No More Learning

mtoxicated), 70 "
THREE KINDS OF MANDALA dkyil-'kh Accordin A"
he, commit sexual misconduct or be
or rnam-pa gsum
' e natural and spo t
of SamantabhadrI I
, . yoglpratyaksa). Note . '
- '
y (thos pa-las byung-ba'l shes-rab Skt
, n aneous y present mandala
'
116 Glossary ofEnumerations
of enlightened mind which is their offspring (rtsa-ba byang-chub
sems-kyi dkyil-'khor). 34, 284-6, 365-7
THREE KINDS OF MANTRA sngags gsum
Gnostic mantra (rig-sngags, Skt. vidyamantra), mantra (gzungs-sngags, Skt. dhara1Jfmantra) and secret mantra (gsang-sngags, Skt. guhyamantra). The dgongs-pa grub-pa'i rgyud says: "One should know that all mantra are divided into three classes: gnostic mantra which are the essence of skilful means, which are the essence of discriminative awareness and secret mantra which are the non-dual pristine cognition. " Thus are said to originate from the teachings of the Transcendent Perfection of Discriminative Aware- ness, gnostic mantra from the Kriyatantra and secret mantra from Mahayoga, Anuyoga and Atiyoga. 257
THREE KINDS OF (MUNDANE) AWARENESS-HOLDER rig-pa 'dzin-pa rnam gsum These are the lesser awareness-holder of the eight common accomplishments (las-chen brgyad grub-pa rig-pa 'dzin-pa chung-ngu); the middling common awareness-holder of the desire realm ('bring-ni 'dod-pa'i rig-pa 'dzin-pa phal- pa); and the greater awareness-holder of the desire and form realms (chen-po-ni 'dod-pa-dang gzugs-kyi rig-pa 'dzin-pa). 31,259
THREE KINDS OF PRISTINE COGNITION ye-shes rnam gsum, Skt. jnanalak$a1Ja- traya
According to the Sutra a/the Descent to Lanka, Ch. 3, these are the mundane ('jig-rten-pa'i ye-shes), supramundane ('jig-rten-las 'das-pa'i ye-shes) and most supramundane (shin-tu 'jig-rten-las 'das-pa'i ye-shes) pristine cognitions. An alternative enumeration given in Ch. 2ofthe same work refers to the following three characteristics of the pristine cognition of those who are sublime: (1) freedom from appearance (Skt. nirabhasalak$a1Ja); (2) sustaining power (Skt. adhi$? hanalak$a1Ja); and (3) realisation ofone's own sublime pristine cognition (Skt. pratyatmaryajnanagatilak$a1Ja). 180-1
THREE KINDS OF RITE cho-ga gsum
According to Mahayoga, these are the body (of the deity) in its entirety (sku
yongs-rdzogs), the speech in the form of seed-syllables (gsung yig-'bru) and the buddha-mind of concentration (thugs bsam-gtan). 279
THREE KINDS OF TANTRA rgyud rnam-pa gsum
These are the THREE CONTINUA as enumerated in the exegetical tradition
of the Guhyasamaja Tantra: the ground (gzhi), the nature (rang-bzhin) of the path and the inalienableness (mi-'phrog-pa) of the result. 262
THREE KINDS OF TANTRA (BELONGING TO UNSURPASSED YOGATANTRA) (bla- med) rgyud gsum
Father Tantra (pha-rgyud), Mother Tantra (ma-rgyud) and Non-Dual Tantra (gnyis-med rgyud). 362
THREE KINDS OF TRANSMITTED PRECEPT bka' gsum
Transmitted precepts given as oral teaching (gsungs-pa), given by consec-
Three
TBREEM ration or blessing (byin-gyis brlabs-pa) and given by mandate (rjes-su gnang- Ph
EN FROM KBAM kh . ams-pa ml gsum
ba). 74
akmotrupa, Karmapa Tusum
all students of Gampopa. 952 Khyenpa and Seltong Shogom, who were
THREE KINDS OF
(lunglshin-tu lkog-gyur-gyi and scrip-
t. agamapramaIJa). 73,
sramalJera) and the complete or ra;ya, the novitiate (dge-tshul, Skt.
Also referred to as the THREE STAG nun (bsnyen-rdzogs, Skt. upasampada)
·
DIrect perc .
117
VALID COGNITION tshad-ma gsum .
eptlOn (mngon-sum t h d
Inference ( implicit
, , THREE LEVELS OF ORDINATION h
The renunciate (rab-b agsum , IjIung, S k t prav ' - )
THREE LINEAGES b d
ES OF ORDINA .
rgyu -pa gsum
e IntentlOnal lineage of bUddhas
TION. 524
' .
T h ' .
and aural lineage of mundane lIneage of awareness-holders ua
THREE GREAT DESCENTS. 397 406 447 s. Referred to poetically as the
, , THREE AXIOMS (OF IMPLICIT INF
gsum, Skt. trflJi lingani
, 887, 968
ERENCE) (dngos-stobs rjes-dpag-gz)
. he of the result ('bras-bu'i t _ .
IdentIty (rang-bzhin-gi gtan-tshigs Skt. karyahetu), the axiom of
of the objective referent' and the axiom of the fllhetu) , 102, 839 mlgs-pa 1 gtan-tshigs, Skt. anupalab-
THREE LOWER CLASSES OF TANTRAfT
(bya-ba'i rgyud), Ubh:NTRAPITAKA rgyud-sde 'og-ma gsum
spyod-pa z rgyud) and Yogatantra or. Caryatantra (upa'i rgyud or
THREE OUT - IjIor-gyz ra'"ud) Al
ER TANTRAPITAKA 83 268 7 b . Y . so known as the
. " - 3, 348-57 . DS OF SUBLIME BEING ' h '
THREE LOWER KIN
PlOUS attendants (nyan-thos Skt ,_ p ags-pa og-ma gsum
Skt. pratyekabuddha) and self-centred bUddhas (rang-rgyal,
THREE L
OWER PITAKA sde-snod 'og-ma gsum
See THREE PITAKA
THREE (OF THE MANTRAS
As expounded in Ratnakarasanti
(byang-chub sems-dpa'). 175
tras are endowed with, the . ' Definitlve Ordero/lhe Three Vehz'cles m
ag-pa), the power of theI'r a d
Through accompl' h ' mnyes-pa gsum f b IS ment III meditativ .
