Property:Gloss-def
From Buddha-Nature
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In general, these are the object (''gzung-bya'i yul''), the subjective consciousness ('' 'dzin-pa'i sems'') and the body ('' 'gro-ba'i lus''). In particular, these refer (1) the desire realm which is the variable coarse appearance of body (''lus rags-pa'i snang-ba 'dod-khams''); (2) the [[form realm]] which is the blissful semi-appearance of speech (''ngag phyed-snang-ba gzugs-khams''); and (3) the formless realm which is the intangible appearance of mind (''sems-kyi snang-ba ma-myong-ba gzugs-med khams''). Alternatively, the three appearances may be the impure appearance, which appears to sentient beings (''sems-can-la ma-dag-par snang ba''); the pure appearance, which appears to [[bodhisattva]]s on the path (''lam skabs byang-sems-la dag-par snang-ba''); and the utterly pure appearance, which is apparent to buddhas alone (''sangs-rgyas-la shin-tu dag-par snang-ba''). 142,288 +
The [[Nyingmapa]], [[Kadampa]], Path and Fruit, [[Marpa Kagyüpa]], [[Shangpa Kagyüpa]], [[Kālacakra]], Pacification and Object of Cutting, and the Oḍḍiyāna Tradition of Service and Attainment. 852-3, 861 +
According to Nupcen Sangye Yeshe, ''sde-brgyad gser-skyems'', there are six series of eightfold groups of spirits as follows: (1) the outer eightfold group (''phyi-yi sde-brgyad'') consisting of ''lha-yi dbang-po brgya-byin, lha-min dbang-po thags-bzang-ris, mi'am-ci ljon-rta-mgo-can, gnod-sbyin gang-ba bzang-po, mkha'-lding gser-mig 'khyil-ba, srin-po lang-ka mgrin-bcu, chos-skyong Mahākāla'' and ''dri-za zur-phud lnga-pa''; (2) the inner eightfold group (''nang-gi sde-brgyad'') consisting of ''yab-gcig bdud-rje nag-po, btsan-rgyal yam-shud dmar-po,yul-lha phya-sangs klu-sras, srog-bdag rgyal-po snying-'byin, chos-skyong gnod-sbyin dmar-po, lha-mo 'jigs-pa'i glog- 'byin, dge-bsnyen rdo-rje legs-pa and dkar-mo nyi-zla thos-phreng''; (3) the secret eightfold group (''gsang-ba'i sde-brgyad'') consisting of ''bdud-po kha-thun rakṣa, gshin-rje gshed-po dmar-nag, klu-bdud Nāgarāja, gnod-sbyin shan-pa gri-thogs, ma-mo srid-pa khroms-'debs, btsan-po yam shud srog-len, bdud-po re-te 'go-yag and srog-bdag dung-gi thor-tshugs''; (4) the supreme eightfold group (''mchog-gi sde-brgyad'') consisting of ''gza'-mchog rgyal-po Rāhula, dkar-mchog khram-shing kha-thor, bdud-mchog Manurakṣa, btsan-mchog gri-btsan 'thum-po, ma-mchog lce-spyang mdung-'dzin, klu-mchog klu-rgyal dung-skyong, mgon-mchog nag-po lte-dkar'' and ''rgyal-mchog li-byin ha-ra''; (5) the emanational eightfold group (''sprul-pa'i sde-brgyad'') consisting of ''dpung gYas dgra-lhar sprul-pa, dpung-gYon ma-mor sprul-pa, chu-so bdud-du sprul-pa, mgo-bo srin-por sprul-pa, mjug-ma dmu-ru sprul-pa, lag-gYas gshin-rjes sprul-pa, lag-gYon klu-btsan sprul-pa'' and ''mig-dang snying-dang mtshan-ma gsum gza'- bdud nyid-du sprul-pa''; (6) the eightfold group of phenomenal existence (''snang-srid sde-brgyad'') consisting of ''sa-bdag hal-khyi nag-po, klu-bdud gdol-ba nag-po, sa-yi lha-mo brtan-ma, phyogs-skyong rgyal-chen sde-bzhi, mgon-po bdun-cu-rtsa-lnga, yul-'di'i gzhi-bdag thams-cad, pho-lha dgra-lha srog-lha and mo-lha mo-sman''. 535
Those of dissolving into space (''nam-mkha' ''), cremation (''me-dpung''), death in the manner of an awareness-holder (''rig-'dzin'') and celestial flight (''mkha'-'gro''). According to [[Tsele Natsok Rangdröl]], ''bar-do'i spyi-don'', fol. 8b. 1-3, these are described respectively as follows: (1) body and mind dissolve in the emptiness of the buddha-body of reality, as the space within and without a vase merge when the vase breaks; (2) one passes away like a fire with no more fuel; (3) space is filled with light and one dies like an awareness-holder; and (4) even though one dies, one need not relinquish the body and so one dies as a sky-farer. 543 +
Image at Trampa Hermitage: the Eight Wrathful Goddesses according to the tradition of the tantras +
The vehicles of the [[bodhisattva]]s, [[Kriyātantra]], [[Ubhayatantra]], [[Yogatantra]], [[Mahāyoga]] and [[Anuyoga]]. 29 +
The layman who takes one vow (i.e. not to kill), the layman who takes several vows (i.e. not to kill, steal or commit falsehood) and the layman who takes full vows (i.e. not to kill, steal, lie, commit sexual misconduct or be intoxicated). 70 +
The path of provisions (''tshogs-lam'', Skt. ''sambhāramārga''), the path of connection (''sbyor-lam'', Skt. ''prayogamārga''), the path of insight (''mthong-lam'', Skt. ''darśanamārga''), the path of meditation (''bsgom-lam'', Skt. ''bhāvanāmārga'') and the path of no-more-learning (''mi-slob-pa'i lam'', Skt. ''aśaikṣamārga''). 30, 142, 155, 159, 174, 230, 237, 634 +
