hew),
condition
(rkyen santa), (gya-nom-pa, Skt.
Dudjom Rinpoche - Fundamentals and History of the Nyingmapa
on
f ale (snod), the misuse. of the with tWO fingers (sOr-? nYIs), stlrnng o d ratlon of offenngs k ) smg a new mat the road (lam), esec afternoon beverage (d rug u ( ) Other
d nd milk together as an . for gold or sllver gser.
a old patch (gding) and as well as Sinhalese works without an _ _ h Bu-ston, Hsuan sang,
sources include Taranat havamsa and Dfpavalflsa. 429 such as the Cullavagga, a .
d 'kusala . o- N VIRTUES dge-ba bcu, Skt. asa TUES and the practice of thetr opp
ELEVEN
tel
. . M 1687-98. They are a so r sites, vt.
56,59,60,61,513
The renunciation 0
eferred to as the TEN DI
dam tshig beu-geig
T
ODES OF DEPENDENT ORIGINATION
-
. d mind (b\)ang-chub-sems) , the . d hghtene J" lb)thedeityang
. d bell (rdo-rye dn - u ,
on a throne (khri-la or radishes (la-phug
YATANTRA)
abandon the THREE the seals (phyag-rgya) ,
MMITMENTS (OF KRI
no . b
to drink ale (ehang mI- tung
) and not to ea .
:ausal vehicles, a of Universal
bza'mi-bya). 350, 355
UDDHA) sa beu-gctg
1 namely, the
TEN LEVELS OF BO
, d Skt Samantapra
bha) 237 .
.
Light (kun-tu- 0 ,
TWEL VE
.
DHISATTVAS WI
k e-mehed beu-gnyIs,
LVE ACTIVITY FIELDS s Y . ' h d Skt. 0
.
TWE . f h eye (mtg-gI skye-me e , ,. k -mehed, Skt.
Theactivityfield0 t e _ ) oftheear(ma-bat sye
-kyi skye-mched, Skt. ri1payatana 'h d Skt sabdayatana), of the nose ,. skye-me e , ' d Skt gan- srotrayatana), of sound atana) of smell (dri'i skye-mehe , (ro'i
(sna'i skye-mehed, Skt. Skt. Skt. dhayatana), of the tong f the body (lus-kyt s ye f the k hed Skt. rasayatana) , 0 h d Skt sprastavyayatana) , 0 . of touch (reg-bya'i skye-r::e e 'a) and objects (ehos-kyt
(gzugs
aya ' . h d Skt. manaayatan
intellect(yid-kytskye-me e , ). d Skt dharmayatana ,
skye-mche, .
WEL VE
lugs-ldog stong-pa bcu-gnyIS
Mvt .
(2027-39).
13,55-6
NDENT ORIGINA
c hTWELVEM The antidote lor t e
(ye-shes, Skt. jiiana); Mvt.
Skt dasanisiddha
sadhutagu1Ja
W earing clothing found in a dust-heap (phyag-dar khrod-pa, Skt. palfl- suki1lika), owning only three robes (ehos-gos gsum-pa, Skt. traiefvarika), wearing felt or woollen clothes (phyings-pa-can, Skt. namantika), begging for food (bsod-snyoms-pa, Skt. pai1J4apatika), eating one's meal at a single sitting (stan-geig-pa, Skt. aikasanika), restricting the quantity of food (zas- phyis mi-len-pa, Skt. khalu pasead bhaktika), staying in isolation (dgon-pa- ba, Skt. ara1Jyaka), sitting under trees (shing-drung-pa, Skt. sitting in exposed places (bla-gab med-pa, Skt. abhyavakasika), sitting in charnel grounds (dur-khrod-pa, Skt. smasanika), sitting even during sleep (eog-bu-pa, Skt. and staying wherever one happens to be (gzhi ji-bzhin-pa, Skt. yatha salflstarika); Mvt. (1127-39). 227
TWELVE BRANCHES OF THE SCRIPTURES gsung-rab yan-lag beu-gnyis, Skt. *dvadasangapravacana
The NINE BRANCHES OF THE SCRIPTURES with the addition of the narra- tives (rtogs-pa brjod-pa, Skt. avadana), fables (de-lta-bu byung-ba, Skt. itivrttaka) and established instructions (gtan-phab, Skt. upadesa). 17, 76
TWELVE DEEDS (OF THE SUPREME EMANATIONAL BODY) mdzad-pa beu-gnyis Remaining in descent and entry into the womb, taking birth, profi- ciency in the arts, enjoyment of consorts, renouncing the world, practising asceticism, reaching the point of enlightenment, vanquishing Mara's host, attaining perfect enlightenment, turning the doctrinal wheel and passing into the final nirva1). a. Various enumerations of the twelve are given. Cf. Longcenpa, Treasury ofthe Supreme Vehicle (p. 271). 21,129,137,415-16, 624
TWELVE DIFFERENT INTENTIONS (OF BUDDHA-MIND) dgongs-pa mi-'dra-ba beu-gnyis
The four outer contemplations - the progress of a spiritual warrior (dpa'-bar- 'gro-ba), the precious crown (rin-po-ehe'i tog), emanation (rnam-par rol-pa) and the basket of plenty (za-ma-tog); the four inner contemplations - pene- trating all objects (yul-kun-la 'jug-pa), manifestation (mngon-par snang-ba), the crown-jewel (gtsug-gi nor-bu) and arraying the summit of the victory banner (rgyal-mtshan rtse-moyongs-su bkod-pa); and the four secret contempla- tions - purity of the movement of subtle energies ('gyu-ba dag-pa), profound appearance (zab-mo snang-ba), jewel lamp (rin-chen sgron-me) and excellence (legs-pa). Refer to Longcenpa, TreasuryoJtheSupreme Vehicle, (p. 28). 137
TWEL VE DIFFERENT REALMS (OF THE EMANA TIONAL BODY) gnas-ris bcu-gnyis These are enumerated in Fundamentals, pp. 134-7.
TWELVE DIFFERENT DOCTRINAL WHEELS OF BUDDHA-SPEECH gsung chos-kyi
'khor-lo mi-'dra-ba bcu-gnyis
These are equivalent to the TWELVE BRANCHES OF THE SCRIPTURES. As enumerated in Longcenpa, Treasury of the Supreme Vehicle, pp. 28ff. , they comprise the four outer wheels of the siitras, aphorisms in prose and verse,
h - (dkon mchog-gsum), t e e n
S k t
dvadasayatana
EVERSING DEPE R
uru (lha dang bla-ma); and . ) ot
eat meat (sha mt-za , n
\
f form
TION
Ten- Twelve 169
S k t .
dvada-
170
Gl 1)1 0+Enumerations
ossa ') . h
.
Twelve - Thirteen 171 TWELVE TEACHERS OF THE EMANATIONAL BODY sprnl-pa'i sku ston-pa beu-gnyis
These are enumerated in Fundamentals, (pp. 134-8). 22
THIRTEEN
THIRTEEN COMMITMENTS (OF YOGATANTRA) dam-tshig beu-gsum
These are equivalent to the ELEVEN COMMITMENTS OF KRIYATANTRA with the addition ofthe commitments not to drink water in a locality inhabited by violators of commitments (lung-geig ehu-la mi-btung) and not to converse with such violators (nyams-dang kha mi-bsre-ba bsrnng). 3SS
THIRTEEN GENERATIONS OF THE GURUS OF KATOK bla-rabs beu-gsum According to Jamyang Khyentse Wangpo, gsung-rtsom gees-sgrig, pp. 22-3, the thirteen generations of lamas who established Katok are the successive regents of Katokpa Tampa Deshek, namely, Tsangtonpa Dorje Gyeltsen, Campabum, Ce-nga Mangpuwa Sonam Bumpa, Uwopa Yeshebum, Cangcup Pelwa, Sonam Zangpo, Kiinga Bumpa, Lodro Bumpa, Lodro Senge, Cangcup Lodro, Cangcup Senge, Cangcup Gyeltsen and Khedrup Yeshe Gyeltsen. This enumeration omits Katokpa Wangcuk Pelwa after Kiinga Bumpa. Another list given in Gonpo Wangyal, ehos-kyi rnam-grangs, p. 378, counts Katokpa Tampa Deshek as the first of the thirteen, and instead omits Cangcup Senge and Khedrup Yeshe Gyeltsen, as follows: Katok Tampa Deshek, Tsangtonpa, Campabum, Sonam Bumpa, Uwopa Yeshebumpa, Cangcup Pelwa, Sonam Zangpo, Kiinga Bumpa, Wangcuk Pelwa, Lodro Bumpa, Lodro Senge, Cangcup Lodro and Cangcup Gyeltsen. 688-99
THIRTEEN HUNTING GODS mgur-lha beu-gsum
These are thang-Iha yar-zhur, yar-lha sham-po, gtsang-Iha byol-yug, srog-Iha gangs-tar, rgyogs-ehen sdong-ra, dog-lha byang-rtse, leogs-lha mtshal-rtse, gangs- dkar gYu-rtse, sum-ri gnyen-po, 'dzum-ehen stong-phron, dbyi-ehen rab-rngo, 'bri-ehen sdong-du and bod-kyi ba-rn. S13
THIRTEEN INCARNATIONS OF GYELSE LHARJE rgyal-sras lha-ry·e'i yang-srid beu- gsum
Gyelse Lharje Chokdrup Gyelpo was the son of Prince Mutik Tsepo and the immediate reincarnation of King Trhisong Detsen. According to Jamgon Kongtriil, Great Biography ofKhyentse Rinpoehe, fols. 6b-7a, his incarnations were: Sangye Lama; Gya Lotsa Dorje Zangpo; Nyima Senge; Kusa Menpa Fernakyap, alias Khutsa Da-o; Doben Gyamtso-o and, simultaneously, Zur Pakshi Sakya-o; Tragom Choki Dorje and, simultaneously, Khyung-nak Sakya-dar; Yarje Orgyen Lingpa; Tol Ngakcang Letro Lingpa; Nesar Khyentsei Wangcuk and, simultaneously, Ngari Pat:lcen; Ebecok Karwang Letro Lingpa; Puwo Razhi Terton Perna Rikdzin, alias Perna Tshewang-tsel; Orgyen Choje Lingpa Dewei Dorje-tsel; and Khyentse Rinpoche, i. e. Perna Osel Do-nga Lingpa. 7S1
THIRTEEN PARTICULAR COMMITMENTS (OF KRIYATANTRA) bye-brag-gi dam- lshig beu-gsum
These are equivalent to the THIRTEEN COMMITMENTS OF YOGATANTRA. 350
Is ofextensive teachmgs, prophetic declarations and verse, bi . nd the four secret wheels of mean- tales of past legends instructions and marvellous
ingful expresslOns, narratives,
events. 137
TWELVE EXCELLENT OF TH
tu dbye-ba beu-gnyzs
TANTRA rgyud-kyi rab-
See
TWELVE GODDESSES OF THE
.
