Property:Gloss-def
From Buddha-Nature
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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 +
Mould engraved with the Dhāraṇī of the Wish-fulfilling Gem +
The perfect age (''rdzogs-ldan'', Skt. ''kṛtayuga''), the age of “threes” (''gsum-ldan'', Skt. ''tretāyuga''), the age of “twos” (''gnyis-ldan'', Skt. ''dvāparayuga'') and the age of degeneration (''rtsod-ldan'', Skt. ''kaliyuga''). The names are derived from the ancient Indian game of four-sided dice, “perfection” being the score of four, second-place a three, third-place a two, and ''kali'' being the name for the lowest score, a one. 268-9 +
Those scrolls in which earth treasures or their inventories were concealed are held to be of five kinds, symbolising the FIVE ENLIGHTENED FAMILIES. 74l +
In the perfection stage of [[Mahāyoga]], these are the immediacy of total awareness (''rig-pa spyi-blugs'') and the meditative absorption which follows after insight (''mthong-ba'i rjes-la 'jog-pa''). 280 +
See THREE POISONS +
Understanding all forms (''rnam-mkhyen'', Skt. ''sarvākārajñāna''), understanding of the path (''lam-shes-nyid'', Skt. ''mārgajñatā''), understanding of everything (''thams-cad shes-pa-nyid'', Skt. ''sarvajñatā''), the manifestly perfect realisation of all forms (''rnam-kun mngon-rdzogs rtogs-pa'', Skt. ''sarvākārābhisambodha''), reaching the climax of existence (''rtse-mor phyin-pa'', Skt. ''murdhābhisamaya''), culminating realisation (''mthar-gyis-pa'', Skt. ''anupurvābhisamaya''), the instantaneous perfect enlightenment (''skad-cig-ma gcig-gis mngon-par rdzogs-par byang-chub-pa'i sbyor-ba'', Skt. ''ekakṣaṇābhisamaya'') and the buddha-body of reality (''chos-sku'', Skt. 'dharmakāya'). 94-5 +
According to Longcenpa, ''[[Treasury of the Supreme Vehicle]]'', Vol. 2, p. 282, in the path of All-Surpassing Realisation these are; (1) the essential which swiftly intensifies the appearance of awareness, which is partially pure, just as it is, by focusing on an outer object, such as the vanishing of clouds in the sky (''phyi'i yul nam-mkha' sprin-dengs-la gtad-pas rig-pa rang-sa sangs-phyed la snang-ba'i 'bel-myur''); (2) the essential which unites the mother and offspring inner radiance by focusing on the inner object which is the lamp of the expanse (''nang-gi yul dbyings-kyi sgron-ma-la gtad-pas 'od-gsal ma-bu 'brel''); and (3) the essential which clarifies the primordially pure intention, just as it is, wherein all things have ceased, by focusing on the secret object which is awareness just as it is (''gsang-ba'i yul rig-pa rang-s''a-la ''gtad-pas ka-dag chos-zad-kyi dgongs-pa rang-sa-na gsal-ba'i gnad''). 338 +
According to [[Rongzompa]] (cited in ''History'', pp. 889-90), the ancient translations are superior through their benefactors (the THREE ANCESTRAL RELIGIOUS KINGS), their locations (Samye, etc.), their translators ([[Vairocana]], etc.), their scholars ([[Padmasambhava]], etc.), their large offerings and their very doctrines. 375 +
These include creative techniques, writing, drawing, arithmetic, wrestling, hair-styling, deportment, elephant-riding, sword-fencing, javelin-throwing, archery and so forth; Mvt. (4972-5006). 98 +
These were the first monks of Tibet: Ba Trhizi (''sba khri-gzigs''), ordained as Śrīghoṣa (''dpal-dbyangs''); Ba Selnang (''sba gsal-snang''), ordained as Jñānendra (''ye-shes dbang-po''); Ba Trhizher (''sba khri-bzher/-gzhir''); Pagor (''spa-gor'') [[Vairocana]], or Vairocanarakṣita; Ma Rincen-chok (''rma rin-chen-mchog''); Gyelwa Choyang (''rgyal-ba mchog-dbyangs''); and Khön Lüiwangpo Sungwa ('' 'khon klu'i dbang-po srung-ba''), or Nāgendrarakṣita. Alternate listings often include Tsang Lekdrup (''rtsang legs-grub'') or Lasum Gyelwei Cangcup (''la-sum rgyal ba'i byang-chub''). 511, 515, 575, 950 +
