Property:Gloss-def
From Buddha-Nature
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These are the THREE LEVELS OF ORDINATION. 618 +
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'-mams drag-pos tshar-bcad-pa'') and spontaneously accomplishing whatever emerges without effort (''rtsol-med-du 'byung-ba lhun-grub''). 283 +
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 +
The covert intention in respect of entry into the teaching (''gzhugs-pa-la lden-por dgongs-pa'', Skt. ''avatārābhisandhi''), the covert intention in respect of characteristics (''mtshan-nyid-la lden-por dgongs-pa'', Skt. ''lakṣaṇābhisandhi''), the covert intention in respect of antidotes (''gnyen-po-la ldan-por dgongs-pa'', Skt. ''pratipakṣābhisandhi'') and the covert intention in respect of interpretation (''bsgyur ba-la ldan-por dgongs-pa'', Skt. ''pariṇāmanābhisandhi''). 30, 220-2 +
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 +
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'igdan-khri'') and the rapturous enjoyment of acting as desired (''dgyes-mgur spyod-pa'i longs spyod''). 283 +
Frescoe in Ukpalung Monastery: Seven Generations of Buddhas +
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 +
The EIGHTY-FOUR THOUSAND DOCTRINAL COMPONENTS. 925. +
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 +
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 Pūrvaśaila, 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 +
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 +
These are the THREE INNER CLASSES OF TANTRA. 84 +
Those of the pious attendants (''nyan-thos-kyi theg-pa'', Skt. ''śrāvakayāna''), self-centred buddhas (''rang-rgyal-ba'i theg-pa'', Skt. ''pratyekabuddhayāna''), [[bodhisattva]]s (''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 thegpa'') 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 +
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 +
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 +
This, the second of the FOUR CONSOLIDATIONS according to the esoteric instructions on All-Surpassing Realisation, is explained as follows in Jikme Lingpa, ''khrid-yig ye-shes 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 rnam-rtog 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 +
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 +
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 +
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 twOFmgers (''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 +