. the four mner w ee
ENED FAMILIES 0
The SIX ENLIGHT MOTHER TANTRA. 274
LIGHTENED FAMILIES OF . ARTH brtan-ma beu-gnyzs
TWELVE GODDESSES OF THE E . merations are given in Nebesky-
W .
01-
The TWELVE MATARAl:l. Vanou. s enu(
d Demons of Tzbet,
pp.
181-98). 481, 513, 537, 715 MASILA rnam-gnon tshul-
kowitz, Oracles an
o WERE RENOWNED AT VIKRA
WH.
E UNSURPASSED
TWELVE MASTERS
gyis bsngags-pa'i slob-dpon bhadra, Lankajayabhadra,
T h e s e w e r e J f i a n a p a d a , D u r j a y a c a n d r a , Bhavabhadra, Bhavyaklrtl L1 442
Bodhibhacira an - T ARAH ma-mo beu-gnyis
MA
TWELVE. EARTH
.
F FATHER TANTRA and the SIX EN-
TWELVE MINOR KINGDOMS country was divided into twelve When living beings first m ruled by mehims-rje gu-yod; kin doms, namely, mehzms-yul gru. -do hyong-dkar ruled by gtsang rye
ruled by the king. lig-snya ki:g gnubs-rje dmigs-pa; -dkar- gnubs-yul glmg-dgu ru e . 'b . gyi-ri 110ngs-sdon ruled by t
h d to,
ki rngam-rye rom,:J . . khn- sham-bod ruled by khra-snar ruled by zmg-rye. srim- king gyi-rje rman-po, ngam h I d by the king zmg-rye thon-greng, 1 d
'1 h spang-mk arrue k 'phrang gsum; 0 -p u k brang-rje gong-nam; ong-yu
Ibre-snarue
n la-mo-gong ruled by the mg ul rnams-gsum ruled by king kong-rje dar-po was ruled by the king dvags-rye
btsun glang-rgyal; and dvags-yu gru
mang-po rgyal. 507, 949 . NT ORIGINATION rten-emg
'breI-bar 'byung-ba'i tshul
MODES OF DEPENDE -d
TWELVE . Skt dvadasangapratftyasamutpa a . 1 dencies ('du-byed,
beu-gnyzs,· . _ a Skt. avidya), habltua ten (ming- These are ignorance (ma-ng p , h Skt vijiiana) , name and form
Skt. san:tskara), fields of the) eye, d gzugs Skt. namarn, d Skt sadayatana ,con
ang e body and intellect (skye-mehed (sred-pa, Skt. the tongu , . (hor-ba, Skt. vedana , cra -danaskandha),
Skt. sparsa), feelmg ts b I -pa'i phung-po lnga, Skt. upa
FIVE COMPONENTS (nye- ar h (k ba Skt J·ati) and old age an bh )but sye-, .
S so-skye'i gnas beu-gnyzs
TWELVE ORDINARY (FORM) for their enumeration in
Refer to the chart on p p . . ndence to the FOUR M Mvt. 3085-100, and for then correspo
rebirth (srid-pa, Skt.
M
t (2241-58). 25, 159, 228 (rga-shi, Skt. jaramararJa), v . .
CONCENTRATIONS. 62
_
S a m a y a v a 1 r a ,
d death
with
172 Glossary ofEnumerations
FOURTEEN
FOURTEEN BASIC VIOLATIONS OF THE COMMITMENTS bsrung-bya'i dam-tshig
rtsa-ltung bcu-bzhi, Skt. caturdasamulapatti
To disparage the master; to transgress the three levels of vows; to be hostile to vajra brothers and sisters; to forsake loving kindness on behalf of sentient beings; to abandon the enlightened mind; to disparage one's own doctrine or that of others; to divulge secrets to the immature; to abuse the FIVE COMPONENTS which are primordially pure; to be prejudiced about phenomena which are in any case intrinsically pure; to lack compassion for evil beings, especially those who harm the doctrine; to apply conceptualisa- tion to ineffable nature; to belittle those who have faith; to violate the com- mitments that have been undertaken; and to disparage women, the source of discriminative awareness. The source is Muldpattisan:zgraha, as quoted by Lessing and Wayman, Mkhas Grub RJe's Fundamentals ofthe Buddhist Tantras, (p. 328). 361
FOURTEEN P ARTICULAR COMMITMENTS (OF YOGA T ANTRA) dam-tshig bcu-bzhi These are identical to the preceding entry. 355
FIFTEEN
FIFTEEN ORDINARY SACRAMENTS (OF EMPOWERMENT) sgrub-rdzas thun-mong bco-lnga
The fifteen ordinary sacraments and the THREE PROFOUND EMPOWER- MENTS together form the eighteen empowerments of Mahayoga. Of these the former include ten outer empowerments of beneficence (phyi-phan-pa'i dbang-bcu) and five inner empowerments of ability (nang nus-pa'i dbang-lnga), while the latter includes the THREE PROFOUND EMPOWERMENTS that are secret (gsang-ba zab-mo'i dbang-gsum). The ten empowerments of beneficence are those of crown ornament, diadem, rosary, armour, victory-banner, seals, parasol, vase, food and drink, and the five essences. For their significance, see Longcenpa, Dispelling Darkness in the Ten Directions, pp. 376-9 (GGFTC, pp. 878-9). The five empowerments of ability are listed under the FIVE EMPOWERMENTS OF THE SECRET NUCLEUS. 701
SIXTEEN
SIXTEEN ASPECTS (OF THE FOUR DRAMATIC MANNERS) tshul bzhi'iyan-Iag bco- drug, Skt.
As enumerated in A. B. Keith, Sanskrit Drama, pp. 298-300, these are: dialogue (bharatf) which includes elucidation (prarocand, Tib. rab-tu snang- ba), prelude (amukha), one-act drama (vfthf) and comedy (prahasana); gran- dure (satvatf) which includes haughty provocation (utthdpaka), change (parivartaka), dialogue with or without threats (san:zZapa) and the end of an alliance (sanghatya); grace (kaisikf) which includes amorous play (narman), the partial expression of love combined with other emotions such as fear
(narmasphota), the disguise of a lover (narmagarbha) and ecstatic union with a lover which has troublesome consequences (narmasphurja); and conflict or
Fourteen-s' t
IX een 173
en change of characters (samksip and tumultuous situations the supernatural
SIXTEEN ASPECTS OF TH
E FOUR TRUTHS bd b'"
These are the SIXTEEN en- Zhl 1 rnam-pa bcu-drug
MINOR TRUTHS. 24
SIXTEEN DELIGHTS d ' b b
ga - a cU-drug
Delight (dga-'ba), supreme delight (d '
and co-emergent delight (lhan-ci sk ga absence ofdelight (dga-'bral) through conjunction 1 dga'-ba), each . of which has four
. Longcenpa, DIspelling Darkness in th makmg sixteen in all. pp. 900-14). 125 e en lrectzons, pp. 386-96 (GGFTC,
SIXTEEN ELDERS gnas-brtan bcu-dru '
These were Panthak (I Skt. H' a am-pa) m Trayatr' ' . A
COntment o f Continent of Videha; MahakTk
horror (tirabhatf) wh' h ' 1
k . IC mc udes the sudd
ta a), or of mood (avaptita) the int .
Imalayas; Kanaka (gser-can) in th IIpsa, (mi-Phyed-pa) in the (bakkula) in the northern . e western COntment of Godanlya' Bakk 1
VaJnputra (rdo-rje-mo'i bu)' S. a I a (dus-ldan chen-po) in Tamrad _ . P ' . m Imhaladv- . R-h VIpa, Srlbhadra . Ipa, _a ula (sgra-gcan 'dzin) in
on Mount BIhula; Nagasena (klu-sde) g) Yamunadvlpa; Gopaka (sbed-byed) on
gnas) on Mount Saptaparna' Ksu OUnt Urumu1). <;! a; Vanavasin(nags_
Grdhrakiira;Kanakavatsa b', on Mount
on Mount Kailash' and A" ( . e u) m KashmIr; Angiraja CYan-lag'b ) M . ' JIta ma-pha ) IjIung
SIXTEEN GREA T
bcu-drug
CITIES
OF JAMBUD
Ountam. 432,438,590
m-pa on the Crystal Slope of Sage
_ ,
VIPA dzam-bu'i giing-gi arong-kh h
These are the spheres of 1· .
