'bras|own effect
'chad|1. the Complete Enjoyment Body of which the continuum is not cut even for a moment as long as the sky remains{PGP-101}; 2. a way that explains the thought [of Buddha]
'char|1. the meaning has not appeared to the mind; 2. with respect to the non-appearance of other appearances ...{TGP 24}; 3. the unerring mode of illusory-like appearance{MSI 424}
'dul bya|special trainees of Guhyasamaja
'dus|1. not included in the other grounds; 2. when they aggregate they do not touch each other
'dzag pa|the continuum of the mind of enlightenment descends and drips ...{TGP}
'dzin|1. thought consciousness conceiving "pot" ; 2. referent object of the conception of self ; 3. a sense direct perceiver apprehending a form ; 4. assumption of Tantric vows ; 5. the conception of true existence/establishment ; 6. the mode of apprehension of the ascertaining consciousness is absorbed in suchness{TGP 28}
'gal ba|1. contradictory with [functioning] thing; 2. the main of the objects of meditation of the three lineages are contradictory
'gros|In short, it is asserted that two types directed outward and one type directed inward are produced at one time.
'jug|1. manifestly entering into the clear light; 2. although that applies to ...; 3. behave like a child; 4. related as a pervader; 5. they definitely enter from the path of accumulation{PGP 77}; 6. one enters into displaying{PGP 86}
'jug pa|1. at the time of such reference{DASI 561.4}; 2. mistaking as one [what is actually not one, this being] in the context of [practical] application {GD:247}; 3. practical point of view {GD:260}
'khon|1. resentment towards leaders; 2. resentment towards friends
'khor gsum|1. [You] have asserted three spheres [of self-contradiction]; 2. non-apprehension of the three spheres [of agent, action, and object as when giving a gift or meditating]
'khrul ba|mistaken with respect to its appearing object
'khums|listened to MaJjushrI and Mutita {GZ/BG 69a.3}
'khur|responsibility of causing them to have happiness
'od gsal|actual clear light
'os|suitable; the quality of being suitable for realization{LWT 103}
'phrad|meeting of sense-power and object{LG}
'phrad pa|one would meet with [the effects of] actions not done [by oneself]{DASI 601.3}
'phrul|implications forced by reasoning
'phyong|taking up bad states of body jumping like a monkey{PGP}
'tshab|although the latter translator filled in translations cut in other [texts],{GZ 70a.7}
'tshams|that this is not merely a case of being forced by reasoning is very clear{T3 81.7}
babs|one on whom a little wisdom has descended
bad kan|phlegm; great diseases of the assembly of wind, bile, and phlegm
bam|gam, ngam, dam, nam, bam, mam, 'am, ram, lam, and sam are the separating and connecting particles{Y}
bang chen|in response to the formal request (?) of the two emissaries {GZ/BG 69a.4}
bar|when one divides [mental direct perceivers indicated on this occasion] there are five, ranging from those apprehending forms to those apprehending tangible objects{BR}
bcos ma yin pa|fabricated; That which is fabricated is not its 'mine'. (yattu kRtrimaM na tattasyAtmIyaM) [PP, 263.1]
bdag|How could the world exist in fact, With a nature passed beyond the three times ...? (tarikAlyavyativRttAtmA loka evam kuto 'rthataH) [NPG, vs. 63]
bdag rkyen|a knower which is free from conceptuality and non-mistaken that is produced in dependence upon its own uncommon empowering condition, an eye sense power, and an observed object condition, a form. {T}
bkral ba|1. commenting on the meaning of the sUtra; 2. elucidated by a fully qualified great adept
bo|[Buddhaguhya] saw that [the flowers] had wilted, [the butter] had boiled over, and the image was covered with dust {GZ 65a.1}