odY and speech, and through through service by means THREE MEDIA sgo gsum offenngs. 655,658, 680, 871
ordinary body (Ius, Skt. kayalSarrf<
con uct (spyod-pa'i sa). 253 THREE MEANS TO DELIGHT THE GURU
o
(yzd, Skt. manas). 264, 304, 367
a), speech (ngag, Skt. vak) and mind
. ,
) khor gsum
d . punty of th' . ,
an- ' elr vIsualisation (dmigs-pa rnam p
SSIstance (gro k ' - ar 'gS- yz mthu) and the level of their
118 Glossary ofEnumerations
THREE MOVEMENTS wrfH REFERENCE TO THE FOUR SYLLABLES yi-ge bzhi-la
mi-sdad-pa gsum
According to Khetsun Zangpo Rinpoche, this refers to the destabilisation of the three syllables 0"" AH and HDM within the central channel of the body when the inner heat rises from the syllable VAM during the practice
of inner heat (gtum-mo), 548
THREE NEIGHS OF HAYAGRIVA rta-mgrin-gyi rta-skad thengs gsum
These are the THREE CONTINUA of ground, path and result. Alternatively: (1) the neigh which arouses the world to the unborn identity of sa'! 's. ra and
nir
offering to repay karmic debts (gsob); and (3) the neigh which then enlists the support of beings and binds them under an oath of allegiance. 361
THREE OBSCURA TIONS sgrib-pa gsum, Skt. trt1Jyavara1Jani
The obscurations of the knowable, of conflicting emotions and of propen-
sities. AlternativelY, the third may be absorption in trance. 469
de
THREE OUTER T ANTRAPIT AKA phyi rgyud-s
These are the THREE LOWER CLASSES OF T ANTRA, 273
THREE OUTER VEHICLES OF DIALEcTICS phyi mtshan-nyid theg-pa gsum
The vehicles of pious attendants (nyan-thos-kyi theg-pa, Skt. iravakayana),
self-centred buddha (rang-rgyal-gyi theg-pa, Skt. pratyekabuddhayana) and s
CLES, they are explained in Fundamentals, (pp. 151_237). 83,454,618,671, 911
THREE PHASES OF LIFE skye-ba rim-pa gsum
These are the phases from conception in the womb to the moment of birth
(mngal-du skye-ba bzung-pa-naS btsas-pa'i bar), from the moment of birth to adult maturity (btsas-nas nar-son-pa'i bar) and from adult maturity to old age
(nar-Son-nas rgan-po'i bar), 34, 278-81
THREE PITAKNTRIPITAKA sde-snod gsum, Skt. tripifaka
The Vinayapi\aka Cdul-ba'i sde-snod), Siitrapi\aka (mda'i sde-snod) and
Abhidharmapi! aka (chos mngon-pa'i sde-snod). Also referred to as the THREE LOWER PITAKA. 76, 78-80, 203, 259, 405, 428, 429, 436, 437, 441, 468,
experience of reality and enables one to ' , eThree 119 posture of a sage Whl'chrests m' the see wa' h lotus eyes' (3) th crouchm' g
appearances, and enables one to see body emanates reality as
THREE PRECIOUS JE 1 t e eyes of reality. 907 WELS dkon-mcho
va
1)a; (2) the neigh which offers animate and inanimate worlds as a feast
THREE PRESENCES sdod P , , - a gsum
:his, the second of the FOUR C
mstructions on All-Surpassing nONS according to the esoteric
khrtd-yig ye-shes bla-ma lIon, IS explamed as follows in Jik sarpsara are purified by , 49a-b: (1) the bewildering th h me &ya-ba-Ia . _ presence ill which there' . oug ts of of fl ml gnas-par Sllod-pas 'khor-ba'i 'kh I IS no boddy aClIvity (Ius . uctuatmg thought cease b me ru -rtog dag); (2) the conditions
m vital energy (r/ung presence in which there is no cI? ' (3) the extent of the buddh fi ,sdod-pas rnam-rtog gYo-ba'i k
whICh t h e ' . . a- lelds IS reached b r yen , . re IS no hesllallon or doubt r e ' y means of presence in
as
511,560,619,888 THREE POISONS dug gsum
I,TIES de-kho-na-nyl'dgsum
prabhasirpha's Commenta e ecret Nucleus, as explained in -
gsum
e s-par-byed), 343 These are the THRE a - ang gsum
(byang-chub sems-dpa'i theg-pa, Skt. bodhisattvayana). Also refer-
THREE PROMULGATIONS OF THE DOCTRINAL W See THREE (SUCCESSIVE) PRO
HEEL chos-'khor gsum
bodhisattv
red to as the THREE CAUSAL VEHICLES, the THREE CLASSES OF DlALEC· TICS, the THREE VEHICLES and poetically as the THREE GUIDING VEHI·
NAL WHEEL
MULGA TIONSrrURNINGS
OF T
HE DOCTRI-
s These are the THREE CONFLICTING EMOTIONS of desire Cdod-chag , Skt. raga), hatred (zhe-sdang, Skt. dvqa) and delusion (gti-mug, Skt. moha). 18,
uncreated reality whi h . ry the Secret Nucleus, pp. 2-3 th Surya- reality which isth c IS t e causal basis of the man ' ese are the
24, 33, 34, 55, 77, 88, 159, 229, 273, 277 THREE POSTURES'dug-stangs gsum
According to the Penetration of Sound: (1) the posture of the lion which rests in the buddha-body of reality frees one from all fears of bewilderment and enables one to see with eyes of indestructible reality; (2) the posture of the
as a c h ' f mind. 0
e spontaneous Samantabhad d . <,Iala, the resultant
seed-syllables and is the causal r:a:7s t e secret enlIghtened
elephant which rests in the buddha-body of perfect rapture brings about the
Buddha (sangs-rgyas) th d gsum, Skt. triratna (d 'd ' e octnne (chos Sk d
ge- un, Skt. san:zgha). 59, 69-70 743, 862, 970, 973
, 1 . harma) and the communit
' 95, 203, 350, 468, 523, 583, 592 70:;
phrzgs-med-par sdod-pas zhing-kh
hgardmg appearances (snang-ba 'd ams ts ad-la ph b ar-
THREE PROFOUND E
MPOWERMENTS z b db
347,701 E HIGHER SUPREME UNCOMMON EMPOWERMENTS.
