Property:Gloss-def
From Buddha-Nature
This is a property of type Text.
T
(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). +
(1646–1714). Gyurme Dorje. Disciple and teacher of the Fifth Dalai Lama, treasure-revealer, founder of Mindroling Monastery. +
(1) Invulnerable (mi chod pa); (2) indestructible (mi shigs pa); (3) real (bden pa); (4) solid (sra ba); (5) stable (brtan pa); (6) unobstructed (thogs pa med pa); and (7) invincible (mi pham pa). +
See Dza Patrul Rinpoche. +
Katok Öntrul Tsultrim Yönten Gyatso or his predecessor, Khenpo Pema Gyaltsen. +
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. +
The world's third highest mountain. On the border of Nepal and Sikkim. +
Here, the fifth incarnation, Gyurme Pema Tekchok Tenpey Gyaltsen (1864–1909). +
(1837?–1897?). Purtsa Khenpo Akön. Eleventh abbot of Shri Singha College, student of Dza Patrul Rinpoche. +
The seat of Rinchen Lingpa, now an academy for Buddhist studies. +
(1) Homage, (2) offering, (3) confession, (4) rejoicing, (5) requesting teachers to turn the Wheel of Dharma, (6) requesting them not to pass into nirvana, and (7) dedication of merit. +
(1745–1821). Treasure-revealer, heart-son of Rigdzin Jigme Lingpa. Principle Longchen Nyingtik lineage holder. +
Also called the six parameters, these are the views of the (1) expedient meaning (drang don) and (2) definitive meaning (nges don); (3) the implied (dgongs pa can) and (4) the not implied (dgongs pa can ma yin pa); (5) the literal (sgra ji bzhin pa) and (6) the nonliteral (sgra ji bzhin pa ma yin pa). Together with the four modes (tshul bzhi), they form the indispensable keys for unlocking the meaning of the tantras. +
Dzogchen meditation practice that integrates (1) the outer purity of the sky with (2) the inner purity of the ultimate nature and (3) the secret purity of the luminous essence ('od gsal snying po). +
(1) Garab Dorje, (2) Manjushrimitra, (3) Shri Singha, (4) Vimalamitra, and (5) Jnanasutra. +
The three gross doors: (1) body (lus); (2) speech (ngag); (3) and mind (yid); the three subtle doors: (1) channels (rtsa); (2) energies (rlung); and (3) vital nuclei (thig le). +
Also known as Drak Yerpa (brag yer pa), an area of many cave hermitages. Related to the enlightened speech activity of Padmasambhava. Near Lhasa. +
(d. 1185). Author of Ornament of Reason, a commentary on Nagarjuna's Root Verses of the Middle Way. +