brje|because one must switch out of the earlier coarse body{TGP 54}
brjid pa bgyis par 'gyur|blazing brightly
brjod pa|with respect to what is to be expressed
brtsegs|piled up; piled up three beings
bsgreng|raise; align and raise the two thumbs in the manner of a vajra, that is to say, inseparably{Dor 26a.5/235.5}
bshad pa|with respect to the explanation of the presentation of colors, white, red, and so forth
byang chub|1. manifest enlightenment{TGP 78}; 2. the altruistic aspiration to enlightenment (bodhicitta); 3. Bodhisattva
byed pa|1. able to perform a function {TCT}; 2. mental application; 3. just as, in the world, ground serves as a basis of production and abiding ... {PGP 73}; 4. if one familiarizes [oneself] with taking to mind the aspects [of the maNDala] again and again ... {TGP 25} ; 5. ... must be taken as the object of negation{LWT 148}
bzung bya|apprehended object; apprehended object of an eye-consciousness [definition of form (gzugs)]
bzung 'dzin rdzas gzhan|subject and object are empty of being different substantial entities [a definition of the coarse selflessness of phenomena (chos kyi bdag med rags pa)]
chos|1. in this life; 2. all phenomena are selfless{T1 8.17}; 3. the relationship of reality with all phemonena as a quality of those qualificands{DASI 600.3}
chos nyid|dharmatA; 1. the relationship of reality with all phenomena as a quality of their qualificands{DASI 600.3}; 2. the ultimate noumenon that is beyond dependent-arising; 3. That which is the own-entity of those, called the reality of phenomena is that [nature]. (yA sA dharmANAm dharmatA nAma saiva tat svarUpam) [PP, 264.11]
chos pa|practitioners; letter of advice to the religious practitioners/ Buddhists of Tibet
chos brjod kyi sgra|subject expression and predicate expression
dbu ma pa|thoroughly non-abiding MAdhyamaka
dge 'dun|irreversible aspirants to virtue who are [still] learners
dgongs su gsol|"Please pay heed to me" means "hear [my] words and definitely grasp their meaning," and therefore means "watch [over me]!"{Dor 45a2./ 273.2}
dkar chag|the translator B#el-d#zek put the titles, along with the length of the texts, in a catalogue {GZ 70b.6/ 140.6}
dkar khung|for the sake of opening the passage [out] of transmigration {GZ 68b.5}
dkar po|1. the color of a white religious conch; 2. whatever is white is necessarily a color
dmigs bsal|[these] should be known as exceptions
don spyi|1. an exalted knower which realizes emptiness in the manner of a meaning generality{PGP 86}; 2. a conceptual consciousness's having dualistic appearance [refers to the fact that] a meaning-generality appears in the face of its appearance factor.
drangs|1. from a cited sUtra{MSI 413}; 2. through inducing strong force of ascertainment with respect to the meaning{TGP 27}
dril|involvement; 1. through involvement with a subtle drop{TGP 25}; 2. through performing a combination of ... {TGP 13}
dril bu|GhaNTapAda [transmission of Cakra] SaMvara
drung du|at the base of the tree of enlightenment{TGP 19}
g.yem|adultery; adultery{TGP 77}
g.yeng|distracted; mindfulness which is distracted to that{TGP 5}
g.yo|1. it is like a mirage because it fluctuates from moment to moment{TGP 56}; 2. measure of [relative] stability or fluctuation; 3. never move again
g.yo 'gul|through having vibrated those hundred [worlds]{PGP 87}
ga|all three; the three
ga na|where [so-and-so] lived
ga las 'jigs med|the assertion by many Tibetans that the AkutobhayA is an autocommentary is not correct{DASI 582.1}
gang|1. method in dependence on which; 2. initiation which is bestowed
gang zhig|It follows that the subject, uncompounded space, is a permanent phenomenon, because of (1) existing and (2) not being momentary.