'. actIVIty of th
b'· yerc en-po e SIXTEEN ELDERS A I .
IStIng refers to the .
K SIxteengreatco· . . n aternatIve
Vrji, Malla, Ce<;! i, Vatsa, o! IndIa: Anga, Magadha, KasI, AVantI, Gandhara and Kamboja. 438' neala, Matsya, Siirasena, Asmaka,
SIXTEEN LEVELS sa bcu-drug
The ELEVEN LEVELS OF A BUDDH
g2)Unattached Lotus Endowed which are adde. d the following:
'.
ontemplauon (tzng-nae-'dz' h r 0 tshogs-chen-gyi sa)' (14) G
oud Mass of Rotating Syll bi CY' gs padma-can-gyl sa)' (13) G
a es l-ge'kho-I 'reat
(rd _ . , . . b· m c en-po)- (15) H ld , r e a t o rye- dZm-gyl sa)' (16) U ' 0 er of Indestructible R r
C
Uk'
ttara uru; Bharadvaja in the
,nsurpassed Pristine Cognition CY _h ea e s es bfa-ma't
sa). 84 SIXTEEN MINOR
aryasatya
S .
uffe:mg (sdug-bsngal, Skt. duhk
t e ongm of suffering (kun-'byun (bdag-med-pa, Skt. ana- g
Skt skye-ba, Skt. prabhava), causal basis a, Skt. samudaya), production ,_ . pratyaya); cessation ('gog-pa Sk Skt.
hew), condition (rkyen santa), (gya-nom-pa, Skt. : . qU. iescence (zhi-ba, S k /
TRUTHS bden h
-c ung bcu-drug, Skt. sodastik _
. tmak )- h . Skt. sunyata), seltl
emptmess (ston .
' . ha), Impermanence (mi-rt
. _ .
ara'l)zsantacatur_
ag-pa, Skt. anitya),
(nges-Par byung-ba S k t ' h p a1'}lta), dISIllusIOnment with
, . m. sara1'}a); path (lam ,
- sarpsara
Sk _
t. marga), reason (ngs-pa,
ua
174 Glossary ofEnumerations
o _ a Skt. pratipatti) and the act of becommg
skhalitam); (2) they are not noisy (ca-co med-pa, Skt. niisti ravitam); (3) they are without false memories (bsnyel-ba med-pa, Skt. niisti (4) they are without unabsorbed minds (sems mnyam-par ma-gzhag-pa med-pa, Skt. nasty asamiihitacitta); (5) they are without various perceptions (tha-dad- pa'i 'du-shes med-pa, Skt. niisti niiniitvasan:zjfiii); (6) they are without equanim- ity which does not make distinctions (so-sorma-rtogs-pa'i btang-snyoms med-pa, Skt. niisty (7) they do not degenerate in their devotion (,dun-pa nyams-pa med-pa, Skt. niisti cchandasya (8) they do not degen- erate in their perseverance (brtson-'grus nyams-pa med-pa, Skt. niisti vfryasya (9) they do not degenerate in their recollection (dran-pa nyams-pa med-pa, Skt. niisti (10) they do not degenerate in their contem- plation (ting-'dzin nyams-pa med-pa, Skt. nasti (11) they do not degenerate in their discriminative awareness (shes-rab nyams-pa med-pa,
(12) they do not degenerate in their liberation (rnam- grol nyams-pa med-pa, Skt. niisti (13) all the activities of their bodies are preceded by pristine cognition and are followed by pristine cog- nition (Lus-kyi las thams-cad ye-shes-kyi sngon-du 'gro-shing ye-shes-kyi rjes-su 'brang-ba, Skt. sarvakiiyakarmajiiiinapurvagaman:z jiiiiniinuparivarti); (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. sarvaviikkarmajfiiinapurvagaman:z jiiiiniinuparivarti); (15) all the activities oftheir 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. jiiiinapurvagaman:z jiiiiniinuparivarti); (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. aWe 'dhvany asa1Jgam apratihatan:z jfiiinadarsanan:z 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-Ia ma-chags ma-thogs- pa'i ye-shes gzigs-par jug-go, Skt. aniigate 'dhvany asangam apratihatan:z jiiiinadarsanan:z pravartate); and (18) they enter into the perception of the pristine cognition which is unobstructed and unimpeded in respect of the present (da-Itar-gyi dus-La ma-chags ma-thogs-pa'iye-shes gzigs-par jug-go, Skt. pratyutpanne 'dhvany asangam apratihatan:z jiiiinadarsanan:z pravartate); Mvt. (135-53). 22, 140
EIGHTEEN PSYCHOPHYSICAL BASES khams bco-brgyad, Skt.
The sensory bases of the eye, form and the consciousness of the eye; those of the ear, sound and the consciousness of the ear; those of the nose, smell and the consciousness of the nose; those of the tongue, taste and the conscious- ness of the tongue; those of the body, touch and the consciousness of the body; and those of the intellect, phenomena and the consciousness of the intellect; Mvt. (2040-58). 13, 55, 513
EIGHTEEN SCHOOLS sde-pa bco-brgyad, Skt. aHadasanikiiya
These are: the Aryasarvastivada who subdivided into the Kasyaplya, Mahisasaka, Dharmaguptaka, Bahusrutlya, Vibhajyavada and MUlasarvastivadin; the AryasarpmitIya who subdivided into the Kaurukul- lika, Avantaka and Vatslputrlya; the Aryamahasarpghika who subdivided
Skt. nyaya), attamment (sgrub p, 'b
0
0
b Skt nairyanika); Mvt. 1189- a,· .
TS OFTHE FOUR TRUTHS. 226
, 0
- (ges par disillusioned with saqlsara n -
209
SIXTEEN MOMENTS OF PRISTINE
'YIn-
.
Also referred to as the SIXTEEN ASPEC COGNITION
b d
cu- rug,
Skt
sodasacu-
. f the truth of suffering (sdug-bsngal-la chos- The perception of the 0 tiveness to the perception of the shes-pa, Skt. hes-pa'i bzod-pa, Skt.
doctrine of suffering (sdug-bsnga - a c os s 0 f the doctrine of the truth
maiiianaksanti), the after-effect of the Skt duhkhanvayajfiana) 'J 0 11 0 -surtogs-pa1s -, '. 0
of suffering (sdug-bsnga - a ryes ff
f the perception of the doctnne of the
and receptiveness to the after-e ect?
. (d bsngal-laryes-sUr0sO d
Skt. niisti
truth of suffenng s ug-
'- - k - 0) These four momen
duhkhanvayaJnana
order to the truth of the ongmoof e
to the truth of the path, makmg Sixteen
t are then applied in the same
to the truth of its cessatIon an in all; Mvt. (1216-32).
226-7, 230 SIXTEEN ORNAMENTS
Skt.
According to
INNUENDO
00
gab-tsh1g-g1 rgyan
d
bcu- rug,
follows: meanmg concea
t the use 0
. 0 harmonious or denvatIve mean-
OF
0•
ENIGMA TIC
f£ rin
D d·, Mirror of Poettcs, at). . m s d o d h
o0
l V ! orks 15dof'DanInan1Sw' ,
pp.
230-9, these
are as
.
Gupta ACnttca tuy 'J ••
, . led by a concentratIon ,
lost in the apparen ,
distance from each other, contnved meamng,
both respects ( 1. e. 0 forms of the above. 105
0
f the contamer an
SIXTEEN PURE HUMAN L .
c h quotation m Fundamentals, (pp.
Reler to t e
SEVENTEEN
SEVENTEEN FORM REALMS lha-g g
59-60). 512
EIGHTEEN
d 1mo'i bye-brag bco-brgya
seman 00
0
. hOdd
d meaning abbreviatIon, 1 en
AWS mi-chos gtsang-ma bcu-drug
ORM REALMS an THE FORM REALMS. 13, 15,61
The TWELVE ORDINARY F
0
Ch III vv. 96-124, and D. K. . ,
ye-shes
' . ,
t gs-pa'i shes-pa'i bzod-pa, Skt.