THREE PROVINCES OF TIBET bod 'ch l k Th h 0 -
a gsum
e tree districts of Ngan"m Upp
and Amdo and Kham in Lower Tibet including Tsang,
THREE PURITIES (OF KRIY AT ANTRA) da -
Thepurityofd ' gpagsum eIty and mantra' the '
T'b
the purity of mantra and of substances and rapture; and
THREE PURITIES (OF M A W n. o AYOGA) dag-pa gsum
,295-6,349
ne of the FOUR AXIOMS OF MA -
outer world (snod dag-pa), the urit consisting of the purity of th
(beud dag-pa) and th . p yofllSmnercontenIS i e r . e for . e punty of the com ' . . Ivmg crearures
mmg the mind-stream (rgyud-rnams bases and activity fields
THREE REAL
Accordmg to the 71 'antra of th S
gpa). 275-6
THREE REALMS khams gsum Skt t 'dh- S ' ,rz atu
ee THREE (WORLD) REALMS
.
I I ' Enumerations
120 Glossary OJ _ t hangs-ris-Ia-sogs-pa gsum
HMAKAYIKA s h'
. ) Brahmapuro Ita THREE REALMS BEGIN of Brahma (tshangs-ns-pa_' h _ or Great
NING WITH BRA
Brahmakayika or Stratum 'don) and Mahabra rna
final transmitted precepts (bka' tha-ma). 18, 188 THREE SUFFERINGS sdug-bsngal gsum, Skt.
Three 121
Brahma are the levels realised through the Brahma (tshangs-pa chen-p), dang-po). 14, 61
first concentratl. on (bsam-gtan
THREE ROOTS rtsa-ba gsum . . al deity (yi-dam, Skt. evata
847 855d -) and <;lakinI ,
The suffering of change ('gyur-ba'i sdug-bsngal, Skt.
the suffering of propensities ('du-byed-kyi sdug-hsngal, SkI. sa'1'Skiira-
and the suffering of suffering or pain itself (sdug-bsngal-gi sdug- bsngal, Skt. 419
THREE SUPERIORS (OF KATOK) (kalJ-thog) gong-rna gsu", Katokpa Tampa Deshek, TsangtOnpa and Campabum. 698
THREE SUPPORTIVE ESSENTIALS OF THE BODY bca'-ha lus-kYi mad gsu", According to All-Surpassing Realisation, these are the THREE POSTURES
of lion, elephant and sage. Refer to Longcenpa, Treasury of the Supreme Vehicle, Vol. 2, (p. 280). 338
THREE SUPREME EMANATIONS mchog-gi sPrul-sku gsum
Nyang-rel Nyima OZer, Guru ChOwang and Rikdzin Giidemcen. Refer to
7]a5m5,y7a6n0g, K78h0y,en9t3s4e, Mkkyen brtse on the History ofthe Dhanna, (pp. 41-2). THREE TIMES dus gsum, Skt. trikdla
The past (,das-pa, SkI. atita), present (da-Ita-ba, Skt. Vortamiina) and future (ma-'ongs-pa, Skt. aniigata). 157-8, 276,308, 316, 320, 334,414,453, 633
THREE TRADtTIONS OF BODHISATTVA VOW bka'-srvl gsum-pa'i byang-sems-kyi sdom-rgyun
According to Terdak Lingpa's Record ofTeachings Received, Pp. 15-16, these are the tradition of Mafijusri via Nagarjuna and Candrakirti; the tradition of Maitreya via Asafiga and Vasubandhu; and the tradition of Manjusrl via
Santideva. All three were gathered together by Longcenpa. 729, 827 THREE TRADITIONS OF THE MENTAL CI. ASS sems-sde lugs gsarn
The Rong tradition in Central Tibet, the Kham tradition in East Tibet and the original cycles (skor) of the Mental Class. 827
THREE TRADITIONS OF PACIFICATION zhi-byed lugs-gsa,.
The Ma, So and Kham traditions. Referto Blue Annals, (pp. 867-979). 657
THREE TRAININGS bslab-pa gsum, Skt. See THREE (CORRECT) TRAININGS
bl a) mednatlon
The guru ( a-m, (mkha'-'gro-ma). 376, 555,
586 676, 748, 823, ,
h
Either Impunty, PRECEPTS, m WhlC t e RANSMITTED 71
h -rgya gsum
THREE SEALS P yag impermanence and suffenng; orht :
IVE OF THE T .
the fourth (nirvaI? a IS pea
b CRETS gsang- a gsu
ce) are combined.
THREE SE REE IMPERISHABLE These are the TH m . d 853 buddha-body, speech and mm .
INDESTRUCTIBLE
ERS OF THE SAMGHA) . or alternatively
THREE SPHERES.
The subject, oblect and THREE SPHERES (
'khor-lo gsum h
( grub-pa) and work (las),
'khor gsum,
Sk t 'mandala 1. n . .
588 619 ,
their interaction. 316,
OF ACTIVITY ON THE PART OF MEMB
.
Exegesis Cbs ad-pa), attammden(tslosb-pa) and work. 720, 724, 736,
738 783 , ,
Skt tribhavaltribhuvana
. ' . h surface world of
,. 1'1 snd-pa an humans (sa 1 steng m1 405 971 973
'dpa) 45 212,30, , , Srl - . ,
renunCl. at1' 0n (spang-ba), stu y 824, 835, 840, 852
XISTENCE) srid/sa gsum,
THREE SPHERES (OF of the nagas (sa-'og klu'l (gnam-steng lha'i The nether wor . . . ) d the upper wor
THREE STAGES OF OR
h THREE LEVEL
These are t e
S OF ORDINA TION. 618
hra-ba gsum
. nod-pa DINATION tshig(s)-gsum nm
INE COGNITIONS ye-shes p
THREE SUBTLE PRIST gnition of appearances (snang-bi' e spyi-Mn '00-
m tiness (slOng-pa) The subtle pnstme co " ) Refer to Mipham mp ,
d their coalescence (zung- Jug. 194) 342
gsal snying-po, (p.
PROMULGA TIO
an
EL OF THE DOCTRINAL WHE
.
NSrrURNINGS
THREE (SUCCESSIVE) Skt triparivartadharmaca h . ntermediate
krapravartana
chos-'khor (rim-pa) gsum, (chos-'khor dang-po), t ! romUlgation
l-HREE TURNINGS OF THE DOCTRINAL WHEEL (OF THE CAUSAL VEHICLES)
The first promulgation 'ichos-'khor)and is7,425,896 promulgationatVulture,khortha-ma). 17,23-4,28,76" ,.
