No More Learning

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. y " (mun-pa Skt. tamas). 65 energy (rdul, Skt. rajas) and merna ,
THREEAUTHORSOFFUNDAME. N_TAL TEXTS gzhung-byed-pa-po gsum Na-ga-fj'una, Asanga and Dlgnaga. 440
THREE BLAZES 'bar-ba gsum ' h b dy (lus-la bde-drod 'bar-ba), the
The blazing of blissful warmth m t e o 'bar-ba) and the blazing of ' eech (ngag-la nus-pa
blazing of ,potency, md s(p -l rtogs-pa 'bar-ba). 851 realisation m the mm sems a
A TIAL CLASS klong-gi sde dkar-nag-khra gsum
THREE BRANCHES OF THE SP ORIES
OF
THE
SP A TIAL
CLASS, as
emS
k gsum Skt. trikaya
1dd' theFOURCATEG
These are inc u
enumerated in Fundamentals, (pp. 326-7).
39
THREE BUDDHA-BODIES s u , h k - a) the body of perfect rapture
The body of reality (chos-sku, Skt. d ) and the emanational body
(longs-spyod Of:, y:, 22, 23, 29, 113, 115, 118,
(sprul-pa'i sku, Skt. mrmalJakay ). 194 196 251,280,306,352,357,363, 139, 142, 148, 151, 183, 184, 191, , ,
404, 448, 503, 554, 622
THE PAST 'das-pa'i sangs-rgyas gsum THREE BUDDHAS OF . K-' 423
Krakucchanda, Kanakamuru and asyapa.
NGS) gnas-skabs gsum , t
THREE CA TEGORIES (OF BEl ( h _ tagarbha) these are sentlen In relation to the nucleus of the tat)agabodhisatt;as who are in the
Aryadeva, Vasubandhu and Dharmakfrti. 440
THREE COMMON CLASSES OF MEANS FOR A TT AINMENT thun-mong-gi sgrub-sde
' ( d a -pa'z sems-can ,
beings who are Impure ma- g " b y g-chub sems-dpaj
and tat
h-
agatas
rbod-gtong), Mundane Praise ('jig-rten mchod-bstod) and Malign Mantra (drag- sngags dmod-pa). 362
THREE CONFLICTING EMOTIONS nyon-mongs gsum See THREE POISONS
THREE CONTEMPLA TIONS ting-nge-'dzin gsum
According to Mahayoga, these are the yoga of great emptiness which is
discriminative awareness (shes-rab stong-pa chen-po'i rrud-'byor), the appari- tional display of compassion which is skilful means (thabs snying-rje sgyu-ma) and the seals which are subtle and coarse (Phyag-rgya Phra-rags). They are
also enumerated under the FIVE P A THS OF MAHA YOGA. 358, 360, 362-3 THREE CONTINUA (KINDS OF TANTRA COMPRISING THE ACTUAL MEANING)
(brjod-bya) rgyud gsum
According to the vehicles of the secret mantra, these are the Continua of the ground, path and result (gzhi-lam-'bras gsum). 32, 185-6, 263-7
. , (dag pa byed-pa z an
course of punficanon . - da _ a'i de-bzhin gshegs-pa). 173
.
who are utterly pure (shm-tu g p
C L A S S
man-ngag-g z
THREE CA TEGORIES OF THE
sde'i dbye-ba gsum
ESOTERIC
INSTRUCTIONAL
y
The Random (kha-'thor) category" the catedg? r to its Own Textual Tradition
gtam)andthecategory0ftheTeachmgaccor mg
of the Oral Tradition (kha-
gsum
According to Mahayoga, these are MataraJ:l the Liberating Sorcery (ma-mo
112 Glossary ofEnumerations '" _
dag-pa'i) bslab-pa gsum, Skt.
