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These [[Anuyoga]] commitments are enumerated in [[Jamgön Kongtrül]], ''shes-bya kun-khyab mdzod'', Vol. 2, p. 189-92, as follows (1) In the manner of a fox who has been trapped, and turns away without regard for life itself, having had a limb torn off, the yogin guards the commitments even at the cost of life itself. This is the skilful means which destroys disharmonious aspects and enters into the power of the commitments (''va''). (2) In the manner of the all-knowing horse who knows and swiftly encircles everything in a moment, discriminative awareness is the unimpeded discipline regarding all individual and general characteristics that can be known (''cang-shes''). (3) In the manner of a Gyiling steed which roams anywhere with great expressive power, the respectful body enacts the discipline which perseveres in the dance, mudrās and exercises, and destroys idleness (''gyi-ling''). (4) In the manner of a rutting elephant who, incensed, destroys whatever enemies appear without investigating them, one who knows saṃsāra and nirvāṇa to be indivisible performs conduct which destroys the four enemies of View and conduct (''glang-chen spyod''). (5) In the manner of a tiger whose aggressive spirit is fierce, overbearing and hostile, the powerful discipline of heroic contemplation which realises the abiding nature performs rites of “liberation” and transference of consciousness for those students who are aggressive (''stag''). (6) In the manner of a great garuḍa who glides effortlessly through the sky and discerns all without special regard, the view is one of effortless conduct through realisation of the indivisibility of the expanse and pristine cognition (''khyung-chen''). (7) In the manner of a bear who terrifies and crushes whatever it focuses upon without hesitation, one who has plumbed the depths of the view and conduct of yoga is disciplined in the rites of sorcery and sexual union without hesitation (''dom''). (8) In the manner of an ocean whose golden depths are unmoved is the discipline of firm unchanging mind which is able (to understand) the profound secret meaning and experiential cultivation (''rgya-mtsho''). (9) In the manner of a dumb mute who neither accepts nor rejects is the discipline which reaches the limit of discriminative awareness, realising selflessness by impartial meditative absorption (''lkug-pa gti-mug-can''). (10) In the manner of unmoving Mount Sumeru is the discipline of skilful means which depends on the unwavering antidote of unchanging loyalty to teacher and friends, and on the sinking into and grasping of contemplation (''ri-rab mi-gYo-ba''). (11) In the manner of the vast and extensive sky which accomodates everything without acceptance and rejection is the discipline which is warm and hospitable to fraternal yogins and the conduct which does not lapse from the vehicle of saṃsāra and nirvāṇa but remains within this view and conduct of supreme identity (''nam-mkha' ''). (12) In the manner of a thunderbolt which falls and destroys is the discipline which unimpededly destroys all enemies and obstacles by forceful contemplation (''thog''). (13) In the manner of Vajrapāṇi who destroys all who hold erroneous views, the yogin performs the discipline through which, having meditated on the wrathful deity, one cuts through and destroys these views without hesitation (''lag-na-rdo-rje''). (14) In the manner of a crow who looks out for both enemies and plunder at the same time, is the discipline of skilful means which perseveres simultaneously in constant renunciation and enterprise (''bya-rog''). (15) In the manner of an elephant who plunges into water without regard for being soaked or unsoaked, one who has plumbed the depths of the view and conduct of supreme identity practises without the duality of renunciation and acceptance, and practises the discipline of the four rites of enlightened activity without discriminating among those who require training (''glang-chen''). (16) In the manner of a friendless lion who sits alone is the discipline which sustains the View and meditation by abiding in solitude after renouncing those disharmonious associations of view and conduct (''seng-ge''). (17) In the manner of a duck who easily associates without marriage, so is the discipline which associates without ties and the skilful means which cause sentient beings to reach the happiness of liberation through compassion and loving kindness (''ngang-pa''). (18) In the manner of a magician who constructs illusions, one who meditates and teaches having understood components and activity fields to be the apparitional maṇḍala of the conquerors enacts discipline through skilful means (''sgyu-ma-mkhan''). (19) In the manner of a pig who eats everything without discerning purity and impurity are the discipline and conduct of sameness, without accepting and rejecting the five sacramental substances (''phag''). (20) In the manner of a jackal who likes to kill without impediment is the discipline of skilful means which “liberates” heretical thoughts through compassion experienced in view and conduct, arrays such consciousness in an uncorrupted (realm), and thus perfects the provisions (''ce-spyang''). (21) In the manner of lightning which illuminates everything swiftly and simultaneously is the discipline which perseveres so that one's own benefit be attained and others' benefit be swiftly attained through experiential cultivation of the path (''glog''). (22) In the manner of a vulture who avoids the taking of life as a moral discipline is the discipline which delights in and sustains commitments associated with supreme identity but appears not to indulge in other vehicles connected with disciplinary conduct (''bya-rgod''). (23) In the manner of a modest king who rules the kingdom and dearly protects his retinue rather than himself, the yogin performs acts of pure delightful discipline, protects living beings by realising all things not on behalf of himself but for others, and overpowers the kingdom by the discipline which strives through skilful means to experience and realise the indivisibility of the expanse and pristine cognition as supreme bliss (''rgyal-po bag-ldan''). 367
