Property:Gloss-def
From Buddha-Nature
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These are the FOUR BRANCHES OF RITUAL SERVICE AND ATTAINMENT. 277 +
According to All-Surpassing Realisation, these are the THREE SUPPORTIVE ESSENTIALS OF THE BODY and the THREE ESSENTIALS WHICH GUIDE THE EYES TOWARDS THE EXPANSE. 371 +
Following Suzuki's ''Studies in the Lankāvatāra 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 +
The class of tantra (''rgyud-sde'', Skt. *''tantravarga'') and the class of means for attainment (''sgrub-sde'', Skt. *''sādhanavarga''). 462 +
One hundred and eight wall-sized paintings in the Nepali style commissioned by Drogön Namka Pelwa +
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, ma-nyan phra-ma zer-ma, khams-gsum snying-gsod-ma and tshogs-kyi phyag-tshangs chen-mo''. 620 +
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. ''sattvakaśāya'') and the impurity of our present age (''dus-kyi snyigs-ma'', Skt. ''kalpakaṣāya''); Mvt. (2335-40). 212 +
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 +
According to the ''Sūtra of Extensive Play'', Ch. 10 (''Lipiśālāsaṃdarśanaparivarto daśamáḥ''), these include such crafts as flower-arranging, hunting and knowledge of the languages of many races including those of spiritual beings. 98, 418 +
The coarse Outer [[Madhyamaka]] of the [[Svātantrika]] and the [[Prāsaṅgika]], and the subtle Inner [[Madhyamaka]] also known as [[Yogācāra-Madhyamaka]]. 208-9 +
Image at Ukpalung: Vairocana-Samantamukha +
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]]'', w . 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 +
The path of insight (''mthong-lam'', Skt. ''darśanamārga''), the path of meditation (''bsgom-lam'', Skt. ''bhāvanāmārga'') and the final path (''mthar-lam'', Skt. ''niṣṭhahamārga). 281 +
One hundred and eighteen ferry-crossings established by Thangtong Gyelpo +
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 +
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 +
The imaginary (''kun-brtags'', Skt. ''parikalpita''), the dependent (''gzhan-dbang'', Skt. ''paratantra'') and the absolute (''yongs-grub'', Skt. ''panniṣpanna''). 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 +
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-soyang-dag-pa rang-gi rig-pa'', Skt. ''arthapratisaṃvid''), the genuine awareness of definitions (''nges-pa'i tshig-kyi so-soyang-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 +
The god Yaśasvī Varapāla, the nāga king Takṣaka, the yaksa Ulkāmukha, the ogre Matyaupāyika and the human awareness-holder [[Vimalakīrti]] the Licchavi. 454-5, 458, 948 +
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 prophedc 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 +