( h b THREE (CORR , Sk discriminative awareness s es-ra ,
direct the eyes towards the expanse of the buddha-body of reality, the buddha- body of perfect rapture and the emanational body respectively. Refer to Longcenpa, Treasury of the Supreme Vehicle, Vol. 2, (p. 282). 338
THREE ESSENTIALS OF OBJECTIVE APPEARANCE snang-ba yul-gyi gnad gsum According to Longcenpa, Treasury ofthe Supreme Vehicle, Vol. 2, p. 282, in the path of All-Surpassing Realisation these are: (1) the essential which swiftly intensifies the appearance of awareness, which is partially pure, just as it is, by focusing on an outer object, such as the vanishing of clouds in the sky (phyi'i yul nam-mkha' sprin-dengs-la gtad-pas rig-pa rang-sa sangs-phyed- la snang-ba'i 'bel-myur); (2) the essential which unites the mother and offspring inner radiance by focusing on the inner object which is the lamp of the expanse (nang-gi yul dbyings-kyi sgron-ma-la gtad-pas 'od-gsal ma-bu 'brei); and (3) the essential which clarifies the primordially pure intention, just as it is, wherein all things have ceased, by focusing on the secret object which is awareness just as it is (gsang-ba'i yul rig-pa rang-sa-ia gtad-pas ka-dag chos-zad-kyi dgongs-pa rang-sa-na gsal-ba'i gnad). 338
THREE EVIL DESTINIES/EXISTENCES ngan-'gro/-song gsum, Skt. tisro The denizens of hell (dmyal-ba, Skt. naraka), the tormented spirits (yi-dvags, Skt. preta) and the animals (dud-'gro, Skt. tiryak). 58, 767
THREE FAITHS dad-pa gsum, Skt. trividhii sraddhii
Confidence (dang-ba), aspiration ('dod-pa) and conviction (yid-ches-pa). Irre-
versible faith (phyir mi-ldog-pa'i dad-pa) is sometimes added to these as a fourth or as an intensification of the preceding three. 968
THREE FAMILIES, LORDS OF rigs-gsum mgon-po, Skt. trikulanatha
MafijusrI, the lord of the Tathagata family; Avalokitesvara, the lord of the Lotus family; and VajrapaIfi, the lord of the Vajra family. 137, 270, 352, 453, 624, 698, 758, 798, 889
THREEFOLD REFUGE skyabs-gsum, Skt. trisaralJa
This refers to refuge in the THREE PRECIOUS JEWELS. 69, 728
THREE GA THERINGS 'du-ba gsum
The gathering of people during the day (nyin-mor mi 'du-ba), the gathering
of <;! akinls by night (mtshan-mor mkha'-'gro 'du-ba) and the gathering of material resources at all times (rtag-tu zas-nor 'du-ba), 851
THREE GAZES lta-stangs gsum
By gazing upwards at the urlJakesa, the eye of reality perceives the buddha- body of reality and propensities are removed. By gazing sideways, the eye of pristine cognition perceives the buddha-body of perfect rapture and so sarpsara and nirvaIfa are blended in a common savour. By gazing downwards, the eye of discriminative awareness perceives the emanational body and so arrives at the appearance of pristine cognition. 907
THREE GENERAL COMMITMENTS spyi'i dam-tshig gsum
According to Kriyatantra, in the Secret Tantra ofGeneral Rites, these are the commitments of taking refuge (skyabs-su 'gro-ba), generating the enlightened mind of aspiration (smon-pa'i sems bskyed) and the bodhisattva vow (byang-
THREE
ESSENCELESS
NA TURES
( ECT) TRAININGS yang-
Moral discipline (tshul-khnms, ,1. a '( ' d I' e medItatlOn
sems,
Skt citra), 70-1,73,79,88, '
Skt. prajiiii) and mm , ' , 322, 403, 707, 879, 898
THREE CORRUPTIONS
The corruption of desIre (do g " _ a) 472 zag-pa) and the corruption of VIew (lta-ba 1 zag P .
, d -b um Skt, , THREE COUNCILS bka -bs u a gs the first was convened in In
ka' and'the third was convened unng ,
the reign of 428-30
GHTENMENT byang-chub gsum, Skt. bodhuraya
THREE ESSENTIAL NA TURES mts
Skt.