gcig|1. permanent, unitary, and autonomous; 2. one-pointed
gdon mi za bar|you should definitely seek wisdom{LRC}
gnod byed|1. having shown the damage which follows{DASI}; 2. refutation of the explicit teaching
gnon pa|existence in the manner of covering its basis of designation
goms|if one familiarizes with taking to mind again and again
goms pa can|sense direct prime cognition having a familiar object
gong ma|vertical-universal {GD:177}
grub dus|[a thing] will not remain for a second period after its time of establishment
grub mtha'|1. the shorter commentary on the Glorious ParamAdya was not composed by A#nandagarbha because it does not accord in outlook with his great commentary on the Glorious ParamAdya Tantra; 2. [he] reached the far shore of the ocean of secret mantra systems
grub bde rdzas gcig|qualities that are the same substantial entity of establishment and abiding
gsal byed|the consonants are the thirty, ka and so forth{Y}
gsil|when an object is analyzed, breaking it down ... {MSI 429}
gsung|the three, exalted body, speech, and mind
gtam|1. talk on the profound dependent-arising{DASI 522.3}; 2. paNDitas passed this communication from ear to ear
gtan nas|utterly; ... but they are not utterly without difference ...{PGP-73}
gtan tshigs|reason; undeterminative reason {GD:103}
gtan la phab|1. having settled well...; 2. Later, M#a Rin-chen-chok revised [the translation].with a new translation system {GZ 70a.6}; 3. through settling it by means of the correct view and....{MSI 426}
gtan la phebs pa|through settling it by means of the correct view and... {MSI 426}
gting|one must induce ascertainment from the depths ...{MSI 430}
gzhan stong|[it is] an emptiness of the other — permanent, stable, eternal, and everlasting
gzhi mthun|common locus; firstly, there is a possible common locus; and the eight doors of pervasion are established [definition of synonymous (don gcig, ekArtha)]
gzigs|all-seeing{LWT 173}
ji ltar|1. if someone asks: 'What is the meaning ...; 2. how the differentiation is made
ji lta bu|what qualities did he possess?
ka bum|It follows that the subject, the duo, a pillar and a pot, is an object of knowledge the being of which does not occur.
ka ba dang bum pa|It follows that the subject, the duo, a pillar and a pot, is an object of knowledge the being of which does not occur.
khad pa|on the verge of bestowing initiation/empowerment
khams|form realm (rUpadhAtu)
khong du chud pa|understand the meaning
khrid|having led him to a Highest [Pure] Land
khrims|from giving, resources; from ethics, happiness
khro bo|wrathful; 1. Exalted speech is fourfold: vajra, wrathful, doctrine, and clarity {Dor 3a.2/ 189.2}; 2. He has a wrathful frown, and he looks with the wrathful-vajra gaze {Dor 25a.6/ 233.6}
khyad par can|the new attainnment of a special capacity
khyim med pa|went forth from home to homelessness [i.e., became a monastic
khyod|1. that which is observed as a common locus such that (1) it is an established base, (2) it is not itself, (3) non-it is it, (3) its isolate is not mutually exclusive with isolate-phenomenon-of-the-third-type; 2. it follows with respect to the subject, color, that it is its own self-isolate because of being an established base
kun|all sentient beings
kun btags|artificial/ acquired conception of true existence
kun btus|1. Abhidharmasamuccaya [AsaGga's Summary of Manifest Knowledge]; 2. DharmasaMgIti [Compendium of Doctrine SUtra]
kun mkhyen|the omniscient Pak-b#a-ö
kun rdzob|conventionalities such as pots and so forth
kun 'gro lnga|Five omnipresent factors, five determining factors, eleven virtuous factors, six root afflictive emotions, twenty secondary afflictive emotions, and four changeable factors are the fifty-one mental factors.
kun rdzob kyi bden pa|object of knowledge; [the set of] the two—permanent phenomenon and thing; and uncompounded space are conventional truths
kun rdzob bden pa|object of knowledge; [the set of] the two—permanent phenomenon and thing; and uncompounded space are conventional truths
ldan|1. having intelligence; 2. possessing the capacity
ldan pa|having ...
