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-'''[[The Rangjung Yeshe Gilded Palace of Dharmic Activity]]''' (Front Cover)
-Go To:
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-four attractive qualities of a bodhisattva, or four ways of gathering beings who need to be benefited (bsdu ba'i dngos po bzhi). (1) To please them with presents (sbyin pa), (2) to please them by saying gentle things suited to their minds (snyan par smra ba), (3) to teach them in accordance with their needs and capacities (don spyod pa), (4) to behave and practice in accordance with what one teaches (don mthun pa). [MR-ShabkarNotes]
-four attractive qualities of a Bodhisattva, or four ways of gathering beings who need to be benefited (bsdu ba'i dngos po bzhi): 1) to please them with presents, 2) to please them by saying gentle things suited to their minds, 3) to teach them in accordance with their needs and capacities, and 4) to behave and practice in accordance with what one teaches. [MR-ShabkarNotes]
-four attributes of a virtuous practitioner (dge sbyong gi chos bzhi) [LW1] [RY]
-four attributes of a virtuous practitioner; expl. [LWx] [RY]
-four basic practices of the Kagyu lineage are: (1) The view--of Mahamudra (phyag rgya chen po) (2) The meditation--the Six Yogas of Naropa (naro chos drug) (3) The action--the Six Cycles of Even Taste (ro snyoms skor drug) (4) The profound path--Guru Yoga (lam zab bla ma'i rnal 'byor). The guru yoga mentioned here is likely to be the secret Guru Yoga associated with the yogic exercises. [MR-ShabkarNotes]
-four basic practices of the kagyu lineage. (1) The view--of Mahamudra (phyag rgya chen po), (2) the meditation--the Six Yogas of Naropa (naro chos drug) (3) the action--the Six Cycles of Even Taste (ro snyoms skor drug), (4) the profound path--Guru Yoga (lam zab bla ma'i rnal 'byor). [MR-ShabkarNotes]
-four boundless thoughts (tshad med bzhi) are boundless loving-kindness (byams pa tshad med), boundless compassion (snying rje tshad med), boundless sympathetic joy (dga' ba tshad med), and boundless equanimity (btang snyoms tshad med). They are boundless because the number of beings to whom they apply is boundless, the motivation to benefit them is boundless, the virtues of doing so are boundless, and the excellence of the result is boundless. [MR-ShabkarNotes]
-four boundless thoughts (tshad med bzhi). Boundless loving-kindness, boundless compassion, boundless sympathetic joy and boundless equanimity. They are boundless because the number of beings to whom they apply is boundless, the motivation to benefit them is boundless, the virtues of doing so are boundless, and the excellence of the result is boundless. [MR-ShabkarNotes]
-Four Brahma Abodes (tshangs pa'i gnas pa bzhi) [LW1] [RY]
-Four Brahma Abodes; expl. [LWx] [RY]
-four branches of approach and accomplishment (bsnyen sgrub yan lag gzhi). These four belong to the development stage (bskyed rim). during which one visualizes wisdom deities and recites their mantras. First one "approaches" or "serves" (bsnyen) the deity by familiarizing oneself with the practice; one "approaches further" (nye bsnyen) by undertaking mantra recitation, visualization, etc.; one "accomplishes" (sgrub) the deity by mastering these practices; and, finally, one achieves the "great accomplishment (sgrub chen) by becoming one with the deity's wisdom nature. See YZ, vol. 40, pp. 121ff. [MR-ShabkarNotes]
-four causal forms; listing of [LW1] [RY]
-four causal forms; listing of [LWx] [RY]
-Four circular empowerments (zlum po bzhi dbang). Synonym for the four empowerments. [RY]
