitta); (5) they are without various perceptions (tha-dad-pa'i 'du-shes med-pa, Skt. nāsti nānātvasaṃjñā); (6) they are without equanimity which does not make distinctions (so-sor ma-rtogs-pa'i btang-snyoms med-pa, Skt. nāsty apratisaṃkhyāyopekṣā); (7) they do not degenerate in their devotion ('dun-pa nyams-pa med-pa, Skt. nāsti cchandasya hāniḥ); (8) they do not degenerate in their perseverance (brtson-'grus nyams-pa med-pa, Skt. nāsti vīryasya hāniḥ); (9) they do not degenerate in their recollection (dran-pa nyams-pa med-pa, Skt. nāsti smṛtihāniḥ); (10) they do not degenerate in their contemplation (ting-'dzin nyams-pa med-pa, Skt. nāsti samādhihāniḥ); (11) they do not degenerate in their discriminative awareness (shes-rab nyams-pa med-pa, Skt. nāsti prajñāhāniḥ); (12) they do not degenerate in their liberation (rnam-grol nyams-pa med-pa, Skt. nāsti vimuktihāniḥ); (13) all the activities of their bodies are preceded by pristine cognition and are followed by pristine cognition (lus-kyi las thams-cad ye-shes-kyi sngon-du 'gro-shing ye-shes-kyi rjes-su 'brang-ba, Skt. sarvakāyakarmajñānapūrvagamaṃ jñānānuparivarti); (14) all the activities of their speech are preceded by pristine cognition and are followed by pristine cognition (ngag-gi las thams-cad ye-shes-kyi sngon-du 'gro-shing ye-shes-kyi rjes-su 'brang-ba, Skt. sawavākkarmajñānapūrvagamam jñānānuparivarti); (15) all the activities of their minds are preceded by pristine cognition and are followed by pristine cognition (yid-kyi las thams-cad ye-shes-kyi sngon-du 'gro-shing ye-shes-kyi rjes-su 'brang-ba, Skt. sarvamanaḥkarma jñānapūrvagamaṃ jñānānuparivarti); (16) they enter into the perception of the pristine cognition which is unobstructed and unimpeded in respect of the past ('das-pa'i dus-la ma-chags ma-thogs-pa'i ye-shes gzigs-par 'jug-go, Skt. atīte 'dhvany asaṅgam apratihataṃ jñānadarśanaṃ pravartate); (17) they enter into the perception of the pristine cognition which is unobstructed and unimpeded in respect of the future (ma-'ongs-pa'i dus-la ma-chags ma-thogs-pa'i ye-shes gzigs-par 'jug-go, Skt. anāgate 'dhvany asaṅgam apratihataṃ jñānadarśanaṃ pravartate); and (18) they enter into the perception of the pristine cognition which is unobstructed and unimpeded in respect of the present (da-ltar-gyi dus-la ma-chags ma-thogs-pa'i ye-shes gzigs-par 'jug-go, Skt. pratyutpanne 'dhvany asaṅgam apratihataṃ jñānadarśanaṃ pravartate); Mvt. (135-53). 22, 140
EIGHTEEN PSYCHOPHYSICAL BASES khams bco-brgyad, Skt. aṣṭadaśadhātu
The sensory bases of the eye, form and the consciousness of the eye; those of the ear, sound and the consciousness of the ear; those of the nose, smell and the consciousness of the nose; those of the tongue, taste and the consciousness of the tongue; those of the body, touch and the consciousness of the body; and those of the intellect, phenomena and the consciousness of the intellect; Mvt. (2040-58). 13, 55, 513
EIGHTEEN SCHOOLS sde-pa bco-brgyad, Skt. aṣṭadaśanikāya
These are: the Āryasarvāstivāda who subdivided into the Kāśyapīya, Mahiśāsaka, Dharmaguptaka, Bahuśrūtīya, Tāmraśāṭīya, Vibhajyavāda and Mūlasarvāstivādin; the Āryasaṃmitīya who subdivided into the Kaurukullika, Avantaka and Vātsīputrīya; the Āryamahāsaṃghika who subdivided into the Purvaśaila, Uttaraśaila, Haimavata, Lokottaravāda and Prajñaptivāda; and the Āryasthavira sect who subdivided into the Mahāvihāravādin, Jetavanīya and Abhayagirivāsin. Refer to Blue Annals, pp. 27-33. There are, however, many conflicting accounts, on which see HBI (Ch. VI). 429
EIGHTEEN SECRET LIBERATORS gsang-ba'i sgrol-ging bco-brgyad
As listed in Nebesky-Wojkowitz, Oracles and Demons of Tibet, pp. 278-9, these comprise nine male spirits (pho-dgu), namely, vajra ging-ka-ra, rdo-rje gnod-sbyin, rdo-rje srin-po, rdo-rje 'byung-po, rdo-rje spyang-khyi, rdo-rje gshin-rje, rdo-rje ro-langs, rdo-rje 'chi-bdag and rdo-rje dus-'tshams; and nine female spirits (mo-dgu), namely, khams-gsum dbugs sdud-ma, dbang-sdud lcags-kyus 'dren-ma, khams-gsum rgyas- 'debs-ma, gzugs-med rlung-ltar 'du-ma, gar-gyi glog-ltar 'du-ma, rbod-ltong lam-ltar byad-ma, rna-nyan phra-ma zer-ma, khams-gsum snying'gsod-ma and tshogs-kyi phyag-tshangs chen-mo. 620
19
NINETEEN
NINETEEN-DEITY MAṆḌALA OF MAÑJUVAJRA 'jam-dpal rdo-rje lha bcu-dgu
As listed in Ngor Thartse Khenpo Sonam Gyatso et al., Tibetan Maṇḍalas: The Ngor Collection, 44:3, the dieties are: Mañjuśrīvajra (Guhyasamāja), Vairocana, Ratnasambhava, Amitābha, Amoghasiddhi, Locanā, Māmakī, Pāṇḍaravāsinī, Tārā, gzugs rdo-rje-ma, sgra rdo-rje-ma, dri rdo-rje-ma, ro rdo-rje-ma, reg-bya rdo-rje-ma, chos-dbyings rdo-rje-ma, gshin-rje gshed, shes-rab mthar-byed, padma mthar-byed and bgegs mthar-byed. 496, n. 525
NINETEEN ROOT DOWNFALLS rtsa-ltung bcu-dgu, Skt. *ekonaviṃśatimūlāpatti
