snvatsa) symbolised by the auspicious eternal knot is itself
indicative
of the world system of Patient Endur-
ance.
ance.
Dudjom Rinpoche - Fundamentals and History of the Nyingmapa
or
approval. . . the duration of Sakyamuni Buddha's According to thIS calculauon, d' 'd d into ten periods of teaching is held to be five was a profusion of
five hundred years each. In The second is called the arhats, so it was called the peno 0 ar .
t.
,p.
.
History: Part Eight 95
96 Notes -
the madman of Central Tibet (b. 1458). For the madman of Tsang, Sangye Tshencen's death, however, he suggests 1495 in Sans-pa gser- 'phren, p. 6.
1367 Pawo II, Tshuklak Trhengwa lived not from 1454 as stated in our text, but 1504 to 1566. Hence he was in his 4th year (not 54th) when the nmth cycle began in 1507. Correction made with the Author's approval.
1368 On the kings of the Tsang administration (1565-1641) in Tibet, see pp. 682-3,783; and Shakabpa, Tibet: A Political History, pp. 89-113.
1369 The date for Lhodruk Zhapdrung Ngawang Namgyel's death is usually given as 1651. His death was originally concealed until 1705 approx- imately with the pretense that he remained in a secret retreat. See Aris, Bhutan, pp. 233-42.
1370 The role played by the Qasot Mongols under Gusri Qan in the estab- lishment of the Dalai Lama's temporal power is alluded to on pp. 682-3 and 823. See also Ahmad, Sino-Tibetan Relations in the Seventeenth Century; and Shakabpa, Tibet: A Political History, pp. 131-7.
;-' 1371 In 1717 the Dzungars occupied Lhasa and killed Lhazang, the leader of the Qasot Mongols who had previously murdered the regent Sangye Gyamtso and helped the Chinese to remove Dalai Lama VI in 1706. A great persecution of Nyingmapa monasteries followed, resulting in the deaths of Locen DharmasrI, Cangdak Perna Trhinle and others. This is certainly one reason for the subsequent shift in Nyingmapa activity to East Tibet from the eighteenth century onwards. See espe- cially Petech, China and Tibet in the Early XVlllth Century.
1372 On the setting of Pemako, the Author's native place, see J. Bacot, Le Tibet Revolte: vers Nepemako) la terre promise des Tibetains, pp. 10-12; also TH, pp. 407-8. Rikdzin DorjeThokme is probably to be indenti-
fied with Bacot's "grand lama nomme Song-gye Tho-med. "
1373 Gyelse Zhenpen Thaye of Dzokcen was born not in 1740, as the original text states, but in 1800. The date of his death is presently
unidentified. See Tulku Thondup Rinpoche, The Tannic Tradition of
the Nyingmapa, p. 95.
1374 On the Gurkha invasion of 1855, see Shakabpa, Tibet: A Political
History, pp. 156-66. This was their second attack upon Tibet. On the first, see p. 838. The 1846 Tibet-Nepal Treaty is given in Richardson, A Short History of Tibet, pp. 247-9.
1375 Jamgon Kongtrtil passed away either in 1899 or 1900 according to different systems of calculation; see nn. 1191 and 1201 for an explana- tion.
1376 1888 marks the Tibeto-British conflict over the boundaries of Sikkim, at which time the British invaded the Chumbi valley. It was a confronta- tion which led to the Younghusband expedition and treaty of 1904, the year of the Author's birth. For a detailed study of these events, see, e. g. , P. Mehra, The Younghusband Expedition. Many useful refer- ences and a good overview of the conflict in its wider historical contexts may be gathered from D. Woodman, Himalayan Frontiers; and A. K. Jasbir Singh, Himalayan Triangle.
1377 In 1910 the troops of Chao Erh-feng occupied Lhasa, and Dalai Lama XIII was temporarily driven to seek refuge in India. See Shakabpa, Tibet: A Political History, pp. 225ff.
1354 1355
1356
1357
1358 1359
On Khon . , Kesar of Lmg IS the legendhar
y
hero of the Tibetan epic. See especIally L;/: . FGesaro. (Ling' Stein, Recherches
' brgyud' an Unknown Tradition of Tibetan Buddh- Shangs-pa bKa - .
ism". . . . . ' 0 (i e Luwangsungwa), see also pp. 515 and
'd N 1 The Super uman A. DaVl - ee, .
'. . dG
d . d L'epopee tibetazne e esar
l)eo) 'J sur l'epopee et Ie barde au an 1 em,
dans sa version lamai"que Lmg. d t in 1071 (iron pig) but in
The birth of Ngok Blue Annals, p. 328, and
1059 (earth pig). ThIS IS correctly st H' 795 Further- K r edition of the present lStory, p. .
1363
1364 1365
1366
f 1349 to 1435. See the accounts m a , 203-19. rom dG T i Debt'erdmarpogsarma,pP·
History, pp. 73-90; an . . d in the dating of Thangtong Gyelpo, Concerning the problems mvo ve
refer to n. 1078. , . t ation successively governed Tibet Four kings of the Rinpung A Political History, pp. 86-90. from 1435 to 1565. See Sha a pa, 1 Lhlindrup Gyamtso, the founder
The Three Gyamtsos were Phukpa G nd Sangye Gyamtso. of the old Phukpa school, h Tibetischen Kalender-
in the old a more, on p. 646, It IS state
d h t Dropukpa was sixteen years younger t a
th. an . Ngok. . '
Lmgje Repa Perna DOdfJe Our text here places him in the fourth
. 24 96 explanation. . Ch"
from 1128 to 1188, on which see Blue .
Annals, pp. 659-64 an n. cycle; see also n. 1359 . belo
nn. 1002 and 1022. SImIlar y mgje h l' d from 1161 to 1211 h'l T' pa Gyare, WOlve
third cycle, ": 1e he fifth cycle where he has been mistakenly bel? ngs here, mstead 0 m t . 664-70; and Aris, Bhutan, p. 165. The
w Nyang-rel's dates are eIther 11 - 0
r 1136-1204; see n. 995 for an
ng and Como Menmo here in Our text wrongl:, in the fifth, as explained in the fourth cycle, 1 L' . Repa has been reassigned to the
assIgned. See Blue Annals:. pp latter was a teacher of Gotsangpa
(1189-1258), who, in turn, taught
Orgyenpa (1230-1309k k ' 'nvasion given erroneously in the third 1360 The episode of Dorta a po s 1 h f 'th cycle' see n. 1009. This of
1361
cycle should be transferred to t e our. l'
, M 1rather than Chmese ru e.
course refers to ongo d from 1235 to 1349. See The Sakya ascendancy ifTibet . 148-9; C. W. Cassinelh and Richardson, A l"tY'-}ie Political System of Sa
andR. B. Ekvall,A 'History,pp. 61-72. Forthe
sKya' and Shakabpa, Tlbet. A . W r "The First Mongol , f h riod in partlcular, see y Ie, . .
chronology 0 t. e p e . d'" H Franke, "Tibetans in Conquest of TIbet Mongol Rule; and Shoju
China"inJ. D. LangOlS e . , ACha teroftheRedAnnals" Inaba, "The Lineage of the Sa skya pa, P, Bunko 22 (1963), pp. in Memoirs of the Research Department of Toyo
150-63 . sivel governed Tibet and Kham 1362 Eleven hierarchs of Phakmotru succes. lh kabpa Tibet: A Political
See Schuh, Untersuchungen zur
esc lC
L Chandra (ed. ), The Life of the
rechnung, pp . . 81, . 83. ' 86·
.
d
E. G. Smith m hIS mtro . uctlon 'f< the death of Klinga Zangpo,
Saint of Gtsan, p. 3, prOVIdes no ate or
History: Part Eight 97
98 Notes
. History: Closing Statement 99
IS M v B " s tals, et. aI, The Lueratures ofIndia. See also Fundamen-
This is based on the Ie end f . embodIes the River Gan b . g 0 . the ? "oddess Ganga, who
vara (lord Siva) and so m the locks of Mahes- It is said of Siva in this the ocean.
head, he brought into his 0 mg t anges on his world. " Quoted in A. t·edme;n; of lIberation of the
Basham, The Wonder that was India p. 215. Cf. also
holders' see Fundament Z ' '78 . n t e term "awareness-
1378
1379
mdzes-byed or the water hare year is the thirty-seventh year in the sexagenary cycle; zad-pa or fire tiger is the sixtieth.