-Four classes of dakinis (mkha' 'gro sde bzhi). The dakinis of the four families of vajra, ratna, padma, and karma. They are spiritual beings who carry out the four activities of pacifying, increasing, magnetizing, and subjugating. [RY]
-four classes of tantra (rgyud sde bzhi). Kriya, Upa, Yoga, and Anuttara. [MR-ShabkarNotes]
-Four common karmas (thun mong gi las bzhi). See Four activities. [RY]
-four contemplations (bsam gtan bzhi). The first involves both discursive thoughts (rtog pa) and examination (dpyod pa). The second is sheer examination devoid of discursive thoughts. The third is free from both examination and discursive thoughts. The fourth is attention (yid la byed pa) united with bliss (dga' ba). See YZ, vol.39, p.* [MR-ShabkarNotes]
-four continents (gling bzhi), listing of [LW1] [RY]
-Four continents (gling bzhi). The four continents surrounding Mount Sumeru: Superior Body, Jambu Continent, Cow Utilizing, and Unpleasant Sound. [ZL] [RY]
-Four continents (gling bzhi). The four continents surrounding Mount Sumeru: Superior Body, Jambudvipa, Cow Enjoyment, and Unpleasant Sound. [RY]
-four continents (gling bzhi); listing of [LWx] [RY]
-four correct discriminations (so so yang dag rig pa bzhi); listing [LW1] [RY]
-Four Cycles of Guru Sadhana (bla sgrub skor bzhi), details of lineage by Jamgön Kongtrül [LW1] [RY]
-Four Cycles of Guru Sadhana. [RY]
-Four Cycles of Guru Sadhana; details of lineage by Jamgön Kongtrül; [LWx] [RY]
-Four Cycles of Nyingthig (snying thig skor bzhi). The chief disciple of Manjushrimitra, the great master known as Shri Singha, divided the Instruction Section into The Four Cycles of Nyingthig: the Outer, Inner, Secret, and Innermost Unexcelled Cycles. [RY]
-Four Demons, or Maras; (bdud bzhi) phung po (tshang pa ser po), nyon mong (dbang phyug dkar po), lha bu (lha dbang kham ser), 'chi bdag (phyab 'jug nag po) [MR]
-Four dharmas of the Kadampas; (dka' gdams chos bzhi) : Base your life on the dharma,, Base your dharma on a humble life,, Base your humble life on the thought of death,, Base your death on a lonely cave. [MR]
-four dharmas of training in virtue (dge sbyong gi chos bzhi). Not returning anger for anger, insult for insult, slander for slander, blow for blow. [MR-ShabkarNotes]
-Four Dhyana Realms (bsam gtan gyi gnas ris bzhi); in the Realm of Form [LW1] [RY]
-Four Dhyana Realms; in the Realm of Form; expl. [LWx] [RY]
-FOUR DHYANA STATES OF SERENITY (snyoms 'jug gi bsam gtan bzhi). The first dhyana is a state with both concept and discernment. The second dhyana is a state without concept but with discernment. The third dhyana is a state without delight but with bliss. The fourth dhyana is a state of equanimity.[AL] [RY]
-four dhyanas (bsam gtan bzhi) [LW1] [RY]
-four dhyanas (bsam gtan bzhi): The first dhyana is a state with both concept and discernment. The second dhyana is a state without concept but with just discernment. The third dhyana is a state without delight but with bliss. The fourth dhyana is a state of equanimity. [RY]
-four dhyanas; detailed expl.; listing of [LWx] [RY]
-Four districts of Tibet (bod ru bzhi). Four areas in Central Tibet flanking the rivers Kyichu and Tsangpo. [ZL] [RY]