See THREE (SUCCESSIVE) PROMULGATION&TURNINGS OF THE DOC- TRINAL WHEEL
THREE TYPES OF DEEDS las gsurn-po, Skt.
Virtuous (bsod-narns, Skt. kutala), unvirtuous (bsod-narns rna-yin-pa, Skt.
akuta/a) and indeterminate (lung rna-bstan, Skt. avYiikrta). 56 THREE TYPES OF EMANATIONAL BODY spml-sku rnarn gsarn
in indefinite realms (chas PROMULGA TIONS
THREE SUCCESSIVE
.
OF
THE
TRANSMI
TTED PRECEPTS bka , VE PROMULGA-
.
E SUCCESS!
The teachings which namely, the and the
rim-po gsum
d to the THRE
. d precepts
TIONS OF THE diate transmitted precepts (bka' dang-po), the mterme
.
OUR SEALS INDICAT- (selflessness) and
REALITIES of
rgyu'i chos-'khor gsum
Emanations of natural expression (rang-bzhin sPruJ-pa), emanations which
122 Glossary ofEnumerations
train living beings (,gro-'dul sprul-pa) and diversified emanations (sna-tshogs
sprul-pa), 21, 128
THREE TYPES OF SCRUTINY (OF PURE SCRIPTURAL AUTHORITY) (dag-pa'i lung-gi)
dpyad gsum
As impurities are ascertained by the process of burning, cutting and polishing, so too are the scriptures to be critically investigated. Refer to Tattvasan:zgraha, vv. 3340-4, which compares the study of the Buddha's words by means of inference, scriptural authority and example to the purifi- cation of gold by burning, cutting and polishing. 102
THREE UNCOMPOUNDED ENTITIES 'dus-ma-byas gsum, Skt. trividham asan:z- skrtam
According to the these are space (nam-mkha', Skt. akiiSa), the cessation of corruption due to individual scrutiny (so-sor brtags-pas 'gog-pa, Skt. pratisan:zkhyanirodha) and the cessation (of the future arising of any object) independent ofindividual scrutiny (brtags-min-gyi 'gog-pa, Skt. aprati- san:zkhyanirodha). 157
THREE UNCORRUPTED PATHS zag-pa med-pa'i lam gsum, Skt. traya andsrava-
The path of insight (mthong-Iam, Skt. darsanamarga), the path of meditation (bsgom-Iam, Skt. bhdvandmarga) and the final path (mthar-Iam, Skt. nigha- marga). 281
THREE UNMOVING ST A TES mi-'gul-ba gsum
These are the first of the FOUR CONSOLIDA TIONS of All-Surpassing Reali- sation. They are described in Jikme Lingpa, khrid-yig ye-shes bla-ma, p. 49a, as follows: (1) without moving from the postures of the body, the energy channels and currents are relaxed of their own accord (Ius bzhag-stang-Ias mi-'gul-bas rtsa-riung rang-dal); (2) without moving from the gazes of the eyes, appearances are enhanced (mig gzigs-stangs-Ias mi-'gul-bas snang-ba'i 'phel-'dzin); and (3) without moving from the state of the unfabricating mind, the expanse and awareness are integrated (sems bzo-med-Ias mi-'gul-bas dbyings-rig zung-du chud-par-byed). 343
THREE VEHICLES theg-pa gsum, Skt. triydna
These refer either to the THREE OUTER VEHICLES OF DIALECTICS of the pious attendants, self-centred buddhas and bodhisattvas, or to the vehicle which directs (or uproots) the cause of suffering (kun-'byung 'dren-pa), the vehicle ofaustere awareness (dka'-thub rig-pa) and the vehicle ofoverpowering means (dbang-bsgyur thabs-kyi theg-pa).
17,81-3,174, 190, 197,285,425
THREE VEHICLES OF INNER T ANTRAS OF SKILFUL MEANS nang-rgyud thabs-kyi theg-pa gsum
These are the THREE INNER CLASSES OF TANTRA. 84
THREE VEHICLES OF THE OUTER T ANTRAS OF AUSTERE AWARENESSphyi thub- pa rgyud-kyi theg-pa gsum
The Kriyatantra, Ubhayatantra or Caryatantra, and Yogatantra vehicles. 81, 84, 269, 286, 346, 348-57
Three-Four 123
'J'ang-sems-kyi sdom-pa, Sk samaya), 78, 300, 302, 827, 831, 861 gsang-sngags-kyi dam-tshlg, Skt.
THREE WAYS TO BRING FORTH THE F
gsum Run OF THE INSTRUCTIONS btsa'-lugs
According to Pawo Tsuklak T h
pp, 223-4, based on the ,Scholar's Feast ofDoctn'nal History the that is like the are: (1) to bring forth
(2) to bnng forth the harvest that' l'ker clanfy all satpsara and nirvana'
of all vehicles; (3) and to bring C hIS hI e t e heart because it is the 't' h lon teharvesttht'l'k
THREE vows sdom-pa gsum Skt ,
'
, tnsamvara
T h e pratimoksa (so-thar) b dh' '
bodh"
,lsattva vows (b\l
o lsauvasamvara) and '
mantra vows (
t.