It is recorded that the Rudrakulika will be a future emanation of the
Author. The wheel (cakra) of power, or force, turned by Rudrakulika is of iron. It symbolises the authority of a universal monarch (cak- ravartr), and may also be fashioned of gold, silver or copper (Khetsun
Zangpo Rinpoche). According to Longdol Lama, Collected Works, Vol. Ja, fol. 12a, and Stein, Recherches sur l'epopee et Ie barde au Tibet, pp. 525-6: "he was invested as a universal monarch by a sign which
fell from the sky, viz. a wheel of iron. " Cf. also Bernbaum, The Way to Shambhala, pp. 238ff.
On Buddhist cosmology in general, see Kloetzli, Buddhist Cosmology. The temporal scheme of the universe presupposed here is similar, though in specifics not identical, to that of the Hindu Puranas, accord- ing to which, as summarised by Basham, The Wonder that was India,
pp. 320-1, each aeon (kalpa) is divided into:
. . . fourteen manvantara, or secondary cycles, each lasting 306,720,000 years, with long intervals between them . . . Each manvantara contains seventy-one Mahayuga, or aeons [great ages], of which a thousand form the kalpa. Each mahayuga
is further divided into four yugas or ages, called Krta [rdzogs- ldan] , Treta [gsum-ldan] , Dvapara [gnyis-ldan] and Kali [rtsod-ldan]. The lengths of these ages are respectively 4800,
3600, 2400, and 1200 Brahma-years of the gods; each of
which equals 360 human years.
These four successive ages represent a gradual decline in positive attributes. For the special meditative practices and vehicles associated with these particular ages, see Fundamentals, p. 268.
See Longcen Rapjampa, Treasury of the Supreme Vehicle, Chs. 1-2, for a thorough survey of cosmology according to the Great Perfection. The realms in which the emanational buddha-body operates are those
of the world of Patient Endurance. See Fundamentals, p. 130. This world is held to be situated at the heart centre of Vairocana in the form of the Great Glacial Lake (Skt. Mahahimasagara); see p. 409.
The heart-orb (dpaZ be'u, Skt.
snvatsa) symbolised by the auspicious eternal knot is itself indicative of the world system of Patient Endur-
ance.
1384
1385 1386 1387
1388
1389 1390
1391
1392 1393
1394 1395
1380
chen-po) is explained in IOn 0Zr great transformation" ('pho-ba I h . amenta s, pp. 241-2
1381 1382
dant of the divine kings of Tibet smce he ,:"as a cl? se descen- were said to ascend to the heav ':fter fulfillm? " theIr purpose, is said to have been the first s Catn Tsenpo's father
HISTORY: CLOSING STATEMENTS
1383 The verses that follow are composed in an extremely ornate style of Tibetan ornamented verse (snyan-ngag, Skt. kavya) which reflects the conventions oflndian courtly poetry, both by displaying much metrical variation, and by the employment of varied and sometimes complex
tropes, including simile (dpe-rgyan, Skt. upama) and extended meta- phor (gzugs-ldan, Skt. riipaka). Unfortunately, the intricate characteris- tics of this verse-genre do not run as well in English as the more simple and direct aspects of many other types of Tibetan verse. Useful
background reading on the main features of classical Sanskrit poetics
Tht " as,p. . e erm supreme transfor ( " "
. e. t ose who mdulge in parochialism. . Lake Manasarovar situated near Kailash .
grimage place of vast riches and blessin IS renowned as a pil- Lama Anagarika Govinda Th U:? ; . r h gs. a fine descnptIon, see
For the "th ft ld , e ayoJt eWhueClouds,pp. 197-211
ree 0 reason" see the Glossa three kinds of valid cognition.
The Fifth Guide will be the next buddh This h
f E
. numeratIons under
a,
tructible nucleus of the teaching It . s. w ee 0 WIth the indes-
metap orcomparesthecakravartin'
sing Realisation (thod-rgal) its s . oks aXIS IS the. teachmg of All-Surpas-
a . P)
un amentals, Pts. 3-4.
g
. Through Resistance Th scen enta erfectIon (pha rol t ph .
ese teachings are explained in depth' F d - - u ym-
(khregs-chod) and its rim is Tran peds arelCputtIn
Catri Tsenpo (bya-khri bt _
as
Tsenpo (gri-gum flwd theMmIddle son of Drigum
. f: h ' e to ount Kanam m P f
d'
known as a "deity of the a IS . a resIdence there. He is
hIS at er s assassination and t bI" h
uwo a ter
Th' ora mg0 TIbet ewatertIgeryear(dg b d)' h' .
cycle. This is a new t . e thIrty-sixth in the sexagenary
S d' . atIon. orne tra Itlons ascribe the birth of G P d
Tibetan month However acc d' uru a masambhava to the sixth the Mindroling 'tradition the to the Phukpa calendar of
Tshurpu and Ph
k'
a pa systems enumerate it as th h
calculation is based on the ne Ph k e sevent . The present R _. . w u pasystem
atnapunIS,mthiscasetheto fMd':.
It is held by Tibetans to be a I. e. Shinglotsel in Bhutan.
dan 1 m HImachal Pradesh. nCIent mg om ofSahor; see pp. 470-1.
ry 0 M '
h
aItreya. If'
ey month IS the fifth, and the older
.
Glossary of Enumerations
Introduction
Numeric categorisation, though common to many cultures, is particu- larly developed in Tibetan Buddhism, and in its Indian antecedents, where it is employed in part as a mnemonic device, enabling a vast amount ofinformation to be retained and transmitted in oral tradition.
This glossary was originally conceived to reduce the number of an- notations needed to explain the frequently recurring numerical categories in the translations, and grew to become the beginning of a dictionary of Tibetan Buddhist enumerations. In compiling it, we have drawn upon extant traditional dictionaries of enumerated categories, such as the Mahavyutpatti (Mvt. ), the great Tibetan-Sanskrit lexicon compiled in the ninth century under royal decree by the Tibetan trans- lation committees to help standardise their work, and upon various encyclopaedia from the writings of Buddhist scholars both inside and outside the Nyingma tradition, including the works of Locen Dhar- masrI, Jikme Lingpa, Kongtrtil Rinpoche and LongdOl Lama. We have also consulted work carried out in this field by contemporary scholars such as Edward Conze, Har Dayal, Robert Thurman and others, who published short lists of enumerations to accompany their translations of specific Mahayana texts, and such recent works as G6npo Wangyal's Tibetan lexicon, chos-kyi rnam-grangs shes-bya'i nor-gling 'jug-pa'i gru- gzings.
Most of the enumerations mentioned in the treatises are listed here. The main exceptions are those concerning texts, which have been as- signed to the Bibliography, and a few which we have been unable to identify. Page numbers follow each entry. These generally refer the reader only to the specific mention of the enumeration in the transla- tions. Oblique references, references to sections dealing with the actual concept or meaning of an enumerated term, and references to the individual elements ofan enumeration, are to be found in the indexes.