0
of words the real meamng f tically connected words at a great
0
o numeration,assum e' 1h
foolish use of words, stea t Y , fo e ofsynonyms,vexmgor . 'n
ing coarse meamng, e
meaning, con usmg us
meaning, obscurity in a respedct
0
0
C f the container), obscunty 1 and a combination of various
conten
zu s-khams gnas-ris bcu-bdun
EIGHTEEN APPENDAGES OF MUSIC ro - 1 d tambour large kettledrum, d m kenerum, ' 0 1t
The dancer, dance, large ru , 1 mbals bell three-stnng u e, old mbell-metacy " . Mt
gong, lute, one-sided ken e r u , b instrumentation and flute, v · mukut). <;ta drum, cymbals, chorus, ta or,
(5007-26). 98 EIGHTEEN DISTINCT AfTR
k 0 hos ma- IBUTES OF THE BUDDHAS sangs-rgyas- y1 c
dasiivenikabuddhadharma _ 0
'dres-pa bco-brgyad, Skt. aHa
oh (1) The tathagatas are wit ou
. 0 ('khrul-pa med-pa, Skt. nastt t bewtlderment
,
d the FIVE PURE ABODES OF
Sixteen- Eighteen 175
176 Glossary ofEnumerations
, . into the Utta. rasaIla,
'-
H ' ta Lokottaravada and Pra)nap-
into the Mahaviharavaciin,
Eighteen- Twenty 177 of or disobey the commands of one's vajra master; one should not enjoy
one's teacher's consort; one should not squander the feast offerings of the faithful; one should neither defile the wealth of the precious jewels and the learned, nor drink ale to the point of intoxication; one should not enjoy the female consort of a vajra brother; one should not adhere to a consort who lacks the appropriate signs; one should not adhere to sacramental substances which lack the appropriate signs; one should not depreciate the attributes of the learned; one should not teach the secret doctrines to unworthy re- cipients; one should not abandon a consort who has the appropriate signs or a student who is a worthy recipient; one should separate neither the genuine bliss and emptiness, nor the symbolic male and female deities; one should not quarrel at home even with one's siblings or spouse; one should not enjoy that which has been enjoyed and left over by others; one should not covet the teacher's seat; one should not break one's natural retreat; one should not abandon contemplation out of indolence; one should not interrupt recitation and rituals with the words of men; one should not transgress the seals which symbolise empowerment, nor should one forget their symbolism; one should not disturb the maI). c;lala of yogins, nor divert the strength of living beings; and one should continuously bear one's master upon the crown of one's head. 367
TWENTY ELEMENTS OF SA0SARA 'khor-ba'i chos nyi-shu
To regard form as self, as a possession of self, as in the self, or as that in
which the self is; and analogously for the remaining four components of feeling, perception, habitual tendencies and consciousness. 347
TWENTY MOUNT AIN CA VES OF NGARI mnga'-ris skor-du gangs-brag nyi-shu
The twenty snow mountains of Ngari are thang-Iha gangs, ma-mkhar gangs, ti-se gangs, bu-le gangs, 'o-de gung-rgyal gangs, sham-po gangs, mkhar-ri gangs, lha-rgod gangs, pho-ma gangs, rdo-fje gangs, jo-mo kha-rag gangs, ha'o gang- bzang gangs, rtse-'dud gangs, la-phyi gangs, tshe-ring gangs, ti-sgro gangs, gsal-rje gangs, lha-ri gangs, tsii-ri gangs and nga-la gangs. Not all of these mountain ranges, however, are in the Ngari province of Tibet. 518
TWENTY ROOT DOWNFALLS rtsa-ltung nyi-shu, Skt. *vi'f! lsatimuliipatti
According to the Pagoda of Precious Jewels, these comprise the NINETEEN ROOT DOWNFALLS, with the addition of the downfall which occurs when the enlightened mind of engagement or entrance is abandoned. 235
tivada' and the Aryasthavlra whfO
, . . asm Re er to
Jetavanlya and Abhayagmv.
however, many conflicting accounts, on w
As listed m e es y- . .
. ' h d ) amely vajragzng- a-ra,r o-rye
these compnse nme rna
h'
d d rie dus-'tshams; and nme ema e
r O-'J 1
db dud-ma dbang-sdud cags- yus
gnod-sbyin, rdo-rye snn- 0, d
. d - . 'chi-b ag an
k
Bl Annals pp. 27-33. There are,
T O R S sang-ba'i sgrol-ging bco-brgyad .
EIGHTEEN SECRET LIBERA . g . 0 1 and Demons of TIbet, pp. 278-9, . Nb k Wo)koWItZ, races . k d'
u e ,
hich see HBI (Ch. VI). 42
9
Ie spmts (P 0- gu , n , . '
. , _ do-rie spyang-khYI, rdo-rye gs zn- . . prdo-ryebyungpo,r'J . f1
s'
spirits (mo-dgu ,name , s med rlung-ltar 'du-ma, gar-gyl gog
rje rdo-rye ro-Iangs, r 0 rye
, ) Iy khams-gsum ugs
sum
, rbod-Itong lam-Itar bya -ma, rna n
'dren-ma, khams-g Itar du-ma,
rgy d _ yanphra-mazer-ma, k ams-g -k i phyag-tshangs chen-mo. 620
snying-gsod-ma
NINETEEN
a n d
tshogs
Y
OF MANJUV AJRA 'jam-dpal rdo-rje lha bcu-dgu
S Gyatso et al Tibetan Manqalas: Khenpo onam . , . -'
NINETEEN-DEITY . Th
As listed m Ngor artse
. 44'3 the letleS ar .
. I_ as-'debs-ma, gzug - h sum
d" e' Mafi)'u§rlvajra (Guhyasama)a),
- k- hasiddhi Locana, Mama 1,
'.
Pandaravasml, Tara, gzugs r . d _ . -ma gshin-rye gshed, shes-ra
. . d . - chos-dbyzngs r 0 rye ,
rje-ma, reg-bya r o-rye mab d d bgegs mthar-byed. 496, n. 525 mthar-byed, padma mthar- ye an . _ _ .
The Ngor Collectwn,
. , . _ h A
bhava Amnab a, mog , . d
Vairocana, Ratnasam _. _ --
'.
d _ . -ma dri rdo-rye-ma, ro r 0-
do-rye-ma,sgrar0 rye
b
Skt *ekonavimsatlmulapattI FALLS rtsa-ltung bcu-dgu,· . . f
. C kl'ngs five for councillors, eIght or nfaUs certam lor , d
NINETEEN ROOT DOWN
There are five root dow d
ordinary persons an
followS in Longcenpa, Treasury P h lth of the THREE PRECIOUS keto stealt ewea h'
. '
whIch IS common to a . 00'
11 These are enumerate as one ofS iritual and Philosophical Systems, p. 2 .
The five certain for mgs ar k d'rect a renunciate away from IS
. d' . r d mon s to 1 JEWELS to pumsh ISCIP me . ' . bl .
, . h fivemexpla esms
.
and to hold wrong VIewS. 'd
or her training, to commIt t e
. c illors are to su
b)'ugate towns the countrYSI e, '
The five certam lor counc . h
. es Theelg tcer
tal'n for ordinary persons are to citadels, cities and provmc . fi d ' ll'gence to oppose those who enter
. h teach emptlness to t ose 0
h · I into the greater ve IC e,
d h
h
oneself and depreciate ot
to misappropriate the wea t
Priitimoksa vows, to up 0 .
. d buddhas to praIse attendants and self-centre . ' ' f d
ers, 1h
TWENTY W A YS (IN WHICH THE
rnam-pa nyi-shu byang-chub-pa
BODHISA TTV A'S
BODY IS
ENLIGHTENED)
funreme mte1 , . '
to )om the greater
h ldorcauseonetoup 0
.
to speak of one's own receptlvny as pro ounb' don the riches of tranquillity. d ause others to a an . d f
of the Preciou. s Jewels an to c . abandon the attItU e 0
That which IS common to all to . the Sutra of Akiisagarbha, as c t canomcal source IS
According to Nyoshul Khen Rinpoche,
renunciation and the ten aspects of realisation which pertain to the TEN LEVELS OF BODHISATTVAS. The term may also refer in Madhyamaka to the purification of the fourfold view of self (bdag-lta bzhi) which applies to each of the FIVE COMPONENTS ofform, feeling, perception, habitual tenden- cies and consciousness (see TWENTY ELEMENTS OF and in the context of the vehicles of secret mantra, it may refer to the accomplishment of twenty specific exercises pertaining to the experiential cultivation of the energy channels, currents and seminal points within the body. 416
aspiration. The loremos d' summarised in Santideva's Compen Ium
of Lessons (Ch. 4). 235 '
TWENTY
TWENTY COMMITMENTS CONCERN
b-pa'i nyi-shu
. db Jamgon Kongtrtil, shes-bya kun-
ING ATTAINMENT sgru
These Anuyoga commitments are lIste y. should not injure the body
185 6 as follows. one khyab mdzod, Vol. 2, pp. -,
. vehicle having relecte
t e h ld the vehicles of pIOUS
this refers
to the ten
aspects of
178 Glossary ofEnumerations
TWENTY-ONE
TWENTY -ONE GENYEN acles and Demons of Tibet, pp. 222-3,
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 garu4a 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 cultiva- tion (rgya-mtsho). (9) In the manner of a dumb mute who neither accepts nor rejects is the discipline which reaches the limit of discriminative aware- ness, 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 saq1sara and nirval). a 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 ofYajrapal). i 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 renunci- ation 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 illu- sions, one who meditates and teaches having understood components and activity fields to be the apparitional maf. l4ala of the conquerors enacts discip- line through skilful means (sgyu-ma-mkhan). (19) In the manner of a pig who eats everything without discerning purity and impurity are the discipline
TWEN
" bk' 'dus tshom-bu nyer-gcIg
TED PRECEPTS a - ' h G thering of Transmitted Precepts,
According to Nebesky-WO) OWltZ: r 11 s which are their residences, these are after h mountams or va ey l '
tel
namely, tsha-n gangs, bar-yul gangs, P I ' 'jag-ma-lung skyid-kyi gro-ma-
mkhan-pa-lung, dpal-gyi gra-b,u-lung, gangs gangs, bal- gs gsal-ja gangs, g u- , h 1b
lung, spang-phung gan ,
, rnye-bo gangs,
d _ 1gangs rna-nam gangs, s e - zang
yul gangs, jo-mo gangs,
. f four dmag-dpon, our
khan) and having boun
d them as mchog-rag-rtsa , t e
'f
a
_ hyi gangs, gnod-sbyin gangs, rgya -gyl
gangs rong-btsan gangs, sgam-po an . r P dma it is recounted that, at
zayu, ,1' d lho-rong gangs. Alternanve y, m
, 1 a subdued Nyencen Thang a
dam-snyzng grongs-ngos m 'd (C ur rgyal-po spirits, four sde-dpon,
, ' f enty-one emons 10 with hIS retmue 0 tw f' 1
,
the various recenSIOns 0
the InjunctIOnS OJ
bh
, ' Kham Padmasam av
bdudpoand Ive as-m -
l h
(Skt upasaka) vows rename
to the dge-gnyen ',,, d the "twenty-one genyen".
f ale (snod), the misuse. of the with tWO fingers (sOr-? nYIs), stlrnng o d ratlon of offenngs k ) smg a new mat the road (lam), esec afternoon beverage (d rug u ( ) Other
d nd milk together as an . for gold or sllver gser.
a old patch (gding) and as well as Sinhalese works without an _ _ h Bu-ston, Hsuan sang,
sources include Taranat havamsa and Dfpavalflsa. 429 such as the Cullavagga, a .
d 'kusala . o- N VIRTUES dge-ba bcu, Skt. asa TUES and the practice of thetr opp
ELEVEN
tel
. . M 1687-98. They are a so r sites, vt.