1 IS t e root of all things, 539
THREE WAYS OF ENTERING (THE LIBERATI
A W ARENESS) 'jug-pa rnam gsum NG
a IS 1 e life itself because
OF DISCIMINA TIVE
P A TH
, nuyoga, these are the mind wh' h '
According to A
Ideas and scrutiny (rtoa-d'PJ\lod k " , IC enters mto the pursuit of , 0 . J - Ylryes-su';u-p" 'd) ,
mto the pursuit of truth (d " a 1Yl ,the mmd which enters
, On-gyl ryes-su ';u -p" 'd)
enters mto the pursuit of seed-syllabI THREE W A YS OF THE W es ISE mkhas-tshul gsum
(y' g "a Yl the mind which l-ge 1 ryes-su '. ;ug-pa'iyid). 286-7
Teaching ('chad-pa), debate (rtsod- a)
THREE WH P and compOSItIOn (rtsom-pa). 731
EELS OF THE DOCTRINE chos-kyi 'khor l Thedoct . h' -0 gsum
nnes w Ich respectively concern the '
the absence of characteristics and the defi ' . mIddle ",,:ay and the four truths,
CESSIVE) PROMULGA TIONSrru THREE
nWve meanmg. See THREE (SUC- RNINGS OF THE DO
CTRINAL WHEEL
(WORLD) REALMS (';'ig-rten-gyij kh
The desire realm ('dod-p " kh ams gsum, Skt. tn{lokajdhdtu Sk - a 1 ams, Skt. kdmadhdtu) fI
1. rupadhatu) and formless realm (gzu s-m _ " o r m realm (gzugs-khams, 13,31,38,51,56,73,202,259 302 ed kYl khams, Skt. arnpyadhatu), 575, 907, 930 ' , , 337, 339-40, 363,418,490, 491,
THREE YOGAS (OF ANUYOGA) mal 'b
T - gsum
hese are explained in Fundamentals, pp, 285-6 TRIO OF THE G
URU, GREA T
bla-rdzogs-thugs gsum
PERFECTION
A
. GREA T
Refer to Hi t (
s ory, p. 396 and n. 934). 724 764 765
FOUR
FOUR ACTIVn y FIELDS skye-mched bzh '
See FOUR FOUR A
_ _
1, Skt. catvary ayatandni
FORMLESS REALMS
SPECTS OF TRAINING IN THE
MEDnATION) phyag-rgya spros_bcas_l:LbAsIBbORATbE ,SEAL (OF MAHA. YOGA
The ' l' ,
VIsua of maI). <;ialas (dk il-'kh
a -pa Zhl
' ,
or), clusters of deItIes (tshom-bu)
numbers of denies (grangs) and th
279-80 e aces and arms of the deities
ND
COMP ASSIONA TE ONE
,791,821,827,881
, ,
, .
124 Glossary ofEnumerations h'
Skt
. (dgra-bcom-pa), nuns (dge-slong-
FOUR BASIC SCHOOLS rtsa-ba'i sde-pa bzhi
The Mahasanghika, Sthavira, Sammitlya and M11lasarvastivadin. 429
FOUR BRANCHES OF RITUAL SERVICE AND ATTAINMENT bsnyen-sgrub yan- lag bzhi, Skt. caturangasevasadhana
Ritual service (bsnyen-pa, Skt. seva) entails the recitation of mantra and one-pointed prayerful devotion to a deity that is visualised; further ritual service (nye-bar bsnyen-pa, Skt. upaseva) entails the prayer that the deity's blessings will descend, transforming the mundane body, speech and mind into the three syllables of indestructible reality; attainment (sgrub-pa, Skt. sadhana) entails that accomplishments are absorbed from the sugatas of the ten directions into the deity and thence into oneself, either in actuality, meditation or dreams; and great attainment (sgrub-chen, Skt. mahasadhana) is the ultimate realisation of beginningless primordial purity which is experi- enced when body, speech and mind are identical to the deity. This is the inner significance of the ritual ceremonies and elaborate dance routines con- tained within the sgrub-chen. Also referred to as the FOUR UNIONS. 280, 297, 494, 847, 903
FOUR BUDDHA-BODIES sku bzhi, Skt.
The body of reality (chos-sku, Skt. dharmakaya), the body of perfect rapture (longs-spyod rdzogs-pa'i sku, Skt. sambhogakaya), the emanational body (sprul- pa'i sku, Skt. nirmalJakaya) and the body of their essentiality (ngo-bo-nyid-kyi sku, Skt. svabhavikakaya). 19,288, 369, 923
FOUR CASES WHEN THE TEACHING SHOULD BE GRANTED sbyin-pa'i gnas bzhi According to Pawo Tsuklak Trhengwa, Scholar's Feast ofDoctrinal History, pp. 223-4, which quotes the Biography of Vairocana: (1) the texts, comment- aries 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
FOUR CASES WHEN THE TEACHING SHOULD NOT BE GRANTED mi-sbyin-pa'i gnas bzhi
According to the same text cited above: (1) teaching should not be given to those who are extremely aggressive, faithless or loquacious; (2) teaching should not be given to those who have little faith, perseverance and dis- criminative awareness, or who are partial in their desire for long exegeses and commentaries; (3) teaching should not be given to those who diminish other doctrines by making long notations and not meditating; and (4) the faithless who seek the doctrine for the sake of wealth should be investigated from the position of the faithful and then abandoned. 539
FOUR CATEGORIES OF THE SPATIAL CLASS klong-sde bzhi
These are: (1) the Black Space propounded as the Absence of Causes (klong nag-po rgyu-med-du smra-ba); (2) the Variegated Space propounded as Divers- ity (klong khra-bo sna-tshogs-su smra-ba); (3) the White Space propounded as
ma Monks (dge-slong, Skt. or Skt upasaka) and laywomen (dge-bsnyen-
FOUR ASSEMBLIES 'khor-bz
Skt. laymen (dge-bsnyen,
- 'k -\ Also referred to as ma, Skt. upas1 a).
,
FOUR ASSURANCES gdeng bZ,hi , hrid- ig ye-shes bla-ma, pp. 53a-b, ,the According to Jikme Lmgpa s k Y ATIONS of All-Surpassing fourth and last of the FOUR CONSOLID h ne has heard of the suffenng of
'sts of (1) the assurance that, thoug 0, f their lives therein and so cons1 . " the duration 0
beings in the three eVIl eXIstenCe,s" s because one has directly deter-
C rth one is unafraid of these eVIl eXlstefnce the beginning in the intrinsic 10, , . nknown rom
mined that u without the possIbIlity 0
f ' 0 ful or sorrowful experiences (ngan-song J Y h -kyang rang-ngo gdod-nas
FOUR ORDERS. 74, 423, 426
nature, h
gsum-gyi ts e-ts ashes-b a-la mi-srid-par thag-chod-pas ngan-
'khrul mi-shes-pa'l thog-tu bde-sdug Y
"d \. (2)theassuran
ce that one does not have to
-
-la bag mi-tsha-ba 1 g eng), song ,
ire towards the maturation 0 asp
d' I lrect y
h d la-sogs-pa t os
reached the of
does not exist (ng-pa gZh1 thog tu P b " gdeng\' (3) the assurance that,
S'V'
't
towards the obJec,t of I characteristics (chos-nyid gzh1-I
'ng been so liberate haVl ,
becauset emrv . "d'I
du'ang med-pa gzhi thog-tu phebs- as g
gdeng). 343,372
FOUR ATTRACTIVE QUALITIES OF sa11Jgrahavastu ,
s bh' Skt z 1,
catuh-
These are liberality (sbym-pa, Skt.