ldang|1. in the manner of not rising again; 2. rises only inside; 3. one rises in the body [of so and so]
lde|is a god within an uninterrupted continuum of emanations {GZ 69a.2}
ldir|bulbous
ldog|1. one entity [within being] different isolates; 2. the stages of entering into and disengaging from cyclic existence; 3. until ... is overcome ... cannot be overcome
legs|it will not come through involvement in which the points are not differentiated well ... {MSI 411.2}
lhag pa'i mos pa|withdrawing everything into the clear light by way of special imagination{TGP}
lhod|loosen; loosen the channel knots{TGP 40}
lon pa|when nine hundred years had passed after the Teacher ...{LWT 165}
lta ba|1. should/will view; 2. unerring view; 3. what is the need to consider [literally, "though looked into, what is the use/need"]
ma gtogs|except for; except for being merely distinguished by the isolate factor{PGP]70}
ma rangs|Renowned appears to be a word of disagreement{LWT 150}
ma yin|is not; 1. opposite from not being one with pot ; 2. It follows that the subject, sound, is not permanent, because of being impermanent
man chad|calm abiding is achieved in the concentration of abiding in sound and below{TGP 5}
mang po|differences in the number of empowerments{TGP 4}
mdzod spu|Transform your heart, hair-tuft, throat, and crown of your head into magnificence with the four hUM [syllables] {Dor 26b.1/236.1}
mdzod spus|hair-tuft; Transform your heart, hair-tuft, throat, and crown of your head into magnificence with the four hUM [syllables] {Dor 26b.1/236.1}
med|1. ... because a self of persons does not exist; 2. if [something] does not exist, there is no need to negate it; 3. ma, mi, min, and med are the negative terms{Y}
med dgag|a non-affirming negative which is the mere negation of one type of obstructive contact
med pa|Such a nature is not existent by way of its own entity and is not [utterly] non-existent either. (na tadasti na cApi nAsti svarUpataH) [PP, 264.3]
med du mi rung ba|indispensible prerequisites{LRC}
ming brda'|name and terminology; 1. only posited by names and terminology; 2. posited by only name and terminology
mkhan|that reasoning consciousness is an investigator
mkhris|bile; great diseases of the combination of wind, bile, and phlegm
mngon dga'|great joy; teach what is secret to people of great joy {GZ 66a.3}
mngon gyur|the four manifest conceptions
mngon phyogs|approach; approach the qualities of a Buddha
mngon rtogs|1. clear realization of the meaning (arthAbhisamaya); 2. clear realization of the doctrine (dharmAbhisamaya)
mngon spyod|the parts that set forth the collection of fierce activities were left as is without being translated {GZ 70a.5}
mngon sum|basis for manifestly entering into the clear light
mngon zhen|meditation on it goes as the antidote to all the exaggerated adherences of the conception of true existence{MSI-426}
mngon par dga' ba|teach what is secret to people of great joy {GZ 66a.3}
mtshan nyid|1. established by way of its own characteristic {T}; 2. (svalakSaNa) that which is characterized by a property{GD:114}; 3. (sAmAnyalakSaNa) that which is defined by a general defining property {GD:114}
mtshungs pa|1. as is the case with non-discriminating meditative absorptions ; 2. by way of a similar quality{PGP 73} ; 3. since they are not like our schools ... {LWT 18}
na'ang|even if one generates ...
nam yang|Whoever sees that the cause and effect of all phenomena of cyclic existence and nirvana is never controvertible and ... {Three Principal Aspects}
nas|the two -- nas and las -- are the ablative particles{Y}. ... bar: there are the five ranging from those mental direct perceivers apprehending forms to mental direct perceivers apprehending tangible objects
nga|my words
nga ro|roar; great lion's roar
nga'i|my disciplinary doctrine
ngam|gam, ngam, dam, nam, bam, mam 'am, ram, lam, and sam are disjunctive and conjunctive sounds
ngan song|Purification of All Bad Migrations Tantra (sarva-durgati-parizodhana-tantra) [a Yoga Tantra]
ngo|1. it would have to exist in the face of a reasoning consciousness; it would have to exist for a reasoning consciousness; 2. if [something] exists for the perspective; 3. for/in the ascertainment factor
ngo bo|the definition of phenomenon is that which holds its own entity
