Property:Gloss-def
From Buddha-Nature
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The enlightened or buddha-body, speech, mind, attributes and activities which are symbolised respectively by the five seals or hand gestures, namely, the seal of the doctrinal wheel (''chos-kyi 'khor-lo'i phyag-rgya'', Skt. ''dharmacakramudrā''), the earth-touching seal (''sa-reg-gi phyag-rgya'', Skt. ''bhūmisparśamudrā), the seal of liberality (''sbyin-pa'i phyag-rgya'', Skt. ''dānamudrā''), the seal of concentration (''bsam-gtan-gyi phyag-rgya'', Skt. ''dhyānamudrā'') and the seal of fearlessness ('' 'jigs-med-kyi phyag-rgya'', Skt. ''abhayamudrā''). 357 +
Those of laymen and laywomen (''dge-bsnyen'' and ''dge-bsnyen-ma'', Skt. ''upāsaka'' and ''upāsikā''), male and female practitioners of the purificatory fast (''bsnyen-gnas'', Skt. ''upavāsa'' and ''upavāsī''), male and female novices (''dge-tshul'' and ''dge-tshul-ma'', Skt. ''śrāmaṇera'' and ''śrāmaṇerikā'') and monks and nuns (''dge-slong'' and ''dge-slong-ma'', Skt. ''bhikṣu'' and ''bhikṣunī''). Canonical sources, however, usually speak of seven such vows, grouping the second pair together as one. 158, 226 +
Frescoe in Ukpalung Monastery: the twelve deeds +
Renunciation due to natural purity (''rang-bzhin dag-pa'i spang-ba'') and renunciation applied as an antidote in order to remove [[obscuration]]s which suddenly arise (''glo-bur dri-ma bral-ba'i spang-ba''). 27, 175-7 +
The FOUR KINDS OF REALISATION, the THREE PURITIES OF MAHĀYOGA, the FOUR MODES OF SAMENESS and supreme identity (''bdag-nyid chen-po''). 34, 275-6 +
Non-substantiality (''rang-bzhin med''), union with awareness in the form of the consort (''rig-ma''), supreme bliss (''bde-chen''), the body of perfect rapture (''longs-spyod rdzogs-pa'i sku''), no cessation of the experience ('' 'gog-pa med''), total compassion (''snying-rje yongs'') and no interruption of the experience (''rgyun mi-chad''). Refer to [[Khyentse Rinpoche]]'s definition cited in ''[[Nālandā Translation Committee]]'', ''[[The Rain of Wisdom]]'', (pp. 341-2). 266 +
According to the same text cited above: (1) teaching should not be given to those who are extremely aggressive, faithless or loquacious; (2) teaching should not be given to those who have little faith, perseverance and discriminative awareness, or who are partial in their desire for long exegeses and commentaries; (3) teaching should not be given to those who diminish other doctrines by making long notations and not meditating; and (4) the faithless who seek the doctrine for the sake of wealth should be investigated from the position of the faithful and then abandoned. 539 +
Great emptiness (''stong-pa chen-po''), great compassion (''snying-rje chen-po''), the single seal (''phyag-rgya gcig-pa''), the elaborate seal (''phyag-rgya spros-bcas'') and the attainment of the maṇḍala clusters (''tshom-bu tshogs-sgrub''). 278-81 +
These represent the subdivisions of the EIGHT TOPICS OF THE ''ORNAMENT OF EMERGENT REALISATION''. Refer to [[E. Conze]], ''Abhisamayālaṁkāra'', for detailed discussions. 95 +
According to [[Anuyoga]], these are the demon which causes insecurity through divisive thoughts; the demon which is laziness with respect to the equanimity of the real; the demon which is capricious with respect to pleasure and social diversions; the demon of the sharp sword of harsh speech; and the demon which causes disturbances in a wrathful, fierce manner. Refer to Jamgön Kongtrül, ''shes-bya kun-khyab mdzod'', Vol. 2, (p. 192). 367 +
Relative truth (''kun-rdzob-kyi bden-pa'', Skt. ''saṃvṛtisatya'') and ultimate truth (''don-dam bden-pa'', Skt. ''paramārthasatya''). 26, 29, 32, 34, 35, 76, 162, 168, 200, 204, 206-16, 232, 245, 248, 293, 294, 296, 303, 320, 349, 351, 354, 901 +
The pristine cognition which perceives the cessation of corruption or defilements (''zad-pa shes-pa'i ye-shes'') and the pristine cognition which perceives that corruption is not recreated (''mi-skye-ba shes-pa'i ye-shes''). 227 +
Ivory model of the temple at Vajrāsana at Katok, offered by the king of Jang +
Death ('chi-ba), the intermediate state before birth (skye-ba bar-ma) and the THREE PHASES OF LIFE. 278-9 +
Virtuous (''bsod-nams'', Skt. ''kuśala''), unvirtuous (''bsod-nams ma-yin-pa'', Skt. ''akuśala'') and indeterminate (''lung ma-bstan'', Skt. ''avyākṛta''). 56 +
The doctrines which respectively concern the [[middle way]] and the four truths, the absence of characteristics and the definitive meaning. See THREE (SUCCESSIVE) PROMULGATIONS/TURNINGS OF THE DOCTRINAL WHEEL +
The natural expression which is fully mature in the nature of just what is (''de-bzhin-nyid-du nar-son-pa'i rang-bzhin''); the natural expression which is the spontaneous presence of enlightened attributes without their being sought (''yon-tan ma-btsal-bar lhun-gyis grub-pa'i rang-bzhin''); the natural expression which is pristine cognition without extremes or centre (''ye-shes mtha'-dbus dang bral-ba'i rang-bzhin''); the natural expression whose true essence cannot be pointed out (''rang-gi ngo-bo bstan-du med-pa'i rang-bzhin''); the natural expression which remains free from the range of objective qualification, even having disclosed sameness (''mnyam-nyid mngon-du mdzad-kyang spyod-yul dang bral-ba'i rang-bzhin''); the natural expression which is liberated from concepts of one and many (''gcig-dang du-ma-las grol-ba'i rang-bzhin''); and the natural expression which is without conjunction and disjunction throughout the three times (''dus-gsum 'du-bral med-pa'i rang-bzhin''). 20, 124, 251 +
According to [[Dalai Lama]] V, ''[[Record of Teachings Received]]'', Vol. 2, pp. 476ff.: “The profound treasures of Orgyen Rinpoche consist of central treasures which penetrate like roots (''dbus-gter 'jug-pa rtsa-ba lta-bu''), southern treasures concentrated like stalks (''lho-gter dril-ba sdong-po lta-bu''), western treasures radiating like flowers (''nub-gter gsal-ba me-tog lta-bu''), northern treasures expanding like branches (''byang-gter rgyas-payal-ga lta-bu'') and eastern treasures maturing like fruits (''shar-gter smin-pa 'bras-bu lta-bu'').” Since each category has subdivisions resembling roots, stalks, flowers, branches and fruits there are said to be twenty-five great profound treasures altogether. Refer to Tulku [[Thondup Rinpoche]], ''[[Hidden Teachings of Tibet]]'', p. 115 and notes. 518, 822 +
Cubit-tall image of a nine-headed nāga in bronze discovered by Guru Chöwang +