Glossary of Enumerations
TWO TWO
TWO
TWO
TWO
TWO
TWO
ACCOMPLISHMENTS grub gnyis
The supreme and common accomplishments (mchog-dang thun-mong-gi dngos- grub). 404, 861, 918, 967
ASPECTS OF RELATIVE APPEARANCE kun-rdzob gnyis
The correct relative appearance (yang-dag-pa'i kun-rdzob, Skt. tathyasal! lvrti) and the incorrect relative appearance (log-pa'i kun-rdzob, SkI. mithyasal! lvrti). 166
BENEFITS don gnyis
Benefit for oneself (rang-don, Skt. svarthalatmahita) and benefit for others (gzhan-don, Skt. pararthalparahita). 171, 379
BUDDHA-BODIES sku gnyis
The body of reality (chos-sku, Skt. dhannakaya) and the body ofform (gzugs- sku, Skt. rupakaya). 18, 26, 169, 379
BUDDHA-BODIES OF FORM gzugs-sku gnyis
The body of perfect rapture (longs-spyod rdzogs-pa'i sku, Skt. sambhogakaya)
and the emanational body (sprul-pa'i sku, Skt. ninna1'}akaya). 113, 168, 195-6, 237,251,342
CELESTIAL KINGS CALLED "TENG" stod-kyi steng gnyis Drigum Tsenpo and Pude Kungyel. 507, n. 535
TWO CONCEPTS OF SELFHOOD bdag gnyis, Skt. atmadvaya
The concept of a self of individuals (gang-zag-gi bdag-nyid, Skt. pudgalatma)
and the concept of the substantial reality of phenomena (chos-kyi bdag-nyid, Skt. dhannatma). 184
TWO DIVISIONS OF MAHAYOGA ma-ha-yo-ga'i sde gnyis
The class of tantra (rgyud-sde, Skt. *tantravarga) and the class of means for attainment (sgrub-sde, Skt. *sadhanavarga). 462
TWO EXTREMES mtha' gnyis, Skt. antadvaya
Being and non-being (yod-med), or subject and object (gzung-'dzin). 79, 82, 162, 907
106 Glossary ofEnumerations
TWOFOLD BUDDHNENLIGHTENED FAMILY rigs rnam gnyis
The buddha or enlightened family which naturally abides (rang-bzhin gnas- pa'i rigs, Skt. prakrtiHhagotra) and the buddha or enlightened family of inner growth Crgyas-'gyur-gyi rigs, Skt. samudanftagotra). 191, 196-7
TWOFOLD ENLIGHTENED FAMILY (WHICH NATURALLY ABIDES) (rang-bzhin gnas-pa'i) rigs-de gnyis-po
The body of reality as the enlightened family which naturally abides as reality (chos-nyid rang-bzhin gnas-pa'i rigs) and the body of form as the enlightened family which naturally abides as the apparition of reality (chos-can rang-bzhin gnas-pa'i rigs). 191-4
TWOFOLD PRECIOUS ENLIGHTENED A TTITUDE rin-chen sems-bskyed gnyis
The attitude of aspiration (smon-pa'i sems-bskyed, Skt. pralJidhicittotpada) and the attitude of engagement or entrance ('jug-pa'i sems-bskyed, Skt. pra- sthanacittotpada). Alternatively, the absolute enlightened attitude (don-dam byang-chub-sems, Skt. paramarthikabodhicitta) and the relative enlightened attitude (kun-rdzob byang-chub-sems, Skt. san:zketikabodhicitta). The former division represents the two aspects of the relative enlightened attitude. For a comparative analysis of these classifications according to the major traditions of Buddhism in Tibet, refer to L. Dargyay, "The View of Bodhicitta in Tibet" in L. Kawamura (ed. ), The Bodhisattva in Asian Culture, (pp. 95-109). 852, n. 1176
TWOFOLD PRISTINE COGNITION (OF ARHA TS) ye-shes gnyis
The pristine cognition which perceives the cessation of corruption or defile-
ments (zad-pa shes-pa'i ye-shes) and the pristine cognition which perceives that corruption is not recreated (mi-skye-ba shes-pa'i ye-shes). 227
TWO IMAGES OF LORD SAKYAMUNI/THE TEACHER (IN LHASA) jo-sak rnamlston- pa'i sku gnyis
lowo Rinpoche in the lokhang and lowo Mikyo Dorje in the Ramoche Temple. PI. 8; 51, 656, 659
TWO KINDS OF MADHY AMAKA dbu-ma phyi-nang phra-rags gnyis
The coarse Outer Madhyamaka of the Svatantrika and the Prasangika, and the subtle Inner Madhyamaka also known asYogacara-Madhyamaka. 208-9
TWO KINDS OF REALISA TION rtogs-pa gnyis
The realisation which is primordially acquired (ye-nas chos-nyid rang-gi rig-pas
rtogs-pa) and the realisation resulting from attainments acquired on the path (lam-bsgom stobs-kyis rtogs-pa). 27,71-2, 176-7
TWO KINDS OF RENUNCIA TION spang-ba rnam gnyis
Renunciation due to natural purity (rang-bzhin dag-pa'i spang-ba) and renun-
ciation applied as an antidote in order to remove obscurations which suddenly arise (glo-bur dri-ma bral-ba'i spang-ba). 27, 175-7
TWO KINDS OF SELFLESSNESS bdag-med-kyi don rnam gnyis, Skt. ubhaya- nainitmya
The twofold truth of selflessness: the selflessness of individuals (gang-zag-gi bdag-med, Skt. pudgalanairatmya) and the selflessness of phenomena (chos-kyi
Two
107
bdag-med, Skt. dharmanairatmya). 108 208 216 231 ' , ,
KINDS OF SUDDENL Y ARISEN OBSCURA TI These are the TWO OBSCUR
TWO MASTERS rmad-byung-gi slob-dpon Santldeva and Candragomin. 441
TWO METHODS OF ABSORPTION" h b ' Jog-t a s gnYls-po
, 234, 237 ,. ,
TWO
In the perfection stage of Mahayog h
according to which phenomena. 184
all th
an
e rea ltles of mrv- ,
TWO MODES OF THE P A TH OF LIBERA TION gI'ol-lam rn ' Accordi M h am gnYls
T
TWO OBSCURATIONS sgn'b gnyis
The obscuration of conflicting emotions ( " ,
TWO
TWO
TWO
P A THS (OF THE GRE ,
AT PERFECTION) (rdzogs-chen-gyij lam '
Accordmg to Mah- h
ayoga, t ese are purification th
h
roug t? e coarse creation
ON glo-bur-pa l sgnb gnyis A TIONS. 116, 139
,a,
ness (ng-pa spyi-blugs) and th d" e lacy 0
, ngto a ayoga,thesearetheimmedia' , (clg-car-pa) and the gradually attained h l' tely path to lIberation
pat to IberatIOn(nm-gyis_pa). 277-8 WO MODES ,OF PURlFICATION sbyong-tshul gnyis
stage (rags-pa bskyed-rim) and throu h h
rdzogs-rim), 279 g t e subtle perfectIOn stage (Phra-ba
varalJa) and the obscuration conce '
Skt. jiieyavaralJa). Also referred to nowable (shes-bya'i sgrib-ma,
OBSCURA TION,51 TWO ORDERS sde gnyis
,
142
,
159
,
167
,
175
,379
KINDS OF SUDDENL Y ARISEN
Those of the sutra and mantra traditions. 522
Cuttmg Through Resistance (kh h
(thod-rgal). 334-45 P A THS OF SKILFUL
A d'
gnYlS
regs-c od) and All-Surpassing Realisation
TWO tshogs gnyis, Skt. sambhtiradvaya The prOVISIOn of merit (bsod-na - k '
provision of pristine cognit' Ion
MEANS
thabs-lam
' gnYlS
CCor mg to Mahayoga, these are e t ' , ,
with the upper doors or centres associated respectively
or secret centre of the body (' ) e 0 y (steng-sgo) and the lower door og-sgo . 277
PROMULGA T h'
ORS S mg-rta gnyis
Nagarjuna and Asanga. Also know
849 n as the TWO SUPREME ONES. 180,300-1,
fl
gny
'
t esearethelmm d' f
total aware- insight (mthong-ba'i ry'es fa" e m)e ltauve absorption which follows after
- Jog-pa. 280 TWO OF EMPTINESS stong-lugs gnyis-ka
Intnnslc emptiness (rang-stong) accordin empty of their own inherent :
.