h 'd gsumlngo-bo-nyid gsumlrang-bzhzn gsum, an-nYl
" ) h d pendent (gzhan-dbang,
'i za -pa), the corruption ofrebirth (srid-pa'i
According to the Tibetan tradltl°fin, 1 ' ana' the second was convened at ' theBuddha'smamrv,· d'
the year f011owmg, . , Vaisall during the reIgn of VlgataSO
,
THREE DEGREES OF ENLI , d b the pious attendants, self-centred
The level of enlightenment attame Y buddhas and bodhisattvas. 414
THREE DISTRICTS ljongs gsum . Sikkim (i. e. Dremojong), KhenpaJong an
d Lungsumjong. 518
THREE DIVINE REALMS lha-gnas 15 these are the FIVE PURE ABODES OF As outlined in the chart on pp. - , T Y FORM REALMS and the realms THE FORM REALMS, the TWELVEORDINAR
of the SIX SPECIES OF KAMA DIVINITIES, 458
TRES chos-'khor gnas gsum
THREE DOCTRINAL CEN d k PI 38 40 100-1; 838
Samye Lhasa Jokhang and Trha ru. s. , ,
THREE (OF PURE DEITIES OF RELATIVE APPEARANCE)
(kun-rdzob dag-pa'i lha) ngs gsum h T h-gata family (de-bzhin gshegs-pa'i
According to Kriyatantra, t)e da\:e VaJ'ra family or family of In-
L f mily (padma 1 ngs an rigs), the otus a ," '
destructible Reality (rdo-rye 1 ngs). 270,
ngo-bo-nyid-med-pa gsum,
Skt pankalpua, tee Skt. paratantra) and the absolu,te '. ( '
D. T. Suzuki, Studies in the Lankavatara Sutw, pp. 160-1, 170-2, 182-3,216
TOW ARDS THE
, k b
The imagmary ( un- r t a g s , . b Skt parinispanna). See, e. g. ,
THREE ESSENTIALS WHICH GUIDE (THE
pa dbyings-kyi gnad gsum d 'd
These are the THREE GAZES -
s and downwards - which
346 349-50 ,
' o f the THREE ESSENTIAL

These are the lack of mherent 'th respect to characteristIC
namely, absence ,of su :t1e (paramartha). 219-20 productlOn (utpa a an ,
EYES)
EXP ANSE
upwar s, Sl eway
Skt
.
trividhii
154-'63). 24-6,28, 154,
'khrid-
Three 113
114 Glossary ofEnumerations
chub sems-dpa'i sdom-pa) which is the enlightened mind of engagement or
entrance ('jug-pa'i sems-bskyed). 350
THREE GENERAL STYLES OF EXEGESIS spyi-don rnam gsum
This is the second of the FOUR STYLES of appraisal of the secret mantra
a
texts which (1) counters regret for entering into the sutras, etc. (mdo-sogs-l zhugs-pa'i 'gyod-pa zlog-pa); (2) counters regret for entering the inner mantras, etc, (sngags-nang-pa-la zhugs-pa'i 'gyod-zlog); and (3) conveys the general
meaning of the creation stage (bskyed-rim-pa'i spyi-don). 292-3 THREE GREAT DESCENTS babs-lugs chen-po gsum
See THREE LINEAGES
THREE GREAT EMANATIONAL TEACHINGS sprul-pa'i bstan-pa chen-po gsum
According to the Great Perfection, these are buddha-body (sku), speech
(gsung) and mind (thugs), 134-8
THREE GUIDING VEHICLES 'dren-pa'i theg-pa gsum
See THREE OUTER VEHICLES OF DIALECTICS THREE GYAMTSOS rgya-mtsho rnam-gsum-du grags-pa
The authors of the astrological treatise entitled pad-dkar zhal-lung, namely, Phukpa Lhundrup Gyamtso, Khedrup Gyamtso and Sangye Gyamtso. 954
THREE HIGHER (SUPREME UNCOMMON) EMPOWERMENTS (thun-min mchog-) dbang gong-ma gsum
The secret empowerment (gsang-dbang, Skt. the empower- ment of discriminating pristine cognition (shes-rab ye-shes-kyi dbang, Skt. or third empowerment (dbang gsum-pa); and the empow-
erment of word and meaning (tshig-don-gyi dbang), also known as the fourth empowerment (dbang bzhi-pa, Skt. caturtha). The secret one is associated with the commitments such as enjoying the five meats and five nectars
without concepts of purity or impurity; the third is associated with conduct which concerns the consort embodying awareness (rig-ma, Skt. vidya); and the fourth is associated with the sameness of all things. See, e. g. , Mipham