, ana) purposeful activity
Skt, pnyavac, harmony (don mthun-pa,
eXon-spyod-pa, Skt. arthacarya) and Skt samanavihara). 633
. ,
h' Skt caturabhisambodh1 .
It in that one has
the mere name of
d
whereupon even ,
f the cause an
resu
hebs-pa-Ia 'khor-ba ming-tsam-du ang ma-
, min-Ia ma-re- a1 ) ' d ' m"'Jlb-pas rgyu- bras rnam-s d f l'ty there is no nee to aspu
e
d' thegroun 0 rea1 , bl' ' m h ' ana wherein mere ISS IS
a experienced is mdlVl _u:'i m ang-'das rang-mtshan-pa med-pas thob-
l-nas 'di-tsam-du bde 0 snyam P y that though one has heard gro " d )' and (4) the assurance, r 'I
bya-Ia re-ba med-pa 1 g en. g , , he fields of the conquerors are lmlt that the enlightened attnbutes m t b ause one has reached the ground m one's delight is purified in san:eness t even a hair's breadth, from the
which the buddhas are no dlfferen, khams-Iayon-tan tshad-med-par awareness that is one's own essehncde sangs-rgyas rgyu spu'i rtse-mo tsam,-,
ngo rig-pa-Ias t a- a 'd du dag-pa 1 thos-kyang rang- b d a'-brod mnyam-pa-nY1 -
A BODHISATTVA bsdu-dngo
-na) leasant speech (snyan-par
FOUR AWAKENINGS mngon-byang bz 1, . GS omitting the first, i. e. emptI- These are similar to the FIVE seed-syllables of speech
They are the lunar throne (z a-g " d (thugs phyag-mtshan) and t e the symbolic implements 0 mm
y1g- bru), f h deity (sku yongs-rdzogs). 279
perfect body 0 t e
FOUR AXIOMS (OF MAHAYOGA) gtan-tshigs bzhi HREE PURITIES OF MAHAYOGA, The FOUR KINDS OF identity (bdag-nyid chen-po). the FOUR MODES OF SAMENESS an
34, 275-6
1- tar
. ,
Four 125
126 GlossaryofEnumerations . .
b . (4) and the Infinite Space m WhICh the Mind (klong dkar-po rab-'byams rgyu-'bras la-bzla-ba).
FOUR CONDITIONS OF BEWILDERMENT rkyen bzhi'i 'khrul-pa/'khrul-pa'i rkyen bzhi
The causal condition (rgyu'i rkyen, Skt. hetupratyaya) which is the THREE INTERRELA TED ASPECTS OF IGNORANCE, the referential condition (dmigs- pa'i rkyen, Skt. alambanapratyaya) which is the appearances, the possessive condition (bdag-po'i rkyen, Skt. adhipatipratyaya) which is the ego, and the immediate condition (de-ma-thag-pa'i rkyen, Skt. samanantarapratyaya) which is their present conjunction. 54-5
FOUR CONDITIONS OF SA1\;1SARA 'khor-ba'i rkyen bzhi See preceding entry
FOUR CONSOLIDA TIONS mtha'-rten bzhi
According to All-Surpassing Realisation, these are the THREE UNMOVING
STATES, the THREE PRESENCES, the THREE ATTAINMENTS and the FOUR ASSURANCES. 343
FOUR CONTINENTS gling bzhi, Skt. caturdvfpa
Surpassing the Body (lus-'phags, Skt. Purvavideha) in the east, Rose-Apple Continent (,dzam-bu-gling, Skt. Jambudvfpa) in the south, Enjoyer of Cattle (ba-glang spyod, Skt. Aparagodanfya) in the west and Unpleasant Sound (sgra mi-snyan, Skt. Uttarakuru) in the north. 14,56,60,131,409,438,515,577
FOUR CORRECT TRAININGS yang-dag spong bzhi, Skt.
The aspiration that sinful, non-virtuous attributes, which have not arisen, may not be developed; the aspiration that sinful, non-virtuous attributes which have arisen may be renounced; the aspiration that virtuous attributes which have not arisen may be developed; and the aspiration that virtuous attributes which have arisen may remain and be unchanging and entirely perfect in the future; Mvt. (958-61). 236
FOUR CREATIVE STAGES (OF THE PATH OF CUTTING THROUGH RESISTANCE)
(khregs-chod) lam-gyi bskyed-rim bzhi
The abiding state (gnas), the unwavering state (mi-gYo), sameness (mnyam- nyid) and spontaneous presence (lhun-gyis grub). 371
FOUR CYCLES (OF THE GREA T PERFECTION) rdzogs-chen (skor bzhi)
The Outer, Inner, Secret and Unsurpassedly Secret cycles of the Esoteric Instructional Class. 332, 498, 501
FOUR DECEASES 'da'-ka-ma bzhi
According to Khetstin Zangpo Rinpoche, these are the decease in which appearances have been transformed according to the vase empowerment (bum-dbang-gi snang-ba 'da'-ka-ma); the decease that is the yoga of the seminal point according to the secret empowerment (gsang-dbang thig-le mal-'byor 'da'-ka-ma); the decease that is the mode of the body's death according to the discriminating awareness empowerment (lus-kyi 'chi-lugs sher-dbang 'da'- ka-ma); and the decease according to the fourth empowerment (dbang bzhi- pa'i 'da'-ka-ma). 923
FOUR DELIGHTS dga'-ba bzhi
On the path of desire (chags-lam) or skilful means (thabs-lam), the practice
Cause and Result are Determmed g 326-7
FOUR
Pa'i dam-ts 19 z l
. 1 b h· Skt catvari cakrant
FOUR CENTRES 'khor- 0 z l, . . . . bde-chen-gi 'khor-lo, Skt. maha- The forehead centre of great rapture (mgrin-pa
sukhacakra); the throat °h Pheart centre of the doctrme (snymg-ka
'khor-lo, Skt. sambhogacakra) , t e. d h navel centre of emanation (lte-ba · 'khor-lo Skt dharmacakra) , an t e
chos-kyl , .
,. 'khor-lo Skt. nirmal! acakra).
