244, 307, 633, 915, 916 FOUR
TRANSMITTED
PR
ECEPTS, LINEAGE OF bka'-bzhi b d The transmitted precepts of the G S .
ECEPTS, LINEAGE OF bka'-bzhi b d The transmitted precepts of the G S .
Dudjom Rinpoche - Fundamentals and History of the Nyingmapa
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. santi), enrichment (rgyas-pa, Skt. pUHi), overpow- ering (dbang, Skt. vasa) and forceful rites of "liberation" which compassion- ately sever consciousness from the body and transfer it to a higher level of
These are cited in accord with the T.
Fundamentals, (p. 235). 95 wenty Verses on the Bodhisattva Vow in
FOUR EMPOWERMENTS OF THE INNE
gl rtsa-dbang bzhi RMOST SPIRITUALITY snying-thig-
.
eXIstence (drag-po mngon-spyod, Skt. abhictira KINDS OF ENLIGHTENED AC
Four 137
FOUR RIVERS OF THE SUTRA WH
, ICHGATHERSALLIN
bzhl rdzogs
These are explained under the FOUR GREA T R PRECEPTS. 717,722,723,828
' , ,
TENTIONS mdo'i chu-babs
). Also referred to as the FOUR TIVITY. 478, 669, 721 829 844 920
See FOUR EMPOWERME
FOUR SEALS phyag-rgya bzhi, Skt. catumzudrii
The seal of commitment (dam-tshi _ ' h
doctrinal seal (chos-kyi phy _ g p yag-rgya. Skt. samayamudrii), the
(las-kyi phyag-rgya Skt ka ag rgyda, _) t. dhamzamudrii), the seal of action , . rmamu ra and the 1
Skt. mahiimudrii). 33, 35, 272, 295-6, 301, sea (phyag-rgya chen-po, FOUR SEALS INDICA TIVE OF THE TRANS
FOUR
NTS OF THE INNERMOST SPIRITUALITY
rgya bzhi MITTED PRECEPTS bka'-rtags-kyiphyag-
All that is compounded is impermanent '
that is corrupt is suffering (zag-b h ( dus-byas thams-cad mi-rtag-pa), all without self (chos thams-cad bd casdt ams-cad s,dug-bsngal-ba), all things are
'das-pa zhi-ba). 16, 70-1
SENSA TIONS nyams bzhi
ag-me -pa) and
- .
mrval! a IS peace (mya-ngan-las
.
), heanng (thos-pa), smelling
'
a), smell (dn, Skt. gandha)
These are the sensations of seeing (mthon -ba (snom-pa) and tasting (myong-ba). 20, 125 g
FOUR SENSE OBJECTS yul bzhi Skt
t '
. ca U'fVlsaya
P 0,
Sk
"
'
gzugs, t. rnpa), sound (sgra Skt 'bd
Form ( S k
and taste (ra, Skt. rasa). 20, 125, 257 . sa
FOUR SENSE ORGANS dbang-po bzhi, Skt. caturindriya
! he eye (mig-gi dbang-po, Skt. caksurindri "
srotrendriya), nose (sna'i db
_ S' ! a), e,ar (rna-ba 1 dbang-po, Skt.
ang po,
t. Jlhvendriya); Mvt. (1853-6). 20 125
a)
1J
FO ' UR SPECIAL A TTRIBUTES (OF THE TREA
The attribute of motivation (k l (bstan-bcos-kyi) khyad-chos bzhi sive words (bry'od-bya tshig- ,;:;:-s the attribute of expres- (rjod-byed don-gyi yda -hPar), attnbute of expressed meaning
(d an teattnbuteofp gos-pa byed-las-kyi khyad-par). 18 88
f1
urpose u composition
FO '
UR SPECIAL QUALITIES OF THE TRANSMITTED P
The possession of e x p r e s s e d '
"
RECEPTS bka 1khyad-par bzhi
late words of expression don-dang ldan-pa), immacu- fl· , ye ts19 n-mamed-p) h . ,
con ICtlng emotions (byed-las khams- ' a , t e renUnCIatIon of teaching the benefits of pea h gsum-gyl nyon-mongs-pa spong-ba) and 73 ceast eresult('bras-buzhi-ba'iphan-yonston-pa).
.
kt. ghranendn J
ad"
n tongue (lee 1 dbang-
138 Glossary ofEnumerations FOUR STYLES tshul bzhi
The lexical (yi-ge), general (spyi), concealed (sbas-pa) and conclusive (mthar- thug) styles for the appraisal or exegesis of secret mantra texts. 35, 292-3
FOUR SUBDIVISIONS OF THE THIRD CATEGORY OF THE ESOTERIC INSTRUC- TIONAL CLASS gsum-pa rgyud rang-gzhung-du bstan-pa'i tshul bzhi Instructions given in the manner of the Full Summation of the View (lta-ba sgang dril-ba); those given in the manner of Blood-letting which Removes Obstacles (rtar-gagegs-sel); those given in a manner which Reveals the Hidden (gab-pa mngon-phyung); and those given in the manner of Exegeses which are Naturally Clear (bshad-pa rang-gsal-gyi tshul). 331
FOUR SUPERIOR COMMITMENTS lhag-pa'i dam-tshig bzhi
According to Anuyoga, there are no limits to guard because the essence of the ultimate commitment is free from transgressions and violations; there is exclusive plainness and evenness because the forms of the subject-object dichotomy have been transcended; these are gathered in the single expanse of the mind-as-such; and there is the commitment of reality itself. Refer to Jamg6n Kongtrtil, shes-bya kun-khyab mdzod, Vol. 2, (p. 189). 367
FOUR SUPPORTS FOR MIRACULOUS ABILITY rdzu-'phrul rkang bzhi, Skt. calviira
The support for miraculous ability which combines the contemplation of aspiration with the volition to renounce ('dun-pa'i ting-nge-'dzin spang-ba'i 'du-byed-dang ldan-pa'i rdzu-'phrul-gyi rkang-pa, Skt. chandasamiidhipra- hdrJasan:tskdrasamanvdgatarddhipdda); the support for miraculous ability which combines the contemplation of the mind with the volition to renounce (sems-kyi ting-nge-'dzin spang-ba'i 'du-byed-dang ldan-pa'i rdzu-'phrul-gyi rkang-pa, Skt. cittasamddhiprahdrJasan:tskiirasamanviigatarddhipdda); the sup- port for miraculous ability which combines the contemplation of perseverance with the volition to renounce (brtson-'grus-kyi ting-nge-'dzin spang-ba'i 'du-byed- dang ldan-pa'i rdzu-'phrul-gyi rkang-pa, Skt. v'iryasamddhiprahdrJasan:tskiira- samanvdgatarddhipdda); and the support for miraculous ability which com- bines the contemplation of scrutiny with the volition to renounce (dpyod-pa'i ting-nge-'dzin spang-ba'i 'du-byed-dang ldan-pa'i rdzu-'phrul-gyi rkang-pa, Skt. 236
FOUR SYLLABLES yi-ge bzhi-pa
See THREE MOVEMENTS WITH REFERENCE TO THE FOUR SYLLABLES
Four
' and kali being the name for the
FOUR
T ANTRAPIT AKA rgyud-sde bzhi
Kriyatantra, Ubhayatantra or Caryatantra, Yogatantra and Unsurpassed Yogatantra. Also referred to as the FOUR CLASSES OF T ANTRA. 32-4,203, 263, 268-74
T ' " Y APPEARANCES snang-ba bzhi
he VISIOnary appearance of the d' .