According to the ''Pagoda of Precious Jewels'' as quoted in Longcenpa, ''Treasury of Spiritual and Philosophical Systems'', p. 201, these are: to deceive the teacher and others who are worthy of reverence (''bla-ma-dang mchod-par 'os-pa bslus-pa''); to have a bad conscience with respect to what, on behalf of others, is no cause for regret, i.e. regret for entering the Greater Vehicle (''gzhan 'gyod pa'i gnas ma-yin-pa-la 'gyod-pa bskyed-pa''); to disparage those [[bodhisattva]]s who have cultivated an enlightened attitude (''sems-bskyed-pa'i byang-chub sems dpa'-la bsngags-pa ma-yin-pa'i mi-snyan-pa''); and to act towards others without higher motivation but with unworthy speech, deceit and guile (''bjod-pa ma-yin-pa'i sgras tshigs-su bcad-pa brjod-pa-dang sgyu-dang gYos gshan-la nye bar spyod-kyis lhag-pa'i bsam-pas ma-yin-pa''). 236 +
As expounded in [[Ratnākaraśānti]], ''Definitive Order of the Three vehicles'', mantras are endowed with: the purity of their visualisation (''dmigs-pa rnam-par dag-pa''), the power of their assistance (''grogs-kyi mthu'') and the level of their conduct (''spyod-pa'i sa''). 253 +
See NINE VEHICLES +
Gods ''lha'', Skt. ''deva''), antigods (''lha-ma-yin'', Skt. ''asura''), human beings (''mi'', Skt. ''manusya''), tormented spirits (''yi-dvags'', Skt. ''preta''), animals (''dud-'gro'', Skt. ''tiryak'') and denizens of hell (''dmyal-ba'', Skt. ''naraka''). 14-15, 21, 99,166, 250, 312, 341, 357 +
According to All-Surpassing Realisation, these are the THREE UNMOVING STATES, the THREE PRESENCES, the THREE ATTAINMENTS and the FOUR ASSURANCES. 343 +
According to the ''[[Yogācāra]]'' Level, these are the meaningless (''don-med''), the erroneous (''don-log''), the meaningful (''don-ldan''), the hypocritical or deceitful (''ngan-gYo''), the merciless (''brtse-bral''), those which cause renunciation of suffering (''sdug-bsngal spong''), those devoted to worldly study (''thos''), to polemics (''rtsod'') and to attainment (''sgrub-pa''). 89 +
Those of the deities [[Yamāntaka]], [[Hayagrīva]], [[Śrīheruka]], [[Vajrāmṛta]] or [[Mahottara]], and [[Vajrakīla]]. 361-2 +
Esho Lek, Desho Lek, Thisho Lek, Gongru Lek, Drongzher Lek and Isho Lek. 507-8, n. 535 +
Body imprint of Guru Rinpoche at Dorje Tsekpa in Bumthang +
According to [[Mahāyoga]], these five experiences relating to the creation and perfection stages are: wavering (''gYo''), attainment (''thob''), skill (''goms''), firmness (''brtan'') and conclusion (''mthar-phyin''). 34, 278 +
Faith (''dad-pa'i stobs'', Skt. ''śraddhābala''), perseverance (''brtson-'grus-kyi stobs'', Skt. ''vīryabala''), recollection or mindfulness (''dran-pa'i stobs'', Skt. ''smṛtibala''), contemplation (''ting-'dzin-gyi stobs'', Skt. ''samādhibala'') and discriminative awareness (''shes-rab-kyi stobs'', Skt. ''prajñābala''); Mvt. 983-7. These are intensifications of the FIVE FACULTIES . 236 +
According to [[Tāranātha]], ''[[History of Buddhism in India]]'', p. 220, these refer to his vision of the meditational deity, his bringing of prosperity to [[Nālandā]], his silencing others in debate and converting heretics, beggars, the king, and extremists. 441 +
These are the outer and inner aspects of the FIVE AWAKENINGS . According to [[Āryadeva]], ''Lamp which Subsumes Conduct'', the outer awakenings are the attainment of buddhahood by way of desirelessness through the [[bodhisattva]] vehicle and the inner awakenings are the attainment of the body of coalescence where the body of reality, which is inner radiance, is made manifest by four kinds of desire (through the third empowerment of mantras). 115 +
Longevity pills of thirteen immortal awareness-holders discovered by Jamgön Kongtrül +
Avṛha (''mi-che-ba''), Atapa (''mi-gdung-ba''), Sudṛśa (''gya-nom snang-ba''), Sudarśana (''shin-tu mthong'') and Akaniṣṭha ('' 'og-min''). 15, 62 +
As enumerated in A. B. Keith, ''Sanskrit Drama'', pp. 298-300, these are: dialogue (''bhāratī'') which includes elucidation (''prarocanā'', Tib. ''rab-tu snang-ba''), prelude (''āmukha''), one-act drama (''vīthī'') and comedy (''prahasana''); grandure (''sātvatī'') which includes haughty provocation (''utthāpaka''), change (''parivartaka''), dialogue with or without threats (''saṃlāpa'') and the end of an alliance (''sāṅghātya''); grace (''kaiśikī'') which includes amorous play (''narman''), the partial expression of love combined with other emotions such as fear (''narmasphoṭa''), the disguise of a lover (''narmagarbha'') and ecstatic union with a lover which has troublesome consequences (''narmasphūrja''); and conflict or horror (''ārabhaṭī'') which includes the sudden change of characters (''saṃkṣiptaka''), or of mood (''avapāta''), the intrusion of the supernatural (''vastūtthāpana'') and tumultuous situations (''saṃpheṭa''). 107 +
“Laughter of Kīla's Great Power” offered by Chogyur Lingpa to Situ Pema Nyinje Wangpo +
Dhṛtarāṣṭra in the east, Virūḍhaka in the south, Virūpākṣa in the west and Vaiśravaṇa in the north. 419 +
Form (''gzugs'', Skt. ''rūpa''), sound (''sgra'', Skt. ''śabda''), smell (''dri'', Skt. ''gandha'') and taste (''ro'', Skt. ''rasa''). 20, 125, 257 +