ngo skal|corresponding; its corresponding object of abandonment
ngo sprad|He did not know the identifications [of these] quintessential instructions{LWT-187}
ni|1. the syllable, ni, separates and adds on{Y}; 2. the first hardly ever occurs
nu|a calf who has just been born seeks the milk of the teat{LWT 24}
nub|the disappearance of dualistic appearance with respect to emptiness
nye ba|one is closer to enlightenment
nye nyon|secondary afflictions; the twenty secondary afflictions and the four changeables
nyon mongs|these three are specified as "afflictive"
phrad|ninth, the consequence of meeting with [the effects of] actions not done{MSI 420.4}
phyag|1. I bow down to the lama and protector MaJjughoSa; 2. one face and two hands
phyi rabs kyi skyo bo'i don du|for the sake of people of later generations
phyis|the place of displaying later the mode of purification{PGP 101}
rang bzhin|1. although phenomena have their [own] nature{DASI 593.5}; 2. Change of a nature is never feasible. (prakRter anyathAbhAvo na hi jAtUpapadyate) [MMK, XV.8cd, 19; DBU, 6.3.5-6]; 3. Nature is non-fabricated. (akRtrimaH svabhAvo) [MMK, XV.2cd]; 4. If they had an other-being, they would also have own-being. (sati ca parabhAve svabhAvo 'pi bhaviSyati) [PP, 265.15]; 5. this lack of production, which is the nature of things (bhAvAnAmanutpAdAtmakaH) [PP, 265.7-8]
rang chas|produced integrally{LG}
rang nyid|something whose identification must depend upon the identification of another phenomenon is said to be imputedly existent{Lati}
rang bzhin kho nas yod pa nyid|svabhAvata evAstitvaM; existence by way of just nature; Even if there were svabhAvata evAstitvaM of fire and so forth, what fault would there be? (yadi punarevamagnyAdInAM svabhAvata evAstitvaM syAtko doSaH syAt) [PP, 271.19]
rang gi rigs|a phenomena that encompasses the many [instances] which have its type [definition of type generality (rigs spyi)] {T}
rang gi yul|that which is (1) a one-pointed meditative equipoise on any of the three selflessnesses which are its objects and (2) a MahAyAna subsequent clear realizer occurring in a manifest manner in the continuum of a person who possesses it in his/her continuum [definition of exalted wisdom of meditative equipoise of a MahAyAna path of meditation (theg chen gyi sgom lam mnyam bzhag ye shes)]
rang gi 'bras bu|a clear realizer of one who has entered the path that serves as the basis of the many qualities that are its own effect [definition of ground that is within the set of two, grounds and paths (sa lam gnyis kyi nang tshan du gyur pa'i sa)]
rang gi mtshan nyid|1. Due to being uncommon because of not being observed separately [from fire], the nature, that is to say, own-character, of fire is heat. (svabhAvatvenAbhiniviSTA yathAbhinivezaM lakSaNamAcakzate agnerauSNyaM svalakSaNam) [PP, 261.4]; 2. [imputational natures] do not subsist by way of their own character (svalakSaNena avyavasthitaM)
rang gi mtshan nyid kyis grub pa|1. established by way of its own characteristic as the referent of the conceptual consciousness apprehending it {T}establishment [of phenomena] by way of their own character as the referent of a conceptual consciousness; 2. establishment of form by way of its own character as the referent of the term "form."
rang 'dzin rtog pas|by the thought-consciousness apprehending it; 1. object that is realized in a hidden manner by the thought-consciousness apprehending it [definition of hidden phenomenon (lkog gyur)]; 2. an object that is realized in the manner of explicitly cutting its object of negation by the thought consciousness apprehending it [definition of negation (dgag pa)]; 3. a phenomenon that is not an object that is realized in the manner of explicitly cutting its object of negation by the thought consciousness apprehending it [definition of establishment (sgrub pa)]
rdo rje skyil krung|[Vajradhara's] two legs are in the vajra [i.e., full lotus] posture, and [he] is a Complete Enjoyment Body (nirmAnakAya)
rdo rje skyil mo krung|[Vajradhara's] two legs are in the vajra [i.e., full lotus] posture, and [he] is a Complete Enjoyment Body (nirmAnakAya)
rdol ba|it is like a water bubble surfacing from very clean water{TGP 56}
rdor bzlas|vajra repetition; melted from kindling the fierce female by way of vajra repetition {TGP 36}