sum-gisnang-ba),thevisionaryap nect ofreality(chos-nyidmngon-
FOUR TEMPORAL AGES dus bzhi, Skt. caturyuga
The perfect age (rdzogs-ldan, Skt. krtayuga), the age of "threes" (gsum-ldan, Skt. tretdyuga), the age of "twos" (gnyis-Idan, Skt. dvdparayuga) and the age of degeneration (rtsod-Idan, Skt. kaliyuga). The names are derived from the ancient Indian game of four-sided dice, "perfection" being the score of four,
pearanceofthecessationofeli' . - a an t e visionary snang-ba). 38 332 339 341 3 ngmgto reahty(chos-nyid-du 'dzin-pazad-pa'i
FO
second-place a three, third-place a two lowest score, a one. 268-9
FOUR TEMPORAL DIMENSIONS dus bzhi past ('das-pa), present (da-lta-ba)
139
tIme (ma-nges-pa'i dus). Also refl d ' FOUR TIBET AN PROVINCES bod ru bzhi
Uru and Yoru in Central Tibet, with Yeru and Rulak in Ts FOUR TIMES dus bzhi
.
ang. 708
The FOUR TEMPORAL DIMENSIONS.
244, 307, 633, 915, 916 FOUR TRANSMITTED PR
ECEPTS, LINEAGE OF bka'-bzhi b d The transmitted precepts of the G S . rgyu -pa
Saraha, Lohipa Darikap- _ descended through Vaj- cepts of the Father and TIlopa; the transmitted pre-
dbang-phyug blo-gros rin-chen N- _. Guhyapati, Sa-bcu
mitred precepts of the M th' agarJuna,MatanglpaandTilopa;thetrans- S 0 er tantras which d d d
Thang-Io-pa, Shin -10- e th. rough Sumati
transmItted precepts of inne d' g pa, and Tllopa; and the D rra lancewhichdes d d h
. ombl Heruka, Bi-na-sa Kambal -d I E G ' ,apa a
cen e trough Vajrapani ndrabh-t' dT' . , u an Ilopa. Refer to
. . SmIth's introduction to Bk '-b 'd
a rgyu Gser-phren, (p. 3n. ). 853
FOUR TRUTHS bden-pa rnam bzhi Skt Th '
_
. caturaryasatya
e of suffering (sdug-bsngal-gyi bden-
of the orIgin of suffering (ku -'b . pa, Skt. the truth t h f· n yung-gzbden-pa Skt d
rut 0 Its cessation ('gog-pa'i bden- a . " samu ayasatya), the
the path (lam-gyi bden-pa Skt . ,
pertam are the present futu
_ p , Skt. mrodhasatya) and the truth of
rean past Thetwelv taug t are as follows' Suffe' . h" .
. margasatya) Theth d .
.
ree tImes to which they
h '
b HerIng IS t IS It can be b d .
a a. ndoned; the cessation of suffering is 'h" a an It has been
verIfied; the path to the c . f t IS, It can be verIfied, it has been d . essatIOn 0 suffering is th' .
d· d . nng IS t IS, It can be dia d'
Iagnose ; the origin of sue'e" . h' . gnose , It has been
an n has been developed. 23-4 137 153 188 FOU ' , ,
RUNIONS sbyor-ba bzhi, Skt. caturyoga These are the FOUR B
IS, I t can be developed ,224-7,230,421,423,946
277 RANCHES OF RITUAL SERVICE AND ATTAINMENT. FOUR VISIONAR
e (
nee nyams gong-'phel-ba'i
pearanceofmcreasi g .
b ) . . n contemp1atIveexperi_
snang- a , the VISIOnary
e Imn of awareness (rig-p t h d h . appearance of reaching
th l' .
ap a s a -p ebs-kYl snang b) d h
' , , ,43,371,971 UR WAYS OF DEATH 'chi-lugs bzhi
Those of dissolving into space (nam-mkh ' .
the manner of an awareness-hold . , a. ), crematIOn (me-dpung), death in
According to Tsele Natsok R
edr celestial flight (mkha'-'gro).
ang roI, bar-do 1 spyi-don fol 8b 1 3 h
' . . - , t ese are
'
e (ma- ongs-pa) and indefinite
futur
erre to as the FOUR TIMES 125
.
e ways m which they are
140
Glossary ofEnumerations
. . (1) bod described respectIvely as follows. y
.