to all th. ings of saIpsara are
is
emptmess (gzhan-stong) a1). a are empty of extraneous
l sgnb-ma, Skt. klesa-
Skt. P 1Jyasambhara) and the e s es-kYl tshogs, Skt. jiitinasambhtira). 26,
U
108 Glossaryo! Enumerations
379 420 462,831 , ,
THREE
THREE ABODES gnas gsum
The abodes of the <;Uikinls and warriors of body , speech and mind. 469, 853
THREE ANCESTRAL RELIGIOUS KINGS chos-rgyal mes-dbon mam gsum
Songtsen Gampo, Trhisong Detsen and Trhi Relpacen. 47, 510-22, 523, 889
THREE ANCESTRAL ZURS zur mes-dbon gsum
Zurpoche, Zurcungpa and Zur Dropukpa. 728,919
THREE APPEARANCES snang gsum
In general, these are the object (gzung-bya'i yul), the subjective consciousness (,dzin-pa'i sems) and the body ('gro-ba'i Ius). In particular, these refer to: (1) the desire realm which is the variable coarse appearance of body (lus rags-pa'i snang-ba 'dod-khams); (2) the form realm which is the blissful semi-appearance of speech (ngag phyed-snang-ba gzugs-khams); and (3) the formless realm which is the intangible appearance of mind (sems-kyi snang-ba ma-myong-ba gzugs-med khams). Alternatively, the three appearances may be: the impure appearance, which appears to sentient beings (sems-can-Ia ma-dag-par snang- ba); the pure appearance, which appears to bodhisattvas on the path (lam- skabs byang-sems-Ia dag-par snang-ba); and the utterly pure appearance, which isapparenttobuddhasalone(sangs-rgyas-Iashin-tudag-parsnang-ba). 142,288
THREE APPROACHES TO LIBERA TION mam-thar sgo gsum
Emptiness (stong-pa-nyid, Skt. sunyata), aspirationlessness (smon-pa med-pa,
Skt. apralJihita) and attributelessness (mtshan-ma med-pa, Skt. animitta). 28, 187, 335, 896, 898, 908
THREE ASPECTS OF CREA TION AND PERFECTION bskyed-rdzogs gsum
The creation stage (bskyed-rim), the perfection stage (rdzogs-rim), and their coalescence (zung-jug). 83, 358, 476, 612, 615, 616, 619, 650, 651, 652, 654, 700, 717
THREE ASPECTS OF THE GRADUAL P A TH OF LIBERA TION rim-gyis-pa'i gral-lam gsum
According to Mahuyoga, the basis characterised as knowledge or (discrimina- tive) awareness is the view (rgyu shes-pa'i mtshan-nyid lta-ba), the conditions characterised as the entrance are contemplation (rkyen jug-pa'i mtshan-nyid ting-nge-'dzin) and the result brought about by the path is the awareness- holder (lam-gyur-gyi 'bras-bu rig-'dzin). 278-81
THREE ASPECTS OF MORAL DISCIPLINE tshul-khrims gsum
According to the bodhisattva vehicle, these involve gathering virtues (dge-ba
chos-sdud), acting on behalfofsentient beings (sems-can don-byed) and control- ling malpractices (nyes-spyod sdom-pa'i tshul-khrims). 235, 355
THREE ASPECTS OF THE REALITY OF MEDIT A TIVE CONCENTRA TION bsam-gtan- gyi de-nyid gsum
According to Kriyatantra, by abiding in the flame of secret mantra ac- complishment is conferred (gsang-sngags mer-gnas dngos-grub ster), by abiding in their sound yoga is conferred (sgrar-gnas mal-'byor ster-bar byed) and at
T W O
30,175,194-5,197, '
P R O V I S I O N S O F
thabs-shes tshogs gnYlS
"
MEANS AND DISC
RIMINA TIVE
A W ARENESS
An alternative expression for the pre TWO PURITIES dag-pa gnyis
235 244 266 332, 335,
f 1·b t on (grol-Iam. , 1 era 1
ceeding entry. 192
1 f the obscuration of conflicting from the remova 0 i sarib-
1.
The purities resu ung
emotions and of the primordial p. urity of emp- dang shes-bya'i sgnb-kYlS . 1 f m abandoning obscurauon. 139-40
. and the purity wh1ch resu ts ro tmess
ECRET CENTRES mkha'-gsang gnyis
ofthe father consort
TWO S
The secret or sexual centres
(yum). 277, 368
TWO STAGES rim gnyis, Skt. dvikrama
(y b) and the mother consort a
are the creation stage (bskyed-rim, ' S k t sampannakrama)
. . the knowable (nyon-mong-g 0 ' ·
· to the vehicles of tantra, these
Accordmg rfection stage (rdzogs-nm , .
Skt. utpattikrama) and the pe 475 476 496, 853, 877, 879, 923 of meditation. 204, 254, 320, ' ,
TWO STAGES OF THE PATH rim-pa gnyis h
M h- ga thesearet epat
h ofskilful means (thabs-Iam) and
According to a ) 34 276-81
the path 0
TWO SUBDIVISIONS OF T H .
INSTRUCTIONAL kha-gta
The Oral Tradition wh1ch h' h ' Divulged in Speech at No F1xed
E ORAL
TRADITION m is
CA TEGORY
(OF
THE ESOTERIC "
kha-gtam) and the Oral w 1C) 1s
d d-pa'l kha-gtam . 331
Time (khar-phog
TWO SUBDIVISIONS OF THE ,
us-me
E ESOTERIC INSTRUC-
RANDOM
CA TEGORY _ a is
(OF TH
Discourses (gleng-bayongs-Ia 1
TlONAL CLASS) kha-'thor-gyl man ng : there are the Esoteric InstruC- With reference to the establishment 0 mtha' gcod-pa'i man-ngag)
tions which Conclude (bzh:: the Esoteric Instructions and with reference to stabs dag-pa lam mngon-gyur-gyl man power which Disclose the Pat gro
ngag). 331
TWO SUPREME ONES mchog gnyis
. Also known as t e
Nagarjuna and Asanga.
TWO TRADITIONS lugs gnyis . , The tempora1 and spiritual tradltlons
(don-dam bden-pa, Skt. 30;, 320, 349, 351, 354, 901 200,204,206-16,232,245,248, '
Dalai Lama V. 823
TWO TRUTHS bden-pa gny , 'd
is Skt. satyadvaya Relative truth (kun-rdzob-kYl b en-pa,
,
Skt samvrtIsatya) an u 168
'26 '29' 32, 34, 35, 76, 162,
TWO VEHICLES theg-pa gnyis
(H- a'\'ana) vehicles. 17,81,83
-)ndLesser In'oJ The Greater (Mahayana a
h TWO PROMULGA TORS. 441
( hos-srid gnyis-ldan) established by c
d ltimate truth
'
Two - Three 109
11
the limit of their sound freedom I. S granted (sgra-mthas thar-pa sbyln-par byed). 270
According to Jikme mgpa, - " ctions of the Great PeflectIOn h h' d of the esotenc mstru . d
attainments are t e t lr They are (1) the conditIOn un er ' CONSOLIDA TIONS.
contained III the FOUR ddha-fields by the attainment of power over
which appearances anse as, bu b l db ng thob-pas rkyen snang zhmg- (phyz snang- a- a a " ,
external appearances . , under which matter is punfied mto mner
Three 111 of Tantras (rgyud rang-gzhung-du bstan-pa). See also Longcenpa, Treasury of
Spiritual and Philosophical Systems, pp. 348ff. ; and idem, Treasury of the Supreme Vehicle, (pp. 157ff. ). 37, 331
THREE CA TEGORIES OF THE SP A TIAL CLASS klong-sde gsum-du 'dus-pa Liberation from activity (byas-grol), liberation in the establishment of the
abiding nature (bzhag-grol) and direct liberation (cer-grol). 329 THREE CAUSAL VEHICLES rgyu'i theg-pa gsum
See THREE OUTER VEHICLES OF DIALECTICS
THREE CHARACTERISTICS (OF THE CONTINUUM OF THE P A TH) mtslum-nyidgsum Awareness in the manner ofthe FOUR KINDS OF REALISATION is character-
istic of knowledge (rtogs-pa rnam-pa bzhi'i tshul ng-pa-ni shes-pa'i mtshan-
nyid); repeated experience of it is characteristic of the entrance (yang-nas
yang-du-goms-par byed-pa-ni 'jug-pa'i mtslum-nyid); and actualisation of it by
the power of experience is the characteristic of the result (goms-pa'i mthus mngon-du gyur-ba-ni 'bras-bu'i mtshan-nyid). 265
THREE CLASSES OF DIALECTICS mtshan-nyid sde gsum
The classes of dialectics of the pious attendants, self-centred buddhas and
bodhisattvas. See THREE OUTER VEHICLES OF DIALECTICS THREE CLASSES OF THE GREA T PERFECTION rdzogs-chen sde gsum
The Mental Class (sems-kyi sde), the Spatial Class (klong-gi sde) and the
Esoteric Instructional Class (man-ngag-gi sde). 36-9, 319-45, 494, 538-96, 854 THREE CLASSES OF YOGAyoga'i sde gsum
These are the same as the THREE INNER CLASSES OF TANTRA. 746 THREE COMMENT A TORS 'grel-pa byed-pa-po gsum
0
Glossary ofEnumerations ,
THREE ATTAINMENTS thob-pa gsum. ,
L' khndyzgye-sesa, ! ''
khams-su 'char); (2) the CondItIOn
, ment of power ov
er the internal illusory body (nang
d' , l-d dag)' and (3) the con ltlon
radiance by the attam , d
h b P gdos-bcas 0 -gsa u , ' .
sgyu-lus-la dbang t 0 as h
under which even t e con is entrusted to awareness
d sciousness en owe
1'
d with the five mexplab e sms
,
by the attamment 0
. 1 f power over the secret VIta
d l
h bl -ma pp. 52b-53a, the three
l dbang thob-pas mtshams-me nga- ' d ( ang-ba rlung-sems- a ' ) 343
energy and mm gs ri -pa gtang-bas 'drongs-pa 0 . dang ldan-pa'i rnam-par shes-pa yang, g
tan gsum Skt. tngulJa THREE A TTRIBUTES yon- " h
k ) spirit (snying-thobs, S t. sattva ,
S- kh a phIlosophy, t ese are
According to arp.
approval. . . the duration of Sakyamuni Buddha's According to thIS calculauon, d' 'd d into ten periods of teaching is held to be five was a profusion of
five hundred years each. In The second is called the arhats, so it was called the peno 0 ar .
t.
