Property:Gloss-def
From Buddha-Nature
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According to [[Anuyoga]], these are the primordial maṇḍala of Samantabhadrī (''ye ji-bzhin-pa'i dkyil-'khor''); the natural and spontaneously present maṇḍala of [[Samantabhadra]] (''rang-bzhin ihun-grub-kyi dkyil-'khor''); and the fundamental maṇḍala of enlightened mind which is their offspring (''rtsa-ba byang-chub sems-kyi dkyil-'khor''). 34, 284-6, 365-7 +
The antidotes corresponding to the EIGHTY-FOUR THOUSAND CONFLICTING EMOTIONS. Cf. also ''[[the Treasury of Abhidharma]]'', Ch. 1, (v . 25). 17, 77, 86, 133, 763, 925 +
Benefit for oneself (''rang-don'', Skt. svārtha/ātmahita) and benefit for others (''gzhan-don'', Skt. ''parārtha''/''parahita''). 171, 379 +
[[Śakra]] among the gods, Vemacitra among the antigods, [[Śākyamuni]] among humans, [[Jvālamukha]] among tormented spirits, [[Siṃha]] among animals and [[Yama]] among the hells. 129-30, 414 +
See FIVE (GROSS) ELEMENTS +
Corresponding to the musical scale, these are the crane-like middle tone (''bar-ma-pa'', Skt. ''madhyama''), the ox-like sage tone (''drang-srong-ba'', Skt. ''ṛṣabha''), the goat-like third tone (''sa-'dzin-pa'', Skt. ''gandhāra''), the peacock-like sixth tone (''drug-ldan'', Skt. ''ṣaḍja''), the cuckoo-like fifth tone (''lnga-ba'', Skt. ''pañcama''), the horse-like clear tone (''blo-gsal'', Skt. ''dhaivata'') and the elephantine base tone ('' 'khor-nyan'', Skt. ''niṣāda''); Mvt. (5027-34). 98, 107 +
These are the secret centre of the abiding nature of mind (''gnas-kyi 'khor-lo''); the centre of existence connected with the navel (''srid-pa'i 'khor-lo''); the cutting centre connected with the arms of the deity (''gcod-pa'i 'khor-lo''); and the centre of emanation connected with the legs and feet of the deity (''sprul-pa'i 'khor-lo''). 361 +
See FIVE ENLIGHTENED/BUDDHA FAMILIES +
Three-storey stūpa of bronze offered to Katok by Phakpa Rinpoche +
According to [[Bharata]], ''Dramatical Treatise'', Ch. 19, pp. 37-67, these are the introduction (''mukha''), progression (''pratimukha''), development (''garbha''), plotcrisis (''vimarśa'') and conclusion (''nirvahaṇa''). 107 +
Lungngen in Cangtshel, Langtang Drölma in Dokam, Kyercu in Paro and Camtrin in Mangyül. For a detailed account, refer to [[M. Aris]], ''Bhutan'', pp. 5-33, where alternative enumerations are also given. N . 543, 760 +
See FOUR FORMLESS REALMS +
The purity of deity and mantra; the purity of substances and rapture; and the purity of mantra and contemplation. 35, 295-6, 349 +
These powers developed by [[bodhisattva]]s are reflection (''bsam-pa'i stobs'', Skt. ''āśayabala''), superior aspiration (''lhag-bsam'', Skt. ''adhyāśaya''), application (''sbyor-ba'', Skt. ''prayoga''), discriminative awareness (''shes-rab'', Skt. ''prajñā''), prayer or aspiration (''smon-lam'', Skt. ''praṇidhāna''), vehicle (''theg-pa'', Skt. ''yāna''), conduct (s''pyod-pa'', Skt. ''caryā''), transformation (''rnam-par 'phrul-pa'', Skt. ''vikurvaṇa''), enlightenment (''byang-chub'', Skt. ''bodhi'') and turning the doctrinal wheel (''chos-kyi 'khor-lo bskor-ba'', Skt. ''dharmacakrapravartana''); Mvt. (760-9). 435 +
Awareness in the manner of the FOUR KINDS OF REALISATION is characteristic of knowledge (''rtogs-pa mam-pa bzhi'i tshul rig-pa-ni shes-pa'i mtshan-nyid''); repeated experience of it is characteristic of the entrance (''yang-nas yang-du-goms-par byed-pa-ni 'jug-pa'i mtshan-nyid''); and actualisation of it by the power of experience is the characteristic of the result (''goms-pa'i mthus mngon-du gyur-ba-ni 'bras-bu'i mtshan-nyid''). 265 +
Frescoe at Trampa Hermitage: the deities of the entire Sūtra which Gathers All Intentions +