Rinpoche, spyi-don 'od-gsal snying-po, p. 146; and Jamgon Kongtrul, shes-bya kun-khyab mdzod, Vol. 2, pp. 656-82. These empowerments are called "un- common" because they are revealed solely in the Unsurpassed Yogatantra. They are also referred to as the THREE PROFOUND EMPOWERMENTS. 347,
360, 913
THREE (IMPERISHABLE) INDESTRUCTIBLE REALITIES rdo-rje (mi-shigs-pa) gsum
Skt. trivajra
The indestructible reality of the buddha-body, speech and mind, which each
comprise tWO of the SIX PURE ESSENCES - the body being identified with earth and water, speech with fire and air, and mind with space and pristine cognition. Also known as the THREE SECRETS, 264, 594, 830, 853
e
thereish '
t e branch of rItual service which de 1
Three 115
THREE INDESTRUCTIBLE REALITIES, SERVICE AND A TT AINMENT OF rdo-ri gsum-gyi bsnyen-sgrub
. . to nuyoga, these are the ri d'
(ye Jl-bzhm-pa'i dkyil-'khor)' th p mor 1aI maI). 9
o
ala
According to the system of Orgyenpa, these are explained as follows: (1) training the body through the indestructible reality of the buddha-body,
amantabhadra (rang-b h' -h
f S z m l un-grub-kYI dkyil-'khor); and the
lus-Ia sbyang-ste sar-sdwl bsrryen-pa'i yan-Ia . ve ops composure (sku rdo-ries the mdestructible reality of the buddha-s the speech through ment associated with breath cont 1 ( ,p ech, IS the branch of attain- 'dzin sgrub-pa'iyan-lag)' and (3) t r? , gsungs rdo-ryes ngag-la sbyang-ste srog-
reality of the buddha-mind th mind through the indestructible ,h ' ereISteranchofg .
WIt recollection and contem I ' (
, reat attamment associated thugs rdo-ryes yid-l b
'
sgru -c en-gyl yan-lag). 853
P atIon
as 'Yang-ste dran-ting THREEgsIuNmNER CLASSES OF TANTRNTANTRAPITAKA nang-pa rgyud-sde (rnam-pa)
Mahayoga, Anuyoga and Ati 0 a Al
OF YOGA and the THREE JEHgI' so referred to as the THREE CLASSES
CLES OF INNER T
MEANS. 396-7,529-96, 604, 918 ANTRAS OF SKILFUL
THREE INTERRELATED ASPECTS OF IGNORANCE '
The ignorance of belief in individual selfhood " ,
the co-emergent ignorance (lh ' k
. an-cIg s 'Yes-pa'l ma ri p) d
(
bh
dag nYld gCIg-pU I ma-ng-pa) o t e Imaginary (kun-tu brtags-p " , - g- a an the ignorance
f h a I ma-ng-pa). 12, 54 THREE KINDS OF CONDUCT spyod-pa gsum
According to Anuyoga, these are consecration b l ' ,
t e overpowering of mund or essmg (bym-gyis rlob)
hf ki ane appearances (dban b ) , o S 1ful means (thabs-kyi spyod-pa). 369 g- sgyur and the conduct
THREE KINDS OF DIRECT PERCEPTION
D' mngon-sum gsum
1rect sensory perception (dban -p "
d' g 0 I mngon-sum Skt 'd'
. ,.
,aw areness 1e of0 ' .
1rect perception of intrinsic
m nyapratyaksa), the
rang-ng mngon-sum, Skt svasamv d , . . ne s own mental states
(of emptiness) by the yog'in ( '1- ,e and the direct perception
at canonical sources usually I' t C k'
th IS lOur mdsofdiret
'Yung-ba'i shes-rab, Skt. cintama f ra 'fia
-t} THREE KINDS OF LAYMAN dge-bsnyen gsum
rna b'Yor mngon-sum Skt '
t ese three intellectual dire t ' C perceptIOn, adding to h
pratyak$a), 102 c perception (blo'i mngon-sum, Skt. THREE KINDS OF DISCRIMINATIVE AWARENESS h
, 0 , (bsam-pa-las d1SCnmmatlve awareness born
The layman who takes one vow (i. e. not to kill) h
several vows (i. e, not to kill I ' ' t e layman who takes
takes fun vows (i. e. not to falsehood) and the layman who
prajfia
s es-rab gsum, Skt. trividha
? iscriminative awareness born of stud
srutamayfprajfia) discr1'm1'n t'
b ' a Ive awareness b f ' .