There are five root downfalls certain for kings, five for councillors, eight for ordinary persons and one which is common to all. These are enumerated as follows in Longcenpa, Treasury of Spiritual and Philosophical Systems, p. 200: The five certain for kings are to steal the wealth of the THREE PRECIOUS JEWELS, to punish disciplined monks, to direct a renunciate away from his or her training, to commit the five inexpiable sins and to hold wrong views. The five certain for councillors are to subjugate towns, the countryside, citadels, cities and provinces. The eight certain for ordinary persons are to teach emptiness to those of unrefined intelligence, to oppose those who enter into the greater vehicle, to join the greater vehicle having rejected the prātimokṣa vows, to uphold or cause one to uphold the vehicles of pious attendants and self-centred buddhas, to praise oneself and depreciate others, to speak of one's own receptivity as profound, to misappropriate the wealth of the Precious Jewels and to cause others to abandon the riches of tranquillity. That which is common to all is to abandon the enlightened attitude of aspiration. The foremost canonical source is the Sūtra of Ākāśagarbha, as summarised in Śāntideva's Compendium of Lessons, (Ch. 4). 235
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TWENTY
TWENTY COMMITMENTS CONCERNING ATTAINMENT sgrub-pa'i nyi-shu
These Anuyoga commitments are listed by Jamgön Kongtrül, shes-bya kun-khyab mdzod, Vol. 2, pp. 185-6, as follows: one should not injure the body of or disobey the commands of one's vajra master; one should not enjoy one's teacher's consort; one should not squander the feast offerings of the faithful; one should neither defile the wealth of the precious jewels and the learned, nor drink ale to the point of intoxication; one should not enjoy the female consort of a vajra brother; one should not adhere to a consort who lacks the appropriate signs; one should not adhere to sacramental substances which lack the appropriate signs; one should not depreciate the attributes of the learned; one should not teach the secret doctrines to unworthy recipients; one should not abandon a consort who has the appropriate signs or a student who is a worthy recipient; one should separate neither the genuine bliss and emptiness, nor the symbolic male and female deities; one should not quarrel at home even with one's siblings or spouse; one should not enjoy that which has been enjoyed and left over by others; one should not covet the teacher's seat; one should not break one's natural retreat; one should not abandon contemplation out of indolence; one should not interrupt recitation and rituals with the words of men; one should not transgress the seals which symbolise empowerment, nor should one forget their symbolism; one should not disturb the maṇḍala of yogins, nor divert the strength of living beings; and one should continuously bear one's master upon the crown of one's head. 367
TWENTY ELEMENTS OF SAMSĀRA 'khor-ba'i chos nyi-shu
To regard form as self, as a possession of self, as in the self, or as that in which the self is; and analogously for the remaining four components of feeling, perception, habitual tendencies and consciousness. 347
TWENTY MOUNTAIN CAVES OF NGARI mnga'-ris skor-du gangs-brag nyi-shu
The twenty snow mountains of Ngari are thang-lha gangs, ma-mkhar gangs, ti-se gangs, bu-le gangs, 'o-de gung-rgyal gangs, sham-po gangs, mkhar-ri gangs, lha-rgod gangs, pho-ma gangs, rdo-rje gangs, jo-mo kha-rag gangs, ha'o gang-bzang gangs, rtse-'dud gangs, la-phyi gangs, tshe-ring gangs, ti-sgro gangs, gsal-rje gangs, lha-ri gangs, tsā-ri gangs and nga-la gangs. Not all of these mountain ranges, however, are in the Ngari province of Tibet. 518
TWENTY ROOT DOWNFALLS rtsa-ltung nyi-shu, Skt. *viṃśatimūlāpatti
According to the Pagoda of Precious Jewels, these comprise the NINETEEN ROOT DOWNFALLS, with the addition of the downfall which occurs when the enlightened mind of engagement or entrance is abandoned. 235
TWENTY WAYS (IN WHICH THE BODHISATTVA'S BODY IS ENLIGHTENED) rnam-pa nyi-shu byang-chub-pa
According to Nyoshul Khen Rinpoche, this refers to the ten aspects of renunciation and the ten aspects of realization which pertain to the TEN LEVELS OF BODHISATTVAS. The term may also refer in Madhyamaka to the purification of the fourfold view of self (bdag-lta bzhi) which applies to each of the FIVE COMPONENTS of form, feeling, perception, habitual tendencies and consciousness (see TWENTY ELEMENTS OF SAṂSĀRA); and in the context of the vehicles of Secret Mantra, it may refer to the accomplishment of twenty specific exercises pertaining to the experiential cultivation of the energy channels, currents and seminal points within the body. 416