56,59,60,61,513
The renunciation 0
eferred to as the TEN DI
dam tshig beu-geig
T
ODES OF DEPENDENT ORIGINATION
-
. d mind (b\)ang-chub-sems) , the . d hghtene J" lb)thedeityang
. d bell (rdo-rye dn - u ,
on a throne (khri-la or radishes (la-phug
YATANTRA)
abandon the THREE the seals (phyag-rgya) ,
MMITMENTS (OF KRI
no . b
to drink ale (ehang mI- tung
) and not to ea .
:ausal vehicles, a of Universal
bza'mi-bya). 350, 355
UDDHA) sa beu-gctg
1 namely, the
TEN LEVELS OF BO
, d Skt Samantapra
bha) 237 .
.
Light (kun-tu- 0 ,
TWEL VE
.
DHISATTVAS WI
k e-mehed beu-gnyIs,
LVE ACTIVITY FIELDS s Y . ' h d Skt. 0
.
TWE . f h eye (mtg-gI skye-me e , ,. k -mehed, Skt.
Theactivityfield0 t e _ ) oftheear(ma-bat sye
-kyi skye-mched, Skt. ri1payatana 'h d Skt sabdayatana), of the nose ,. skye-me e , ' d Skt gan- srotrayatana), of sound atana) of smell (dri'i skye-mehe , (ro'i
(sna'i skye-mehed, Skt. Skt. Skt. dhayatana), of the tong f the body (lus-kyt s ye f the k hed Skt. rasayatana) , 0 h d Skt sprastavyayatana) , 0 . of touch (reg-bya'i skye-r::e e 'a) and objects (ehos-kyt
(gzugs
aya ' . h d Skt. manaayatan
intellect(yid-kytskye-me e , ). d Skt dharmayatana ,
skye-mche, .
WEL VE
lugs-ldog stong-pa bcu-gnyIS
Mvt .
(2027-39).
13,55-6
NDENT ORIGINA
c hTWELVEM The antidote lor t e
(ye-shes, Skt. jiiana); Mvt.
Skt dasanisiddha
sadhutagu1Ja
W earing clothing found in a dust-heap (phyag-dar khrod-pa, Skt. palfl- suki1lika), owning only three robes (ehos-gos gsum-pa, Skt. traiefvarika), wearing felt or woollen clothes (phyings-pa-can, Skt. namantika), begging for food (bsod-snyoms-pa, Skt. pai1J4apatika), eating one's meal at a single sitting (stan-geig-pa, Skt. aikasanika), restricting the quantity of food (zas- phyis mi-len-pa, Skt. khalu pasead bhaktika), staying in isolation (dgon-pa- ba, Skt. ara1Jyaka), sitting under trees (shing-drung-pa, Skt. sitting in exposed places (bla-gab med-pa, Skt. abhyavakasika), sitting in charnel grounds (dur-khrod-pa, Skt. smasanika), sitting even during sleep (eog-bu-pa, Skt. and staying wherever one happens to be (gzhi ji-bzhin-pa, Skt. yatha salflstarika); Mvt. (1127-39). 227
TWELVE BRANCHES OF THE SCRIPTURES gsung-rab yan-lag beu-gnyis, Skt. *dvadasangapravacana
The NINE BRANCHES OF THE SCRIPTURES with the addition of the narra- tives (rtogs-pa brjod-pa, Skt. avadana), fables (de-lta-bu byung-ba, Skt. itivrttaka) and established instructions (gtan-phab, Skt. upadesa). 17, 76
TWELVE DEEDS (OF THE SUPREME EMANATIONAL BODY) mdzad-pa beu-gnyis Remaining in descent and entry into the womb, taking birth, profi- ciency in the arts, enjoyment of consorts, renouncing the world, practising asceticism, reaching the point of enlightenment, vanquishing Mara's host, attaining perfect enlightenment, turning the doctrinal wheel and passing into the final nirva1). a. Various enumerations of the twelve are given. Cf. Longcenpa, Treasury ofthe Supreme Vehicle (p. 271). 21,129,137,415-16, 624
TWELVE DIFFERENT INTENTIONS (OF BUDDHA-MIND) dgongs-pa mi-'dra-ba beu-gnyis
The four outer contemplations - the progress of a spiritual warrior (dpa'-bar- 'gro-ba), the precious crown (rin-po-ehe'i tog), emanation (rnam-par rol-pa) and the basket of plenty (za-ma-tog); the four inner contemplations - pene- trating all objects (yul-kun-la 'jug-pa), manifestation (mngon-par snang-ba), the crown-jewel (gtsug-gi nor-bu) and arraying the summit of the victory banner (rgyal-mtshan rtse-moyongs-su bkod-pa); and the four secret contempla- tions - purity of the movement of subtle energies ('gyu-ba dag-pa), profound appearance (zab-mo snang-ba), jewel lamp (rin-chen sgron-me) and excellence (legs-pa). Refer to Longcenpa, TreasuryoJtheSupreme Vehicle, (p. 28). 137
TWEL VE DIFFERENT REALMS (OF THE EMANA TIONAL BODY) gnas-ris bcu-gnyis These are enumerated in Fundamentals, pp. 134-7.
TWELVE DIFFERENT DOCTRINAL WHEELS OF BUDDHA-SPEECH gsung chos-kyi
'khor-lo mi-'dra-ba bcu-gnyis
These are equivalent to the TWELVE BRANCHES OF THE SCRIPTURES. As enumerated in Longcenpa, Treasury of the Supreme Vehicle, pp. 28ff. , they comprise the four outer wheels of the siitras, aphorisms in prose and verse,
h - (dkon mchog-gsum), t e e n
S k t
dvadasayatana
EVERSING DEPE R
uru (lha dang bla-ma); and . ) ot
eat meat (sha mt-za , n
\
f form
TION
Ten- Twelve 169
S k t .
dvada-
170
Gl 1)1 0+Enumerations
ossa ') . h
.
Twelve - Thirteen 171 TWELVE TEACHERS OF THE EMANATIONAL BODY sprnl-pa'i sku ston-pa beu-gnyis
These are enumerated in Fundamentals, (pp. 134-8). 22
THIRTEEN
THIRTEEN COMMITMENTS (OF YOGATANTRA) dam-tshig beu-gsum
These are equivalent to the ELEVEN COMMITMENTS OF KRIYATANTRA with the addition ofthe commitments not to drink water in a locality inhabited by violators of commitments (lung-geig ehu-la mi-btung) and not to converse with such violators (nyams-dang kha mi-bsre-ba bsrnng). 3SS
THIRTEEN GENERATIONS OF THE GURUS OF KATOK bla-rabs beu-gsum According to Jamyang Khyentse Wangpo, gsung-rtsom gees-sgrig, pp. 22-3, the thirteen generations of lamas who established Katok are the successive regents of Katokpa Tampa Deshek, namely, Tsangtonpa Dorje Gyeltsen, Campabum, Ce-nga Mangpuwa Sonam Bumpa, Uwopa Yeshebum, Cangcup Pelwa, Sonam Zangpo, Kiinga Bumpa, Lodro Bumpa, Lodro Senge, Cangcup Lodro, Cangcup Senge, Cangcup Gyeltsen and Khedrup Yeshe Gyeltsen. This enumeration omits Katokpa Wangcuk Pelwa after Kiinga Bumpa. Another list given in Gonpo Wangyal, ehos-kyi rnam-grangs, p. 378, counts Katokpa Tampa Deshek as the first of the thirteen, and instead omits Cangcup Senge and Khedrup Yeshe Gyeltsen, as follows: Katok Tampa Deshek, Tsangtonpa, Campabum, Sonam Bumpa, Uwopa Yeshebumpa, Cangcup Pelwa, Sonam Zangpo, Kiinga Bumpa, Wangcuk Pelwa, Lodro Bumpa, Lodro Senge, Cangcup Lodro and Cangcup Gyeltsen. 688-99
THIRTEEN HUNTING GODS mgur-lha beu-gsum
These are thang-Iha yar-zhur, yar-lha sham-po, gtsang-Iha byol-yug, srog-Iha gangs-tar, rgyogs-ehen sdong-ra, dog-lha byang-rtse, leogs-lha mtshal-rtse, gangs- dkar gYu-rtse, sum-ri gnyen-po, 'dzum-ehen stong-phron, dbyi-ehen rab-rngo, 'bri-ehen sdong-du and bod-kyi ba-rn. S13
THIRTEEN INCARNATIONS OF GYELSE LHARJE rgyal-sras lha-ry·e'i yang-srid beu- gsum
Gyelse Lharje Chokdrup Gyelpo was the son of Prince Mutik Tsepo and the immediate reincarnation of King Trhisong Detsen. According to Jamgon Kongtriil, Great Biography ofKhyentse Rinpoehe, fols. 6b-7a, his incarnations were: Sangye Lama; Gya Lotsa Dorje Zangpo; Nyima Senge; Kusa Menpa Fernakyap, alias Khutsa Da-o; Doben Gyamtso-o and, simultaneously, Zur Pakshi Sakya-o; Tragom Choki Dorje and, simultaneously, Khyung-nak Sakya-dar; Yarje Orgyen Lingpa; Tol Ngakcang Letro Lingpa; Nesar Khyentsei Wangcuk and, simultaneously, Ngari Pat:lcen; Ebecok Karwang Letro Lingpa; Puwo Razhi Terton Perna Rikdzin, alias Perna Tshewang-tsel; Orgyen Choje Lingpa Dewei Dorje-tsel; and Khyentse Rinpoche, i. e. Perna Osel Do-nga Lingpa. 7S1
THIRTEEN PARTICULAR COMMITMENTS (OF KRIYATANTRA) bye-brag-gi dam- lshig beu-gsum
These are equivalent to the THIRTEEN COMMITMENTS OF YOGATANTRA. 350
Is ofextensive teachmgs, prophetic declarations and verse, bi . nd the four secret wheels of mean- tales of past legends instructions and marvellous
ingful expresslOns, narratives,
events. 137
TWELVE EXCELLENT OF TH
tu dbye-ba beu-gnyzs
TANTRA rgyud-kyi rab-
See
TWELVE GODDESSES OF THE
.