of meditation (bsgoms-pa-las by'Y p
277, 332, 722 ung a I s es-rab, Skt. bhavanamayfprajfia).
mtoxicated), 70 "
THREE KINDS OF MANDALA dkyil-'kh Accordin A"
he, commit sexual misconduct or be
or rnam-pa gsum
' e natural and spo t
of SamantabhadrI I
, . yoglpratyaksa). Note . '
- '
y (thos pa-las byung-ba'l shes-rab Skt
, n aneous y present mandala
'
116 Glossary ofEnumerations
of enlightened mind which is their offspring (rtsa-ba byang-chub
sems-kyi dkyil-'khor). 34, 284-6, 365-7
THREE KINDS OF MANTRA sngags gsum
Gnostic mantra (rig-sngags, Skt. vidyamantra), mantra (gzungs-sngags, Skt. dhara1Jfmantra) and secret mantra (gsang-sngags, Skt. guhyamantra). The dgongs-pa grub-pa'i rgyud says: "One should know that all mantra are divided into three classes: gnostic mantra which are the essence of skilful means, which are the essence of discriminative awareness and secret mantra which are the non-dual pristine cognition. " Thus are said to originate from the teachings of the Transcendent Perfection of Discriminative Aware- ness, gnostic mantra from the Kriyatantra and secret mantra from Mahayoga, Anuyoga and Atiyoga. 257
THREE KINDS OF (MUNDANE) AWARENESS-HOLDER rig-pa 'dzin-pa rnam gsum These are the lesser awareness-holder of the eight common accomplishments (las-chen brgyad grub-pa rig-pa 'dzin-pa chung-ngu); the middling common awareness-holder of the desire realm ('bring-ni 'dod-pa'i rig-pa 'dzin-pa phal- pa); and the greater awareness-holder of the desire and form realms (chen-po-ni 'dod-pa-dang gzugs-kyi rig-pa 'dzin-pa). 31,259
THREE KINDS OF PRISTINE COGNITION ye-shes rnam gsum, Skt. jnanalak$a1Ja- traya
According to the Sutra a/the Descent to Lanka, Ch. 3, these are the mundane ('jig-rten-pa'i ye-shes), supramundane ('jig-rten-las 'das-pa'i ye-shes) and most supramundane (shin-tu 'jig-rten-las 'das-pa'i ye-shes) pristine cognitions. An alternative enumeration given in Ch. 2ofthe same work refers to the following three characteristics of the pristine cognition of those who are sublime: (1) freedom from appearance (Skt. nirabhasalak$a1Ja); (2) sustaining power (Skt. adhi$? hanalak$a1Ja); and (3) realisation ofone's own sublime pristine cognition (Skt. pratyatmaryajnanagatilak$a1Ja). 180-1
THREE KINDS OF RITE cho-ga gsum
According to Mahayoga, these are the body (of the deity) in its entirety (sku
yongs-rdzogs), the speech in the form of seed-syllables (gsung yig-'bru) and the buddha-mind of concentration (thugs bsam-gtan). 279
THREE KINDS OF TANTRA rgyud rnam-pa gsum
These are the THREE CONTINUA as enumerated in the exegetical tradition
of the Guhyasamaja Tantra: the ground (gzhi), the nature (rang-bzhin) of the path and the inalienableness (mi-'phrog-pa) of the result. 262
THREE KINDS OF TANTRA (BELONGING TO UNSURPASSED YOGATANTRA) (bla- med) rgyud gsum
Father Tantra (pha-rgyud), Mother Tantra (ma-rgyud) and Non-Dual Tantra (gnyis-med rgyud). 362
THREE KINDS OF TRANSMITTED PRECEPT bka' gsum
Transmitted precepts given as oral teaching (gsungs-pa), given by consec-
Three
TBREEM ration or blessing (byin-gyis brlabs-pa) and given by mandate (rjes-su gnang- Ph
EN FROM KBAM kh . ams-pa ml gsum
ba). 74
akmotrupa, Karmapa Tusum
all students of Gampopa. 952 Khyenpa and Seltong Shogom, who were
THREE KINDS OF
(lunglshin-tu lkog-gyur-gyi and scrip-
t. agamapramaIJa).