No More Learning

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). 22, 140, 171, 266
FOUR FEMALE EARTH SPIRITS sa'i bdag-mo bzhi
The four guardians ofYanglesho who confronted Padmasambhava at Chumik Cangcup in Nepal.
Their names are Dorje Yacin (rdo-rjeya-byin), the daugh-
ter of a Mara demon; Decen Decin (bde-can de-byin), the daughter of Rahu; Secin (bse-byin), the daughter of a Tsen spirit; and Phakcin (phag-byin), the daughter of a naga spirit. See, e. g. , Jikme Lingpa, Vajrakfla according to the
Tradition of the Tantra, (p. 460). 481
FOUR FORMLESS ABSORPTIONS gzugs-med-pa'i snyoms-'jug bzhi, Skt.
samiipatti
These correspond respectively to the FOUR FORMLESS REALMS at the sum- mit of existence in saqlsara; Mvt. (1492-5). 13, 61-2
and guidance which 1 b °hfthe WIth theIr essential writings ays aret eteachmg·ther· fbI·
mtha'-yas skye-mched Skt . . __ _
at all (ci-yang activity field of nothing
field where there is neith ' . . aklrtlcanyayatana); and the activity , er perceptIon nor non . ('d
du-shes med-min skye-mched Sk . . _ _ _
13). 13, 15, 61-2 , t . nazvasartlJnanasartlJfiiiyatana); Mvt. (311 0-
FOUR SFOUNDATIONS OF MINDFULNESS dran-pa nyer-bzhag bzhi ee FOUR ESSENTIAL RECOLLECTIONS
FOUR FURTHER TAMING TEMPLES yang-'dul lha-khang bzhi Lungngen m. Cangtshel, Langtang Drolma in Dok .
Camtrin in Mangytil For a d t ·1 d am, Kyercu m Paro and . eale account refertoM A· Bh
5-33, where alternative enumerations are al;o given. N. utan, pp. FOUR TGhREAT. AXIOMS (OF MADHY AMAKA) gtan-tshig chen-po bzhi
e vaJra fragments (rdo- . ) .
production (mu-bzhi sk 'rye gzegs-ma , the refutatIon of the four limits of
the absence of the relat. ivity (rten-'brel chen-po) and e mu tIp e (gczg-dang du-bral). 35, 294
FOUR GREAT. CYCLES OF WORSHIP mchod-pa chen-po bzhi Accordmg to Dudjom Rinpoch I b
by King Mune T e, rgya -:a s, p. 312, these cycles introduced o
Trhadruk and th::e at Lhasa and Tantra) at Samye. 521 Isam odhi (l. e. the Vairocana
FOUR OF LIBERATION grol-Iugs chen-po bzhi Pnmordial lIberation (ye-grol) naturalliberat"
(cer-grol) and liberation
f'
. .
IOn (rang-grol), dIrect lIberation
erment with the £ . ' . Iver 0 essmg and empow- the river of the/ntr? ductions to. and
ment and the protectors. 601 e ntes 0 enlIghtened actIVIty, attain-
FOUR GREAT SUBSE Th K
Tsondru Trakpa Phtke Tshelpa school founded by Zhang Tshelpa Dorje Gyelpo. 395, 853, 952 a motrupa school founded by Phakmotrupa
FOUR GUARD_IAN rgyal-chen bzhi, Skt. Caturmahiiriijika
Dh:rtaragra m the east, Vinldhaka . . - - .
Vaisraval). a in the north. 419· m the south, m the west and
:7
- ' ,
mtha ? as skye-mched, Skt. _ m mIte conSCIOusness (rnam-shes
CTS OF THE KAGYO TRADITION bka'-brgyud che bzhi school founded b r ·
e
founded by Tarma W k h Y usum Khyenpa, the Barampa school
armapa
u-shes-med
132 Glossary ofEnumerations
OUR IMMEASURABLES tshad-med bzhi, Skt. caturaprameya" _
F " Skt maitrf),compassion(snymg-rye,Skt. karu'Y}a),
Lovmg 'mudita) and equanimity (btang-snyoms, Skt. sympathetic JOY ga , .
FOUR KINDS OF INDIVIDUALS gang-zag bzhi, Skt.