rdor skyil|[Vajradhara's] two legs are in the vajra [i.e., full lotus] posture, and [he] is a Complete Enjoyment Body (nirmAnakAya)
rgyal khams|kingdom; in order to ripen the kingdom of those of small merit {GZ 68b.7}
rgyal khrims|In general, religious law arose in dependence upon secular law {GZ 68a.3}
rgyal po|universal monarch (cakravartin)
rgyan sdud|the three--kyang, yang, and 'ang--are ornamental inclusion words
rgyu mtshan|is due to the fact that realization [of...] is easier
rgyu tshogs|prerequisites; 1. prerequisites for special insight; 2. indispensible prerequisites
rgyu'i tshogs|1. indispensible prerequisites; 2. indispensible prerequisites
rgyus med|unfamiliar; member of the audience who is unfamiliar with magic
rigs mthun pa|a collection of atoms of similar types {GD:150}
rjes 'jug|ga, nga, da, na, ba, ma, 'a, ra, la, and sa are the suffixes{Y}
rjes mthun|similitude; 1. a similitude equal with ...; 2. since this is a similitude of mental isolation ...{TGP 39}
rjes thob|when the path of seeing is divided there are two, because the exalted wisdom of meditative equipoise and the exalted wisdom of subsequent attainment are those{PGP}
rlan gsher|liquid; when [gods and men] view in common a bown filled with liquid{DASI 562.3}
rlom|1. because of not exaggerating [phenomena] as truly existent ; 2. because of claiming to assert; 3. done upon boasting to help
rlung|the great diseases of the assembly of wind, bile, and phlegm {GZ 69a.3}
rmad du byung ba|this is a marvellously good explanation{TGP 39}
rmi lam|dream; a dream-consciousness to which a dream-blue clearly appears as blue
rnam 'gyur|manifestation; manifestation of bliss and emptiness{TGP}
rnam brtags|the imputed; Because the former dualistic appearance [that is, the appearance as object of verbalization and means of verbalization] is the imputational factor and the latter [that is, the appearance as apprehended-object and apprehending-subject] is the imputed.Because the former dualistic appearance [that is, the appearance as object of verbalization and means of verbalization] is the imputational factor and the latter [that is, the appearance as apprehended-object and apprehending-subject] is the imputed.
rnam can|having the aspect of the [sixteen noble] truths initially{LG}
rnam grol lam|path of release; path of release of the path of seeing{PGP 69}
rtags|1. the reason is not established; 2. sign proving the meaning
rten la yod pa|the cause of a mistake residing in the basis {GD:486}
rtog pa|1. to conceive that things are real{MSI-396}; 2. phenomena that are merely imputed by thought; 3. mental contemplation of individual investigation; 4. a conceptual consciousness's having dualistic appearance refers to the fact that a meaning-generality appears in the face of its appearance factor.
sa|1. ground of the lineage ; 2. ground of the eighth ; 3. ground of seeing ; 4. ground of diminishment ; 5. ground of the freedom from desire ; 6. ground of realizing completion
sa brgyad pa|forbearance with respect to the doctrine of non-production on the eighth ground{BJ 58.5}
sad mi mi bdun|seven men of trial; Before they [viz., ShAntarakShita, Padmasambhava, etc. came to Tibet], there were no monastics [in Tibet], but the seven men of trial and so forth became monks {GZ 68a.5}
sel|one is unable to remove subtle stains even a little{PGP 85}
sems dpa'i skyil krung|the cross-legged Bodhisattva posture: likewise, in a lesser version [of the vajra-posture], set the right foot on top of the left thigh {Dor 26b.4/ 236.4}
sems dpa'i skyil mo krung|the cross-legged Bodhisattva posture: likewise, in a lesser version [of the vajra-posture], set the right foot on top of the left thigh {Dor 26b.4/ 236.4}
sgo|1. eight doors of pervasion; 2. through many doors of reasoning
sgo ba|infusing predispositions/latencies
sgo nas|from that point of view
sgos|1. basis of infusion of predispositions; 2. private phenomena
sgra|the subject, sound, is impermanent because of being a product
sgra gcan|rAhu; the three: sun, moon, and rAhu
sgra ji bzhin du|literally; sUtra of which it is unsuitable to accept literally the literal meaning
sgra ji bzhin pa|although it is suitable/fit to be taken literally