and mind dissolve in the emptmess
·thin and without a vase merge
of the buddha-body of reality, as the space a fire with no more fuel; (3)
FIVE BASIC POINTS gzhi lnga
These five points proclaimed by Mahadeva were: that arhats were in a position to answer others (gzhan-la gdab, Skt. pratyuttara), that they had ignorance (mi shes-pa, Skt. ajfiiinata), doubt (yid-gnyis, Skt. vimati), imagina- tion (yongs-su brtags-pa, Skt. parikalpa) and were able to maintain themselves (bdag-nyid gso-bar byed-pa, Skt. The enumeration given here follows Blue Annals, pp. 28-9; and Taranatha, History ofBuddhism in India, pp. 80-1. However, cf. HBI, pp. 300ff. , for variant lists derived from other traditions. 429
FIVE BUDDHA-BODIES sku lnga, Skt. pancakaya
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. nirmar;akaya), the body of awakening (mngon-byang-gi sku, Skt. abhisambodhikaya) and the body of indestructible reality (rdo-rje sku, Skt. vajrakaya). 18, 19, 128, 139-40, 282, 363, 568, 594, 924
FIVE BUDDHA FAMILIES rigs lnga
See FIVE ENLIGHTENEDIBUDDHA FAMILIES
FIVE CERTAINTIES nges-pa lnga
These are the attributes of the body of perfect rapture, namely, those of the
b ks· (2) one passes away 1 (4) when the vase rea , d. l·k an awareness-holder; and
even
·th light and one 1es 1 e d· spaceis 1e W1 r . hthebodyandsoone 1esasa
fill d
though one dies, one need not re mqUls
sky-farer. 543 FOUR WAYS OF LIB
body, speec an , . f death. liberation by wearing rtags- intermediate state of reality at the. tIme °h d t 'the shoulders head and heart
ERATION grol bzhi
Liberation by seeing bO (thos-grol) the nature of the
b·
h d mind· hberatIon Y e . (b
eO' fd th orwornbymantrmsm
. t a which 1S attac
grol) a d1agram or yan r . . the topknot of theu bra1 e
at the moment 0 e a , .
·b . by tastmg (myang-gro
l) hen the flesh of one who w
h
hair; and h eratlon . ) been born a brahman (i. e. a vegetarian
.
b dhisattva over seven succeSS1ve
lives is consumed. 748 FOUR YOGAS rnal-'byor bzhi
These are explained in the context 0 33, 272
fY
t ntra under the FOUR MIRACLES. oga a
or a
0
. ,. 1g lnga RANCE (TO MAHAYOGA) Jug-pa zyan- a
b fore birth (skye-ba bar-ma) and the e
f · lisation through the creatlOn V1sua d )
·d) the lunar throne (zla-g an , . c11. ptmess(stong-pa-nyz, . 1
stage 1S as 10 ows. em . -'b ) the hand 1mp ements I f b ddha speech (gsung yzg ru, d f
the seed-syllab es 0 u - h ) and the complete bo y 0
symbolic of buddha-mind 645, 703
the deity (sku yongs-rdzogs) . , , . 1
F THE KNOW ABLE) shes-bya thams-cad gzhz nga,
perfected teacher (ston-pa), teaching (bstan-pa), retinue (,khor), place (gnas) and time (dus). Also known as the FIVE EXCELLENCES. 117, 123, 145
FIVE
FIVE ASPECTS OF THE EN:
.
Death ('chi-ba), the mtermed1ate state
. .
FIVE
CHARACTERISTIC CONSORTS PROPHESIED BY P ADMASAMBHA V A
ldan gzungs-ma lnga
mtshan-
THREE PHASES OF LIFE. 278-9
b an -chub-pa lnga, Skt. pancabhzsambodhz .
Mandarava, Kalasiddhi, Yeshe Tshogyel, SakyadevI of Nepal and Trashi Khyedren, the princess of Mon. 773
FIVE A W AKENINGS mngon-par y g
t the sequence 0
FIVE
(BASIC) CA TEGORIES (0 Skt. jneyani panca . _.
FIVE CLASSES OF BEINGS 'gro-ba lnga, Skt. pancagati
Gods, humans, animals, tormented spirits and denizens of hell. 414
FIVE CLASSES OF MEANS FOR A TT AINMENT OF THE DEITIES OF PRISTINE COGNITION ye-shes lha'i sgrub-sde lnga
Those of the deities Yamantaka, Hayagrlva, Srlheruka, or Mahot- tara, and VajrakIla. 361-2
FIVE COMPONENTS phung-po lnga, Skt. paficaskandha
Form (gzugs-kyi phung-po, Skt. rnpaskandha), feelings (tshor-ba'i phung- po, Skt. vedanaskandha), perceptions (,du-shes-kyi phung-po, Skt. sa'! ljfia- skandha), habitual tendencies ('du-byed-kyi phung-po, Skt. san;,skaraskandha), and consciousness (rnam-shes-kyi phung-po, Skt. vijfianaskandha). 13,20,25, 55-6, 160-1, 170, 213
FIVE COMPONENTS (OF THE ENLIGHTENED ONES) (mi-mnyam-pa dang mnyam- pa'i) phung-po lnga, Skt. asamasamapaficaskandha
The component of moral discipline (tshul-khrims-kyi phung-po, Skt. Sfla- skandha), the component of contemplation (ting-'dzin-gyi phung-po, Skt. samadhiskandha), the component of discriminative awareness (shes-rab-kyi
phung-po, Skt. prajfiiiskandha), the component ofliberation (rnam-par grol-ba'i phung-po, Skt. vimuktiskandha) and the component of the vision of the liber-
According to Yogatan ra,.
According to the thes b
. . d (gtso- 0 sems,
Skt citta) . ,
hich represent the buddhas
e are the forms that appear (snang-ba
the concomitant (. Skt rapa), the dommant mm . ·k) disJ·unct conditions ml- . 'kh d ms byung Skt. caztaSl a , d d n
mental events ( or- use -. ' k- ) and the uncompoun e e - 'z· 'du-bl\led Skt. cittaVlprayuktasan;,s ara
ldan-Pa J ' ta 24 156-7 tities ('dus-ma-byas-pa, Skt. asan;,skr ). ,
FIVE BASIC COMMITMENT
r
h According to Kriyatantra, t ese are n
S
. . h·gh bed or meditatIon ottosleepona 1 . k
t (sha mi-za), not to drin
. a) or
t garlic (sgog-pa mz-z ,
. I I ba log-pa'i
tsa-ba dam-tshig lnga
l b · bya) not to eat mea throne (khri-la nya - ar mz- ,
ale, i. e. alcohol (chang mi-btung) and not to ea
radishes (la-phug mi-za). 350 FIVE BASIC PHILOSOPHICAL VIEWS
rtsa-ba'i grub-mtha' lnga
OF OUTSIDERS phyz-ro ta-
F THE EXTREMIST MASTERS.
The views ofthe FIVE SOPHISTIC SCHOOLS 0 82
. ·dd
,
as
Four- Five 141
142 Glossary ofEnumerations
, ' _ ar
"
ol-ba'i ye-shes mthong-ba l phung-po, Skt.
