Property:Gloss-def
From Buddha-Nature
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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 +
These are also known as the five empowerments of ability (''nus-pa'i dbang lnga''), which are included among the FIFTEEN ORDINARY SACRAMENTS OF EMPOWERMENT namely, the empowerment of the listener (''nyan-pa'i dbang'') which is that of Ratnasambhava, the empowerment of the meditator (''bsgom-pa'i dbang'') which is that of Akṣobhya, the empowerment of the expositor ('' 'chad-pa'i dbang'') which is that of Amitābha, the empowerment of enlightened activity (''phrin-las-kyi dbang'') which is that of Amoghasiddhi and the empowerment of the king of indestructible reality (''rdo-rje rgyal-po'i dbang'') which is that of the FIVE ENLIGHTENED FAMILIES Refer to Longcenpa, ''Dispelling Darkness in the Ten Directions'', pp. 372-6 (GGFTC, pp. 871-7). 915 +
These energy points situated within the meditator's own body are: the crown centre (''gtsug-tor nam-mkha'i 'khor-lo''), forehead centre (''spyi-bo bde-chen-gi 'khor-lo''), throat centre (''mgrin-pa longs-spyod-kyi 'khor-lo)'', heart centre (''snying ka chos-kyi 'khor-lo''), navel centre (''lte-ba sprul-pa'i 'khor-lo'') and secret centre (''gsang-chen bde-skyong-gi 'khor-lo''). 368 +
These are the EIGHT GAURĪ in the maṇḍala OF Yangdak Heruka, listed under the NINE-DEITY MAṆḌALA OF YANGDAK. 628 +
Gold-filled copper vase discovered by Sangye Lingpa +
According to the ''Supreme Continuum of the Greater Vehicle'', these are the buddha (''sangs-rgyas''), doctrine (''chos'', Skt. ''dharma''), community (''tshogs'', Skt. ''gaṇa'', i.e. ''saṃgha'') and seed of enlightenment (''khams'', Skt. ''dhātu'') which form the subject-matter of the first chapter, pertaining to the nucleus of the [[tathāgata]] (''Tathāgatādhikāra''); enlightenment (''byang-chub'', Skt. ''bodhi'') which is the topic of the second (''Bodhyadhikāra''); the enlightened attributes (''yon-tan'', Skt. ''guṇa'') which are the topic of the third (''Guṇādhikāra''); and the enlightened activities (''phrin-las'', Skt. ''kṛtyakriyā'') which are the topic of the fourth (''Tathāgatakṛtyakriyādhikāra''). 95 +
These are the THREE CONTINUA of ground, path and result. Alternatively: (1) the neigh which arouses the world to the unborn identity of saṃsāra and nirvāṇa; (2) the neigh which offers animate and inanimate worlds as a feast offering to repay karmic debts (''gsob''); and (3) the neigh which then enlists the support of beings and binds them under an oath of allegiance. 361 +
These are cited in accord with the ''Twenty Verses on the Bodhisattva Vow'' in ''Fundamentals'', (p. 235). 95 +
Those of Indra, Candra, Kāśakṛtsna, Āpiśali, Śākaṭāyana, Pāṇini, Amara, and Jinendra. Refer to Vopadeva's ''Dhātupāṭha'', Intro. (śl. 2). 99 +
The truth of suffering (''sdug-bsngal-gyi bden-pa'', Skt. ''duḥkhasatya''), the truth of the origin of suffering (''kun-'byung-gi bden-pa'', Skt. ''samudayasatya''), the truth of its cessation ('' 'gog-pa'i bden-pa'', Skt. ''nirodhasatya'') and the truth of the path (''lam-gyi bden-pa'', Skt. ''mārgasatya''). The three times to which they pertain are the present, future and past. The twelve ways in which they are taught are as follows: Suffering is this, it can be diagnosed, it has been diagnosed; the origin of suffering is this, it can be abandoned, it has been abandoned; the cessation of suffering is this, it can be verified, it has been verified; the path to the cessation of suffering is this, it can be developed andithas beendeveloped. 23-4, 137, 153, 188,224-7,230,421,423,946 +
[[Krakucchanda]], [[Kanakamuni]] and [[Kāśyapa]]. 423 +