sgra rig pa|during his youth, [MaJjushrIkIrti] studied the science of grammar and philology with the brahmin Devendriya and the kShatriya SUryamati {GZ 66a.6}
sgrib pa|1. obstructions to omniscience ; 2. afflictive obstructions [obstructions to liberation]
sgrin|competition; The Tibetan people, having a keen sense of competition, {GZ/BG 69a.5}
sgyu ma|exalted wisdom directly realizing conventionalities as empty, like illusions
sgyu 'phrul dra ba|MaJjushrI's Magical Emanation Net Tantra (MaJjuzrI-mAyA-jAla-tantra)
sgyu 'phrul drwa ba|MaJjushrI's Magical Emanation Net Tantra (MaJjuzrI-mAyA-jAla-tantra)
sgyur|1. those whose minds have been affected by tenets; 2. monarch who controls the four continents; 3. universal monarch [monarch who controls by means of a wheel]
sha|since it lacks flesh, bones, and so forth ...{TGP 56}
shig|hold [this] as a lamp
shis pa|auspicious; the construction of whichever [mudrA] is auspicious {Dor 47a.2/ 277.2}
skabs su bab pa|through the pride of being whichever of those is relevant {Dor 47a.5/ 277.5}. the mode of setting forth yoga tantras, which is germane [to the topic of this text] {GZ 4a.5/ 7.6}
skabs su babs pa|through the pride of being whichever of those is relevant {Dor 47a.5/ 277.5}. the mode of setting forth yoga tantras, which is germane [to the topic of this text] {GZ 4a.5/ 7.6}
snang ba med pa|to appear without appearing [as opposed to directly appearing (dngos su snang ba), and appearing in a hidden way (lkog tu snang)] {GD:555}
spel|in order to increase the light of awareness of those with inferior knowledge
spo|like moving [something] from [one's] right hand to [one's] left hand{PGP 87}
spyi bo|join the tips of the two index fingers, turn it upside down, and place it on the crown of the head {Dor 31b.4/ 246.4}
spyi mtshan|that which is shared, impermanence and so forth, is their general character. (sAdhAraNaM tvanityatvAdikaM sAmAnyalakSaNam) [PP, 261.6]`
spyod|the inner ones use the five fleshes, the five ambrosias and so forth{TSV 68a}
spyod pa|1. practices devoid of desire{TGP 69}; 2. the performance of all four defeats
tha dad|different from pot
tha snyad|[Both] assert external objects conventionally{DASI}
thabs|1. means of achievement (sAdhana); 2. skill in means (upAyakauzalya); 3. an efficacious means of attaining a Nature Truth Body; 4. techniques of altruism
thag bcad|although you might decide that persons do not inherently exist ...{MSI 422}
thag chod|1. view which penetrates the meaning{MSI 385.2}; 2. although certain to recover{PGP 75}
thang|a mountainless plain
the bo|VajrayakSha's mudrA: extend the two thumbs of the vajra-palms, and make the two index fingers like fangs {Dor 31b.2/ 246.2}
thebs|1. one session of being mindful of the deity{TGP}; 2. one time of generation is sufficient for each day{TGP}
thob|1. near attainment; 2. meditation for the sake of attaining that which one has not yet attained
thon|ranging from the point at which non-artificial experience is developed{TGP 16}
thub pa|because of being suitable to refer to the capacity to abandon in one moment{PGP 82}
tshul bzhin du|scholars who explained that properly{T1 6.1}
yod|has; since he has from before a non-degenerated direct realization of emptiness{TGP 60}
yod na|if [something] exists; if [something] exists, it is not possible to negate it
yul can|subjects that deliver specifically characterized objects {GD:426}
yul can gyi dgag bya|if the object of negation of an object-possessor were non-existent, there would be no need to refute it
zhen gzhi|referent; a form's being a referent of a conceptual consciousness
zhen pa|1. through the force of conceiving ...; 2. as an antidote to the conception of ordinariness{TGP 24}; 3. the conception which adheres to such an imputation{DASI}
zhen yul|conceived object; 1. referent object of the conception of self; 2. a form's being a conceived object of a conceptual consciousness
zlos pa'i gar|Homage to L#o-sang-drak-b#a, emanation of the treasury of wisdom, MaJjughoSha himself{LAK} {T}
zung 'brel|a union of calm abiding and special insight (zamatha-vipazyanA-yuganaddha)
zung 'jug|union; in order to achieve the union of a non-learner{TGP 30}
zungs|hold without error the essential meaning ...{LWT 97}
zur|it is like a dream body which separates from [zur du phye ba] the coarse body{TGP 56}