Ordinary persons (so-so skye-bo, Skt. prthagjana) , pious attendants (nyan-thos, Skt. sravaka), self-centred buddhas (rang-rgyal, Skt. pratyekabuddha) and bodhisattvas (byang-chub sems-dpa'). 186
FOUR KINDS OF INSTRUCTION (OF THE SUPREME EMANATIONAL BODY)
'dul-ba rnam-par bzhi
Instruction by the great merit of the buddha-body (sku bsod-nams chen-pos 'dul-ba); instruction by the direct perception of buddha-mind (thugs mngon- sum-pas 'dul-ba); instruction by inconceivable miraculous abilities (rdzu-'phrul bsam-gyis mi-khyab-pas 'dul-ba); and instruction by knowledge conveyed in speech (gsung rig-pas 'dul-ba). 21, 131-2, 146, 414, 415
FOUR KINDS OF INTENTION dgongs-pa rnam bzhi, Skt. caturabhipraya
The intention directed towards sameness (mnyam-pa-nyid-la dgongs-pa, Skt. samatabhipraya), the intention directed towards other meanings (don-gzhan-Ia dgongs-pa, Skt. arthantarabhipraya), the intention directed towards other times (dus-gzhan-la dgongs-pa, Skt. kalantarabhipraya) and the intention di- rected towards other individuals (gang-zag gzhan-la dgongs-pa, Skt. pudgalan- tarabhipraya); Mvt. (1667-70). 30, 218-20
FOUR KINDS OF PRISTINE COGNITION ye-shes bzhi
The outer, inner and secret pristine cognitions which pertain respectively to the outer, inner and secret major and minor marks; and the pristine cognition of reality (de-kho-na-nyid ye-shes) which pertains to the supreme marks of the Great Perfection. 124, 251
FOUR KINDS OF REALISA TION rtogs bzhi
First of the FOUR AXIOMS OF MAHAYOGA, consisting of the single basis (rgyu gcig-pa), manner of the seed-syllables (yig-'bru'i tshul), consecration or blessing (byin-gyis-rlabs-pa) and direct perception (mngon-sum-pa). 265, 275
FOUR KINDS OF RELIANCE rton-pa bzhi, Skt.
Reliance on meaning rather than on words, reliance on the doctrine rather than on individuals, reliance on pristine cognition rather than on conscious- ness, and reliance on the definitive rather than on the provisional meaning; Mvt. (1546-9). 186, 871
FOUR KINDS OF RELICS ring-bsrel rnam bzhi
Relics of the body of reality (chos-sku'i ring-bsrel), relics of bone remains
l. ,sku-gdung ring-bsrel), relics of clothing (sku-bal ring-bsrel) and relics of mini- ature size (nyung-ngu lta-bu'i ring-bsrel). 38, 337
FOUR KINDS OF TREA TISE bstan-bcos rnam-pa bzhi
The meaningless, low in meaning, erroneous and meaningful. 89
FOUR LAMPS sgron-ma bzhi
The watery lamp of the far-sighted eyes (rgyangs-zhag chu'i sgron-ma), the lamp of emptiness which is the seminal point (thig-Ie stong-pa'i sgron-ma), the lamp of the expanse of awareness (rig-pa dbyings-kyi sgron-ma) and the lamp of discriminative awareness which is naturally present (shes-rab rang- byung-gi sgran-rna). 338-9
13, 61-2, 417
,
REA T TREASURES gter-chen mi-zad-pa bzhl
FOUR INEXHAUSTIBL,E G THREE PRECIOUS JEWELS, the immeasurable
The unbroken lmeage of h which brings delight to sentient great realisation of the doctnne, t e treasure
beings and the treasure which is like the sky. 743
FOUR INTERMEDIA TE ST A TES bar-do rnam bzhi ,
The intennediate state of the reality
state of the moment of (srid-pa bar-do). 39,344-5 (chos-nyid bar-do) and the mtenne a e s
. . ' enting' the discrete elements The schemata of elemental d1VmatlOn yuT), the intellect (' byung-ba rang-rgyud) , apparent se? se o. d b ed id) and the mind
which analyses these elemental relatlOnships (spyo - Y, ) 104 that apprehends positive and negative consequences ('dzm-pa sems .