-four districts of u and tsang (bar dbus gtsang ru bzhi). Initially, during the reign of King Songtsen Gampo, the Four Regions in U and Tsang were described as follows: In U (dbus): 1) Uru (dbu ru), all the regions on the left banks of the Kyichu River, and of the Tsangpo River, after Chaksam, where the Kyichu and Tsangpo meet; 2) Yoru (g.yo ru), the regions on the right banks of these two rivers. In Tsang (gtsang): 3) Yeru (g.yas ru), the Right Region (on the right bank of the Tsangpo which flows from Mt Kailash), and 4) Ru lag (ru lag) on the left bank of the Tsangpo. More recently, they have been described as In U: 1) Puru (spus ru) and 2) Gungru (gung ru) In Tsang: 3) Yeru (g.yas ru) and 4) Yönru (g.yon ru) For a discussion of this see AC, pt. 1, p.4. CN. [MR-ShabkarNotes]
-four districts of Ü and Tsang; listing of [LW1] [RY]
-Four Districts of U-Tsang (bar dbus gtsang ru bzhi): According to AC Vol. I, p.4. and CN, p.* , initially, during the reign of Songtsen Gampo the Four Regions in U and Tsang were described as follows: In U (dbus): 1) Uru (dbu ru) all the regions on the left banks of the Kyichu River, and of the Tsangpo River, after Chaksam, where the Kyichu and Tsangpo meet. 2) Yoru (g.yo ru), the regions on the right banks of these two rivers. In Tsang (gtsang): 3) Yeru (g.yas ru), the Right Region (on the right bank of the Tsangpo which flows from Mt Kailash) and 4) Ru lag (ru lag) on the left bank of the Tsangpo. More recently, they have been described as: In U: 1) Puru (spus ru) and 2) Gungru (gung ru). In Tsang: 3) Yeru (g.yas ru) and 4) Yönru (g.yon ru). [MR-ShabkarNotes]
-Four domains of the Realm of Form (gzugs khams kyi gnas ris bzhi). The abodes of beings who have cultivated the meditative states of the 'four dhyanas.' [RY]
-four elements ('byung ba bzhi). Earth (sa), water (chu), fire (me), wind (rlung), and space (nam mkha'). [MR-ShabkarNotes]
-four empowerments (dbang bzhi) [LW1] [RY]
-four empowerments (dbang bzhi). 1) The vase empowerment (bum dbang), 2) the secret empowerment (gsang dbang), 3) the wisdom empowerment (shes rab ye shes kyi dbang), and 4) the precious word empowerment (tshig dbang rin po che). Within Atiyoga (rdzogs chen), the four empowerments are 1) elaborate (spros bcas), unelaborate (spros med), very unelaborate (shin tu spros med), and utterly unelaborate (rab tu spros med). [MR-ShabkarNotes]
-Four empowerments (dbang bzhi). The empowerments of vase, secret, wisdom-knowledge and precious word. [RY]
-Four empowerments (dbang bzhi). The vase, secret, wisdom-knowledge and precious word empowerments. Padmasambhava says in the Lamrim Yeshe Nyingpo: "The vase empowerment which purifies the body and the nadis is the seed of the vajra body and nirmanakaya. The secret empowerment which purifies the speech and the pranas is the seed of the vajra speech and sambhogakaya. The phonya empowerment which purifies the mind and the essences is the seed of the vajra mind and dharmakaya. The ultimate empowerment which purifies the habitual patterns of the all-ground is the seed of the vajra wisdom and svabhavikakaya." [ZL] [RY]
-Four empowerments (dbang bzhi). The vase, secret, wisdom-knowledge and precious word empowerments. Padmasambhava says in the Lamrim Yeshe Nyingpo: …The vase empowerment that purifies the body and the nadis is the seed of the vajra body and nirmanakaya. The secret empowerment that purifies the speech and the pranas is the seed of the vajra speech and sambhogakaya. The phonya empowerment which purifies the mind and the essences is the seed of the vajra mind and dharmakaya. The ultimate empowerment which purifies the habitual patterns of the all-ground is the seed of the vajra wisdom and svabhavikakaya.† [Bardo Guide 91] [RY]
-four empowerments; expl.; listing of; [LWx] [RY]
-Four extremes (mtha' bzhi). Existence and non-existence, both and neither. [RY]
-four female gatekeepers [LW1] [RY]