. the four mner w ee
ENED FAMILIES 0
The SIX ENLIGHT MOTHER TANTRA. 274
LIGHTENED FAMILIES OF . ARTH brtan-ma beu-gnyzs
TWELVE GODDESSES OF THE E . merations are given in Nebesky-
W .
01-
The TWELVE MATARAl:l. Vanou. s enu(
d Demons of Tzbet,
pp.
181-98). 481, 513, 537, 715 MASILA rnam-gnon tshul-
kowitz, Oracles an
o WERE RENOWNED AT VIKRA
WH.
E UNSURPASSED
TWELVE MASTERS
gyis bsngags-pa'i slob-dpon bhadra, Lankajayabhadra,
T h e s e w e r e J f i a n a p a d a , D u r j a y a c a n d r a , Bhavabhadra, Bhavyaklrtl L1 442
Bodhibhacira an - T ARAH ma-mo beu-gnyis
MA
TWELVE. EARTH
.
F FATHER TANTRA and the SIX EN-
TWELVE MINOR KINGDOMS country was divided into twelve When living beings first m ruled by mehims-rje gu-yod; kin doms, namely, mehzms-yul gru. -do hyong-dkar ruled by gtsang rye
ruled by the king. lig-snya ki:g gnubs-rje dmigs-pa; -dkar- gnubs-yul glmg-dgu ru e . 'b . gyi-ri 110ngs-sdon ruled by t
h d to,
ki rngam-rye rom,:J . . khn- sham-bod ruled by khra-snar ruled by zmg-rye. srim- king gyi-rje rman-po, ngam h I d by the king zmg-rye thon-greng, 1 d
'1 h spang-mk arrue k 'phrang gsum; 0 -p u k brang-rje gong-nam; ong-yu
Ibre-snarue
n la-mo-gong ruled by the mg ul rnams-gsum ruled by king kong-rje dar-po was ruled by the king dvags-rye
btsun glang-rgyal; and dvags-yu gru
mang-po rgyal. 507, 949 . NT ORIGINATION rten-emg
'breI-bar 'byung-ba'i tshul
MODES OF DEPENDE -d
TWELVE . Skt dvadasangapratftyasamutpa a . 1 dencies ('du-byed,
beu-gnyzs,· . _ a Skt. avidya), habltua ten (ming- These are ignorance (ma-ng p , h Skt vijiiana) , name and form
Skt. san:tskara), fields of the) eye, d gzugs Skt. namarn, d Skt sadayatana ,con
ang e body and intellect (skye-mehed (sred-pa, Skt. the tongu , . (hor-ba, Skt. vedana , cra -danaskandha),
Skt. sparsa), feelmg ts b I -pa'i phung-po lnga, Skt. upa
FIVE COMPONENTS (nye- ar h (k ba Skt J·ati) and old age an bh )but sye-, .
S so-skye'i gnas beu-gnyzs
TWELVE ORDINARY (FORM) for their enumeration in
Refer to the chart on p p . . ndence to the FOUR M Mvt. 3085-100, and for then correspo
rebirth (srid-pa, Skt.
M
t (2241-58). 25, 159, 228 (rga-shi, Skt. jaramararJa), v . .
CONCENTRATIONS. 62
_
S a m a y a v a 1 r a ,
d death
with
172 Glossary ofEnumerations
FOURTEEN
FOURTEEN BASIC VIOLATIONS OF THE COMMITMENTS bsrung-bya'i dam-tshig
rtsa-ltung bcu-bzhi, Skt. caturdasamulapatti
To disparage the master; to transgress the three levels of vows; to be hostile to vajra brothers and sisters; to forsake loving kindness on behalf of sentient beings; to abandon the enlightened mind; to disparage one's own doctrine or that of others; to divulge secrets to the immature; to abuse the FIVE COMPONENTS which are primordially pure; to be prejudiced about phenomena which are in any case intrinsically pure; to lack compassion for evil beings, especially those who harm the doctrine; to apply conceptualisa- tion to ineffable nature; to belittle those who have faith; to violate the com- mitments that have been undertaken; and to disparage women, the source of discriminative awareness. The source is Muldpattisan:zgraha, as quoted by Lessing and Wayman, Mkhas Grub RJe's Fundamentals ofthe Buddhist Tantras, (p. 328). 361
FOURTEEN P ARTICULAR COMMITMENTS (OF YOGA T ANTRA) dam-tshig bcu-bzhi These are identical to the preceding entry. 355
FIFTEEN
FIFTEEN ORDINARY SACRAMENTS (OF EMPOWERMENT) sgrub-rdzas thun-mong bco-lnga
The fifteen ordinary sacraments and the THREE PROFOUND EMPOWER- MENTS together form the eighteen empowerments of Mahayoga. Of these the former include ten outer empowerments of beneficence (phyi-phan-pa'i dbang-bcu) and five inner empowerments of ability (nang nus-pa'i dbang-lnga), while the latter includes the THREE PROFOUND EMPOWERMENTS that are secret (gsang-ba zab-mo'i dbang-gsum). The ten empowerments of beneficence are those of crown ornament, diadem, rosary, armour, victory-banner, seals, parasol, vase, food and drink, and the five essences. For their significance, see Longcenpa, Dispelling Darkness in the Ten Directions, pp. 376-9 (GGFTC, pp. 878-9). The five empowerments of ability are listed under the FIVE EMPOWERMENTS OF THE SECRET NUCLEUS. 701
SIXTEEN
SIXTEEN ASPECTS (OF THE FOUR DRAMATIC MANNERS) tshul bzhi'iyan-Iag bco- drug, Skt.
As enumerated in A. B. Keith, Sanskrit Drama, pp. 298-300, these are: dialogue (bharatf) which includes elucidation (prarocand, Tib. rab-tu snang- ba), prelude (amukha), one-act drama (vfthf) and comedy (prahasana); gran- dure (satvatf) which includes haughty provocation (utthdpaka), change (parivartaka), dialogue with or without threats (san:zZapa) and the end of an alliance (sanghatya); grace (kaisikf) which includes amorous play (narman), the partial expression of love combined with other emotions such as fear
(narmasphota), the disguise of a lover (narmagarbha) and ecstatic union with a lover which has troublesome consequences (narmasphurja); and conflict or
Fourteen-s' t
IX een 173
en change of characters (samksip and tumultuous situations the supernatural
SIXTEEN ASPECTS OF TH
E FOUR TRUTHS bd b'"
These are the SIXTEEN en- Zhl 1 rnam-pa bcu-drug
MINOR TRUTHS. 24
SIXTEEN DELIGHTS d ' b b
ga - a cU-drug
Delight (dga-'ba), supreme delight (d '
and co-emergent delight (lhan-ci sk ga absence ofdelight (dga-'bral) through conjunction 1 dga'-ba), each . of which has four
. Longcenpa, DIspelling Darkness in th makmg sixteen in all. pp. 900-14). 125 e en lrectzons, pp. 386-96 (GGFTC,
SIXTEEN ELDERS gnas-brtan bcu-dru '
These were Panthak (I Skt. H' a am-pa) m Trayatr' ' . A
COntment o f Continent of Videha; MahakTk
horror (tirabhatf) wh' h ' 1
k . IC mc udes the sudd
ta a), or of mood (avaptita) the int .
Imalayas; Kanaka (gser-can) in th IIpsa, (mi-Phyed-pa) in the (bakkula) in the northern . e western COntment of Godanlya' Bakk 1
VaJnputra (rdo-rje-mo'i bu)' S. a I a (dus-ldan chen-po) in Tamrad _ . P ' . m Imhaladv- . R-h VIpa, Srlbhadra . Ipa, _a ula (sgra-gcan 'dzin) in
on Mount BIhula; Nagasena (klu-sde) g) Yamunadvlpa; Gopaka (sbed-byed) on
gnas) on Mount Saptaparna' Ksu OUnt Urumu1). <;! a; Vanavasin(nags_
Grdhrakiira;Kanakavatsa b', on Mount
on Mount Kailash' and A" ( . e u) m KashmIr; Angiraja CYan-lag'b ) M . ' JIta ma-pha ) IjIung
SIXTEEN GREA T
bcu-drug
CITIES
OF JAMBUD
Ountam. 432,438,590
m-pa on the Crystal Slope of Sage
_ ,
VIPA dzam-bu'i giing-gi arong-kh h
These are the spheres of 1· .
