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A list of all pages that have property "Gloss-term" with value "Three Jewels;three jewels;The Buddha, Dharma, and Sangha.". Since there have been only a few results, also nearby values are displayed.

Showing below up to 26 results starting with #1.

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  • Tsadra Library Glossary Search/All Gloss Entries/Enlightened Vagabond/Glossary  + (Three Jewels;three jewels;The Buddha, the Dharma, and the Sangha. Taking refuge in the Three Jewels marks the entry into the Buddhist path and distinguishes one as a Buddhist.)
  • Tsadra Library Glossary Search/All Gloss Entries/Machik's Complete Explanation (2003)/Glossary  + (Three Jewels;three jewels;or the Triple Refuge, are the most basic sources of spiritual inspiration in Buddhism. They are the Buddha, the Dharma, and the Saṅgha.)
  • Tsadra Library Glossary Search/All Gloss Entries/Machik's Complete Explanation (2013)/Glossary  + (Three Jewels;three jewels;or the Triple Refuge, are the most basic sources of spiritual inspiration in Buddhism. They are the Buddha, the Dharma, and the Saṅgha.)
  • Tsadra Library Glossary Search/All Gloss Entries/Mother of Knowledge/Glossary  + (Three Kāyas;three kāyas;The Mahāyāna recog … Three Kāyas;three kāyas;The Mahāyāna recognizes the three aspects (Trikāya) of the
Buddha: Dharmakāya (Tib. Chos-kyi sku), lit. 'Dharma body';Sambhogakāya
(Tib. Longs-spyod-kyi sku), lit. 'Enjoyment body';and Nirmāṇakāya (Tib. sPrul-
sku), lit. 'Representation body' The Dharmakāya is voidness and its realization, beyond time and space, and is
pure transcending awareness. The Sambhogakāya, the pure enjoyment aspect of the
Dhyānibuddhas, also represents the aspect of communication. The Nirmāṇakāya
forms are embodiments taken by Buddhas among earthly beings in order to clarify
the way to enlightenment. The Sambhogakāya and the Nirmāṇakāya are sometimes known together as the
Rūpakāya (Tib. gZugs-sku), lit. 'Form body';all three kāyas are sometimes
considered aspects of a fourth body, called the Svābhāvikakāya (Tib. Ngo-bo-
nyid-sku).he Svābhāvikakāya (Tib. Ngo-bo-
nyid-sku).)
  • Tsadra Library Glossary Search/All Gloss Entries/Mother of Knowledge/Glossary  + (Three Roots;lama, yidam, dākinī. The guru is the root of all blessing, the yidam is
 the root of all siddhi, and the ḍākinī is the root of Buddha-activity.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Life of Gampopa/Glossary  + (Three Roots;three roots;In addition to the … Three Roots;three roots;In addition to the Three Jewels, in Vajrayana the practitioner also takes refuge in the Three Roots: the guru as the source of all blessings, the yidam as the source of all siddhi, and the dharma protectors as the source of enlightened activity.ors as the source of enlightened activity.)
  • Tsadra Library Glossary Search/All Gloss Entries/Blazing Splendor/Glossary  + (Three Roots;three roots;guru, yidam and dakini. The ''guru'' is the root of blessings, the ''yidam'' of accomplishment, and the ''dakini'' of activity. They are usually three types of sadhana practice.)
  • Tsadra Library Glossary Search/All Gloss Entries/Blazing Splendor/Glossary  + (Three Sections of the Great Perfection;three sections of the great perfection;''(Dzogchen Desum)'';terma revealed by Chokgyur Lingpa. ''See also'' Mind, Space and Instruction Sections.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Life of Gampopa/Glossary  + (Three Vehicles;three vehicles;The Hinayana or Small Vehicle, the Mahayana or Great Vehicle, and the Vajrayana or Diamond Vehicle.)
  • Tsadra Library Glossary Search/All Gloss Entries/A Gathering of Brilliant Moons/Glossary  + (Three bodies of a buddha. See ''chöku'', ''longku'', and ''tulku''.)
  • Tsadra Library Glossary Search/All Gloss Entries/Cultivating A Compassionate Heart/Glossary  + (Three higher trainings;three higher trainings;The practices of ethics, meditative concentration, and wisdom. Practicing these three results in liberation.)
  • Tsadra Library Glossary Search/All Gloss Entries/This Precious Life/Glossary  + (Three kayas;three kayas;Three "bodies" of … Three kayas;three kayas;Three "bodies" of realization — dharmakaya, sambhogakaya, nirmanakaya — connected with mind, speech, and body of existence. Dharmakaya refers to the "body of reality," or fundamental essence;sambhogakaya to the "body of complete enjoyment," or nature of the essence;and nirmanakaya to the "emanated body," the action, or compassion, aspect of nature and essence together. The indivisibility of the three kayas is the ''svabhavikakaya'', also referred to as the "essence body."', also referred to as the "essence body.")
