(1) The Lama, (2) the Buddha, (3) the Dharma, and (4) the Sangha. Alternatively: (1) the Three Jewels, (2) the Three Roots, (3) the subtle channels, energies, and vital nuclei, and (4) the essence, nature, and capacity, the latter being the three aspects of the sugatagarbha according to the Great Perfection system. +
(1) The secret wheel, connected with the abiding nature of mind, (2) the wheel of existence, connected with the navel, (3) the cutting wheel, connected with the arms of the deity, and (4) the emanational wheel, connected with the legs and feet of the deity. +
(1) Object (bzung ba'i yul); (2) subjective consciousness ('dzin pa'i sems); and (3) body ('gro ba'i lus). Respectively associated with the desire realm as the variable coarse appearance of body (lus rags pa snang ba 'dod khams); blissful semi-appearance of speech of the pure form realm (ngag phyed snang ba gzugs khams); and formless realm, which is the intangible appearance of mind (sems kyi snang ba ma myong ba gzugs med khams). +
(1) Youth of Sublime Light (ston pa khye'u snang ba dam pa); (2) Youth of Immutable Light (ston pa khye'u 'od mi 'khrugs pa); (3) Protector against Fear (ston pa 'jigs pa skyob); (4) Youthful Tender Grace (ston pa gzhon nu rol pa rnam par brtse ba); (5) Vajradhara (ston pa rdo rje 'chang); (6) Powerful Warrior Youth (ston pa gzhon nu dpa' bo); (7) Wrathful Sage King (ston pa drang srong khros pa'i rgyal po); (8) Sublime Golden Light (ston pa gser 'od dam pa); (9) Lovingly Playful Intelligence (ston pa brtse bas rol pa'i blo gros); (10) Kashapa the Elder (ston pa 'od srung bgres po); (11) Truly Perfected King (ston pa mngon rdzogs rgyal po); and (12) Shakyamuni (ston pa sha kya thub pa). +
The vows of novice ordination for monks and nuns. One should avoid: (1) taking a human life; (2) killing an animal or insect; (3) for selfish reasons, doing an action that may kill an animal or insect and not caring about it (for example, using water that contains insects without straining it; digging a hole in the earth without considering the creatures that might die as a result; cutting grass; overburdening an animal, which causes its death); (4) while doing something for others, doing an action that might kill an animal or insect and not caring about it; (5) sexual intercourse; (6) stealing, taking what has not been given (this includes borrowing things and not returning them, not paying fees and taxes); (7) lying in which one claims to have spiritual realizations or powers that one does not have; (8) accusing a pure bhikshu or bhikshuni of transgressing one of the four basic precepts when he or she has not; (9) insinuating that a pure bhikshu or bhikshuni has transgressed one of the four basic precepts when he or she has not; (10) causing disunity among the sangha community through untrue slander or taking sides in a disagreement; (11) supporting someone who is creating disunity in the sangha community, taking sides in the dispute; (12) doing actions that obliterate laypeople's faith in the sangha (for example, complaining untruthfully to laypeople that action brought by the sangha against oneself was unfair); (13) telling others lies; (14) criticizing the storekeeper in the monastery for giving more to those who are near to him or her instead of sharing them with all, when this is not the case; (15) criticizing the storekeeper in the monastery, directly or by insinuation, of not giving oneself a share of the food or other things equal to that given to other monastics, when this is not the case; (16) claiming that a monastic gave a teaching in return for a little food, which is not the case; (17) criticizing a bhikshu or bhikshuni by saying that he or she transgressed a precept in the second group (Skt. sanghavasesa) when this is not the case; (18) abandoning the training (for example, rejecting the good advice of a nun or monk, or criticizing the Pratimoksha Sutra); (19) covering the vegetables with rice, or covering the rice with vegetables; (20) taking intoxicants; (21) singing with self-attachment or for nonsensical reasons; (22) dancing with self-attachment or for nonsensical reasons; (23) playing music with self-attachment or for nonsensical reasons; (24) wearing ornaments; (25)wearing cosmetics; (26) wearing perfumes; (27) wearing rosary-like jewelry, wearing flower garlands; (28) sitting on an expensive throne; (29) sitting on an expensive bed; (30) sitting on a high throne; (31) sitting on a high bed; (32) eating after midday (exceptions: if one is ill, if one is traveling, or if one cannot meditate properly without food); (33) touching gold, silver, or precious jewels (includes money); (34) wearing laypeople's clothing and ornaments; letting one's hair grow long; (35) not wearing the robes of a Buddhist monastic; and (36) disrespecting or not following the guidance of one's ordination master.
(1) Qualified and unqualified emptiness are both spontaneously present as the identity of the seven riches of the superior ultimate truth; and (2) incorrect and correct relative truth are both equal as the superior relative truth in being the mandala of kayas and wisdoms. See Padmasambhava and Jamgön Kongtrul, Light of Wisdom: Vol. II (154). +
Female protector deities of Tibet, bound under oath by Padmasambhava at Asura Cave. They consist of four female demons, four menmos, and four yakshinis. They are said to take care of us like sisters. +