,p.
.
History: Part Eight 95
96 Notes -
the madman of Central Tibet (b. 1458). For the madman of Tsang, Sangye Tshencen's death, however, he suggests 1495 in Sans-pa gser- 'phren, p. 6.
1367 Pawo II, Tshuklak Trhengwa lived not from 1454 as stated in our text, but 1504 to 1566. Hence he was in his 4th year (not 54th) when the nmth cycle began in 1507. Correction made with the Author's approval.
1368 On the kings of the Tsang administration (1565-1641) in Tibet, see pp. 682-3,783; and Shakabpa, Tibet: A Political History, pp. 89-113.
1369 The date for Lhodruk Zhapdrung Ngawang Namgyel's death is usually given as 1651. His death was originally concealed until 1705 approx- imately with the pretense that he remained in a secret retreat. See Aris, Bhutan, pp. 233-42.
1370 The role played by the Qasot Mongols under Gusri Qan in the estab- lishment of the Dalai Lama's temporal power is alluded to on pp. 682-3 and 823. See also Ahmad, Sino-Tibetan Relations in the Seventeenth Century; and Shakabpa, Tibet: A Political History, pp. 131-7.
;-' 1371 In 1717 the Dzungars occupied Lhasa and killed Lhazang, the leader of the Qasot Mongols who had previously murdered the regent Sangye Gyamtso and helped the Chinese to remove Dalai Lama VI in 1706. A great persecution of Nyingmapa monasteries followed, resulting in the deaths of Locen DharmasrI, Cangdak Perna Trhinle and others. This is certainly one reason for the subsequent shift in Nyingmapa activity to East Tibet from the eighteenth century onwards. See espe- cially Petech, China and Tibet in the Early XVlllth Century.
1372 On the setting of Pemako, the Author's native place, see J. Bacot, Le Tibet Revolte: vers Nepemako) la terre promise des Tibetains, pp. 10-12; also TH, pp. 407-8. Rikdzin DorjeThokme is probably to be indenti-
fied with Bacot's "grand lama nomme Song-gye Tho-med. "
1373 Gyelse Zhenpen Thaye of Dzokcen was born not in 1740, as the original text states, but in 1800. The date of his death is presently
unidentified. See Tulku Thondup Rinpoche, The Tannic Tradition of
the Nyingmapa, p. 95.
1374 On the Gurkha invasion of 1855, see Shakabpa, Tibet: A Political
History, pp. 156-66. This was their second attack upon Tibet. On the first, see p. 838. The 1846 Tibet-Nepal Treaty is given in Richardson, A Short History of Tibet, pp. 247-9.
1375 Jamgon Kongtrtil passed away either in 1899 or 1900 according to different systems of calculation; see nn. 1191 and 1201 for an explana- tion.
1376 1888 marks the Tibeto-British conflict over the boundaries of Sikkim, at which time the British invaded the Chumbi valley. It was a confronta- tion which led to the Younghusband expedition and treaty of 1904, the year of the Author's birth. For a detailed study of these events, see, e. g. , P. Mehra, The Younghusband Expedition. Many useful refer- ences and a good overview of the conflict in its wider historical contexts may be gathered from D. Woodman, Himalayan Frontiers; and A. K. Jasbir Singh, Himalayan Triangle.
1377 In 1910 the troops of Chao Erh-feng occupied Lhasa, and Dalai Lama XIII was temporarily driven to seek refuge in India. See Shakabpa, Tibet: A Political History, pp. 225ff.
1354 1355
1356
1357
1358 1359
On Khon . , Kesar of Lmg IS the legendhar
y
hero of the Tibetan epic. See especIally L;/: . FGesaro. (Ling' Stein, Recherches
' brgyud' an Unknown Tradition of Tibetan Buddh- Shangs-pa bKa - .
ism". . . . . ' 0 (i e Luwangsungwa), see also pp. 515 and
'd N 1 The Super uman A. DaVl - ee, .
'. . dG
d . d L'epopee tibetazne e esar
l)eo) 'J sur l'epopee et Ie barde au an 1 em,
dans sa version lamai"que Lmg. d t in 1071 (iron pig) but in
The birth of Ngok Blue Annals, p. 328, and
1059 (earth pig). ThIS IS correctly st H' 795 Further- K r edition of the present lStory, p. .
1363
1364 1365
1366
f 1349 to 1435. See the accounts m a , 203-19. rom dG T i Debt'erdmarpogsarma,pP·
History, pp. 73-90; an . . d in the dating of Thangtong Gyelpo, Concerning the problems mvo ve
refer to n. 1078. , . t ation successively governed Tibet Four kings of the Rinpung A Political History, pp. 86-90. from 1435 to 1565. See Sha a pa, 1 Lhlindrup Gyamtso, the founder
The Three Gyamtsos were Phukpa G nd Sangye Gyamtso. of the old Phukpa school, h Tibetischen Kalender-
in the old a more, on p. 646, It IS state
d h t Dropukpa was sixteen years younger t a
th. an . Ngok. . '
Lmgje Repa Perna DOdfJe Our text here places him in the fourth
. 24 96 explanation. . Ch"
from 1128 to 1188, on which see Blue .
Annals, pp. 659-64 an n. cycle; see also n. 1359 . belo
nn. 1002 and 1022. SImIlar y mgje h l' d from 1161 to 1211 h'l T' pa Gyare, WOlve
third cycle, ": 1e he fifth cycle where he has been mistakenly bel? ngs here, mstead 0 m t . 664-70; and Aris, Bhutan, p. 165. The
w Nyang-rel's dates are eIther 11 - 0
r 1136-1204; see n. 995 for an
ng and Como Menmo here in Our text wrongl:, in the fifth, as explained in the fourth cycle, 1 L' . Repa has been reassigned to the
assIgned. See Blue Annals:. pp latter was a teacher of Gotsangpa
(1189-1258), who, in turn, taught
Orgyenpa (1230-1309k k ' 'nvasion given erroneously in the third 1360 The episode of Dorta a po s 1 h f 'th cycle' see n. 1009. This of
1361
cycle should be transferred to t e our. l'
, M 1rather than Chmese ru e.
course refers to ongo d from 1235 to 1349. See The Sakya ascendancy ifTibet . 148-9; C. W. Cassinelh and Richardson, A l"tY'-}ie Political System of Sa
andR. B. Ekvall,A 'History,pp. 61-72. Forthe
sKya' and Shakabpa, Tlbet. A . W r "The First Mongol , f h riod in partlcular, see y Ie, . .
chronology 0 t. e p e . d'" H Franke, "Tibetans in Conquest of TIbet Mongol Rule; and Shoju
China"inJ. D. LangOlS e . , ACha teroftheRedAnnals" Inaba, "The Lineage of the Sa skya pa, P, Bunko 22 (1963), pp. in Memoirs of the Research Department of Toyo
150-63 . sivel governed Tibet and Kham 1362 Eleven hierarchs of Phakmotru succes. lh kabpa Tibet: A Political
See Schuh, Untersuchungen zur
esc lC
L Chandra (ed. ), The Life of the
rechnung, pp . . 81, . 83. ' 86·
.
d
E. G. Smith m hIS mtro . uctlon 'f< the death of Klinga Zangpo,
Saint of Gtsan, p. 3, prOVIdes no ate or
History: Part Eight 97
98 Notes
. History: Closing Statement 99
IS M v B " s tals, et. aI, The Lueratures ofIndia. See also Fundamen-
This is based on the Ie end f . embodIes the River Gan b . g 0 . the ? "oddess Ganga, who
vara (lord Siva) and so m the locks of Mahes- It is said of Siva in this the ocean.
head, he brought into his 0 mg t anges on his world. " Quoted in A. t·edme;n; of lIberation of the
Basham, The Wonder that was India p. 215. Cf. also
holders' see Fundament Z ' '78 . n t e term "awareness-
1378
1379
mdzes-byed or the water hare year is the thirty-seventh year in the sexagenary cycle; zad-pa or fire tiger is the sixtieth.