FOUR
FOUR KAPTSE ga-rtse bzhi
NESS-HOLDER rig-'dzin rnam bzhi
KINDS OF A W ARE . ' '-'dzin) the awareness-
h ld r of maturation (rnam-smm ng ,
The awareness- 0 e ( h db 'g 'dz,jn) the awareness-holder h n span ts e- angn - • ,
holder of power over t e 1 e-, ,d ') d the awareness-holder of spontane-
of the great seal zm 281-2 363 ous presence (lhun-grub ng- dzm). 31, , ,
sk e-gnas rigs bzhi, Skt. caturyoni
FOUR KINDS OF BIRTHPLACE Y _ Skt. 'arayuja), birth from an egg
Birth from the womb :. yehb;, m and moisture (drod-sher-Ias
(sgo-nga-Ias skye-ba, a'Y}4a}a): lrtl ro birth kt samsveda}a) and mlracu ous
(brdzus-te
skye-ba,
Skt. upa-
skyeb-a, S ' . paduka). 279
ENTION ldem-por dgongs-pa rnam bzhi
, t the teaching (gzhugs-pa-Ia ldem-
FOUR KINDS OF COVERT INT
The covert intention in of intention in respect ofcharac- pordgongs-pa, Skt. _ a Skt, laksanabhisandhi) , the
teristics (mtshan-nYld-la ldem-por gongs p 'I Idem p;r dgongs-pa, Skt. pratl-
intention in respect of a of interpretation (bsgyur-
and tire covert 30, 220-2 ba-Ia ldem-por dgongs-pa, Skt. pan'Y}amana
FOUR KINDS OF DESIRE 'dod-chags tshullrigshbZhi
, h ndered throug exchan
, c espectively tranSlorme
,
the deities regard each other, Ubhayatabntra ill Yogatantra , which they em race an " tuaI
each other, ill , R £ r to Longcenpa, Treasury of Spm in which they are m sexual umon. e e
and Philosophical Systems, (pp. 292-4). 269, 413
FOUR KINDS OF ENLIGHTENED ACTIVITY phrin-Ias rnam bzhi, Skt. These are the FOUR RITES. 146
Desires WhlC are enge '
h h' h the deities sml e at
brace and sexual umon are r
. ediate
ge of glances laughter, ern-
"h' d by Kriyatantra m w 1C
'1
Four 133
134 Glossary ofEnumerations
FOUR LANGUAGES skad-rigs bzhi, Skt.
Sanskrit (legs-sbyar), Prakrit (phal-pa), Apabhral11sa (zur-chags) and PaisacI (sha-za). 107
FOUR LIMITS mu bzhi, Skt.
This can refer to the FOUR EXTREMES, to the four pairs constituting the
EIGHT EXTREMES or to: the limits of birth and death or production and cessation (skye-'gog); the limits of eternalism and nihilism (rtag-chad); the limits of being and non-being (yod-med); and the limits of appearance and
emptiness (snang-stong). 163-4
FOUR MAHAKRODHA DEITIES khro-bo chen-po bzhi, Skt. *caturmahiikrodha
Yamantaka, Mahabala, Hayagrlva and 125-6
FOUR MAHAKRODHI DEITIES khro-mo chen-mo bzhi, Skt. *caturmahiikrodhf
Ankusa, Pasa, Sph01a and Gat:1! ha. 126
FOUR (MEDITATIVE) CONCENTRATIONS bsam-gtan bzhi, Skt. caturdhyiina
The first is the meditative concentration which possesses both ideas and scrutiny (rtog-pa-dang bcas-shing dpyod-pa-dang bcas-pa'i bsam-gtan dang-po),
the second is the meditative concentration which possesses no ideas but scrutiny alone (rtog-pa med-la dpyod-pa tsam-dang bcas-pa bsam-gtan gnyis-pa), the third is the meditative concentration of mental action which is devoid
of ideas and scrutiny (rtog-pa-dang dpyod-pa yang-med-pa yid-la b)'ed-pa bsam- gtan gsum-pa) and the fourth is the meditative concentration of mental action which is united with delight (dga'-ba sdud-pa yid-la byed-pa'i bsam-gtan bzhi-
pa); Mvt. (1477-81). 13, 14-15, 61-2, 115 FOUR MIRACLES cho-'phrul bzhi
Contemplation (ting-'dzin), consecration or blessing (byin-rlabs), empower- ment (dbang-bskur) and offering (mchod-pa). In Yogatantra these are known
as the FOUR YOGAS. 355-6
FOUR MODES OF EMPTINESS stong bzhi
Emptiness (stong-pa), great emptiness (stong-pa chen-po), extreme emptiness (shin-tu stong-pa) and total emptiness (thams-cad stong-pa). For an explanation
of these, refer to the FOUR DELIGHTS. 877
FOUR MODES OF GENUINE INDIVIDUAL A W ARENESS so-so yang-dag-pa rang-gi
rig-pa bzhi, Skt.