286 368
,
spru1-pa l , FOUR CENTRES OF MA
These are the secret centre of the g 1( ·d-pa'i 'khor-lo); the cuttmg . cted wlth the nave sn h
,. NjUSRI THE BODY Jam-
I )
s attendants The arhats among t e plOU h b
These are t e COMMITMENT
. (OF ANUYOGA)
h·
d SOTRAsgal-monges-
kh bmdzodV o1. 2,Pp·18 ··1 hsbyakun- ya,
S
DEFINITIVE
b h·
on
these are the commitments of utter pun
According to Jamg
. d and entire perceptual range. 367
mm
COMMITMENTS TO C. ONTINUITY
OF CONDUCT
dpal-gyi sku 'khor-lo bzhl
bidin nature of mind (gnas-kyi 'khor-. o ;
the centre of eXIstenCe conne f h d ·ty (gcod-pa'i 'khor-Io); and t e d ·ththearms0 te el ( 1 ,.
d . h h legs and feet of the deity spru -pa l WIt t e
'khor-lo). 361
FOUR CLASSES OF pAKINIS ng d-k· - of the four peripheral enhght-
centre connecte WI
centre of emanation connecte
- - . s-bzhi mkha'-'gro-ma
.
. ·1·. d Buddha or VaJra famIIes, '"' . kh·- ened families, l. e. t e ewe, f' h . classes i. e. Padminf, . . )an lnt,
ayreferto alillS In this context, the term m . .
. h J 1Lotus Actlon,an
b 1 . g to four 0 t e S I X ' 4) 755
ortoC;iakinls eongm . . _S GGFTC(PP. 961-7andn. 1 . Mrginf, Hastinf, VaflJinfand CUnl! l. ee
.
FOUR CLASSES OF SUBLIME B h .
(rang-rgyal), bodhisattvas (byang-c u sems
72, 908
FOUR CLASSES OF TANTRA rgyud-sde bzhi
h FOUR TANTRAPITAKA. 96,
E I N G ' hags bzhi, Skt. aryas
P
( thos) the self-centred buddhas nyan- , )
-dpa') and buddhas (sangs-rgyas .
FOUR
idleness. 367
FOUR COMMON SCIENCES t _ rammar (sgra'i rig-gnas, Skt. 0-.
spyod-lam rgyun-gyi dam-tshlg bzhl b k n khyab mdzod, VoL 2, p. 192, . . Kongtrti1 shes-! )Ia u - b ndon
h these are to abandon sleep whte 0
According to Jamgon .
ff the life of concentration, to a a
f secret mantra and to destroy
alcohol, to propound the symbohc language 0
vidya), medicine (gso-ba l ng-gn, rig-gnas, Skt. hetuvidya). 89, 97-103
FOUR CONCENTRA TIONS bsam-gtan bzhi,
See FOUR (MEDlTATIVE) CO
.
473
TO THE IMPORTANT
8ff . ,
h
Kongtru ,s e - . ty in relation to the body, speec ,
OF THE
h gi rig-gnas bzhi d
The arts (bzo-rig-gnas, Skt. stlpavldya), g·k· - ·dya) and logic (gtan-tshlgs-kYl , . . as Skt Cl ztsaVl
Skt. caturdhyana NCENTRA TIONS
_
P A TH
.
Four 127
128 Glossary ofEnumerations
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 channel 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'-bralye-shes) and the empowerment ofdiscriminating pristine cognition is received through which this absence of delight is united with extreme emptiness (shin-tu stong- pa); then in the navel centre it gives rise to the pristine cognition of co-em- ergent 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 finally, 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'iye-shes) and the skilful empower- ment of awareness is received, In this way the path of desire unites the four delights with the FOUR MODES OF EMPTINESS, Refer to Longcenpa, Dispel- ling Darkness in the Ten Directions, pp, 386-96, (GGFTC, pp, 900-14), 818, 830, 877
FOUR DISTINCTIVE FEATURES OF THE MANTRAS sngags-kyi khyad-par bzhi Mantras are unobscured in the area of skilful means (thabs-kyi cha-la ma- rmongs-pa), they have manifold means (thabs mang-ba), they are without difficulty (dka'-ba med-pa) and they are intended for those of highest acumen (dbang-po mon-po'i dbang-byas-pa), 246
FOUR DOCTRINES OF A SPIRITUAL ASCETIC dge-sbyong-gi chos bzhi, Skt.
Not to hate others despite being the object of their hatred; not to retaliate in anger even when angry; not to injure others even when injured; and not to beat others even when one is beaten by them, 52
FOUR DRAMATIC MANNERS tshig-ldan-sogs (zlos-gar-gi tshul) bzhi
Dialogue (bharatf), conflict (arabha? f), grandure (satvatf) and grace (kaisikf), 107
FOUR ELEMENTS 'byung-ba bzhi, Skt. caturbhuta
Earth, water, fire and air. 38,53, 117-8,328,336,542,543,594,748
FOUR EMPOWERMENTS dbang bzhi, Skt.