  • Tsadra Library Glossary Search/All Gloss Entries/Treasury of Precious Qualities: Book One (2001)/Glossary  + (Three kinds of wisdom;three kinds of wisdom;The wisdom resulting from hearing (''thos pa'i shes rab''), reflecting on (''bsam pa'i shes rab''), and meditating on the teachings (''sgom pa'i shes rab'').)
  • Tsadra Library Glossary Search/All Gloss Entries/This Precious Life/Glossary  + (Three poisons;three poisons;Attachment, aggression, and ignorance, which arise from basic duality and the initial clinging to a self.)
  • Tsadra Library Glossary Search/All Gloss Entries/Treasury of Precious Qualities: Book One (2001)/Glossary  + (Three realities;three realities;''See'' Three natures.)
  • Tsadra Library Glossary Search/All Gloss Entries/This Precious Life/Glossary  + (Three realms;three realms;The form, formless, and desire realms are the three basic manifestations of samsara. Human beings are born into the desire realm, which expresses itself as the six realms of existence.)
  • Tsadra Library Glossary Search/All Gloss Entries/A Flash of Lightning in the Dark of Night/Glossary  + (Three trainings;three trainings;Discipline, concentration, and wisdom.)
  • Tsadra Library Glossary Search/All Gloss Entries/A Flash of Lightning in the Dark of Night/Glossary  + (Three worlds,or realms;three worlds,or rea … Three worlds,or realms;three worlds,or realms;In some contexts saṃsāra is spoken of as being divided into three worlds, or realms — those of desire, of form, and of formlessness. The world of desire includes all the six realms (q.v.). The worlds of form and formlessness exist only for certain types of celestial beings, who have attained these states through the four meditative concentrations of form and the four formless absorptions, respectively.e four formless absorptions, respectively.)
  • Tsadra Library Glossary Search/All Gloss Entries/This Precious Life/Glossary  + (Three yanas;three yanas;The three vehicles … Three yanas;three yanas;The three vehicles of the Buddhist path. Hinayana, the "narrow vehicle," refers to an initial stage of self liberation, with an emphasis on cutting through ego fixation. Mahayana, the "great vehicle," brings realization of emptiness and egolessness of self and others, culminating in the bodhisattva path and the aspiration to liberate all sentient beings. Vajrayana, or "indestructible vehicle," sometimes referred to as "tantra," recognizes wisdom and compassion in the form of the guru, devotion to whom brings enlightenment, the fruition of the Buddhist path.enment, the fruition of the Buddhist path.)
  • Tsadra Library Glossary Search/All Gloss Entries/Moonbeams of Mahāmudrā (Callahan)/Glossary  + (Thub pa’i dbang po;ཐུབ་པའི་དབང་པོ་;Munīndra)
  • Tsadra Library Glossary Search/All Gloss Entries/Moonbeams of Mahāmudrā (Callahan)/Glossary  + (Thugs kyi rdo rje;ཐུགས་ཀྱི་རྡོ་རྗེ་;Cittavajra)
  • Tsadra Library Glossary Search/All Gloss Entries/Düdjom Lingpa's Visions of the Great Perfection: Heart of the Great Perfection/Glossary  + (Tib. byang chub sems dpa';bodhisattva;A being in whom bodhicitta arises effortlessly and who devotes himsel for herself to the cultivation of the six perfections, in order to achieve enlightenment for the benefit of all beings.)
  • Tsadra Library Glossary Search/All Gloss Entries/Düdjom Lingpa's Visions of the Great Perfection: Heart of the Great Perfection/Glossary  + (Tib. chos;Dharma;Spiritual teachings and practices that lead one irreversibly away from suffering and the source of suffering and toward the attainment of liberation and enlightenment.)