21
TWENTY-ONE
TWENTY-ONE GENYEN dge-bsnyen nyer-gcig
According to Nebesky-Wojkowitz, Oracles and Demons of Tibet, pp. 222-3, these are named after the mountains or valleys which are their residences, namely, tsha-ri gangs, bar-yul gangs, la-phyi gangs, gnod-sbyin gangs, rgyal-gyi mkhan-pa-lung, dpal-gyi gra-bu-lung, dpal-gyi 'jag-ma-lung, skyid-kyi gro-ma-lung, spang-phung gangs, gsal-ja gangs, gYu-lung gangs, 'brong-rdza gangs, bal-yul gangs, jo-mo gangs, rnye-bo gangs, rdza-yul gangs, rna-nam gangs, shel-bzang gangs, rong-btsan gangs, sgam-po gangs and lho-rong gangs. Alternatively, in the various recensions of the Injunctions of Padma, it is recounted that, at dam-snying grongs-ngos in Kham, Padmasambhava subdued Nyencen Thangla with his retinue of twenty-one demons (four rgyal-po spirits, four sde-dpon, four dmag-dpon, four bdud-po and five las-mkhan) and having bound them to the dge-gnyen (Skt. upāsaka) vows renamed them as mchog-rag-nsal, the “Protector of Marpori” and the “twenty-one genyen”. 513
TWENTY-ONE HIGHER REALMS khams gong-ma nyi-shu-rtsa-gcig
The SEVENTEEN FORM REALMS together with the FOUR FORMLESS REALMS. 14-15, 61
TWENTY-ONE MAṆḌALA CLUSTERS OF THE GATHERING OF THE TRANSMITTED PRECEPTS bka'-'dus tshom-bu nyer-gcig
As enumerated in Ocean of Doctrines, the Gathering of Transmitted Precepts, these are: Glorious Mahottara Heruka in the centre; Yangdak Heruka, Vajrāvali, Vajrapāṇi and rdo-rje rtsal-rdzogs in the east; Vajrakapālamāla, Cakrasaṃvara, Yamāntaka and ratna rtsal-rdzogs in the south; Hayagrīva, Hevajra, Guhyasamāja and padma rtsal-rdzogs in the west; Chemcok, Kālacakra, mkha'-klong 'khyil-ba and karma rtsal-rdzogs in the north; mngon-rdzogs rgyal-po in the south-east; Vajrakumāra in the south-west; dregs-'dul in the north-west; and stobs-ldan nag-po in the north-east. 779
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TWENTY-THREE
TWENTY-THREE COMMITMENTS RELATING TO DISCIPLINE brtul-zhugs-kyi nyer-gsum
These Anuyoga commitments are enumerated in Jamgön Kongtrül, shes-bya kun-khyab mdzod, Vol. 2, p. 189-92, as follows: (1) In the manner of a fox who has been trapped, and turns away without regard for life itself, having had a limb torn off, the yogin guards the commitments even at the cost of life itself. This is the skillful means which destroys disharmonious aspects and enters into the power of the commitments (va). (2) In the manner of the all-knowing horse who knows and swiftly encircles everything in a moment, discriminative awareness is the unimpeded discipline regarding all individual and general characteristics that can be known (cang-shes). (3) In the manner of a Gyiling steed which roams anywhere with great expressive power, the respectful body enacts the discipline which perseveres in the dance, mudrās and exercises, and destroys idleness (gyi-ling). (4) In the manner of a rutting elephant who, incensed, destroys whatever enemies appear without investigating them, one who knows saṃsāra and nirvāṇa to be indivisible performs conduct which destroys the four enemies of view and conduct (glang-chen spyod). (5) In the manner of a tiger whose aggressive spirit is fierce, overbearing and hostile, the powerful discipline of heroic contemplation which realises the abiding nature performs rites of “liberation” and transference of consciousness for those students who are aggressive (stag). (6) In the manner of a great garuda who glides effortlessly through the sky and discerns all without special regard, the view is one of effortless conduct through realization of the indivisibility of the expanse and pristine cognition (khyung-chen). (7) In the manner of a bear who terrifies and crushes whatever it focuses upon without hesitation, one who has plumbed the depths of the view and conduct of yoga is disciplined in the rites of sorcery and sexual union without hesitation (dom). (8) In the manner of an ocean whose golden depths are unmoved is the discipline of firm unchanging mind which is able (to understand) the profound secret meaning and experiential cultivation (rgya-mtsho). (9) In the manner of a dumb mute who neither accepts nor rejects is the discipline which reaches the limit of discriminative awareness, realising selflessness by impartial meditative absorption (lkug-pa gti-mug-can). (10) In the manner of unmoving Mount Sumeru is the discipline of skillful means which depends on the unwavering antidote of unchanging loyalty to teacher and friends, and on the sinking into and grasping of contemplation (ri-rab mi-gYo-ba). (11) In the manner of the vast and extensive sky which accomodates everything without acceptance and rejection is the discipline which is warm and hospitable to fraternal yogins and the conduct which