FIVE ELEMENTAL PROPERTIES khams lnga, Skt. pancadhatu
There are five properties compounding external objects through the five elements, namely, the property of space which embraces the sense organs, the property of cohesion which embraces names, the property of solidity which produces the basis of the body, the property of heat which brings objects to maturity and the property of movement which supports all moving worlds. Refer to Longcenpa, Treasury o/the Supreme Vehicle, p. 75. Altern- atively, this expression may be synonymous with the FIVE ELEMENTS. 20, 125
FIVE ELEMENTS 'byung-ba lnga
See FIVE (GROSS) ELEMENTS
ated pristine cogmtIOn (rnam. p vimuktijfiiinadarsanaskandha), Mvt, (1
Desire ('dod-chags, Sk1. raga), hat
_ ) and envy (phra-dog, Sk1. 'irsya). Ii;a;;4
,
Skt Also known as the FIVE POISONS.
mug, Sk1. moha), pride (nga-rgyal,
FIVE CONQUERORS rgyal-ba lnga
These are the FIVE TEACHERS. 125
gr 04-8
125
S n on-mongs lnga, Skt. pancaklesa
FIVE CONFLICTING EMOTION _ Y red (zhe-sdang, Skt. delusion (gti-
ERIENCES ting-nge-'dzin nyams lnga
FIVE CONTEMPLA TIVE EXP . ces relating to the creation and
According to Mahayoga, these five
, (gYo) attammen
perfection stages are,: wavenng ' ) 34 278 (brtan) and conclusIOn (mthar-phym. ,
rig-pa'i
dbang lnga
NKIND bud-med-kyi skyon lnga
FIVE DEFECTS OF WOMA. . The Collected Works ofLongdol Lama, p. 1455,
han-La sems-pa), to harbour great these are to desire other men (skyes- hgz l phrag-dog-che) to have ill will jealousy for other women (bud-med gz a) nd to be ignorant
ms-pa ngan), to be very stingy (ser-sna-c e a (se , 418
FIVE EMPOWERMENTS (OF THE SECRET NUCLEUS) (gsang-snying-gi) dbang lnga These are also known as the five empowerments of ability (nus-pa'i dbang lnga), which are included among the FIFTEEN ORDINARY SACRAMENTS OF EMPOWERMENT, namely, the empowerment of the listener (nyan-pa'i dbang) which is that of Ratnasambhava, the empowerment of the meditator (bsgom-pa'i dbang) which is that of the empowerment of the expositor (,chad-pa'i dbang) which is that of Amitabha, the empowerment of enlightened activity (phrin-las-kyi dbang) which is that of Amoghasiddhi and the empowerment of the king of indestructible reality (rdo-rye rgyal-po'i dbang) which is that of the FIVE ENLIGHTENED FAMILIES. Refer to Longcenpa, Dispelling Darkness in the Ten Directions, pp. 372-6 (GGFTC, pp. 871-7). 915
FIVE ENLIGHTENED ACTIVITIES phrin-las lnga
Pacification of suffering and its causes (sdug-bsngal rgyu-bcas zhi-ba), enrich- ment of excellent provisions (legs-tshogs rgyas-pa), overpowering those who require training (gdul-bya dbang-du mdzad), wrathfully uprooting those who are difficult to train (gdul-dka'-rnams drag-pos tshar-bcad-pa) and spontane- ously accomplishing whatever emerges without effort (rtsol-med-du 'byung-ba lhun-grub). 283
FI'! E ENLIGHTENED A TTRIBUTES yon-tan lnga
Pure buddha-fields (rnam-par dag-pa'i zhing-khams), immeasurable celestial palaces (rgya-tshad-bral-ba'i gzhal-yas khang), radiant and pure rays of light (gsal-zhing dag-pa'i 'od-zer), exalted thrones (khyad-par 'phags-pa'i gdan-khri) and the rapturous enjoyment of acting as desired (dgyes-mgur spyod-pa'i longs- spyod). 283
FIVE ENLIGHTENED/BUDDHA FAMILIES rigs lnga, Skt. paiicakula
The Tathagata or Buddha family (buddha rigs or de-bzhin gshegs-pa'i rigs, Skt. tathagatakula), the Vajra family or family of Indestructible Reality (rdo- rye'i rigs, Skt. vajrakula), the Jewel family (rin-chen rigs, Skt. ratnakula), the Lotus family (padma rigs, Skt. padmakula) and the Action family (las-kyi
According to Longdol Lama,
pa
(rtag-tu ma-ng bya-byed).
FIVE DISTINCTIONS (BETWEEN THE
nang-gi) khyad-par lnga
According to Dropukpa, these are t e bI -pa) empowerment (dbang), con- of acquiring accomplishment (dngos-gru en ,
duct (spyod-pa) and result ('bras-bu). 346-8
FIVE DOCTRINES chos lnga"
I the context in whiCh thIS appears
e:umeration has not been identified.
in Fundamentals, p. 128, the precise
).
,
.
t (thob) skill (goms), firmness
,
d h ' OUTER AND INNER TANTRAS) (rgyu p Yl-
_ F THE DESCENT TO LANKA) chos lnga, FIVE DOCTRINES (OF THE SUTRA 0
h distinctions of view (lta-ba), the mode
"L
Sk - ) causal charactensticS r , d g
name (ming, 1. nama, , e enuine pristine cognition (yang a - thoughts (rnam-rtog, gb lute (de-bzhin-nyid, Sk1. tathata). pa'iye-shes, Skt. samyagjnana) and t e a so
216
FIVE EIGHT, TEN AND ALL THINGS TO BE
RENOUNCED spang-bya lnga-brgyad-
, bcu-dang thams-cad
b
d f r laymen (dge- snyen,
Skt upasaka) are killing, . ed
. k -
pancadharma
Following Suzuki's Studws m the an ava, a. (gy:-mtshan Sk1. nimitta),
The five to be renounce 0, d alcohol; the eight to be renounc stealing, falsehood, en-gnas, Skt. upavasa) are those by observers of the punficatory ast Y, ing and the wearinr of orna-
five with the addition of afternoon Sk1. srama'I'Jera) ments' the ten to be renounced b y , and high thrones or beds, the eight with the addition of (dge-slong, Skt. ,
and all things which are to be renounce d rl'bed in the d fift three vows esc
are the twO hundred an. y- of the Vinaya. 226 and in the other transmisstonS
t -ra Sutra
pp. 154-63, these are
, _
Skt
.