  • Tsadra Library Glossary Search/All Gloss Entries/Mother of Knowledge/Glossary  + (Tibetan Schools of Buddhism;tibetan school … Tibetan Schools of Buddhism;tibetan schools of buddhism;these come under the two general headings of
rNying-ma (the ancient ones) and gSar-ma (the new ones). The rNying-ma maintain the lineages that were carried to Tibet during the early
transmission of the Dharma from the 7th through the 9th centuries. These lineages
were established in Tibet by the great masters Padmasambhava, Vimalamitra,
Sāntarakṣita, and Vairotsana, and were supported by texts translated at that time
by outstanding paṇḍitas and lotsāwas. This early transmission was furthered by the
patronage of the great Dharma Kings Srong-btsan sgam-po, Khri-srong lde'u-
btsan, and Ral-pa-can. rNying-ma-pas maintain a complete Sūtra and Mantra tradition, and recog-
nize nine different vehicles for realization. Principal types of transmission are
bka'-ma and gter-ma. Practices are based on both outer and inner Tantras, with
practice of the inner Tantras being a distinguishing characteristic of the rNying-ma
school. There is an emphasis on the balance of study and practice as a foundation
for the higher practices which lead to complete realization. The gSar-ma is the general heading of all the Tibetan schools of Buddhism
which developed after the 10th century. The bKa'-gdams was the first of the gsar-ma, or new, schools, and was based on
the teachings of Atīśa (lOth-llth century), the great Buddhist teacher from
Vikramaśīla who spent thirteen years in Tibet. Three lineages branched from
Atīśa's teaching, carried by three of Atīśa's disciples;Khu-ston Shes-rab brtson-
'grus, rNgog, and 'Brom-ston, who established the structure of the bKa'-gdams
school. The bKa'-gdams-pa teachings were continued by Po-to-pa Rin-chen gsal
(11th century) and Blo-gros grags-pa. The bKa'-gdams-pa were noted for the rigor
of their Vinaya practice and for the study of Prajñāpāramitā and Mādhyamika
śāstras. Their teachings were later assimilated by other schools, especially by the
bKa'-rgyud and dGe-lugs schools. The bKa'-rgyud school was founded by Marpa (lOth-llth century), the great
yogi and translator who was the disciple of the Mahāsiddhas Maitri-pa and Nāropa.
His own disciple, Mi-la-ras-pa, was the teacher of Ras-chung-pa and sGam-po-pa.
From these two disciples came a number of flourishing subschools such as the
'Brug-pa and Karma bKa'-rgyud. The bKa'-rgyud traditions emphasize devotional
and yogic practices and have produced numerous siddhas. The Shangs-pa teachings were based on the lineage brought to Tibet by the
siddha Khyung-po rnal-'byor (11th century?), a great tantric master who has
studied with many teachers, including ḍākinīs. Khyung-po lived in Shangs in
gTsang, central Tibet, where six disciples became his spiritual sons. Thus, this
school is sometimes known as the Seven Treasures lineage (the Master and his six
sons) or as the Dākinī lineage. The teachings of this school, which are powerful and
practice-oriented, have been assimilated into the other schools, particularly the
bKa'-rgyud and dGe-lugs schools. The Zhi-byed teachings were brought to Tibet by Dam-pa sangs-rgyas, a siddha
who visited Tibet several times around the 12th century and introduced the gCod
teachings. His disciple, sKyo-ston bSod-nams bla-ma, founded the Father lineage
of gCod which followed the Sūtrayāna teachings according to Āryadeva;Ma-
gcig Slab-sgron, a great female siddha, founded the Mother lineage, based on
Prajñāpāramitā. Zhi-byed emphasizes teachings suited to the individual's con-
sciousness rather than adhering to specific texts. gCod teachings continue with-
in other schools, especially rNying-ma and bKa'-rgyud. The Sa-skya school traces its lineage to 'Brog-mi Śākya ye-shes (b. 1147),
who studied with the Mahāsiddha Virūpa. Five great masters continued the
lineage: Kun-dga' snying-po, bSod-rnams rtse-mo, Grags-pa rgyal-mtshan, Kun-
dga' rgyal-mtshan (Sa-skya Pandita), and 'Gro-mgon chos-rgyal ('Phags-pa). The
Sa-skya tradition emphasizes both study and practice, especially favoring the
Hevajra Tantra. The Jo-nang-pa teachings emphasize the practices and doctrines of the
Kālacakra Tantra and developed a controversial interpretation of śūnyatā. The
Jo-nangs traced their Kālacakra lineage to Yu-mo Mi-bskyod rdo-rje (12th cen-
tury), a Kālacakra master and siddha. His spiritual son Dharmeśvara continued
the lineage which later included the siddha Dol-bu-pa (Dol-po) and Tārānatha
(Kun-dga' snying-po), one of the last Jo-nang-pa scholars. Officially closed in
the 17th century, its teachings have endured within other schools. The dGe-lugs school was founded by Tsong-kha-pa (15th century), a master of
the Vinaya lineage who was revered as an incarnation of Mañjuśrī. His Lam-rim
chen-mo, based on Atĩśa's lam-rim texts, became the central focus of the practice
and study of this school, which thus assimilated much of the bKa'-gdams-pa
tradition. Tsong-kha-pa's two main disciples, rGyal-tshab-rje and mKhas-grub-rje,
continued the lineage.and mKhas-grub-rje,
continued the lineage.)
  • Tsadra Library Glossary Search/All Gloss Entries/In the Presence of Masters/Glossary  + (Tilopa;tilopa;(989-1069 CE). One of the In … Tilopa;tilopa;(989-1069 CE). One of the Indian ''mahasiddhas''. Tilopa was the founder of the Kagyü lineage. His primary disciple was Naropa, who taught the Tibetan Marpa. From Marpa, the lineage passed to Milarepa and an array of subsequent teachers and sublineages.ay of subsequent teachers and sublineages.)
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