does not lapse from the vehicle of saṃsāra and nirvāṇa but remains within this view and conduct of supreme identity (nam-mkha'). (12) In the manner of a thunderbolt which falls and destroys is the discipline which unimpededly destroys all enemies and obstacles by forceful contemplation (thog). (13) In the manner of Vajrapāṇi who destroys all who hold erroneous views, the yogin performs the discipline through which, having meditated on the wrathful deity, one cuts through and destroys these views without hesitation (lag-na-rdo-rje). (14) In the manner of a crow who looks out for both enemies and plunder at the same time, is the discipline of skillful means which perseveres simultaneously in constant renunciation and enterprise (bya-rog). (15) In the manner of an elephant who plunges into water without regard for being soaked or unsoaked, one who has plumbed the depths of the view and conduct of supreme identity practises without the duality of renunciation and acceptance, and practises the discipline of the four rites of enlightened activity without discriminating among those who require training (glang-chen). (16) In the manner of a friendless lion who sits alone is the discipline which sustains the view and meditation by abiding in solitude after renouncing those disharmonious associations of view and conduct (seng-ge). (17) In the manner of a duck who easily associates without marriage, so is the discipline which associates without ties and the skillful means which cause sentient beings to reach the happiness of liberation through compassion and loving kindness (ngang-pa). (18) In the manner of a magician who constructs illusions, one who meditates and teaches having understood components and activity fields to be the apparitional maṇḍala of the conquerors enacts discipline through skillful means (sgyu-ma-mkhan). (19) In the manner of a pig who eats everything without discerning purity and impurity are the discipline and conduct of sameness, without accepting and rejecting the five sacramental substances (phag). (20) In the manner of a jackal who likes to kill without impediment is the discipline of skillful means which “liberates” heretical thoughts through compassion experienced in view and conduct, arrays such consciousness in an uncorrupted (realm), and thus perfects the provisions (ce-spyang). (21) In the manner of lightning which illuminates everything swiftly and simultaneously is the discipline which perseveres so that one's own benefit be attained and others' benefit be swiftly attained through experiential cultivation of the path (glog). (22) In the manner of a vulture who avoids the taking of life as a moral discipline is the discipline which delights in and sustains commitments associated with supreme identity but appears not to indulge in other vehicles connected with disciplinary conduct (bya-rgod). (23) In the manner of a modest king who rules the kingdom and dearly protects his retinue rather than himself, the yogin performs acts of pure delightful discipline, protects living beings by realising all things not on behalf of himself but for others, and overpowers the kingdom by the discipline which strives through skillful means to experience and realise the indivisibility of the expanse and pristine cognition as supreme bliss (rgyal-po bag-ldan). 367
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TWENTY-FOUR
TWENTY-FOUR LANDS gyul nyer-bzhi
According to D. L. Snellgrove, The Hevajra Tantra, Vol. 1, p. 70, these are Jālandhara, Oḍḍiyāna, Paurṇagiri, Kāmarūpa, Mālava, Sindhu, Nagara, Munmuni, Kāruṇyapāṭaka, Devīkota, Karmārapātaka, Kulatā, Arbuda, Godāvarī, Himādri, Harikela, Lampāka, Kāñci, Saurāṣṭra, Kaliṅga, Kokaṇa, Caritra, Kośala and Vindhyākaumārapaurikā. 889
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TWENTY-FIVE
TWENTY-FIVE CATEGORIES (OF THE SĀṂKHYA) shes-bya thams-cad grangs nyi-shu rtsa-lnga, Skt. pañcaviṃśatitattva
The self (puruṣa) and the twenty-four aspects of “nature” (prakṛtī): prime matter (pradhāna); intellect (buddhi or mahat); ego (ahaṃkāra); the five quiddities (pañcatanmātra) which are the objects of the FIVE SENSES; the eleven faculties (ekādaśendriya) which are the FIVE SENSE ORGANS with the addition of speech, hand, foot, the organs of excretion and generation, and mind; and the FIVE ELEMENTS. 16, 64
TWENTY-FIVE FIELDS/WORLD SYSTEMS (ON VAIROCANA'S HANDS) (zhing-) khams nyi-shu-rtsa-lnga