FIVE
EMPOWERMENTS OF A W ARENESS
The common empowerments of water, crown, vajra, bell and name, the first
two of which are conferred in Kriyatantra and the last three in Ubhayatantra. 354
Five 143
144 Glossary ofEnumerations
rigs, Skt. karmakula).
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. santi), enrichment (rgyas-pa, Skt. pUHi), overpow- ering (dbang, Skt. vasa) and forceful rites of "liberation" which compassion- ately sever consciousness from the body and transfer it to a higher level of
These are cited in accord with the T.
Fundamentals, (p. 235). 95 wenty Verses on the Bodhisattva Vow in
FOUR EMPOWERMENTS OF THE INNE
gl rtsa-dbang bzhi RMOST SPIRITUALITY snying-thig-
.
eXIstence (drag-po mngon-spyod, Skt. abhictira KINDS OF ENLIGHTENED AC
Four 137
FOUR RIVERS OF THE SUTRA WH
, ICHGATHERSALLIN
bzhl rdzogs
These are explained under the FOUR GREA T R PRECEPTS. 717,722,723,828
' , ,
TENTIONS mdo'i chu-babs
). Also referred to as the FOUR TIVITY. 478, 669, 721 829 844 920
See FOUR EMPOWERME
FOUR SEALS phyag-rgya bzhi, Skt. catumzudrii
The seal of commitment (dam-tshi _ ' h
doctrinal seal (chos-kyi phy _ g p yag-rgya. Skt. samayamudrii), the
(las-kyi phyag-rgya Skt ka ag rgyda, _) t. dhamzamudrii), the seal of action , . rmamu ra and the 1
Skt. mahiimudrii). 33, 35, 272, 295-6, 301, sea (phyag-rgya chen-po, FOUR SEALS INDICA TIVE OF THE TRANS
FOUR
NTS OF THE INNERMOST SPIRITUALITY
rgya bzhi MITTED PRECEPTS bka'-rtags-kyiphyag-
All that is compounded is impermanent '
that is corrupt is suffering (zag-b h ( dus-byas thams-cad mi-rtag-pa), all without self (chos thams-cad bd casdt ams-cad s,dug-bsngal-ba), all things are
'das-pa zhi-ba). 16, 70-1
SENSA TIONS nyams bzhi
ag-me -pa) and
- .
mrval! a IS peace (mya-ngan-las
.
), heanng (thos-pa), smelling
'
a), smell (dn, Skt. gandha)
These are the sensations of seeing (mthon -ba (snom-pa) and tasting (myong-ba). 20, 125 g
FOUR SENSE OBJECTS yul bzhi Skt
t '
. ca U'fVlsaya
P 0,
Sk
"
'
gzugs, t. rnpa), sound (sgra Skt 'bd
Form ( S k
and taste (ra, Skt. rasa). 20, 125, 257 . sa
FOUR SENSE ORGANS dbang-po bzhi, Skt. caturindriya
! he eye (mig-gi dbang-po, Skt. caksurindri "
srotrendriya), nose (sna'i db
_ S' ! a), e,ar (rna-ba 1 dbang-po, Skt.
ang po,
t. Jlhvendriya); Mvt. (1853-6). 20 125
a)
1J
FO ' UR SPECIAL A TTRIBUTES (OF THE TREA
The attribute of motivation (k l (bstan-bcos-kyi) khyad-chos bzhi sive words (bry'od-bya tshig- ,;:;:-s the attribute of expres- (rjod-byed don-gyi yda -hPar), attnbute of expressed meaning
(d an teattnbuteofp gos-pa byed-las-kyi khyad-par). 18 88
f1
urpose u composition
FO '
UR SPECIAL QUALITIES OF THE TRANSMITTED P
The possession of e x p r e s s e d '
"
RECEPTS bka 1khyad-par bzhi
late words of expression don-dang ldan-pa), immacu- fl· , ye ts19 n-mamed-p) h . ,
con ICtlng emotions (byed-las khams- ' a , t e renUnCIatIon of teaching the benefits of pea h gsum-gyl nyon-mongs-pa spong-ba) and 73 ceast eresult('bras-buzhi-ba'iphan-yonston-pa).
.
kt. ghranendn J
ad"
n tongue (lee 1 dbang-
138 Glossary ofEnumerations FOUR STYLES tshul bzhi
The lexical (yi-ge), general (spyi), concealed (sbas-pa) and conclusive (mthar- thug) styles for the appraisal or exegesis of secret mantra texts. 35, 292-3
FOUR SUBDIVISIONS OF THE THIRD CATEGORY OF THE ESOTERIC INSTRUC- TIONAL CLASS gsum-pa rgyud rang-gzhung-du bstan-pa'i tshul bzhi Instructions given in the manner of the Full Summation of the View (lta-ba sgang dril-ba); those given in the manner of Blood-letting which Removes Obstacles (rtar-gagegs-sel); those given in a manner which Reveals the Hidden (gab-pa mngon-phyung); and those given in the manner of Exegeses which are Naturally Clear (bshad-pa rang-gsal-gyi tshul). 331
FOUR SUPERIOR COMMITMENTS lhag-pa'i dam-tshig bzhi
According to Anuyoga, there are no limits to guard because the essence of the ultimate commitment is free from transgressions and violations; there is exclusive plainness and evenness because the forms of the subject-object dichotomy have been transcended; these are gathered in the single expanse of the mind-as-such; and there is the commitment of reality itself. Refer to Jamg6n Kongtrtil, shes-bya kun-khyab mdzod, Vol. 2, (p. 189). 367
FOUR SUPPORTS FOR MIRACULOUS ABILITY rdzu-'phrul rkang bzhi, Skt. calviira
The support for miraculous ability which combines the contemplation of aspiration with the volition to renounce ('dun-pa'i ting-nge-'dzin spang-ba'i 'du-byed-dang ldan-pa'i rdzu-'phrul-gyi rkang-pa, Skt. chandasamiidhipra- hdrJasan:tskdrasamanvdgatarddhipdda); the support for miraculous ability which combines the contemplation of the mind with the volition to renounce (sems-kyi ting-nge-'dzin spang-ba'i 'du-byed-dang ldan-pa'i rdzu-'phrul-gyi rkang-pa, Skt. cittasamddhiprahdrJasan:tskiirasamanviigatarddhipdda); the sup- port for miraculous ability which combines the contemplation of perseverance with the volition to renounce (brtson-'grus-kyi ting-nge-'dzin spang-ba'i 'du-byed- dang ldan-pa'i rdzu-'phrul-gyi rkang-pa, Skt. v'iryasamddhiprahdrJasan:tskiira- samanvdgatarddhipdda); and the support for miraculous ability which com- bines the contemplation of scrutiny with the volition to renounce (dpyod-pa'i ting-nge-'dzin spang-ba'i 'du-byed-dang ldan-pa'i rdzu-'phrul-gyi rkang-pa, Skt. 236
FOUR SYLLABLES yi-ge bzhi-pa
See THREE MOVEMENTS WITH REFERENCE TO THE FOUR SYLLABLES
Four
' and kali being the name for the
FOUR
T ANTRAPIT AKA rgyud-sde bzhi
Kriyatantra, Ubhayatantra or Caryatantra, Yogatantra and Unsurpassed Yogatantra. Also referred to as the FOUR CLASSES OF T ANTRA. 32-4,203, 263, 268-74
T ' " Y APPEARANCES snang-ba bzhi
he VISIOnary appearance of the d' .