The common vase empowerment (thun-mong-pa bum-dbang) and the THREE HIGHER SUPREME UNCOMMON EMPOWERMENTS, 360, 546, 613, 755, 825, 863, 923
FOUR EMPOWERMENTS OF THE INNERMOST SPIRITUALITY snying-thig-gi (rtsa; dbang bzhi
As described in History, pp, 499-501, these are the outer empowerment of conceptual elaboration (phyi spros-bcas-kyi dbang); the inner empowerment which is free from conceptual elaboration (nang spros-bral-gi dbang); the secret
empowerment that is very unel b Four 129
and the most secret shin-tu sPros-bral-gi dbang)' rab-tu spros-bral-gi dbang) The d' ,IC, IS extremely une1aborate (gsang-che '
FOUR
OF THE
P A TH
Skt
permanence (rtag pa
Sk
'
'IstmctIons betw h n gcenpa, Treasury ofSpin'tualandP , ,e e n t ese are explained in
Lon
the first employs a mult' 1" f ' hllosophlcal Systems, pp, 370-2 B ' fl
fi IpICIty0 ntual b' , ne y bot? ritual objects and ideas, the and ideas, the second is
tlOn, whIle the fourth is th reality, 673, 674-5
IS eyond conception and des '
e empowerment into the nature of the
EMPOWERMENTS
See FOUR EMPOWERMENTS
0
FOUR ENEMIES TO BE DESTROYED According to the c o m '
F LIBERATION grol-lam-gyi dbang bzhi
'
FOUR
m zod, Vol. 2, (p, 192), 367 A TTRIBUTES
paramltah y
'
Purity (dag-pa, Skt. suddha\
on-
gon ongtrtil, shes-bya kun-khyab '
FOU ag, t. paramatmti), 212 R ENLIGHTENED FAMILIE' ,
Ubh S ngs-bzhl, Skt. catuskula ayatantra adds to the THREE '
comb' h ENLIGHTENED FAM , t e Action family (las-kyi ri s Sk
dgra-bzhl gzhom-pa
'fi ' , mItments of Anu h
artl ICIahty with respect to view m t ese are the enemy of wilful
prattle about coarse training in a 10' and conduct; the enemy of a d '11 wer VIew' th '
n ancI ary commitments; and the e , e , enemy of vIolating the basic
speCUlation and idleness R fi nemy whIch steals the result throu h d ' eertoJam" K g
lUES, a fourth which famIly (nn-chen rigs, Skt. ratnakula), karmakula) with the Jewel
FOUR ESSENTIAL RECOLLECTIO
sthana NS dran-pa nyer-gzhag bzhi Skt cat h
The recollection of the body (l d
sthan) h us ran-pa nyer-gzh
Sk
a , t e recollection of feeling (tshor-b
smrtyupasthana), the recollection ofm' d a dran-pa nyer-gzhag, Skt. vedana-
and the recollection (sems dran-pa nyer-gzhag, Skt. cit- t. dharmasmrtyupasthana); Mvt. (chos dran-pa nyer-gzhag,
FOUR ETERNA
- LISTIC SCHOOLS rtag-Ita sde bzhi
FOUR
EXTRAORDINARY
bzhi
A TTRIBU
The Samkhya (
" ' grangs-can-pa) Aisvara (db
}ug-pa) and Jaina (rgyal-ba-pa) , 16, 64-6
h
ang-p yug-pa), (khyab-
Corresponding to the FOUR EN
mon ' h LIGHTENED ATT WIt the buddha-fields, buddha-b'
tan bzhl, Skt. catasras tatha"'a:at
aguna- '
kh) h
,su a and true self (dam-pa'i bd Sk - , _t. nztya), bliss (bde-ba,
TES (OF THE GROUND) yon-tan kh'1'ad
:. Y -par-can
non-Interruption ofenlightened e ture of reality, 263
FOUR EXTREMES mtha' bzhi Sk B ' ,
e,mg (yod), non-being Cmed) both b '
bemg nor non-being (Yod-medmin), (yod-med) and neither , , ,184,233,269,348,350_1
ag,
t. kayasmrtyupa-
these are: har- ,odles and so forth; Supreme bliss'
xpenence; and attainment through the t. caturanta
'
, u, smrtyupa-
130 Glossary ofEnumerations
FOUR FAULTS (ATTRIBUTED TO THE SECRET NUCLEUS) skyon bzhi
Different enumerations of these have been given. For example, Sodokpa Lodro Gyeltsen, dris-Ian lung-dang rigs-pa'i 'brug-sgra, p. 33, reports them to be that this tantra is flawed in word (sgra-skyon), flawed in meaning
(don-skyon), flawed by contradiction (,gal-skyon) and flawed by disconnection (ma-'brel-ba'i skyon). According to the Scholar's Feast of Doctrinal History, p. 179, they are the error of the introductory statement "At the time I gave
this explanation" (,di-skad bdag-gis bshad-pa ces mi-rigs-pa), the error of the mal). <;iala having an immeasurable ground (gzhi tshad-med mi-rigs-pa), the error of explaining the three times as four times (dus-gsum-Ia dus-bzhir bshad- pa mi-rigs-pa) and the error of Vajrasattva being the central deity of the
mal). <;iala (dkyil-'khor-gyi gtso-bo rdo-rje sems-dpas byas-pa mi-rigs-pa). Simi- larly, Go Khukpa Lhetse in his Broadside is said to have criticised the fault of the introduction (klang-log) which claims that the Secret Nucleus has no
audience of bodhisattvas who requested and received it, unlike the other tantras; the fault of time (dus-Iog) which claims the Secret Nucleus speaks of four times instead of three; the fault of the mal). <;iala (dkyil-'khor log) which claims that Vajrasattva appears at the centre of the mal). <;iala instead of Vai- rocana; and the fault of the tantra itself (rgyud-Iog) which claims that the
Secret Nucleus refers to other tantras when indicating the auspicious times and days for its practice. These four faults, which have many aspects, have been refuted by Rikpei Reldri, Sodokpa Lodro Gyeltsen, Jikme Lingpa and
others. See GGFTC (pp. 61-72). 914,916
FOUR FEARLESSNESSES mi-'jigs-pa bzhi, Skt. caturvaisiiradya
Fearlessness in the knowledge of all things (chos thams-cad mkhyen-pa-Ia mi- 'jigs-pa, Skt. sarvadharmiibhisambodhivaiSCiradya); fearlessness in the knowledge of the cessation of all corruption (zag-pa zad-pa thams-cad mkhyen- pa-Ia mi-'jigs-pa, Skt. fearlessness to declare
definitively that phenomena which obstruct the path do not become anything else (bar-du gcod-pa'i chos-rnams gzhan-du mi-'gyur-bar nges-pa'i lung-bstan-
rJa
Four 131 FOURdFhOa_tRuMLESS REALMS gzugs-med khams-pa'i gnas bzhi, Skt. caturiirilpya-
The activity field infinite as the sky (n iikiisiinantyiiyatana); the activity field
pa-Ia mi- 'jigs-pa, Skt. antariiyikadharmiinanyathiitvaniscitavyiikara
-
rom extremes (mtha'-grol). 334
FOUR bGzRhiEAT RIVERS OF THE TRANSMITTED PRECEPTS bka'i chu-babs chen-po
The river of conventional textual e x · .
notes; the river of instructions egese. s WIth and lecture
vaisiiradya); and the fearlessness that the path of renunciation through which um
all excellent attributes are to be obtained, has been just so realised (phun-s tshogs-pa thams-cad thob-par 'gyur-bar nges-par 'byung-ba'i lam de-bzhin-du gyur-ba-Ia mi-'jigs-pa, Skt. sarvasampadadhigamiiya nairyiirJikapratipattathii-
tvavaisiiradya); Mvt. (130-4).