The genuine awareness of the doctrine (chos-kyi so-so yang-dag-pa rang-gi
rig-pa, SkI. dharmapratisa'! 'vid), the genuine awareness of meaning (don-gyi so-so yang-dag-pa rang-gi rig-pa, Skt. arthapratisa1'lJvid) , the genuine awarenesS of definitions (nges-pa'i tshig-kyi so-so yang-dag-pa rang-gi rig-pa, Skt. nirukta- pratisa7(lVid) and the genuine awareness of brilliance (spobs-pa-kyi so-so yang-
vid dag-pa rang-gi rig-pa, Skt. pratibhiinapratisa1'lJ ). 871
FOUR MODES OF SAMENESS mnyam-pa bzhi
One of the FOUR AXIOMS OF MAHAYOGA consisting of the sameness of
emptiness (stong-po), the sameness of the coalescence of appearances and emptiness (snong-stong zung-'jug), the sameness of freedom from conceptual elaboration (spros-bral) and sameness itself (mnyam-nyid). 275-6
Four 135 FOUR TRUTHS bden-bzhi'i
n under SIXTEEN MOMENTS
FOUR MOMENTS AS THEY APPLY TO EACH OF THE
skad-cig-ma bzhi
An explanation of these and their aspects is ive OF PRISTINE COGNITION. 158, 230 g
FOUR NAILS gzer bzhi
FOUR
na ,. .
According to the Pagoda J . 1 chos bzh1, Skt.
FOUR
NO. MINAL COMPONENTS, CONTEMPLA TION
bzhz-la ldan-pa'i ting-nge-'dzin
are the four mental components of feelin
encles and consciousness who h
ft d IC are separated from th fif h
. orm, uring the FOUR FORMLESS ABS e I t component, m sal11sara. 62 ORPTIONS at the summit ofexistence
! hese are the four nails which control life-breath
mg to Yogatantra namely the na·l f h . (srog-sdomgzer-bzhi) accord-
"I
pa t gzer) , the divine nail of contem . . m1- gyur dgongs-
, .
0uncangmg·t . (. ,
of mantra which is the nucleu ( _ ;
pl. atIOn (tzng- 'dzzn lha'i gzer), the nail snyzng-po s k .
ngags- yz gzer) and the nail
of actIvity which is the .
phnn-las-kyi gzer). 647 NEGA TIVE DOCTRINES
e . S
manatIOn and abso t"
f 1·
Ight rays (,phro-'du
J S oJ reclOUS Jewels as quoted· L
OJ piritual and Philosophical Systems 201 m ongcenpa, Treasury and others who are worth f ' p. , these are: to deceive the teacher
y 0 reverence (bla-ma d h d
pa); to have a bad conscience . th - ang mc 0 -par 'os-pa bslus-
no cause for regret I· e regret coWl to what, on behalf of others is , . . lorenterIngth G '
pa'i gnas ma-yin-pa-la 'gyod-p b k d e reater Vehicle (gzhan 'gyod- a sye-pa)·tod·
who have cultivated an enlighte d . d ' Isparage those bodhisattvas
h
.
unworthy
d . d ecelt an
.
gUIle (brjod-pa
hal
attItu e (sems-bskyed-pa'i byang-chub sems- m1-snyan-pa)· and to a t t d
dpa'-la bsngags-pa ma-yin-p
,.
.
Ig er motivation but with
,c speech
owar sotherswithout
ma-yzn-pa'i sgras tshigs-su bcad-pa brjod- a-dan'
bar spyod-kyis lhag-pa'i bsam p . p g sgyu-dang gYos gzhan-la nye- - as ma-yzn-pa). 236
FOUR OBSCURATIONS sgrib bzhi
Conflicting emot·Ions, world-formm. g deed
b
s, 0 scuration with respect to
knowable ph
enomena, and propensities. 923
FOUR OMENS mtshan-ma bzhz·, Skt. caturnz. mitta
The omens perceived by Sakyamuni w . .
the l. ousehold life, namely 418-19
,0
Id . ' hlch prompted hIS renunciation of age, SIckness, death and a wandering ascetic.