(1) The [[tathāgata]]s are without bewilderment ('''khrul-pa med-pa'', Skt. ''nāsti skhalitam''); (2) they are not noisy (''ca-co med-pa'', Skt. ''nāsti ravitam''); (3) they are without false memories (''bsnyel-ba med-pa'', Skt. ''nāsti muṣitasmṛtitā''); (4) they are without unabsorbed minds (''sems mnyam-par ma-gzhag-pa med-pa'', Skt. ''nāsty asamāhitacitta''); (5) they are without various perceptions (''tha-dad-pa'i 'du-shes med-pa'', Skt. ''nāsti nānātvasaṃjñā''); (6) they are without equanimity which does not make distinctions (''so-sor ma-rtogs-pa'i btang-snyoms med-pa'', Skt. ''nāsty apratisaṃkhyāyopekṣā''); (7) they do not degenerate in their devotion ('' 'dun-pa nyams-pa med-pa'', Skt. ''nāsti cchandasya hāniḥ''); (8) they do not degenerate in their perseverance (''brtson-'grus nyams-pa med-pa'', Skt. ''nāsti vīryasya hāniḥ''); (9) they do not degenerate in their recollection (''dran-pa nyams-pa med-pa'', Skt. ''nāsti smṛtihāniḥ''); (10) they do not degenerate in their contemplation (''ting-'dzin nyams-pa med-pa'', Skt. ''nāsti samādhihāniḥ''); (11) they do not degenerate in their discriminative awareness ''(shes-rab nyams-pa med-pa'', Skt. ''nāstiprajñāhāniḥ''); (12) they do not degenerate in their liberation (''rnam-grol nyams-pa med-pa'', Skt. ''nāsti vimuktihāniḥ''); (13) all the activities of their bodies are preceded by pristine cognition and are followed by pristine cognition (''lus-kyi las thams-cad ye-shes-kyi sngon-du 'gro-shing ye-shes-kyi rjes-su ‘brang-ba'', Skt. ''sarvakāyakarmajñānapūrvagamaṃ jñānānuparivarti''); (14) all the activities of their speech are preceded by pristine cognition and are followed by pristine cognition (''ngag-gi las thams-cad ye-shes-kyi sngon-du 'gro shing ye-shes-kyi rjes-su ‘brang-ba'', Skt. ''sarvavākkarmajñānapūrvagamaṃ jñānānuparivarti''); (15) all the activities of their minds are preceded by pristine cognition and are followed by pristine cognition (''yid-kyi las thams-cadye-shes kyi sngon-du 'gro-shing ye-shes-kyi rjes-su ‘brang-ba'', Skt. ''sarvamanaḥkarma jñānapūrvagamaṃ jñānānuparivarti''); (16) they enter into the perception of the pristine cognition which is unobstructed and unimpeded in respect of the past ('' 'das-pa'i dus-la ma-chags ma-thogs-pa'i ye-shes gzigs-par 'jug-go'', Skt. ''atīte 'dhvany asaṇgam apratihataṃ jñānadarśanam pravartate''); (17) they enter into the perception of the pristine cognition which is unobstructed and unimpeded in respect of the future (''ma-'ongs-pa'i dus-la ma-chags ma-thogs pa'i ye-shes gzigs-par 'jug-go'', Skt. ''anāgate 'dhvany asaṅgam apratihataṃ jñānadarśanaṃ pravartate''); and (18) they enter into the perception of the pristine cognition which is unobstructed and unimpeded in respect of the present (''da-ltar-gyi dus-la ma-chags ma-thogs-pa'i ye-shes gzigs-par 'jug-go'', Skt. ''pratyutpanne 'dhvany asaṅgam apratihataṃ jñānadarśanaṃ pravartate''); Mvt. (135-53). 22, 140
Frescoe in Ukpalung Monastery: Tārā, who protects from the eight fears +
These correspond to the TEN LEVELS OF BODHISATTVAS. They are the levels of Indefinite Transformation ('' 'gyur-ba ma-nges-pa''), Basis of Reliance (''brten-pa gshi'i sa''), Important Purification (''gal-chen sbyong-ba'i sa''), Continuity of Training (''bslab-pa rgyun-gyi sa''), Supporting merit (''bsod-nams rten gyi sa''), Superior Progress through Reliance (''brten-pas khyad-par-du 'gro-ba'i sa''), the level which Gives Birth to the Result with respect to the Aftermath of Inner Radiance on the Path of Insight (''mthong-lam 'od-gsal-las langs-pa'i rjes-la dmigs-pa 'bras-bu skye-ba'i sa''), Unchanging Abidance (''gnas-pa mi-'gyur ba'i sa''), Expanding Reality (''bdal-ba chos-nyid'') and Riding on Perfection (''rdsogs-pa ci-chibs-kyi sa''). 34, 287-8 +
According to [[D. L. Snellgrove]], ''[[The Hevajra Tantra]]'', Vol. 1, p. 70, these are Jālandhara, Oḍḍiyāna, Paurṇagiri, Kāmarūpa, Mālava, Sindhu, Nagara, Munmuni, Kāruṇyapāṭaka, Devīkoṭa, Karmārapāṭaka, Kulatā, Arbuda, Godāvarī, Himādri, Harikela, Lampāka, Kāñci, Saurāṣṭra, Kaliṅiga, Kokaṇa, Caritra, Kośala and Vindhyākaumārapaurikā. 889 +