-Four Formless Realms (gzugs med kyi khams bzhi). The four unenlightened meditative states of dwelling on the thoughts: Infinite Space, Infinite Consciousness, Nothing Whatsoever, and Neither Presence Nor Absence [of conception]. [RY]
-Four formless spheres of finality (gzugs med kyi skye mched mu bzhi). See 'Four Formless Realms.' [RY]
-four formless states (gzugs med bzhi). :See also four states of formless spheres; karmic cause and effect [LW1] [RY]
-four formless states (gzugs med kyi gnas bzhi). Infinite space (nam mkha' mtha' yas), infinite consciousness (rnam shes mtha' yas), nothing at all (ci yang med pa), and neither perception nor non-perception ('du shes med 'du shes med min). See YZ, vol.38, p.* [MR-ShabkarNotes]
-FOUR FORMLESS STATES OF SERENITY (gzugs med kyi snyoms 'jug bzhi). See 'Formless Realms.'[AL] [RY]
-four formless states; karmic cause and effect; see also 'four states of formless spheres' [LWx] [RY]
-Four gate keepers (sgo ba bzhi). Acala, Yamantaka, Hayagriva, and Amritakundali. [RY]
-four grand snow mountains (bod kyi gangs chen bzhi), listing of [LW1] [RY]
-four Great Kings (rgyal chen bzhi). The four great Kings of the four sides of Mount Meru. At the beginning of the retreat, they are invoked and asked to reside within their representation upon the retreat boundary marker, and use their powers of protection until the retreat is concluded. This marks the boundary beyond which people cannot pass or enter. [Peter Roberts]
-Four Great Rivers of Transmissions (bka' babs kyi chu bo chen po bzhi). The rivers of empowerment of yidam, tantric scriptures, spiritual friend, and of the expression of awareness. These four transmissions originate from, respectively, Garab Dorje, King Jah, Buddhaguhya and Shri Singha. [ZL] [RY]
-Four Great Sorcerers (mthu bo che mi bzhi). [ZL] [RY]
-Four guardian kings {rgyal chen bzhi}. The four world guardians. Dhritarashtra in the east, Virudhaka in the south, Virupaksha in the west, and Vaishravana in the north. [RY]
-four guests (mgron po bzhi). 1) the Three Jewels, the Buddhas and Bodhisattvas who elicit faith and respect, 2) the protectors of the Dharma, who are endowed with excellent qualities, 3) sentient beings, who deserve our compassion, and 4) negative harmful spirits, to whom we must repay karmic debts. [MR-ShabkarNotes]
-Four Hundred Verses [of Yogic Deeds]; Catuhshataka-shastra-karika; (rnal 'byor spyod pa bzhi brgya pa); Aryadeva, 2nd century. [PK] [RY]
-Four Immeasurable - love, compassion, joy, equanimity. [RY]
-Four immeasurables (tshad med bzhi). Compassion, love, joy and impartiality. [RY]
-Four immeasurables (tshad med bzhi). Compassion, love, joy and impartiality. Also called the 'four abodes of Brahma' because their cultivation causes rebirth as the king of the gods in the Realm of Form within samsaric existence. When embraced by the attitude of bodhichitta, the wish to attain enlightenment for the welfare of others, their cultivation causes the attainment of unexcelled buddhahood. [ZL] [RY]
-four immeasurables (tshad med bzhi); Dhyana Realms; four samadhis; identity of; listing of [LW1] [RY]
-four immeasurables. Compassion, love, joy and impartiality. Also called the 'four abodes of Brahma' because their cultivation causes rebirth as the king of the gods in the Realm of Form within samsaric existence. When embraced by the attitude of bodhichitta, the wish to attain enlightenment for the welfare of others, their cultivation causes the attainment of unexcelled buddhahood.[Primer] [RY]