It is recorded that the Rudrakulika will be a future emanation of the
Author. The wheel (cakra) of power, or force, turned by Rudrakulika is of iron. It symbolises the authority of a universal monarch (cak- ravartr), and may also be fashioned of gold, silver or copper (Khetsun
Zangpo Rinpoche). According to Longdol Lama, Collected Works, Vol. Ja, fol. 12a, and Stein, Recherches sur l'epopee et Ie barde au Tibet, pp. 525-6: "he was invested as a universal monarch by a sign which
fell from the sky, viz. a wheel of iron. " Cf. also Bernbaum, The Way to Shambhala, pp. 238ff.
On Buddhist cosmology in general, see Kloetzli, Buddhist Cosmology. The temporal scheme of the universe presupposed here is similar, though in specifics not identical, to that of the Hindu Puranas, accord- ing to which, as summarised by Basham, The Wonder that was India,
pp. 320-1, each aeon (kalpa) is divided into:
. . . fourteen manvantara, or secondary cycles, each lasting 306,720,000 years, with long intervals between them . . . Each manvantara contains seventy-one Mahayuga, or aeons [great ages], of which a thousand form the kalpa. Each mahayuga
is further divided into four yugas or ages, called Krta [rdzogs- ldan] , Treta [gsum-ldan] , Dvapara [gnyis-ldan] and Kali [rtsod-ldan]. The lengths of these ages are respectively 4800,
3600, 2400, and 1200 Brahma-years of the gods; each of
which equals 360 human years.
These four successive ages represent a gradual decline in positive attributes. For the special meditative practices and vehicles associated with these particular ages, see Fundamentals, p. 268.
See Longcen Rapjampa, Treasury of the Supreme Vehicle, Chs. 1-2, for a thorough survey of cosmology according to the Great Perfection. The realms in which the emanational buddha-body operates are those
of the world of Patient Endurance. See Fundamentals, p. 130. This world is held to be situated at the heart centre of Vairocana in the form of the Great Glacial Lake (Skt. Mahahimasagara); see p. 409.
The heart-orb (dpaZ be'u, Skt.
snvatsa) symbolised by the auspicious eternal knot is itself indicative of the world system of Patient Endur-
ance.
1384
1385 1386 1387
1388
1389 1390
1391
1392 1393
1394 1395
1380
chen-po) is explained in IOn 0Zr great transformation" ('pho-ba I h . amenta s, pp. 241-2
1381 1382
dant of the divine kings of Tibet smce he ,:"as a cl? se descen- were said to ascend to the heav ':fter fulfillm? " theIr purpose, is said to have been the first s Catn Tsenpo's father
HISTORY: CLOSING STATEMENTS
1383 The verses that follow are composed in an extremely ornate style of Tibetan ornamented verse (snyan-ngag, Skt. kavya) which reflects the conventions oflndian courtly poetry, both by displaying much metrical variation, and by the employment of varied and sometimes complex
tropes, including simile (dpe-rgyan, Skt. upama) and extended meta- phor (gzugs-ldan, Skt. riipaka). Unfortunately, the intricate characteris- tics of this verse-genre do not run as well in English as the more simple and direct aspects of many other types of Tibetan verse. Useful
background reading on the main features of classical Sanskrit poetics
Tht " as,p. . e erm supreme transfor ( " "
. e. t ose who mdulge in parochialism. . Lake Manasarovar situated near Kailash .
grimage place of vast riches and blessin IS renowned as a pil- Lama Anagarika Govinda Th U:? ; . r h gs. a fine descnptIon, see
For the "th ft ld , e ayoJt eWhueClouds,pp. 197-211
ree 0 reason" see the Glossa three kinds of valid cognition.
The Fifth Guide will be the next buddh This h
f E
. numeratIons under
a,
tructible nucleus of the teaching It . s. w ee 0 WIth the indes-
metap orcomparesthecakravartin'
sing Realisation (thod-rgal) its s . oks aXIS IS the. teachmg of All-Surpas-
a . P)
un amentals, Pts. 3-4.
g
. Through Resistance Th scen enta erfectIon (pha rol t ph .
ese teachings are explained in depth' F d - - u ym-
(khregs-chod) and its rim is Tran peds arelCputtIn
Catri Tsenpo (bya-khri bt _
as
Tsenpo (gri-gum flwd theMmIddle son of Drigum
. f: h ' e to ount Kanam m P f
d'
known as a "deity of the a IS . a resIdence there. He is
hIS at er s assassination and t bI" h
uwo a ter
Th' ora mg0 TIbet ewatertIgeryear(dg b d)' h' .
cycle. This is a new t . e thIrty-sixth in the sexagenary
S d' . atIon. orne tra Itlons ascribe the birth of G P d
Tibetan month However acc d' uru a masambhava to the sixth the Mindroling 'tradition the to the Phukpa calendar of
Tshurpu and Ph
k'
a pa systems enumerate it as th h
calculation is based on the ne Ph k e sevent . The present R _. . w u pasystem
atnapunIS,mthiscasetheto fMd':.
It is held by Tibetans to be a I. e. Shinglotsel in Bhutan.
dan 1 m HImachal Pradesh. nCIent mg om ofSahor; see pp. 470-1.
ry 0 M '
h
aItreya. If'
ey month IS the fifth, and the older
.
Glossary of Enumerations
Introduction
Numeric categorisation, though common to many cultures, is particu- larly developed in Tibetan Buddhism, and in its Indian antecedents, where it is employed in part as a mnemonic device, enabling a vast amount ofinformation to be retained and transmitted in oral tradition.
This glossary was originally conceived to reduce the number of an- notations needed to explain the frequently recurring numerical categories in the translations, and grew to become the beginning of a dictionary of Tibetan Buddhist enumerations. In compiling it, we have drawn upon extant traditional dictionaries of enumerated categories, such as the Mahavyutpatti (Mvt. ), the great Tibetan-Sanskrit lexicon compiled in the ninth century under royal decree by the Tibetan trans- lation committees to help standardise their work, and upon various encyclopaedia from the writings of Buddhist scholars both inside and outside the Nyingma tradition, including the works of Locen Dhar- masrI, Jikme Lingpa, Kongtrtil Rinpoche and LongdOl Lama. We have also consulted work carried out in this field by contemporary scholars such as Edward Conze, Har Dayal, Robert Thurman and others, who published short lists of enumerations to accompany their translations of specific Mahayana texts, and such recent works as G6npo Wangyal's Tibetan lexicon, chos-kyi rnam-grangs shes-bya'i nor-gling 'jug-pa'i gru- gzings.
Most of the enumerations mentioned in the treatises are listed here. The main exceptions are those concerning texts, which have been as- signed to the Bibliography, and a few which we have been unable to identify. Page numbers follow each entry. These generally refer the reader only to the specific mention of the enumeration in the transla- tions. Oblique references, references to sections dealing with the actual concept or meaning of an enumerated term, and references to the individual elements ofan enumeration, are to be found in the indexes.