'. actIVIty of th
b'· yerc en-po e SIXTEEN ELDERS A I .
IStIng refers to the .
K SIxteengreatco· . . n aternatIve
Vrji, Malla, Ce<;! i, Vatsa, o! IndIa: Anga, Magadha, KasI, AVantI, Gandhara and Kamboja. 438' neala, Matsya, Siirasena, Asmaka,
SIXTEEN LEVELS sa bcu-drug
The ELEVEN LEVELS OF A BUDDH
g2)Unattached Lotus Endowed which are adde. d the following:
'.
ontemplauon (tzng-nae-'dz' h r 0 tshogs-chen-gyi sa)' (14) G
oud Mass of Rotating Syll bi CY' gs padma-can-gyl sa)' (13) G
a es l-ge'kho-I 'reat
(rd _ . , . . b· m c en-po)- (15) H ld , r e a t o rye- dZm-gyl sa)' (16) U ' 0 er of Indestructible R r
C
Uk'
ttara uru; Bharadvaja in the
,nsurpassed Pristine Cognition CY _h ea e s es bfa-ma't
sa). 84 SIXTEEN MINOR
aryasatya
S .
uffe:mg (sdug-bsngal, Skt. duhk
t e ongm of suffering (kun-'byun (bdag-med-pa, Skt. ana- g
Skt skye-ba, Skt. prabhava), causal basis a, Skt. samudaya), production ,_ . pratyaya); cessation ('gog-pa Sk Skt.
hew), condition (rkyen santa), (gya-nom-pa, Skt. : . qU. iescence (zhi-ba, S k /
TRUTHS bden h
-c ung bcu-drug, Skt. sodastik _
. tmak )- h . Skt. sunyata), seltl
emptmess (ston .
' . ha), Impermanence (mi-rt
. _ .
ara'l)zsantacatur_
ag-pa, Skt. anitya),
(nges-Par byung-ba S k t ' h p a1'}lta), dISIllusIOnment with
, . m. sara1'}a); path (lam ,
- sarpsara
Sk _
t. marga), reason (ngs-pa,
ua
174 Glossary ofEnumerations
o _ a Skt. pratipatti) and the act of becommg
skhalitam); (2) they are not noisy (ca-co med-pa, Skt. niisti ravitam); (3) they are without false memories (bsnyel-ba med-pa, Skt. niisti (4) they are without unabsorbed minds (sems mnyam-par ma-gzhag-pa med-pa, Skt. nasty asamiihitacitta); (5) they are without various perceptions (tha-dad- pa'i 'du-shes med-pa, Skt. niisti niiniitvasan:zjfiii); (6) they are without equanim- ity which does not make distinctions (so-sorma-rtogs-pa'i btang-snyoms med-pa, Skt. niisty (7) they do not degenerate in their devotion (,dun-pa nyams-pa med-pa, Skt. niisti cchandasya (8) they do not degen- erate in their perseverance (brtson-'grus nyams-pa med-pa, Skt. niisti vfryasya (9) they do not degenerate in their recollection (dran-pa nyams-pa med-pa, Skt. niisti (10) they do not degenerate in their contem- plation (ting-'dzin nyams-pa med-pa, Skt. nasti (11) they do not degenerate in their discriminative awareness (shes-rab nyams-pa med-pa,
(12) they do not degenerate in their liberation (rnam- grol nyams-pa med-pa, Skt. niisti (13) all the activities of their bodies are preceded by pristine cognition and are followed by pristine cog- nition (Lus-kyi las thams-cad ye-shes-kyi sngon-du 'gro-shing ye-shes-kyi rjes-su 'brang-ba, Skt. sarvakiiyakarmajiiiinapurvagaman:z jiiiiniinuparivarti); (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. sarvaviikkarmajfiiinapurvagaman:z jiiiiniinuparivarti); (15) all the activities oftheir 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. jiiiinapurvagaman:z jiiiiniinuparivarti); (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. aWe 'dhvany asa1Jgam apratihatan:z jfiiinadarsanan:z 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-Ia ma-chags ma-thogs- pa'i ye-shes gzigs-par jug-go, Skt. aniigate 'dhvany asangam apratihatan:z jiiiinadarsanan:z pravartate); and (18) they enter into the perception of the pristine cognition which is unobstructed and unimpeded in respect of the present (da-Itar-gyi dus-La ma-chags ma-thogs-pa'iye-shes gzigs-par jug-go, Skt. pratyutpanne 'dhvany asangam apratihatan:z jiiiinadarsanan:z pravartate); Mvt. (135-53). 22, 140
EIGHTEEN PSYCHOPHYSICAL BASES khams bco-brgyad, Skt.
The sensory bases of the eye, form and the consciousness of the eye; those of the ear, sound and the consciousness of the ear; those of the nose, smell and the consciousness of the nose; those of the tongue, taste and the conscious- ness of the tongue; those of the body, touch and the consciousness of the body; and those of the intellect, phenomena and the consciousness of the intellect; Mvt. (2040-58). 13, 55, 513
EIGHTEEN SCHOOLS sde-pa bco-brgyad, Skt. aHadasanikiiya
These are: the Aryasarvastivada who subdivided into the Kasyaplya, Mahisasaka, Dharmaguptaka, Bahusrutlya, Vibhajyavada and MUlasarvastivadin; the AryasarpmitIya who subdivided into the Kaurukul- lika, Avantaka and Vatslputrlya; the Aryamahasarpghika who subdivided
Skt. nyaya), attamment (sgrub p, 'b
0
0
b Skt nairyanika); Mvt. 1189- a,· .
TS OFTHE FOUR TRUTHS. 226
, 0
- (ges par disillusioned with saqlsara n -
209
SIXTEEN MOMENTS OF PRISTINE
'YIn-
.
Also referred to as the SIXTEEN ASPEC COGNITION
b d
cu- rug,
Skt
sodasacu-
. f the truth of suffering (sdug-bsngal-la chos- The perception of the 0 tiveness to the perception of the shes-pa, Skt. hes-pa'i bzod-pa, Skt.
doctrine of suffering (sdug-bsnga - a c os s 0 f the doctrine of the truth
maiiianaksanti), the after-effect of the Skt duhkhanvayajfiana) 'J 0 11 0 -surtogs-pa1s -, '. 0
of suffering (sdug-bsnga - a ryes ff
f the perception of the doctnne of the
and receptiveness to the after-e ect?
. (d bsngal-laryes-sUr0sO d
Skt. niisti
truth of suffenng s ug-
'- - k - 0) These four momen
duhkhanvayaJnana
order to the truth of the ongmoof e
to the truth of the path, makmg Sixteen
t are then applied in the same
to the truth of its cessatIon an in all; Mvt. (1216-32).
226-7, 230 SIXTEEN ORNAMENTS
Skt.
According to
INNUENDO
00
gab-tsh1g-g1 rgyan
d
bcu- rug,
follows: meanmg concea
t the use 0
. 0 harmonious or denvatIve mean-
OF
0•
ENIGMA TIC
f£ rin
D d·, Mirror of Poettcs, at). . m s d o d h
o0
l V ! orks 15dof'DanInan1Sw' ,
pp.
230-9, these
are as
.
Gupta ACnttca tuy 'J ••
, . led by a concentratIon ,
lost in the apparen ,
distance from each other, contnved meamng,
both respects ( 1. e. 0 forms of the above. 105
0
f the contamer an
SIXTEEN PURE HUMAN L .
c h quotation m Fundamentals, (pp.
Reler to t e
SEVENTEEN
SEVENTEEN FORM REALMS lha-g g
59-60). 512
EIGHTEEN
d 1mo'i bye-brag bco-brgya
seman 00
0
. hOdd
d meaning abbreviatIon, 1 en
AWS mi-chos gtsang-ma bcu-drug
ORM REALMS an THE FORM REALMS. 13, 15,61
The TWELVE ORDINARY F
0
Ch III vv. 96-124, and D. K. . ,
ye-shes
' . ,
t gs-pa'i shes-pa'i bzod-pa, Skt.