These are structured vertically upon the hands of Buddha Vairocana, corresponding successively to his body, speech, mind, attributes and activities. According to Longcenpa, Wish-fulfilling Treasury, pp. 28-31, they are dpal-'byung 'od-zer rnam-snang (representing body of body), padma dpal-gyis brgyan (body of speech), rin-chen rgyan snang-bkod (body of mind), me-tog sil-ma bkram-pa (body of attributes), dge-ba sna-tshogs dag-pa'i zhing (body of activities); me-tog shin-tu rgyas-pa (speech of body), yang-dag 'byung-ba'i gzi-brjid dbyangs (speech of speech), sgra-dbyangs mi-zad sgrogs-po'i zhing (speech of mind), rdo-rje rgyal-mtshan (speech of attributes), rnam-par snang (speech of activities); snang-ba'i mdog (mind of body), rnam-snang dang-ba (mind of speech), mi-mjed 'jig-rten-gyi khams (mind of mind), 'od-'phro dri-med (mind of attributes), rin-chen brgyan-pa'i zhing (mind of activities); rdul-bral (attributes of body), dag-par snang (attributes of speech), rin-chen 'od-'phro (attributes of mind), rab-snang (attributes of attributes), snang-byed (attributes of activity); 'od-byed (activity of body), 'od-'phro bkod-pa (activity of speech), snang-ldan (activity of mind), rab-mdzes (activity of attributes) and rab-tu dga'-ba (activity of activity). 123, 130, 409
TWENTY-FIVE GREAT ACCOMPLISHED MASTERS OF CHIMPU mchims-phu'i grub-chen nyer-lnga
Otherwise known as rje-'bangs nyer-lnga (the “king and his twenty-five subjects”), they are enumerated in History, pp. 534-6. The exact enumerations of the fifty-five realised ones of Yangdzong, the one hundred and eight accomplished masters of Yerpa and Chuwori and the thirty mantra adepts of Sheldrak are unknown. Of the twenty-five ḍakīnīs, seventeen are enumerated. 537
TWENTY-FIVE GREAT PILGRIMAGE PLACES OF KHAM AND AMDO mdo-khams gnas-chen nyer-lnga
A) skyo-brag seng-ge rdzong in rdza-chu (main pilgrimage place of buddha-body); (1) spyi-'byams nyi-zla-phug in rdza-chu (body aspect of buddha-body); (2) glo-thu karma (speech aspect of buddha-body); (3) mnyan in 'bri-klung (mind aspect of buddha-body); (4) kha-la rong-sgo in Nangcen (attribute aspect of buddha-body); (5) he brag-dkar (activity aspect of buddha-body);
B) spu-bo dga'-ba-lung (main pilgrimage place of buddha-speech); (6) padma shel-ri (speech aspect of buddha-speech); (7) kha-ba dkar-po in Tshawarong (body aspect of buddha-speech); (8) na-bun rdzong in Nangcen (mind aspect of buddha-speech); (9) ye-rgyal nam-mkha' rdzong (attribute aspect of buddhaspeech); (10) hor tre-shod or lcags-mdud kha-ba lung-ring (activity aspect of buddha-speech);
C) dan-ti shel-gyi brag in rma-khog (main pilgrimage place of buddha-mind); (11) rma-smad rdo-rje'i brag (mind aspect of buddha-mind); (12) me-nyag bzhag-ra lha-rtse (body aspect of buddha-mind); (13) war-ti'i brag (speech aspect of buddha-mind); (14) mkha'-'gro 'bum-rdzong in lower Nangcen (attribute aspect of buddha-mind); (15) spo-ne brag-dkar (activity aspect of buddha-mind);
D) ru-dam gangs-kyi ra-ba, otherwise called khro-ri rdo-rje zil-khrom (main pilgrimage place of buddha-attributes); (16) rdzong-shod bde-gshegs 'dus-pa'i pho-brang in 'dzings (attribute aspect of buddha-attributes); (17) rngul-mda' pho-brang in front of Lhündrup Teng Temple in Derge (body aspect of buddha-attributes); (18) padma shel-phug in the lower valley of rme-shod 'dzom-nang (speech aspect of buddha-attributes); (19) tsā-'dra rin-chen brag (mind aspect of buddha-attributes); (20) 'dzom-thog phu-seng gnam-brag in 'bri-chu (activity aspect of buddha-attributes);
E) kaḥ-thog rdo-rje gdan (main pilgrimage place of buddha-activity); (21) brag-ri rdo-rje spungs-pa (activity aspect of buddha-activity); (22) gtsang-gshis rdo-rje gro-lod (speech aspect of buddha-activity); (23) rngu (body aspect of buddha-activity); (24) bkra-shis, perhaps kam-po gangs-ra (mind aspect of buddha-activity); (25) hyal-gyi brag (attribute aspect of buddha-activity). 518, 867
TWENTY-FIVE (GREAT PROFOUND) TREASURES (zab-pa'i) gter(-chen) nyer-lnga
According to Dalai Lama V, Record of Teachings Received, Vol. 2, pp. 476ff.: “The profound treasures of Orgyen Rinpoche consist of central treasures which penetrate like roots (dbus-gter 'jug-pa rtsa-ba lta-bu), southern treasures concentrated like stalks (lho-gter dril-ba sdong-po lta-bu), western treasures radiating like flowers (nub-gter gsal-ba me-tog lta-bu), northern treasures expanding like branches (byang-gter rgyas-pa yal-ga lta-bu) and eastern treasures maturing like fruits (shar-gter smin-pa 'bras-bu lta-bu).” Since each category has subdivisions resembling roots, stalks, flowers, branches and fruits there are said to be twenty-five great profound treasures altogether. Refer to Tulku Thondup Rinpoche, Hidden Teachings of Tibet, p. 115 and notes. 518, 822
TWENTY-FIVE RESULTANT REALITIES 'bras-chos nyer-lnga
These are the FIVE BUDDHA-BODIES, the FIVE MODES OF BUDDHA-SPEECH, the FIVE KINDS OF BUDDHA-MIND, the FIVE ENLIGHTENED ATTRIBUTES and the FIVE ENLIGHTENED ACTIVITIES. 34, 35, 267, 282-3, 288-9, 369
TWENTY-FIVE WORLD SYSTEMS khams nyer-lnga
See TWENTY-FIVE FIELDS/WORLD SYSTEMS (ON VAIROCANA'S HANDS)