The three districts of Ngari in Upper Tibet, Central Tibet including Tsang, and Amdo and Kham in Lower Tibet. 823, 953 +
The seal of commitment (''dam-tshig-gi phyag-rgya''. Skt. ''samayamudrā''), the doctrinal seal (''chos-kyi phyag-rgya'', Skt. ''dharmamudrā''), the seal of action (''las-kyi phyag-rgya'', Skt. ''karmamudrā'') and the great seal (''phyag-rgya chen-po'', Skt. ''[[mahāmudrā]]''). 33, 35, 272, 295-6, 301, 355-6 +
Certain teaching cycles of All-Surpassing Realisation emphasise that there are six lamps rather than the basic FOUR LAMPS enumerated in ''Fundamentals'', pp. 338-9. They are described as follows: the lamp of naturally present discriminative awareness is the basis of the arising (of apparitional reality) (''shes-rab rang-byung-gi sgron-mas 'char-ba'i gzhi byas-so''); the lamp of the far-sighted watery eyes senses that arising apparition (''rgyang-zhags chu'i sgron mas 'char-byed-kyi sgo-byas-so''); the lamp of the pure expanse of awareness is the ornament of that arising apparition (''rig-pa dbyings-kyis gron-mas shar-ba'i rgyan byas-so''); the lamp of emptiness which is the seminal point is the characteristic of that arising apparition (''thig-le stong-pa'i sgron-mas shar-ba'i mtshan-nyid byas-so''); the lamp of the flesh, i.e. the heart (''citta sha'i sgron-ma''); and the lamp of the soft white channels which connect the heart to the eyes (''dkar-'jam rtsa'i sgron-ma''). As explained by Khetsun Zangpo Rinpoche, the last two lamps are inherently related to the lamp of the far-sighted watery eyes. 907 +
According to Kriyātantra, in the ''Secret Tantra of General Rites'', these are the commitments of taking refuge (''skyabs-su 'gro-ba''), generating the enlightened mind of aspiration (''smon-pa'i sems bskyed'') and the bodhisattva vow (''byang-chub sems-dpa'i sdom-pa'') which is the enlightened mind of engagement or entrance ('' 'jug-pa'i sems-bskyed''). 350 +
According to [[Khetsun Zangpo Rinpoche]], these are probably to be identified with the seven precious cycles (''nor-bu skor-bdun''), namely, inner heat (''gtummo''), dream yoga (rmi-lam), illusory body (sgyu-lus), transference of consciousness ('' 'pho-ba''), intermediate state (''bar-do''), inner radiance ('' 'od-gsal'') and light rays ('' 'od-zer''). Alternatively the expression may refer to the SEVEN CATEGORIES OF THE MENTAL CLASS. 545 +
According to [[Mahāyoga]], these are the classes of Yamāntaka, Hayagriva, Śrīheruka, Vajrāmrta, Vajrakīla, Mātarah, Mundane Praise and Malign Mantra. 283, 361-2, 475-83, 521, 534, 805, 828 +
According to Pawo Tsuklak Trhengwa, ''Scholar's Feast of Doctrinal History'', pp. 223-4, which quotes the ''Biography of Vairocana'': (1) the texts, commentaries and Esoteric Instructions should be given to one who is faithful, gentle, even-tempered and steadfast; (2) teaching should be given completely and openly to a recipient who is noble and of long standing; (3) teaching should be given and entrusted earnestly to the faithful who request it; and (4) teaching should be given with enthusiasm to those of faith who have little discriminative awareness. 539 +
The transmitted precepts of the [[Great Seal]] which descended through [[Vajrapāṇi]], [[Saraha]], [[Lohipā]], [[Dārikapā]], [[Diṅigīpā]] and [[Tilopā]];'' the transmitted precepts of the Father tantras which descended through Guhyapati, Sa-bcu dbang-phyug blo-gros rin-chen, [[Nāgārjuna]], [[Mātaṅgīpā]] and [[Tilopā]]; the transmitted precepts of the Mother tantras which descended through Sumati Samantabhadrī, Thang-lo-pa, Shing-lo-pa, [[Karṇaripā]] and [[Tilopā]]; and the transmitted precepts of inner radiance which descended through [[Vajrapāṇi]], [[Ḍombī Heruka]], Bi-na-sa, [[Kambalapāda]], [[Indrabhūti]] and [[Tilopā]]. Refer to [[E. G. Smith]]'s introduction to ''Bka'-brgyud Gser-phreṅ'', (p. 3n.). 853 +
The concept of a self of individuals (''gang-zag-gi bdag-nyid'', Skt. ''pudgalātma'') and the concept of the substantial reality of phenomena (''chos-kyi bdag-nyid'', Skt. ''dharmātma''). 184 +
According to the causal vehicles, a buddha attains eleven levels, namely, the TEN LEVELS OF BODHISATTVAS with the addition of the level of Universal Light (''kun-tu-'od'', Skt. ''Samantaprabhā''). 237 +
Life-supporting turquoise gems of the religious king Trhisong Detsen called “Blazing Light of a Thousand Mountains” +
Pious attendants (''nyan-thos'', Skt. ''śrāvaka''), self-centred buddhas (''rang-rgyal'', Skt. ''pratyekabuddha'') and [[bodhisattva]]s (''byang-chub sems-dpa' ''). 175 +