Glossary of Enumerations
TWO TWO
TWO
TWO
TWO
TWO
TWO
ACCOMPLISHMENTS grub gnyis
The supreme and common accomplishments (mchog-dang thun-mong-gi dngos- grub). 404, 861, 918, 967
ASPECTS OF RELATIVE APPEARANCE kun-rdzob gnyis
The correct relative appearance (yang-dag-pa'i kun-rdzob, Skt. tathyasal! lvrti) and the incorrect relative appearance (log-pa'i kun-rdzob, SkI. mithyasal! lvrti). 166
BENEFITS don gnyis
Benefit for oneself (rang-don, Skt. svarthalatmahita) and benefit for others (gzhan-don, Skt. pararthalparahita). 171, 379
BUDDHA-BODIES sku gnyis
The body of reality (chos-sku, Skt. dhannakaya) and the body ofform (gzugs- sku, Skt. rupakaya). 18, 26, 169, 379
BUDDHA-BODIES OF FORM gzugs-sku gnyis
The body of perfect rapture (longs-spyod rdzogs-pa'i sku, Skt. sambhogakaya)
and the emanational body (sprul-pa'i sku, Skt. ninna1'}akaya). 113, 168, 195-6, 237,251,342
CELESTIAL KINGS CALLED "TENG" stod-kyi steng gnyis Drigum Tsenpo and Pude Kungyel. 507, n. 535
TWO CONCEPTS OF SELFHOOD bdag gnyis, Skt. atmadvaya
The concept of a self of individuals (gang-zag-gi bdag-nyid, Skt. pudgalatma)
and the concept of the substantial reality of phenomena (chos-kyi bdag-nyid, Skt. dhannatma). 184
TWO DIVISIONS OF MAHAYOGA ma-ha-yo-ga'i sde gnyis
The class of tantra (rgyud-sde, Skt. *tantravarga) and the class of means for attainment (sgrub-sde, Skt. *sadhanavarga). 462
TWO EXTREMES mtha' gnyis, Skt. antadvaya
Being and non-being (yod-med), or subject and object (gzung-'dzin). 79, 82, 162, 907
106 Glossary ofEnumerations
TWOFOLD BUDDHNENLIGHTENED FAMILY rigs rnam gnyis
The buddha or enlightened family which naturally abides (rang-bzhin gnas- pa'i rigs, Skt. prakrtiHhagotra) and the buddha or enlightened family of inner growth Crgyas-'gyur-gyi rigs, Skt. samudanftagotra). 191, 196-7
TWOFOLD ENLIGHTENED FAMILY (WHICH NATURALLY ABIDES) (rang-bzhin gnas-pa'i) rigs-de gnyis-po
The body of reality as the enlightened family which naturally abides as reality (chos-nyid rang-bzhin gnas-pa'i rigs) and the body of form as the enlightened family which naturally abides as the apparition of reality (chos-can rang-bzhin gnas-pa'i rigs). 191-4
TWOFOLD PRECIOUS ENLIGHTENED A TTITUDE rin-chen sems-bskyed gnyis
The attitude of aspiration (smon-pa'i sems-bskyed, Skt. pralJidhicittotpada) and the attitude of engagement or entrance ('jug-pa'i sems-bskyed, Skt. pra- sthanacittotpada). Alternatively, the absolute enlightened attitude (don-dam byang-chub-sems, Skt. paramarthikabodhicitta) and the relative enlightened attitude (kun-rdzob byang-chub-sems, Skt. san:zketikabodhicitta). The former division represents the two aspects of the relative enlightened attitude. For a comparative analysis of these classifications according to the major traditions of Buddhism in Tibet, refer to L. Dargyay, "The View of Bodhicitta in Tibet" in L. Kawamura (ed. ), The Bodhisattva in Asian Culture, (pp. 95-109). 852, n. 1176
TWOFOLD PRISTINE COGNITION (OF ARHA TS) ye-shes gnyis
The pristine cognition which perceives the cessation of corruption or defile-
ments (zad-pa shes-pa'i ye-shes) and the pristine cognition which perceives that corruption is not recreated (mi-skye-ba shes-pa'i ye-shes). 227
TWO IMAGES OF LORD SAKYAMUNI/THE TEACHER (IN LHASA) jo-sak rnamlston- pa'i sku gnyis
lowo Rinpoche in the lokhang and lowo Mikyo Dorje in the Ramoche Temple. PI. 8; 51, 656, 659
TWO KINDS OF MADHY AMAKA dbu-ma phyi-nang phra-rags gnyis
The coarse Outer Madhyamaka of the Svatantrika and the Prasangika, and the subtle Inner Madhyamaka also known asYogacara-Madhyamaka. 208-9
TWO KINDS OF REALISA TION rtogs-pa gnyis
The realisation which is primordially acquired (ye-nas chos-nyid rang-gi rig-pas
rtogs-pa) and the realisation resulting from attainments acquired on the path (lam-bsgom stobs-kyis rtogs-pa). 27,71-2, 176-7
TWO KINDS OF RENUNCIA TION spang-ba rnam gnyis
Renunciation due to natural purity (rang-bzhin dag-pa'i spang-ba) and renun-
ciation applied as an antidote in order to remove obscurations which suddenly arise (glo-bur dri-ma bral-ba'i spang-ba). 27, 175-7
TWO KINDS OF SELFLESSNESS bdag-med-kyi don rnam gnyis, Skt. ubhaya- nainitmya
The twofold truth of selflessness: the selflessness of individuals (gang-zag-gi bdag-med, Skt. pudgalanairatmya) and the selflessness of phenomena (chos-kyi
Two
107
bdag-med, Skt. dharmanairatmya). 108 208 216 231 ' , ,
KINDS OF SUDDENL Y ARISEN OBSCURA TI These are the TWO OBSCUR
TWO MASTERS rmad-byung-gi slob-dpon Santldeva and Candragomin. 441
TWO METHODS OF ABSORPTION" h b ' Jog-t a s gnYls-po
, 234, 237 ,. ,
TWO
In the perfection stage of Mahayog h
according to which phenomena. 184
all th
an
e rea ltles of mrv- ,
TWO MODES OF THE P A TH OF LIBERA TION gI'ol-lam rn ' Accordi M h am gnYls
T
TWO OBSCURATIONS sgn'b gnyis
The obscuration of conflicting emotions ( " ,
TWO
TWO
TWO
P A THS (OF THE GRE ,
AT PERFECTION) (rdzogs-chen-gyij lam '
Accordmg to Mah- h
ayoga, t ese are purification th
h
roug t? e coarse creation
ON glo-bur-pa l sgnb gnyis A TIONS. 116, 139
,a,
ness (ng-pa spyi-blugs) and th d" e lacy 0
, ngto a ayoga,thesearetheimmedia' , (clg-car-pa) and the gradually attained h l' tely path to lIberation
pat to IberatIOn(nm-gyis_pa). 277-8 WO MODES ,OF PURlFICATION sbyong-tshul gnyis
stage (rags-pa bskyed-rim) and throu h h
rdzogs-rim), 279 g t e subtle perfectIOn stage (Phra-ba
varalJa) and the obscuration conce '
Skt. jiieyavaralJa). Also referred to nowable (shes-bya'i sgrib-ma,
OBSCURA TION,51 TWO ORDERS sde gnyis
,
142
,
159
,
167
,
175
,379
KINDS OF SUDDENL Y ARISEN
Those of the sutra and mantra traditions. 522
Cuttmg Through Resistance (kh h
(thod-rgal). 334-45 P A THS OF SKILFUL
A d'
gnYlS
regs-c od) and All-Surpassing Realisation
TWO tshogs gnyis, Skt. sambhtiradvaya The prOVISIOn of merit (bsod-na - k '
provision of pristine cognit' Ion
MEANS
thabs-lam
' gnYlS
CCor mg to Mahayoga, these are e t ' , ,
with the upper doors or centres associated respectively
or secret centre of the body (' ) e 0 y (steng-sgo) and the lower door og-sgo . 277
PROMULGA T h'
ORS S mg-rta gnyis
Nagarjuna and Asanga. Also know
849 n as the TWO SUPREME ONES. 180,300-1,
fl
gny
'
t esearethelmm d' f
total aware- insight (mthong-ba'i ry'es fa" e m)e ltauve absorption which follows after
- Jog-pa. 280 TWO OF EMPTINESS stong-lugs gnyis-ka
Intnnslc emptiness (rang-stong) accordin empty of their own inherent :
.