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27
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TWENTY-EIGHT
TWENTY-EIGHT COMMITMENTS (OF MAHĀYOGA) (rnal-'byor chen-po'i) dam-tshig nyi-shu-rtsa-brgyad
According to the Miraculous Key of Further Discernment, these are the three basic commitments of body, speech and mind (sku-gsung-thugs-kyi rtsa-ba'i dam-tshig gsum) and the twenty-five ancillary ones, five of which are to be practised (spyad-par bya-ba), namely, five kinds of rites of “liberation” and sexual practices; five not to be renounced (spang-bar mi-bya-ba), namely, the FIVE CONFLICTING EMOTIONS; five to be adopted (blang-bar bya-ba), namely, the FIVE NECTARS; five to be known (shes-par bya-ba), namely, the FIVE COMPONENTS, FIVE ELEMENTS, FIVE SENSE OBJECTS, sacraments of meat and propensities in their pure nature; and five to be attained (bsgrub-par bya-ba), namely, the buddha-body, speech, mind, attributes and activities. Cf. Līlāvajra, Clarification of Commitments, pp. 147-8; and Jamgön Kongtrül, shes-bya kun-khyab-mdzod, Vol. 2, (pp. 182-5). 361
TWENTY-EIGHT COMMON COMMITMENTS (OF ANUYOGA) thun-mongs-gi nyi-shu-rtsa-brgyad
These are equivalent to the TWENTY-EIGHT COMMITMENTS OF MAHĀYOGA. 367
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30
THIRTIES
THIRTY DESIGNATED ARTS bzor-btags-pa sum-cu
These include creative techniques, writing, drawing, arithmetic, wrestling, hair-styling, deportment, elephant-riding, sword-fencing, javelin-throwing, archery and so forth; Mvt. (4972-5006). 98
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THIRTY-TWO MAJOR MARKS mtshan-bzang so-gnyis, Skt. dvātriṃśanmahāpuruṣalakṣaṇa
According to the Ornament of Emergent Realization, Ch. 8, vv. 13-17, these are palms and soles marked with doctrinal wheels, feet firm like those of a tortoise, webbed fingers and toes, soft and supple hands and feet, a body with seven well-proportioned parts, long toes and fingers, broad arches, a tall and straight body, inconspicuous ankles, body-hairs which curl upwards, antelope-like calves, long and beautiful arms, a supremely contracted sexual organ, a golden complexion and delicate skin, well-grown body hairs which curl distinctly to the right, a hair-ringlet (ūrṇakeśa) between the eyebrows, a lion-like chest, well-rounded shoulders, a broad back, a supreme sense of taste, a symmetrical body like a banyan tree, the uṣṇīṣa proturberance on the head, a long and beautiful tongue, a Brahmā-like voice, lion-like jaws, teeth which are pure white, equal in size, close-fitting, and forty in number, sapphire blue eyes, and bovine eyelashes; Mvt. 235-67. See also R. Thurman, The Holy Teaching of Vimalakīrti, p. 156; and H. Dayal, The Bodhisattva Doctrine in Sanskrit Buddhist Literature, (pp. 300-5). 20, 124-5
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34
35
THIRTY-FIVE ORNAMENTS OF SENSE don-rgyan sum-cu so-lnga, Skt. arthālaṃkāra
According to Daṇḍin's Mirror of Poetics, Ch. 2, and Gupta, A Critical Study of Daṇḍin and his Works, these are: natural description (svabhāvokti), simile (upamā), metaphor (rūpaka), poetic association (dīpaka), repetition (āvṛtti), denial (ākṣepa), corroboration (arthāntaranyāsa), contrast (vyatireka), peculiar causation (vibhāvanā), concise suggestion (samāsokti), hyperbole (atiśayokti), poetic fancy (utprekṣā), cause (hetu), misrepresentation (leśa), subtlety (sūkṣma), relative order (yathāsaṃkhya), flattery (preyas), demeanour (rasavat), coincidence (samāhita), vigour (ūrjasvi), periphrastic speech (paryāyokta), exaltation (udātta), obfuscation (apahnuti), double entendre (śliṣṭa), statement of difference (viśeṣokti), equal pairing (tulyayogitā), incongruity (virodha), artful praise (vyā-jastuti), damning with faint praise (aprastutapraśaṃsā), co-mention (sahokti), illustrative simile (nidarśana), benediction (āśis), barter (parivṛtti), description of the past or future as if it were the present (bhāvika) and a conjunction of poetic figures (saṃkirṇa). 105
36
THIRTY-SIX ACTIONS OF THE WHEEL OF THE INEXHAUSTIBLE ORNAMENTS OF BUDDHA BODY, SPEECH AND MIND sku-gsung-thugs mi-zad-pa rgyan-gyi 'khor-lo'i mdzad-pa sum-cu-rtsa-drug
These are the TWELVE DEEDS OF THE SUPREME EMANATIONAL BODY, the TWELVE DIFFERENT DOCTRINAL WHEELS OF BUDDHA-SPEECH and the TWELVE DIFFERENT INTENTIONS OF BUDDHA-MIND. 121
THIRTY-SIX CHARACTERISTICS (OF DRAMA) mtshan-nyid sum-cu-so-drug