-Four Joys - each of the four joys is associated with one of the four chakras: Awakened Joy (forehead chakra): Joy of Limitless Good Qualities (throat chakra); Supreme Joy of the Mahamudra (heart chakra); and Spontaneous Transcendent Awakened Joy (navel chakra). [RY]
-four joys (dga' ba bzhi) [LW1] [RY]
-Four joys (dga' bzhi). Joy, supreme joy, non-joy, and innate joy. [RY]
-four joys, (dga' ba bzhi) ananda. The four joys are associated with the third abhiseka: joy (S: ananda, perfect joy (S: paramananda), joy of cessation (S: viramananda), and coemergent joy (S: sahajananda). [Rain of Wisdom]
-four joys; listing of; [LWx] [RY]
-Four karmas (las bzhi). See Four activities. [RY]
-Four kayas - see Three Kayas. [RY]
-Four kayas (sku bzhi). The three kayas plus svabhavikakaya. [RY]
-four kayas (sku bzhi); listing [LW1] [RY]
-four kayas. See kayas and wisdoms [LW1] [RY]
-four kayas; listing of; see also 'kayas and wisdoms' [LWx] [RY]
-Four kinds of activities (phrin las rnam pa bzhi). See Four activities. [RY]
-four kinds of verbal nonvirtues. See ten nonvirtues [LW1] [RY]
-four kinds of verbal nonvirtues; see 'ten nonvirtues' [LWx] [RY]
-Four legs of miraculous action (rdzu 'phrul gyi rkang pa bzhi). Determination, discernment, diligence, and samadhi; perfected on the greater path of accumulation. [RY]
-four legs of miraculous action (rdzu 'phrul gyi rkang pa bzhi); listing of [LW1] [RY]
-Four levels of emptiness (stong pa bzhi). Emptiness, special emptiness, great emptiness, universal emptiness. [RY]
-four liberating paths; listing of the four yogas [LW1] [RY]
-Four liberations (grol ba bzhi ldan), the four liberations through seeing, hearing, remembering and touching. [RY]
-four liberations (grol ba bzhi), listing of [LW1] [RY]
-four liberations; listing of [LWx] [RY]
-four limiting concepts (spros pa'i mtha' bzhi). Conceiving of reality in terms of existence and nonexistence, eternity and nothingness. [MR-ShabkarNotes]
-four limits of impermanence; listing of [LW1] [RY]
-Four magical powers (rdzu 'phrul bzhi). In the general vehicles, the 'four legs of miraculous action' (rdzu 'phrul gyi rkang pa bzhi) are mentioned as intention, determination, diligence, and discernment; four causes for achieving the power of superknowledge. In Vajrayana, 'four magical displays' (cho 'phrul bzhi) are mentioned as being samadhi, consecration, conferring empowerment, and making offerings. [RY]
-four main traditions of tibetan buddhism (bod kyi chos lugs chen po bzhi). Nyingma (rnying ma), Kagyu (bka' brgyud), Sakya (sa skya), and Geluk (dge lugs). [MR-ShabkarNotes]
-Four major and eight minor temples (gling bzhi gling phran brgyad). The temples positioned around the central temple of Samye. Listed in Chapter Eleven. [ZL] [RY]
-Four Major Sections of Yoga Tantra (yo ga'i rgyud sde chen po bzhi). Listed in Chapter 12. [ZL] [RY]
-Four major sets of teaching (skor tsho chen po rnam pa bzhi). Four divisions of Lamey Tukdrub Barchey Künsel. Sheldam Nyingjang, Ladrub, Koljang, and Khyepar gyi lha bzhi. [RY]
-Four major sets of teaching (skor tsho chen po rnam pa bzhi). Four divisions of Lamey Tukdrub Barchey Künsel: The root tantra Sheldam Nyingjang including branch sadhanas, the three versions of Guru Sadhana, the three Concise Manuals, and the sadhanas for the Four Divinities who Dispel Obstacles - Tara, Achala, Dorje Bechon and Mewa Tsekpa. [RY]
-four major transgressions of the monastic vows (pham pa bzhi). To kill a human being, to steal (to take what is not given), to break celibacy, and to lie about one's spiritual attainment (pretending to have attained a high spiritual level, to have experienced visions, etc.). These four are called "defeats" (pham pa), because they make one completely lose one's ordination.  [MR-ShabkarNotes]