sum-gisnang-ba),thevisionaryap nect ofreality(chos-nyidmngon-
FOUR TEMPORAL AGES dus bzhi, Skt. caturyuga
The perfect age (rdzogs-ldan, Skt. krtayuga), the age of "threes" (gsum-ldan, Skt. tretdyuga), the age of "twos" (gnyis-Idan, Skt. dvdparayuga) and the age of degeneration (rtsod-Idan, Skt. kaliyuga). The names are derived from the ancient Indian game of four-sided dice, "perfection" being the score of four,
pearanceofthecessationofeli' . - a an t e visionary snang-ba). 38 332 339 341 3 ngmgto reahty(chos-nyid-du 'dzin-pazad-pa'i
FO
second-place a three, third-place a two lowest score, a one. 268-9
FOUR TEMPORAL DIMENSIONS dus bzhi past ('das-pa), present (da-lta-ba)
139
tIme (ma-nges-pa'i dus). Also refl d ' FOUR TIBET AN PROVINCES bod ru bzhi
Uru and Yoru in Central Tibet, with Yeru and Rulak in Ts FOUR TIMES dus bzhi
.
ang. 708
The FOUR TEMPORAL DIMENSIONS.
244, 307, 633, 915, 916 FOUR TRANSMITTED PR
ECEPTS, LINEAGE OF bka'-bzhi b d The transmitted precepts of the G S . rgyu -pa
Saraha, Lohipa Darikap- _ descended through Vaj- cepts of the Father and TIlopa; the transmitted pre-
dbang-phyug blo-gros rin-chen N- _. Guhyapati, Sa-bcu
mitred precepts of the M th' agarJuna,MatanglpaandTilopa;thetrans- S 0 er tantras which d d d
Thang-Io-pa, Shin -10- e th. rough Sumati
transmItted precepts of inne d' g pa, and Tllopa; and the D rra lancewhichdes d d h
. ombl Heruka, Bi-na-sa Kambal -d I E G ' ,apa a
cen e trough Vajrapani ndrabh-t' dT' . , u an Ilopa. Refer to
. . SmIth's introduction to Bk '-b 'd
a rgyu Gser-phren, (p. 3n. ). 853
FOUR TRUTHS bden-pa rnam bzhi Skt Th '
_
. caturaryasatya
e of suffering (sdug-bsngal-gyi bden-
of the orIgin of suffering (ku -'b . pa, Skt. the truth t h f· n yung-gzbden-pa Skt d
rut 0 Its cessation ('gog-pa'i bden- a . " samu ayasatya), the
the path (lam-gyi bden-pa Skt . ,
pertam are the present futu
_ p , Skt. mrodhasatya) and the truth of
rean past Thetwelv taug t are as follows' Suffe' . h" .
. margasatya) Theth d .
.
ree tImes to which they
h '
b HerIng IS t IS It can be b d .
a a. ndoned; the cessation of suffering is 'h" a an It has been
verIfied; the path to the c . f t IS, It can be verIfied, it has been d . essatIOn 0 suffering is th' .
d· d . nng IS t IS, It can be dia d'
Iagnose ; the origin of sue'e" . h' . gnose , It has been
an n has been developed. 23-4 137 153 188 FOU ' , ,
RUNIONS sbyor-ba bzhi, Skt. caturyoga These are the FOUR B
IS, I t can be developed ,224-7,230,421,423,946
277 RANCHES OF RITUAL SERVICE AND ATTAINMENT. FOUR VISIONAR
e (
nee nyams gong-'phel-ba'i
pearanceofmcreasi g .
b ) . . n contemp1atIveexperi_
snang- a , the VISIOnary
e Imn of awareness (rig-p t h d h . appearance of reaching
th l' .
ap a s a -p ebs-kYl snang b) d h
' , , ,43,371,971 UR WAYS OF DEATH 'chi-lugs bzhi
Those of dissolving into space (nam-mkh ' .
the manner of an awareness-hold . , a. ), crematIOn (me-dpung), death in
According to Tsele Natsok R
edr celestial flight (mkha'-'gro).
ang roI, bar-do 1 spyi-don fol 8b 1 3 h
' . . - , t ese are
'
e (ma- ongs-pa) and indefinite
futur
erre to as the FOUR TIMES 125
.
e ways m which they are
140
Glossary ofEnumerations
. . (1) bod described respectIvely as follows. y
.
and mind dissolve in the emptmess
·thin and without a vase merge
of the buddha-body of reality, as the space a fire with no more fuel; (3)
FIVE BASIC POINTS gzhi lnga
These five points proclaimed by Mahadeva were: that arhats were in a position to answer others (gzhan-la gdab, Skt. pratyuttara), that they had ignorance (mi shes-pa, Skt. ajfiiinata), doubt (yid-gnyis, Skt. vimati), imagina- tion (yongs-su brtags-pa, Skt. parikalpa) and were able to maintain themselves (bdag-nyid gso-bar byed-pa, Skt. The enumeration given here follows Blue Annals, pp. 28-9; and Taranatha, History ofBuddhism in India, pp. 80-1. However, cf. HBI, pp. 300ff. , for variant lists derived from other traditions. 429
FIVE BUDDHA-BODIES sku lnga, Skt. pancakaya
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. nirmar;akaya), the body of awakening (mngon-byang-gi sku, Skt. abhisambodhikaya) and the body of indestructible reality (rdo-rje sku, Skt. vajrakaya). 18, 19, 128, 139-40, 282, 363, 568, 594, 924
FIVE BUDDHA FAMILIES rigs lnga
See FIVE ENLIGHTENEDIBUDDHA FAMILIES
FIVE CERTAINTIES nges-pa lnga
These are the attributes of the body of perfect rapture, namely, those of the
b ks· (2) one passes away 1 (4) when the vase rea , d. l·k an awareness-holder; and
even
·th light and one 1es 1 e d· spaceis 1e W1 r . hthebodyandsoone 1esasa
fill d
though one dies, one need not re mqUls
sky-farer. 543 FOUR WAYS OF LIB
body, speec an , . f death. liberation by wearing rtags- intermediate state of reality at the. tIme °h d t 'the shoulders head and heart
ERATION grol bzhi
Liberation by seeing bO (thos-grol) the nature of the
b·
h d mind· hberatIon Y e . (b
eO' fd th orwornbymantrmsm
. t a which 1S attac
grol) a d1agram or yan r . . the topknot of theu bra1 e
at the moment 0 e a , .
