Property:Gloss-def
From Buddha-Nature
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The indestructible reality of the buddha-body, speech and mind, which each comprise two of the SIX PURE ESSENCES - the body being identified with earth and water, speech with fire and air, and mind with space and pristine cognition. Also known as the THREE SECRETS. 264, 594, 830, 853 +
On the path of desire (''chags-lam'') or skilful means (''thabs-lam''), the practice of inner heat (''gtum-mo'') is activated, giving rise to the experience of blissful warmth in the body (''bde-drod''). The melting bliss then descending through the central channei from the crown centre, gives rise to the pristine cognition of delight (''dga'-ba'i ye-shes'') and the vase empowerment is received through which this delight is united with emptiness (''stong-pa''); in the throat centre it gives rise to the pristine cognition of supreme delight (''mchog-dga'i ye-shes'') and the secret empowerment is received through which this supreme delight is united with great emptiness (''stong-pa chen-po''); then in the heart centre it gives rise to the pristine cognition that is free from delight (''dga'-bral ye-shes'') and the empowerment of discriminating pristine cognition is received through which this absence of delight is united with extreme emptiness (''shin-tu stongpa''); then in the navel centre it gives rise to the pristine cognition of co-emergent delight (''lhan-skyes dga'i ye-shes'') and the empowerment of word and meaning is received through which this co-emergent delight is united with total emptiness (''thams-cad stong-pa''); and fmally, after the four delights have been thus realised, in the secret centre it gives rise to the inconceivable pristine cognition (''bsam-gyis mi-khyab-pa'i ye-shes'') and the skilful empowerment of awareness is received. In this way the path of desire unites the four delights with the FOUR MODES OF EMPTINESS . Refer to Longcenpa, ''Dispelling Darkness in the Ten Directions'', pp. 386-96. (GGFTC, pp. 900-14). 818, 830, 877 +
Also known as the THOUSAND SUPREME EMOTIONAL BODIES, they are enumerated in detail in the ''Auspicious Aeon Sūtra''. 136, 431, 624, 938, 944 +
According to Yogatantra, the sequence of visualisation through the creation stage is as follows: emptiness (''stong-pa-nyid''), the lunar throne (''zla-gdan''), the seed-syllables of buddha-speech (gsung yig-'bru), the hand implements symbolic of buddha-mind (''thugs phyag-mtshan'') and the complete body of the deity (''sku yongs-rdzogs''). 33, 272-3, 355-6, 412, 645, 703 +
Ubhayatantra adds to the THREE ENLIGHTENED FAMILIES '', a fourth which combines the Action family (''las-kyi rigs'', Skt. ''karmakula'') with the Jewel family (''rin-chen rigs'', Skt. ''ratnakula''). 271-2, 353 +
Gods, humans, animals, tormenter spirits and denizens of hell. 414 +
Natural stone images of the host of peaceful and wrathful deities guarded by Khyapjuk Chenpo +
The subject, object and their interaction. 316, 588, 619 +
The caskets discovered b y the EIGHT GREAT ACCOMPLISHED MASTERS were made of gold, silver, iron, copper, turquoise, ''bse''-stone, agate and ''gzi''-stone. 482-3 +
According to [[Mahāyoga]], these are the immediately attained path to liberation (''cig-car-pa'') and the gradually attained path to liberation (''rim-gyis-pa''). 277-8 +