According to Bharata, Dramatical Treatise, Ch. 17, these are embellishment (bhūṣaṇa), abbreviation (akṣarasaṃghāta), fortune/prosperity (śobhā), declaration (udāharaṇa), cause (hetu), doubt (saṃśaya), illustration (dṛṣṭānta), attainment (prāpti), intention (abhiprāya), evidence (nidarśana), explanation (nirūkta), accomplishment (siddhi), distinction (viśeṣana), lack of qualities (guṇātipāta), hyperbole (atiśaya), equal scrutiny (tulyatarka), versification (padoccaya), perception (dṛṣṭa), indication (upadiṣṭa), ideas (vicāra), opposition (tadviparyāya), slips of the tongue (bhraṃśa), conciliation (anunaya), garlands (mālā), concord (dākṣiṇya), reproach (garhaṇa), presumption (arthāpatti), proof (prasiddhi), question (pṛcchā), beauty (sārūpya), imagination (manoratha), disparagement (leśa), agitation (kṣobha), enumeration of qualities (guṇakīrtana), unmentioned accomplishment (anuktasiddhi) and words of affection (priyavacana). 107
THIRTY-SIX EMPOWERMENTS/CEREMONIES (OF ANUYOGA) dbang-chog so-drug
The ten outer empowerments (phyi-yi dbang bcu), eleven inner empowerments (nang-gi dbang bcu-gcig), thirteen empowerments of attainment (sgrub-pa'i dbang bcu-gsum) and two secret empowerments (gsang-ba'i dbang gnyis). Refer to Jamgön Kongtrül, shes-bya kun-khyab mdzod, Vol. 2, pp. 748-9; and to the Peking Kangyur, Vol. 9, (pp. 276-7). 364-5
37
THIRTY-SEVEN ASPECTS OF ENLIGHTENMENT byang-chub-kyi chos sum-cu-rtsa-bdun, Skt. saptatriṃśadbodhipakṣadharma
These are the FOUR ESSENTIAL RECOLLECTIONS, the FOUR CORRECT TRAININGS, the FOUR SUPPORTS FOR MIRACULOUS ABILITY, the FIVE FACULTIES, the FIVE POWERS, the SEVEN BRANCHES OF ENLIGHTENMENT and the EIGHTFOLD PATH. 236
38
39
40
FORTIES
FORTY PRINCIPALITIES sil-ma bzhi-bcu
As a result of constant warfare between the TWELVE MINOR KINGDOMS, power devolved into the hands of forty principalities ruled by forty minor feudal kings. Apart from 'brog-mo rnam-gsum ruled by the lord rgyal-po se-mi ra-khrid, gye-mo yul-drug ruled by the lord gye-rje mkhar-ba and se-mo gru-bzhi ruled by the lord gnyags-gru 'brang, their names and localities are unknown at the present day. Refer to Dudjom Rinpoche, rgyal-rabs, (pp. 13-14). 507, 949
41
42
FORTY-TWO PEACEFUL DEITIES zhi-ba'i lha zhe-gnyis
According to the Tantra of the Secret Nucleus and related works, such as the so-called Tibetan Book of the Dead, these are Samantabhadra, Samantabhadrī, Vairocana, Akṣobhya, Ratnasambhava, Amitābha, Amoghasiddhi, Ãkāśadhātvīśvarī, Buddhalocanā, Māmakī, Paṇḍaravāsinī, Samayatārā, Kṣitigarbha, Vajrapāṇi, Ākāśagarbha, Avalokiteśvara, Lāsyā, Mālyā, Gītā, Nartī, Maitreya, Nivaraṇaviṣkambhin, Samantabhadra, Mañjuśrī, Dhūpā, Puṣpā, Ālokā, Gandhā, Amṛtakuṇḍalin, Hayagrīva, Mahābala, Yamāntaka, Aṅkuśā, Pāśā, Sphoṭā, Ghaṇṭā, Munīndra, Vemacitra, Śākyamuni, Siṃha, Jvālamukha and Yamarāja. 125-6, 623, 644, 691
43
44
45
46
FORTY-SIX TRANSGRESSIONS nyes-byas zhe-drug, Skt. ṣaṭcatvāriṃśadduṣkrṭa
Refer to the Twenty Verses on the Bodhisattva Vow, translated in M. Tatz, Difficult Beginnings. These are also cited in Jamgön Kongtrül, shes-bya kunkhyab mdzod, Vol. 2, pp. 114-17, where they are explained to include thirty-four transgressions which contradict the gathering of virtuous doctrines and twelve which contradict activity on behalf of others. The former comprise seven contradicting liberality, nine contradicting moral discipline, four contradicting patience, three contradicting perseverance, three contradicting concentration and eight contradicting discriminative awareness. The latter comprise those transgressions which separate one from general acts of benefit and those which separate one from particular acts of benefit. 95
47
48
49
50
FIFTIES
51
FIFTY-ONE MENTAL EVENTS sems-byung lnga-bcu-rtsa-gcig, Skt. ekapañcāśaccaitasika
The five ever-present ones (kun-'gro lnga) of contact, attention, feeling, cognition and motivation; the five which determine objects (yul so-sor nges-pa lnga) of adherence, inclination, recollection, contemplation and discriminative awareness; the eleven attendant functions of every positive attitude (bcu-gcig dge-sems kun-gyi 'khor-du 'byung-ba) of faith, carefulness, lucidity, equanimity, decency, decorum, detachment, non-hatred, non-delusion, nonviolence and perseverance; the six root conflicting emotions (rtsa-ba'i nyon-mongs-pa drug) of hatred, desire, arrogance, ignorance, view of mundane aggregates and doubt; and the twenty subsidiary conflicting emotions (nye-bar nyon-mongs-pa nyi-shu) of anger, hostility, dissimulation, malice, jealousy, miserliness, deception, dishonesty, spitefulness, pride, contempt, indecorum, dullness, over-exuberance, distrust, laziness, carelessness, forgetfulness, excitability and inattentiveness; and the four variables ('gyur-ba bzhi) of drowsiness, regret, ideas and scrutiny. Refer to H.V. Guenther, Buddhist Philosophy in Theory and Practice, pp. 63-4, which is based on Mipham Rinpoche, yid-bzhin mdzod-kyi grub-mtha' bsdus-pa, (pp. 13ff). 156
52
53
54
55
56
57
58
FIFTY-EIGHT BLOOD-DRINKERS/WRATHFUL DEITIES khrag-thung/khro-bo lnga-bcu lnga-brgyad