.
ese are th . . e FOUR ASSEMBLIES. 137, 226
FOUR ORDERS tsho
gs rnam-pa bzhl, Skt. catuhparisad
Th
FOUR ORDINARY ASSEMBLIES h . ,
S t un-mong-gz khor rnam-pa b h·
z 1
a z ugs-gnas gnY1s); the pair which enters and
ee FOUR ASSEMBLIES FOUR PAIRS OF SA
Th . BEINGS skyes-bu zung bzhi
e paIr whIch enters and becomes e . .
(rgyun-zhugs-kyi 'bras-bu-l h sta. bhshed In the stream to nirvana
rp IOn 0
ENDOWED WITH ming-
. .
g, perceptIon, habItual tend-
136
Glossary ofEnumerations
comes established in a single rebirth (lan-cig phyir 'ong-ba-la zhugs-gnas gnyis);
the pair which enters and becomes established in not returning to sarpsara (phyir mi-'ong-ba-la zhugs-gnas gnyis); and the pair which enters and becomes established as arhats (dgra-bcom-pa-la zhugs-gnas gnyis). Also referred to as the EIGHT KINDS OF INDIVIDUAL (AMONGST PIOUS ATTENDANTS), they achieve the FOUR RESULTS. 227
P A THS (OF LEARNING) (slob-pa'i) lam bzhi, Skt. According to the vehicle of bodhisattvas, these are the paths of accumulation (tshogs-Iam, Skt. sambhiiramiirga), connection (sbyor-lam, Skt. prayogamiirga) , insight (mthong-lam, Skt. darsanamiirga) and meditation (sgom-lam, Skt. 192, 196-7,231,236,259, 287, 923
FOUR
IVERSOFTHETRANSMITTED FOUR ROOT DOWNFALLS rtsa-ltung bzhi, Skt. catumzuliipatti
FOUR PERVERTED VIEWS phyin-ci-Iog bzhi, Skt. caturviparyiisa
To view what is impermanent as permanent, what is painful as blissful, what is tainted as pure and what is non-self as self. n. 173
FOUR PHILOSOPHICAL SYSTEMS grub-mtha' bzhi, Skt. Those of the (bye-brag-tu smra-ba), Sautrantika (mdo-sde-pa), Vi- jfianavada (mam-shes-su smra-ba or sems-tsam-pa) and Madhyamika (dbu-ma- pa). 178, 184, 923
FOUR PILLARS ka-ba bzhi
The four main students of Zurcungpa Sherap-tra, namely, Kyoton Sakye of
Kungbu, Yangkeng Lama of Kyonglung, Len Sakya Zangpo ofChuwar and Datik Cosak of Nakmore. 346, 640-2, 645, 647
FOUR POSITIVE DOCTRINES dkar-chos bzhi, Skt.
According to the Pagoda of Precious Jewels, these are: not to speak falsely (rdzun-tshig mi-smra-ba); to abide on behalf of all sentient beings with higher motivation and without deceit or guile (sgyu-dang gYo-med-par sems-can thams- cad-kyi drung-na lhag-bsam-gyis gnas-pa); to regard bodhisattvas as one's teachers (byang-chub sems-dpa'-la ston-pa'i 'du-shes bskyed); and to inspire those sentient beings, whom one totally matures, to grasp the genuine, unsurpassed perfect enlightenment (sems-can gang-mams yongs-su smin-byed yang-dag-par bla-med yang-dag rdzogs-pa'i byang-chub 'dzin-du 'jug-pa). 236
FOUR PULSES 'gros bzhi
The energy channels, currents and seminal points, along with consciousness. 923
FOUR RESULTS 'bras-bu bzhi, Skt.
Entering the stream to nirvaI! a (rgyun-du zhugs-pa, Skt. srota'apanna), being tied to a single rebirth (lan-cig phyir 'ong-ba, Skt. sakrdagiimf), not returning to sarpsara (phyir mi-'ong-ba, Skt. anagiimf) and attaining the status of an arhat or slayer ofthe foe of conflicting emotion (dgra-bcom-pa); Mvt. (5132-6). 227
FOUR RITES las-bzhi
Pacification (zhi-ba, Skt.