to all th. ings of saIpsara are
is
emptmess (gzhan-stong) a1). a are empty of extraneous
l sgnb-ma, Skt. klesa-
Skt. P 1Jyasambhara) and the e s es-kYl tshogs, Skt. jiitinasambhtira). 26,
U
108 Glossaryo! Enumerations
379 420 462,831 , ,
THREE
THREE ABODES gnas gsum
The abodes of the <;Uikinls and warriors of body , speech and mind. 469, 853
THREE ANCESTRAL RELIGIOUS KINGS chos-rgyal mes-dbon mam gsum
Songtsen Gampo, Trhisong Detsen and Trhi Relpacen. 47, 510-22, 523, 889
THREE ANCESTRAL ZURS zur mes-dbon gsum
Zurpoche, Zurcungpa and Zur Dropukpa. 728,919
THREE APPEARANCES snang gsum
In general, these are the object (gzung-bya'i yul), the subjective consciousness (,dzin-pa'i sems) and the body ('gro-ba'i Ius). In particular, these refer to: (1) the desire realm which is the variable coarse appearance of body (lus rags-pa'i snang-ba 'dod-khams); (2) the form realm which is the blissful semi-appearance of speech (ngag phyed-snang-ba gzugs-khams); and (3) the formless realm which is the intangible appearance of mind (sems-kyi snang-ba ma-myong-ba gzugs-med khams). Alternatively, the three appearances may be: the impure appearance, which appears to sentient beings (sems-can-Ia ma-dag-par snang- ba); the pure appearance, which appears to bodhisattvas on the path (lam- skabs byang-sems-Ia dag-par snang-ba); and the utterly pure appearance, which isapparenttobuddhasalone(sangs-rgyas-Iashin-tudag-parsnang-ba). 142,288
THREE APPROACHES TO LIBERA TION mam-thar sgo gsum
Emptiness (stong-pa-nyid, Skt. sunyata), aspirationlessness (smon-pa med-pa,
Skt. apralJihita) and attributelessness (mtshan-ma med-pa, Skt. animitta). 28, 187, 335, 896, 898, 908
THREE ASPECTS OF CREA TION AND PERFECTION bskyed-rdzogs gsum
The creation stage (bskyed-rim), the perfection stage (rdzogs-rim), and their coalescence (zung-jug). 83, 358, 476, 612, 615, 616, 619, 650, 651, 652, 654, 700, 717
THREE ASPECTS OF THE GRADUAL P A TH OF LIBERA TION rim-gyis-pa'i gral-lam gsum
According to Mahuyoga, the basis characterised as knowledge or (discrimina- tive) awareness is the view (rgyu shes-pa'i mtshan-nyid lta-ba), the conditions characterised as the entrance are contemplation (rkyen jug-pa'i mtshan-nyid ting-nge-'dzin) and the result brought about by the path is the awareness- holder (lam-gyur-gyi 'bras-bu rig-'dzin). 278-81
THREE ASPECTS OF MORAL DISCIPLINE tshul-khrims gsum
According to the bodhisattva vehicle, these involve gathering virtues (dge-ba
chos-sdud), acting on behalfofsentient beings (sems-can don-byed) and control- ling malpractices (nyes-spyod sdom-pa'i tshul-khrims). 235, 355
THREE ASPECTS OF THE REALITY OF MEDIT A TIVE CONCENTRA TION bsam-gtan- gyi de-nyid gsum
According to Kriyatantra, by abiding in the flame of secret mantra ac- complishment is conferred (gsang-sngags mer-gnas dngos-grub ster), by abiding in their sound yoga is conferred (sgrar-gnas mal-'byor ster-bar byed) and at
T W O
30,175,194-5,197, '
P R O V I S I O N S O F
thabs-shes tshogs gnYlS
"
MEANS AND DISC
RIMINA TIVE
A W ARENESS
An alternative expression for the pre TWO PURITIES dag-pa gnyis
235 244 266 332, 335,
f 1·b t on (grol-Iam. , 1 era 1
ceeding entry. 192
1 f the obscuration of conflicting from the remova 0 i sarib-
1.
The purities resu ung
emotions and of the primordial p. urity of emp- dang shes-bya'i sgnb-kYlS . 1 f m abandoning obscurauon. 139-40
. and the purity wh1ch resu ts ro tmess
ECRET CENTRES mkha'-gsang gnyis
ofthe father consort
TWO S
The secret or sexual centres
(yum). 277, 368
TWO STAGES rim gnyis, Skt. dvikrama
(y b) and the mother consort a
are the creation stage (bskyed-rim, ' S k t sampannakrama)
. . the knowable (nyon-mong-g 0 ' ·
· to the vehicles of tantra, these
Accordmg rfection stage (rdzogs-nm , .
Skt. utpattikrama) and the pe 475 476 496, 853, 877, 879, 923 of meditation. 204, 254, 320, ' ,
TWO STAGES OF THE PATH rim-pa gnyis h
M h- ga thesearet epat
h ofskilful means (thabs-Iam) and
According to a ) 34 276-81
the path 0
TWO SUBDIVISIONS OF T H .
INSTRUCTIONAL kha-gta
The Oral Tradition wh1ch h' h ' Divulged in Speech at No F1xed
E ORAL
TRADITION m is
CA TEGORY
(OF
THE ESOTERIC "
kha-gtam) and the Oral w 1C) 1s
d d-pa'l kha-gtam . 331
Time (khar-phog
TWO SUBDIVISIONS OF THE ,
us-me
E ESOTERIC INSTRUC-
RANDOM
CA TEGORY _ a is
(OF TH
Discourses (gleng-bayongs-Ia 1
TlONAL CLASS) kha-'thor-gyl man ng : there are the Esoteric InstruC- With reference to the establishment 0 mtha' gcod-pa'i man-ngag)
tions which Conclude (bzh:: the Esoteric Instructions and with reference to stabs dag-pa lam mngon-gyur-gyl man power which Disclose the Pat gro
ngag). 331
TWO SUPREME ONES mchog gnyis
. Also known as t e
Nagarjuna and Asanga.
TWO TRADITIONS lugs gnyis . , The tempora1 and spiritual tradltlons
(don-dam bden-pa, Skt. 30;, 320, 349, 351, 354, 901 200,204,206-16,232,245,248, '
Dalai Lama V. 823
TWO TRUTHS bden-pa gny , 'd
is Skt. satyadvaya Relative truth (kun-rdzob-kYl b en-pa,
,
Skt samvrtIsatya) an u 168
'26 '29' 32, 34, 35, 76, 162,
TWO VEHICLES theg-pa gnyis
(H- a'\'ana) vehicles. 17,81,83
-)ndLesser In'oJ The Greater (Mahayana a
h TWO PROMULGA TORS. 441
( hos-srid gnyis-ldan) established by c
d ltimate truth
'
Two - Three 109
11
the limit of their sound freedom I. S granted (sgra-mthas thar-pa sbyln-par byed). 270
According to Jikme mgpa, - " ctions of the Great PeflectIOn h h' d of the esotenc mstru . d
attainments are t e t lr They are (1) the conditIOn un er ' CONSOLIDA TIONS.
contained III the FOUR ddha-fields by the attainment of power over
which appearances anse as, bu b l db ng thob-pas rkyen snang zhmg- (phyz snang- a- a a " ,
external appearances . , under which matter is punfied mto mner
Three 111 of Tantras (rgyud rang-gzhung-du bstan-pa). See also Longcenpa, Treasury of
Spiritual and Philosophical Systems, pp. 348ff. ; and idem, Treasury of the Supreme Vehicle, (pp. 157ff. ). 37, 331
THREE CA TEGORIES OF THE SP A TIAL CLASS klong-sde gsum-du 'dus-pa Liberation from activity (byas-grol), liberation in the establishment of the
abiding nature (bzhag-grol) and direct liberation (cer-grol). 329 THREE CAUSAL VEHICLES rgyu'i theg-pa gsum
See THREE OUTER VEHICLES OF DIALECTICS
THREE CHARACTERISTICS (OF THE CONTINUUM OF THE P A TH) mtslum-nyidgsum Awareness in the manner ofthe FOUR KINDS OF REALISATION is character-
istic of knowledge (rtogs-pa rnam-pa bzhi'i tshul ng-pa-ni shes-pa'i mtshan-
nyid); repeated experience of it is characteristic of the entrance (yang-nas
yang-du-goms-par byed-pa-ni 'jug-pa'i mtslum-nyid); and actualisation of it by
the power of experience is the characteristic of the result (goms-pa'i mthus mngon-du gyur-ba-ni 'bras-bu'i mtshan-nyid). 265
THREE CLASSES OF DIALECTICS mtshan-nyid sde gsum
The classes of dialectics of the pious attendants, self-centred buddhas and
bodhisattvas. See THREE OUTER VEHICLES OF DIALECTICS THREE CLASSES OF THE GREA T PERFECTION rdzogs-chen sde gsum
The Mental Class (sems-kyi sde), the Spatial Class (klong-gi sde) and the
Esoteric Instructional Class (man-ngag-gi sde). 36-9, 319-45, 494, 538-96, 854 THREE CLASSES OF YOGAyoga'i sde gsum
These are the same as the THREE INNER CLASSES OF TANTRA. 746 THREE COMMENT A TORS 'grel-pa byed-pa-po gsum
0
Glossary ofEnumerations ,
THREE ATTAINMENTS thob-pa gsum. ,
L' khndyzgye-sesa, ! ''
khams-su 'char); (2) the CondItIOn
, ment of power ov
er the internal illusory body (nang
d' , l-d dag)' and (3) the con ltlon
radiance by the attam , d
h b P gdos-bcas 0 -gsa u , ' .
sgyu-lus-la dbang t 0 as h
under which even t e con is entrusted to awareness
d sciousness en owe
1'
d with the five mexplab e sms
,
by the attamment 0
. 1 f power over the secret VIta
d l
h bl -ma pp. 52b-53a, the three
l dbang thob-pas mtshams-me nga- ' d ( ang-ba rlung-sems- a ' ) 343
energy and mm gs ri -pa gtang-bas 'drongs-pa 0 . dang ldan-pa'i rnam-par shes-pa yang, g
tan gsum Skt. tngulJa THREE A TTRIBUTES yon- " h
k ) spirit (snying-thobs, S t. sattva ,
S- kh a phIlosophy, t ese are
According to arp.