·b . by tastmg (myang-gro
l) hen the flesh of one who w
h
hair; and h eratlon . ) been born a brahman (i. e. a vegetarian
.
b dhisattva over seven succeSS1ve
lives is consumed. 748 FOUR YOGAS rnal-'byor bzhi
These are explained in the context 0 33, 272
fY
t ntra under the FOUR MIRACLES. oga a
or a
0
. ,. 1g lnga RANCE (TO MAHAYOGA) Jug-pa zyan- a
b fore birth (skye-ba bar-ma) and the e
f · lisation through the creatlOn V1sua d )
·d) the lunar throne (zla-g an , . c11. ptmess(stong-pa-nyz, . 1
stage 1S as 10 ows. em . -'b ) the hand 1mp ements I f b ddha speech (gsung yzg ru, d f
the seed-syllab es 0 u - h ) and the complete bo y 0
symbolic of buddha-mind 645, 703
the deity (sku yongs-rdzogs) . , , . 1
F THE KNOW ABLE) shes-bya thams-cad gzhz nga,
perfected teacher (ston-pa), teaching (bstan-pa), retinue (,khor), place (gnas) and time (dus). Also known as the FIVE EXCELLENCES. 117, 123, 145
FIVE
FIVE ASPECTS OF THE EN:
.
Death ('chi-ba), the mtermed1ate state
. .
FIVE
CHARACTERISTIC CONSORTS PROPHESIED BY P ADMASAMBHA V A
ldan gzungs-ma lnga
mtshan-
THREE PHASES OF LIFE. 278-9
b an -chub-pa lnga, Skt. pancabhzsambodhz .
Mandarava, Kalasiddhi, Yeshe Tshogyel, SakyadevI of Nepal and Trashi Khyedren, the princess of Mon. 773
FIVE A W AKENINGS mngon-par y g
t the sequence 0
FIVE
(BASIC) CA TEGORIES (0 Skt. jneyani panca . _.
FIVE CLASSES OF BEINGS 'gro-ba lnga, Skt. pancagati
Gods, humans, animals, tormented spirits and denizens of hell. 414
FIVE CLASSES OF MEANS FOR A TT AINMENT OF THE DEITIES OF PRISTINE COGNITION ye-shes lha'i sgrub-sde lnga
Those of the deities Yamantaka, Hayagrlva, Srlheruka, or Mahot- tara, and VajrakIla. 361-2
FIVE COMPONENTS phung-po lnga, Skt. paficaskandha
Form (gzugs-kyi phung-po, Skt. rnpaskandha), feelings (tshor-ba'i phung- po, Skt. vedanaskandha), perceptions (,du-shes-kyi phung-po, Skt. sa'! ljfia- skandha), habitual tendencies ('du-byed-kyi phung-po, Skt. san;,skaraskandha), and consciousness (rnam-shes-kyi phung-po, Skt. vijfianaskandha). 13,20,25, 55-6, 160-1, 170, 213
FIVE COMPONENTS (OF THE ENLIGHTENED ONES) (mi-mnyam-pa dang mnyam- pa'i) phung-po lnga, Skt. asamasamapaficaskandha
The component of moral discipline (tshul-khrims-kyi phung-po, Skt. Sfla- skandha), the component of contemplation (ting-'dzin-gyi phung-po, Skt. samadhiskandha), the component of discriminative awareness (shes-rab-kyi
phung-po, Skt. prajfiiiskandha), the component ofliberation (rnam-par grol-ba'i phung-po, Skt. vimuktiskandha) and the component of the vision of the liber-
According to Yogatan ra,.
According to the thes b
. . d (gtso- 0 sems,
Skt citta) . ,
hich represent the buddhas
e are the forms that appear (snang-ba
the concomitant (. Skt rapa), the dommant mm . ·k) disJ·unct conditions ml- . 'kh d ms byung Skt. caztaSl a , d d n
mental events ( or- use -. ' k- ) and the uncompoun e e - 'z· 'du-bl\led Skt. cittaVlprayuktasan;,s ara
ldan-Pa J ' ta 24 156-7 tities ('dus-ma-byas-pa, Skt. asan;,skr ). ,
FIVE BASIC COMMITMENT
r
h According to Kriyatantra, t ese are n
S
. . h·gh bed or meditatIon ottosleepona 1 . k
t (sha mi-za), not to drin
. a) or
t garlic (sgog-pa mz-z ,
. I I ba log-pa'i
tsa-ba dam-tshig lnga
l b · bya) not to eat mea throne (khri-la nya - ar mz- ,
ale, i. e. alcohol (chang mi-btung) and not to ea
radishes (la-phug mi-za). 350 FIVE BASIC PHILOSOPHICAL VIEWS
rtsa-ba'i grub-mtha' lnga
OF OUTSIDERS phyz-ro ta-
F THE EXTREMIST MASTERS.
The views ofthe FIVE SOPHISTIC SCHOOLS 0 82
. ·dd
,
as
Four- Five 141
142 Glossary ofEnumerations
, ' _ ar
"
ol-ba'i ye-shes mthong-ba l phung-po, Skt.
