Property:Gloss-def
From Buddha-Nature
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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 +
Lāsyā, Gītā, Nartī (or Naivedyā), Mālā, Dhūpī, Puṣpā, Ālokā and Gandhā. 624 +
[[Śāntideva]] and [[Candragomin]]. 441 +
Representative image of Guru Padmasambhava called “Blazing with Good Fortune's Glory” discovered by Jamgön Kongtrül +
The THREE PIṬAKA and the teaching cycles connected with [[Śākyamuni]], [[Avalokiteśvara]], [[Tārā]] and [[Acala]]. 853 +
See THREE (CORRECT) TRAININGS +
These are structured vertically upon the hands of buddha [[Vairocana]], corresponding successively to his body, speech, mind, attributes and activities. According to Longcenpa, ''Wish-fulfilling Treasury'', pp. 28-31, they are ''dpal-'byung 'od-zer rnam-snang'' (representing body of body), ''padma dpal-gyis brgyan'' (body of speech), ''rin-chen rgyan snang-bkod'' (body of mind), ''me-tog sil-ma bkram-pa'' (body of attributes), ''dge-ba sna-tshogs dag-pa'i zhing'' (body of activities); ''me-tog shin-tu rgyas-pa'' (speech of body), ''yang-dag 'byung-ba'i gzi-brjid dbyangs'' (speech of speech), ''sgra-dbyangs mi-zad sgrogs-po'i zhing'' (speech of mind), ''rdo-rje rgyal-mtshan'' (speech of attributes), ''rnam-par snang'' (speech of activities); ''snang-ba'i mdog'' (mind of body), ''rnam-snang dang-ba'' (mind of speech), mi-mjed 'jig-rten-gyi khams (mind of mind), 'od-'phro dri-med (mind of attributes), ''rin-chen brgyan-pa'i zhing'' (mind of activities); ''rdul-bral'' (attributes of body), ''dag-par snang'' (attributes of speech), ''rin-chen 'od-'phro'' (attributes of mind), ''rab-snang'' (attributes of attributes), ''snang-byed'' (attributes of activity); '' 'od-byed'' (activity of body), '' 'od-'phro bkod-pa'' (activity of speech),''snang-ldan'' (activity of mind), ''rab-mdzes'' (activity of attributes) and ''rab-tu dga'-ba'' (activity of activity). 123, 130, 409 +
See FOUR ASSEMBLIES +
The attitude of aspiration (''smon-pa'i sems-bskyed'', Skt. ''praṇidhicittotpāda'') and the attitude of engagement or entrance ('' jug-pa'i sems-bskyed'', Skt. ''prasthānacittotpāda''). Alternatively, the absolute enlightened attitude (''don-dam byang-chub-sems'', Skt. ''pāramārthikabodhicitta'') and the relative enlightened attitude (''kun-rdzob byang-chub-sems'', Skt. ''sāṃketikabodhicitta''). The former division represents the two aspects of the relative enlightened attitude. For a comparative analysis of these classifications according to the major traditions of Buddhism in Tibet, refer to [[L. Dargyay]], “The View of Bodhicitta in Tibet” in [[L. Kawamura]] (ed.), ''[[The Bodhisattva in Asian Culture]]'', (pp. 95-109). 852, n. 1176 +
Image of Vairocana with four bodies in the upper hall at Samye +
Not to abandon the THREE PRECIOUS JEWELS (''dkon mchog-gsum''), the enlightened mind (''byang-chub-sems''), the mantras (''sngags''), the seals (''phyag-rgya''), the vajra and bell (''rdo-rje dril-bu''), the deity and guru (''lha dang bla-ma''); and not to sleep on a throne (''khri-la mi-nyal-ba''), not to eat meat (''sha mi-za''), not to drink ale (''chang mi-btung'') and not to eat garlic (''sgog-pa'') or radishes (''la-phug bza' mi-bya''). 350, 355 +