According to the Tantra of the Secret Nucleus and works such as the so-called Tibetan Book of the Dead, these comprise the Buddha, Vajra, Ratna, Padma and Karma Heruka, along with their respective Krodhīśvarī, the EIGHT GAURI or Mātarah, the eight Piśācī, the twenty-eight Īśvarī and the four female gatekeepers. 623
59
60
SIXTIES
SIXTY DOCTRINES chos-kyi mam-grangs drug-cu
The TWELVE DEEDS OF THE SUPREME EMANATIONAL BODY in the twelve realms, each of which possesses the FIVE EXCELLENCES of place, teacher, retinue, doctrine and time. 137
61
62
63
64
SIXTY-FOUR CRAFTS sgyu-rtsal drug-cu rtsa-bzhi
According to the Sūtra of Extensive Play, Ch. 10 (Lipiśālāsaṃdarśanaparivarto daśamaḥ), these include such crafts as flower-arranging, hunting and knowledge of the languages of many races including those of spiritual beings. 98, 418
SIXTY-FOUR ENLIGHTENED ATTRIBUTES yon-tan-gyi chos drug-cu-rtsa-bzhi, Skt. catuḥṣaṣṭir guṇāh
Refer to Ch. 3 (Guṇādhikāra) of the Supreme Continuum of the Greater Vehicle by Maitreya. These are the TEN POWERS OF A BUDDHA, the FOUR FEARLESSNESSES, the EIGHTEEN DISTINCT ATTRIBUTES OF THE BUDDHAS and the THIRTY-TWO MAJOR MARKS. 95, 203
70
SEVENTIES
SEVENTY POINTS OF THE ORNAMENT OF EMERGENT REALISATION mngon-rtogs-rgyan-gyi don bdun-cu
These represent the subdivisions of the EIGHT TOPICS OF THE ORNAMENT OF EMERGENT REALISATION. Refer to E. Conze, Abhisamayālaṁkāra, for detailed discussions. 95
80
EIGHTIES
EIGHTY MINOR MARKS dpe-byad brgyad-cu, Skt. aśītyānuvyañjana
These are enumerated in Mvt. 268-349; and refer to Thurman, The Holy Teaching of Vimalakīrti, (pp. 156-7). 20, 124-5
84
EIGHTY-FOUR ACCOMPLISHED MASTERS grub-thob brgyad-cu rtsa-bzhi, Skt. caturaśītisiddha
Refer to J. Robinson, Buddha's Lions, for their enumeration and life stories. 442
90
NINETIES
96
NINETY-SIX DOCTRINES (OF A SINGLE EMANATIONAL BODY) chos dgu-bcu go-drug Refer to Jamgön Kongtrül, shes-bya kun-khyab mdzod, Vol. 1, (p. 327). 22, 138
100s
HUNDREDS
HUNDRED AUTHENTIC FAMILIES OF BUDDHAS sangs-rgyas rigs-brgya
Those of the FORTY-TWO PEACEFUL DEITIES and the FIFTY-EIGHT BLOOD-DRINKERS. 591
HUNDRED TREASURE-FINDERS gter-ston brgya-rtsa
Refer to Tulku Thondup Rinpoche, Hidden Teachings of Tibet, pp. 189-201, for the traditional]] enumerations of the treasure-finders. 752
HUNDRED TREASURES WHICH WERE THE MASTER COPIES OF KING TRHISONG rgyal-po'i bla-gter brgya
These are not enumerated and are only known from a few colophons. 518
250
TWO HUNDRED AND FIFTY DISCIPLINES OF THE VINAYA nyi-brgya lnga-bcu'i 'dul-khrims
The vows of a fully-ordained monk (dge-slong, Skt. bhikṣu) which are explained in the Transmissions of the Vinaya. Refer also to C. S. Prebish, Buddhist Monastic Discipline, which describes these in detail. 230
831
EIGHT HUNDRED AND THIRTY-ONE ANCILLARY EMPOWERMENTS (OF ANUYOGA) (anu-yo-ga'i) yan-lag-gi dbang brgyad-brgya so-gcig
Refer to the discussion in Jamgön Kongtrül, shes-bya kun-khyab mdzod, Vol. 2, (p. 748). 364
1000s
THOUSANDS
THOUSAND BUDDHAS sangs-rgyas stong-rtsa gcig
Also known as the THOUSAND SUPREME EMANATIONAL BODIES, they are enumerated in detail in the Auspicious Aeon Sūtra. 136, 431, 624, 938, 944
THOUSAND SUPREME EMANATIONAL BODIES mchog-gi sprul-sku stong-rtsa
Refer to the Sūtra of Inconceivable Secrets as cited in Obermiller, History of Buddhism, Pt. 2, pp. 91ff.; and see the preceeding entry. 409
21000
TWENTY-ONE THOUSAND (DOCTRINAL) COMPONENTS (chos-kyi) phung-po nyis-khri chig-stong
Those components of doctrine forming the Mantrapiṭaka of the Awareness-holders. 77-8
TWENTY-ONE THOUSAND PHENOMENA/KINDS (OF DESIRE, HATRED, DELUSION AND THEIR COMBINATION) dug-gsum-ka cha-mnyam-pa-la nyikhri chig-stong
The four groups of conflicting emotions arising from the ramification of dispositions grounded in ignorance. Cf. the discussion in Longcenpa, Treasury of Spiritual and Philosophical Systems, (p. 37). 55
84000s
EIGHTY-FOUR THOUSAND CONFLICTING EMOTIONS/PHENOMENA nyon-mong/chos brgyad-khri bzhi-stong
The amalgam of the four groups of conflicting emotions referred to in the preceeding entry. 55, 133
EIGHTY-FOUR THOUSAND (DOCTRINAL) COMPONENTS (chos-kyi) phung-po brgyad-khri bzhi-stong
The antidotes corresponding to the EIGHTY-FOUR THOUSAND CONFLICTING EMOTIONS. Cf. also the Treasury of Abhidharma, Ch. 1, (v. 25). 17, 77, 86, 133, 763, 925
EIGHTY-FOUR THOUSAND DOCTRINES OF THE VEHICLES brgyad-khri bzhi-stong theg-pa'i chos
Millions
MILLIONS
SIX MILLION FOUR HUNDRED THOUSAND VERSES (OF THE NATURAL GREAT PERFECTION) rang-bzhin rdzogs-pa chen-po ślo-ka 'bum-phrag drug-cu rtsa-bzhi
The traditional]] enumeration of the volume of texts of the Great Perfection, as represented by the Atiyoga sections of the Collected Taniras of the Nyingmapa. 332, 493, 539, 922
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