FIVE ELEMENTAL PROPERTIES khams lnga, Skt. pancadhatu
There are five properties compounding external objects through the five elements, namely, the property of space which embraces the sense organs, the property of cohesion which embraces names, the property of solidity which produces the basis of the body, the property of heat which brings objects to maturity and the property of movement which supports all moving worlds. Refer to Longcenpa, Treasury o/the Supreme Vehicle, p. 75. Altern- atively, this expression may be synonymous with the FIVE ELEMENTS. 20, 125
FIVE ELEMENTS 'byung-ba lnga
See FIVE (GROSS) ELEMENTS
ated pristine cogmtIOn (rnam. p vimuktijfiiinadarsanaskandha), Mvt, (1
Desire ('dod-chags, Sk1. raga), hat
_ ) and envy (phra-dog, Sk1. 'irsya). Ii;a;;4
,
Skt Also known as the FIVE POISONS.
mug, Sk1. moha), pride (nga-rgyal,
FIVE CONQUERORS rgyal-ba lnga
These are the FIVE TEACHERS. 125
gr 04-8
125
S n on-mongs lnga, Skt. pancaklesa
FIVE CONFLICTING EMOTION _ Y red (zhe-sdang, Skt. delusion (gti-
ERIENCES ting-nge-'dzin nyams lnga
FIVE CONTEMPLA TIVE EXP . ces relating to the creation and
According to Mahayoga, these five
, (gYo) attammen
perfection stages are,: wavenng ' ) 34 278 (brtan) and conclusIOn (mthar-phym. ,
rig-pa'i
dbang lnga
NKIND bud-med-kyi skyon lnga
FIVE DEFECTS OF WOMA. . The Collected Works ofLongdol Lama, p. 1455,
han-La sems-pa), to harbour great these are to desire other men (skyes- hgz l phrag-dog-che) to have ill will jealousy for other women (bud-med gz a) nd to be ignorant
ms-pa ngan), to be very stingy (ser-sna-c e a (se , 418
FIVE EMPOWERMENTS (OF THE SECRET NUCLEUS) (gsang-snying-gi) dbang lnga These are also known as the five empowerments of ability (nus-pa'i dbang lnga), which are included among the FIFTEEN ORDINARY SACRAMENTS OF EMPOWERMENT, namely, the empowerment of the listener (nyan-pa'i dbang) which is that of Ratnasambhava, the empowerment of the meditator (bsgom-pa'i dbang) which is that of the empowerment of the expositor (,chad-pa'i dbang) which is that of Amitabha, the empowerment of enlightened activity (phrin-las-kyi dbang) which is that of Amoghasiddhi and the empowerment of the king of indestructible reality (rdo-rye rgyal-po'i dbang) which is that of the FIVE ENLIGHTENED FAMILIES. Refer to Longcenpa, Dispelling Darkness in the Ten Directions, pp. 372-6 (GGFTC, pp. 871-7). 915
FIVE ENLIGHTENED ACTIVITIES phrin-las lnga
Pacification of suffering and its causes (sdug-bsngal rgyu-bcas zhi-ba), enrich- ment of excellent provisions (legs-tshogs rgyas-pa), overpowering those who require training (gdul-bya dbang-du mdzad), wrathfully uprooting those who are difficult to train (gdul-dka'-rnams drag-pos tshar-bcad-pa) and spontane- ously accomplishing whatever emerges without effort (rtsol-med-du 'byung-ba lhun-grub). 283
FI'! E ENLIGHTENED A TTRIBUTES yon-tan lnga
Pure buddha-fields (rnam-par dag-pa'i zhing-khams), immeasurable celestial palaces (rgya-tshad-bral-ba'i gzhal-yas khang), radiant and pure rays of light (gsal-zhing dag-pa'i 'od-zer), exalted thrones (khyad-par 'phags-pa'i gdan-khri) and the rapturous enjoyment of acting as desired (dgyes-mgur spyod-pa'i longs- spyod). 283
FIVE ENLIGHTENED/BUDDHA FAMILIES rigs lnga, Skt. paiicakula
The Tathagata or Buddha family (buddha rigs or de-bzhin gshegs-pa'i rigs, Skt. tathagatakula), the Vajra family or family of Indestructible Reality (rdo- rye'i rigs, Skt. vajrakula), the Jewel family (rin-chen rigs, Skt. ratnakula), the Lotus family (padma rigs, Skt. padmakula) and the Action family (las-kyi
According to Longdol Lama,
pa
(rtag-tu ma-ng bya-byed).
FIVE DISTINCTIONS (BETWEEN THE
nang-gi) khyad-par lnga
According to Dropukpa, these are t e bI -pa) empowerment (dbang), con- of acquiring accomplishment (dngos-gru en ,
duct (spyod-pa) and result ('bras-bu). 346-8
FIVE DOCTRINES chos lnga"
I the context in whiCh thIS appears
e:umeration has not been identified.
in Fundamentals, p. 128, the precise
).
,
.
t (thob) skill (goms), firmness
,
d h ' OUTER AND INNER TANTRAS) (rgyu p Yl-
_ F THE DESCENT TO LANKA) chos lnga, FIVE DOCTRINES (OF THE SUTRA 0
h distinctions of view (lta-ba), the mode
"L
Sk - ) causal charactensticS r , d g
name (ming, 1. nama, , e enuine pristine cognition (yang a - thoughts (rnam-rtog, gb lute (de-bzhin-nyid, Sk1. tathata). pa'iye-shes, Skt. samyagjnana) and t e a so
216
FIVE EIGHT, TEN AND ALL THINGS TO BE
RENOUNCED spang-bya lnga-brgyad-
, bcu-dang thams-cad
b
d f r laymen (dge- snyen,
Skt upasaka) are killing, . ed
. k -
pancadharma
Following Suzuki's Studws m the an ava, a. (gy:-mtshan Sk1. nimitta),
The five to be renounce 0, d alcohol; the eight to be renounc stealing, falsehood, en-gnas, Skt. upavasa) are those by observers of the punficatory ast Y, ing and the wearinr of orna-
five with the addition of afternoon Sk1. srama'I'Jera) ments' the ten to be renounced b y , and high thrones or beds, the eight with the addition of (dge-slong, Skt. ,
and all things which are to be renounce d rl'bed in the d fift three vows esc
are the twO hundred an. y- of the Vinaya. 226 and in the other transmisstonS
t -ra Sutra
pp. 154-63, these are
, _
Skt
.
FIVE
EMPOWERMENTS OF A W ARENESS
The common empowerments of water, crown, vajra, bell and name, the first
two of which are conferred in Kriyatantra and the last three in Ubhayatantra. 354
Five 143
144 Glossary ofEnumerations
rigs, Skt. karmakula).