-Four Maras (bdud bzhi). Lord of Death, Godly Son, Klesha and Skandha. [RY]
-Four masters for receiving the Four Rivers of Empowerment (dbang gi chu bo bzhi): 1) Garab Dorje (Prahevajra, dga' rab rdo rje) who received the river of empowerment of yidam. 2) King Jah (rgyal po dza:) who received the river of empowerment of tantric scriptures. 3) Buddhaguhya (sangs rgyas gsang ba) [and also sometimes Vimalamitra] who received the river of empowerment of spiritual friend. 4) Shri Singha who received the river of empowerment of awareness play. (DKR) [RY]
-four masters; of Padmasambhava [LW1] [RY]
-four means of attraction (bsdu ba'i dngos po bzhi) [LW1] [RY]
-four means of attraction; detailed expl. [LWx] [RY]
-Four Means of Conversion  (bsdu ba'i dngos po bzhi)- giving, kind words, assisting the development of others, consistency between words and actions. [RY]
-Four means of magnetizing (bsdu ba'i dngos po bzhi). Being generous, uttering kind words, giving appropriate teachings and keeping consistency between words and actions. [RY]
-Four means of magnetizing (bsdu ba'i dngos po bzhi). Being generous, uttering kind words, giving appropriate teachings and keeping consistency between words and actions. Padmasambhava says in the Lamrim Yeshe Nyingpo: Having ripened your own being, gather followers through generosity, Delight them with pleasing words, and comfort them by being consistent. Through giving them counsel to meaningful conduct, establish them temporarily and ultimately, In the full splendor of benefit and well-being. [RY]
-Four means of magnetizing (bsdu ba'i dngos po bzhi). Being generous, uttering kind words, giving appropriate teachings, and keeping consistency between words and conduct. [ZL] [RY]
-Four means of magnetizing (bsdu ba'i dngos po bzhi). Generosity, pleasing speech, appropriate teachings and consistency in behavior. [RY]
-four means of magnetizing, sangraha vastuni; (bsdu ba rnam bzhi). The four ways a bodhisattva gathers students and spreads the dharma: (1) generosity, providing necessities so that students will be attracted to the dharma; (2) praise, being generous in a pleasing and kind way; (3) acting in accord with local customs, so that students will understand the bodhisattva's actions; and (4) actions that benefit students. [Rain of Wisdom]
-four means of magnetizing. Being generous, uttering kind words, giving appropriate teachings and keeping consistency between words and actions. Padmasambhava says in the Lamrim Yeshe Nyingpo: Having ripened your own being, gather followers through generosity, Delight them with pleasing words, and comfort them by being consistent. Through giving them counsel to meaningful conduct, establish them temporarily and ultimately, In the full splendor of benefit and well-being.[Primer] [RY]
-'''[[F continued - F2]]'''
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-'''[[The Rangjung Yeshe Gilded Palace of Dharmic Activity]]''' (Front Cover)
-Go To:
--'''[[A]]''' - '''[[B]]''' - '''[[C]]''' - '''[[D]]''' - '''[[E]]''' - '''[[F]]''' - '''[[G]]''' - '''[[H]]''' - '''[[I]]''' - '''[[J]]''' - '''[[K]]''' - '''[[L]]''' - '''[[M]]''' - '''[[N]]''' - '''[[O]]''' - '''[[P]]''' - '''[[Q]]''' - '''[[R]]''' - '''[[S]]''' - '''[[T]]''' - '''[[U]]''' - '''[[V]]''' - '''[[W]]''' - '''[[X]]''' - '''[[Y]]''' - '''[[Z]]''' -
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