0
of words the real meamng f tically connected words at a great
0
o numeration,assum e' 1h
foolish use of words, stea t Y , fo e ofsynonyms,vexmgor . 'n
ing coarse meamng, e
meaning, con usmg us
meaning, obscurity in a respedct
0
0
C f the container), obscunty 1 and a combination of various
conten
zu s-khams gnas-ris bcu-bdun
EIGHTEEN APPENDAGES OF MUSIC ro - 1 d tambour large kettledrum, d m kenerum, ' 0 1t
The dancer, dance, large ru , 1 mbals bell three-stnng u e, old mbell-metacy " . Mt
gong, lute, one-sided ken e r u , b instrumentation and flute, v · mukut). <;ta drum, cymbals, chorus, ta or,
(5007-26). 98 EIGHTEEN DISTINCT AfTR
k 0 hos ma- IBUTES OF THE BUDDHAS sangs-rgyas- y1 c
dasiivenikabuddhadharma _ 0
'dres-pa bco-brgyad, Skt. aHa
oh (1) The tathagatas are wit ou
. 0 ('khrul-pa med-pa, Skt. nastt t bewtlderment
,
d the FIVE PURE ABODES OF
Sixteen- Eighteen 175
176 Glossary ofEnumerations
, . into the Utta. rasaIla,
'-
H ' ta Lokottaravada and Pra)nap-
into the Mahaviharavaciin,
Eighteen- Twenty 177 of or disobey the commands of one's vajra master; one should not enjoy
one's teacher's consort; one should not squander the feast offerings of the faithful; one should neither defile the wealth of the precious jewels and the learned, nor drink ale to the point of intoxication; one should not enjoy the female consort of a vajra brother; one should not adhere to a consort who lacks the appropriate signs; one should not adhere to sacramental substances which lack the appropriate signs; one should not depreciate the attributes of the learned; one should not teach the secret doctrines to unworthy re- cipients; one should not abandon a consort who has the appropriate signs or a student who is a worthy recipient; one should separate neither the genuine bliss and emptiness, nor the symbolic male and female deities; one should not quarrel at home even with one's siblings or spouse; one should not enjoy that which has been enjoyed and left over by others; one should not covet the teacher's seat; one should not break one's natural retreat; one should not abandon contemplation out of indolence; one should not interrupt recitation and rituals with the words of men; one should not transgress the seals which symbolise empowerment, nor should one forget their symbolism; one should not disturb the maI). c;lala of yogins, nor divert the strength of living beings; and one should continuously bear one's master upon the crown of one's head. 367
TWENTY ELEMENTS OF SA0SARA 'khor-ba'i chos nyi-shu
To regard form as self, as a possession of self, as in the self, or as that in
which the self is; and analogously for the remaining four components of feeling, perception, habitual tendencies and consciousness. 347
TWENTY MOUNT AIN CA VES OF NGARI mnga'-ris skor-du gangs-brag nyi-shu
The twenty snow mountains of Ngari are thang-Iha gangs, ma-mkhar gangs, ti-se gangs, bu-le gangs, 'o-de gung-rgyal gangs, sham-po gangs, mkhar-ri gangs, lha-rgod gangs, pho-ma gangs, rdo-fje gangs, jo-mo kha-rag gangs, ha'o gang- bzang gangs, rtse-'dud gangs, la-phyi gangs, tshe-ring gangs, ti-sgro gangs, gsal-rje gangs, lha-ri gangs, tsii-ri gangs and nga-la gangs. Not all of these mountain ranges, however, are in the Ngari province of Tibet. 518
TWENTY ROOT DOWNFALLS rtsa-ltung nyi-shu, Skt. *vi'f! lsatimuliipatti
According to the Pagoda of Precious Jewels, these comprise the NINETEEN ROOT DOWNFALLS, with the addition of the downfall which occurs when the enlightened mind of engagement or entrance is abandoned. 235
tivada' and the Aryasthavlra whfO
, . . asm Re er to
Jetavanlya and Abhayagmv.
however, many conflicting accounts, on w
As listed m e es y- . .
. ' h d ) amely vajragzng- a-ra,r o-rye
these compnse nme rna
h'
d d rie dus-'tshams; and nme ema e
r O-'J 1
db dud-ma dbang-sdud cags- yus
gnod-sbyin, rdo-rye snn- 0, d
. d - . 'chi-b ag an
k
Bl Annals pp. 27-33. There are,
T O R S sang-ba'i sgrol-ging bco-brgyad .
EIGHTEEN SECRET LIBERA . g . 0 1 and Demons of TIbet, pp. 278-9, . Nb k Wo)koWItZ, races . k d'
u e ,
hich see HBI (Ch. VI). 42
9
Ie spmts (P 0- gu , n , . '
. , _ do-rie spyang-khYI, rdo-rye gs zn- . . prdo-ryebyungpo,r'J . f1
s'
spirits (mo-dgu ,name , s med rlung-ltar 'du-ma, gar-gyl gog
rje rdo-rye ro-Iangs, r 0 rye
, ) Iy khams-gsum ugs
sum
, rbod-Itong lam-Itar bya -ma, rna n
'dren-ma, khams-g Itar du-ma,
rgy d _ yanphra-mazer-ma, k ams-g -k i phyag-tshangs chen-mo. 620
snying-gsod-ma
NINETEEN
a n d
tshogs
Y
OF MANJUV AJRA 'jam-dpal rdo-rje lha bcu-dgu
S Gyatso et al Tibetan Manqalas: Khenpo onam . , . -'
NINETEEN-DEITY . Th
As listed m Ngor artse
. 44'3 the letleS ar .
. I_ as-'debs-ma, gzug - h sum
d" e' Mafi)'u§rlvajra (Guhyasama)a),
- k- hasiddhi Locana, Mama 1,
'.
Pandaravasml, Tara, gzugs r . d _ . -ma gshin-rye gshed, shes-ra
. . d . - chos-dbyzngs r 0 rye ,
rje-ma, reg-bya r o-rye mab d d bgegs mthar-byed. 496, n. 525 mthar-byed, padma mthar- ye an . _ _ .
The Ngor Collectwn,
. , . _ h A
bhava Amnab a, mog , . d
Vairocana, Ratnasam _. _ --
'.
d _ . -ma dri rdo-rye-ma, ro r 0-
do-rye-ma,sgrar0 rye
b
Skt *ekonavimsatlmulapattI FALLS rtsa-ltung bcu-dgu,· . . f
. C kl'ngs five for councillors, eIght or nfaUs certam lor , d
NINETEEN ROOT DOWN
There are five root dow d
ordinary persons an
followS in Longcenpa, Treasury P h lth of the THREE PRECIOUS keto stealt ewea h'
. '
whIch IS common to a . 00'
11 These are enumerate as one ofS iritual and Philosophical Systems, p. 2 .
The five certain for mgs ar k d'rect a renunciate away from IS
. d' . r d mon s to 1 JEWELS to pumsh ISCIP me . ' . bl .
, . h fivemexpla esms
.
and to hold wrong VIewS. 'd
or her training, to commIt t e
. c illors are to su
b)'ugate towns the countrYSI e, '
The five certam lor counc . h
. es Theelg tcer
tal'n for ordinary persons are to citadels, cities and provmc . fi d ' ll'gence to oppose those who enter
. h teach emptlness to t ose 0
h · I into the greater ve IC e,
d h
h
oneself and depreciate ot
to misappropriate the wea t
Priitimoksa vows, to up 0 .
. d buddhas to praIse attendants and self-centre . ' ' f d
ers, 1h
TWENTY W A YS (IN WHICH THE
rnam-pa nyi-shu byang-chub-pa
BODHISA TTV A'S
BODY IS
ENLIGHTENED)
funreme mte1 , . '
to )om the greater
h ldorcauseonetoup 0
.
to speak of one's own receptlvny as pro ounb' don the riches of tranquillity. d ause others to a an . d f
of the Preciou. s Jewels an to c . abandon the attItU e 0
That which IS common to all to . the Sutra of Akiisagarbha, as c t canomcal source IS
According to Nyoshul Khen Rinpoche,
renunciation and the ten aspects of realisation which pertain to the TEN LEVELS OF BODHISATTVAS. The term may also refer in Madhyamaka to the purification of the fourfold view of self (bdag-lta bzhi) which applies to each of the FIVE COMPONENTS ofform, feeling, perception, habitual tenden- cies and consciousness (see TWENTY ELEMENTS OF and in the context of the vehicles of secret mantra, it may refer to the accomplishment of twenty specific exercises pertaining to the experiential cultivation of the energy channels, currents and seminal points within the body. 416
aspiration. The loremos d' summarised in Santideva's Compen Ium
of Lessons (Ch. 4). 235 '
TWENTY
TWENTY COMMITMENTS CONCERN
b-pa'i nyi-shu
. db Jamgon Kongtrtil, shes-bya kun-
ING ATTAINMENT sgru
These Anuyoga commitments are lIste y. should not injure the body
185 6 as follows. one khyab mdzod, Vol. 2, pp. -,
. vehicle having relecte
t e h ld the vehicles of pIOUS
this refers
to the ten
aspects of
178 Glossary ofEnumerations
TWENTY-ONE
TWENTY -ONE GENYEN acles and Demons of Tibet, pp. 222-3,
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 garu4a 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 cultiva- tion (rgya-mtsho). (9) In the manner of a dumb mute who neither accepts nor rejects is the discipline which reaches the limit of discriminative aware- ness, 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 saq1sara and nirval). a 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 ofYajrapal). i 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 renunci- ation 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 illu- sions, one who meditates and teaches having understood components and activity fields to be the apparitional maf. l4ala of the conquerors enacts discip- line through skilful means (sgyu-ma-mkhan). (19) In the manner of a pig who eats everything without discerning purity and impurity are the discipline
TWEN
" bk' 'dus tshom-bu nyer-gcIg
TED PRECEPTS a - ' h G thering of Transmitted Precepts,
According to Nebesky-WO) OWltZ: r 11 s which are their residences, these are after h mountams or va ey l '
tel
namely, tsha-n gangs, bar-yul gangs, P I ' 'jag-ma-lung skyid-kyi gro-ma-
mkhan-pa-lung, dpal-gyi gra-b,u-lung, gangs gangs, bal- gs gsal-ja gangs, g u- , h 1b
lung, spang-phung gan ,
, rnye-bo gangs,
d _ 1gangs rna-nam gangs, s e - zang
yul gangs, jo-mo gangs,
. f four dmag-dpon, our
khan) and having boun
d them as mchog-rag-rtsa , t e
'f
a
_ hyi gangs, gnod-sbyin gangs, rgya -gyl
gangs rong-btsan gangs, sgam-po an . r P dma it is recounted that, at
zayu, ,1' d lho-rong gangs. Alternanve y, m
, 1 a subdued Nyencen Thang a
dam-snyzng grongs-ngos m 'd (C ur rgyal-po spirits, four sde-dpon,
, ' f enty-one emons 10 with hIS retmue 0 tw f' 1
,
the various recenSIOns 0
the InjunctIOnS OJ
bh
, ' Kham Padmasam av
bdudpoand Ive as-m -
l h
(Skt upasaka) vows rename
to the dge-gnyen ',,, d the "twenty-one genyen".