The nether world of the nāgas (''sa-'og klu'i srid-pa''), the surface world of humans (''sa'i steng mi'i srid-pa'') and the upper world of gods (''gnam-steng lha'i srid-pa''). 45, 212, 301, 405, 971, 973 +
The body of reality (''chos-sku'', Skt. ''dharmakāya''), the body of perfect rapture (''longs-spyod rdzogs-pa'i sku'', Skt. ''sambhogakāya''), the emanational body (''sprul pa'i sku'', Skt. ''nirmāṇakāya''), the body of awakening (''mngon-byang-gi sku'', Skt. ''abhisambodhikāya'') and the body of indestructible reality (''rdo-rje sku'', Skt. ''vajrakāya''). 18, 19, 128, 139-40, 282, 363, 568, 594, 924 +
Phakmotrupa, [[Karmapa]] Tüsum Khyenpa and Seltong Shogom, who were all students of [[Gampopa]]. 952 +
According to [[Anuyoga]], there are no limits to guard because the essence of the ultimate commitment is free from transgressions and violations; there is exclusive plainness and evenness because the forms of the subject-object dichotomy have been transcended; these are gathered in the single expanse of the mind-as-such; and there is the commitment of reality itself. Refer to [[Jamgön Kongtrül]], ''shes-bya kun-khyab mdzod'', Vol. 2, (p. 189). 367 +
According to [[Nebesky-Wojkowitz]], ''[[Oracles and Demons of Tibet]]'', pp. 222-3, these are named after the mountains or valleys which are their residences, namely, ''tsha-ri gangs, bar-yul gangs, la-phyi gangs, gnod-sbyin gangs, rgyal-gyi mkhan-pa-lung, dpal-gyi gra-bu-lung, dpal-gyi 'jag-ma-lung, skyid-kyi gro-ma lung, spang-phung gangs, gsal-ja gangs, gYu-lung gangs, 'brong-rdza gangs, bal yul gangs, jo-mo gangs, mye-bo gangs, rdza-yul gangs, rna-nam gangs, shel-bzang gangs, rong-btsan gangs, sgam-po gangs'' and ''lho-rong gangs''. Alternatively, in the various recensions of the ''Injunctions of Padma'', it is recounted that, at ''dam-snying grongs-ngos'' in Kham, [[Padmasambhava]] subdued Nyencen Thangla with his retinue of twenty-one demons (four ''rgyal-po'' spirits, four ''sde-dpon'', four ''dmag-dpon'', four ''bdud-po'' and five ''las-mkhan'') and having bound them to the ''dge-gnyen'' (Skt. ''upāsaka'') vows renamed them as ''mchog-rag-rtsal'', the “Protector of Marpori” and the “twenty-one ''genyen'' ”. 513 +
''Ājñātakauṇḍinya'' (''kun-shes kauṇḍinya''), Aśvajit (''rta-thul''), Bāṣpa (''rlangs-pa''), Mahānāma (''ming-chen'') and Bhadrika (''bzang-ldan''). 153, 419, 422, 423, 643 +
The [[obscuration]] of conflicting emotions (''nyon-mongs-pa'i sgrib-ma'', Skt. ''kleśā-varaṇa'') and the [[obscuration]] concerning the knowable (''shes-bya'i sgrib-ma'', Skt. ''jñeyāvaraṇa''). Also referred to as the two kinds of suddenly arisen obscuration. 51, 142, 159, 167, 175, 379 +
According to [[Madhyamaka]], these are the vajra fragments (''rdo-rje gzegs-ma''), the negation of production from existence or non-existence (yod-med skye-'gog), the refutation of the four limits of production (''mu-bzhi skye-'gog''), the supreme relativity (''rten-'brel chen-po'') and the absence of the singular and the multiple (''gcig-dang du-bral''). Refer also to Longcenpa, ''Treasury of Spiritual and Philosophical Systems'', (pp. 118ff). 26 +
These are enumerated in Mvt. 268-349; and refer to Thurman, ''[[The Holy Teaching of Vimalakīrti]]'', (pp. 156-7). 20, 124-5 +
These are liberality (''sbyin-pa'', Skt. ''dāna''), pleasant speech (''snyan-par smra-ba'', Skt. ''priyavacana''), purposeful activity (''don-spyod-pa'', Skt. ''arthacaryā'') and harmony (''don mthun-pa'', Skt. ''samānavihāra''). 633 +
