Decode_Wiki - 使用者貢獻 [zh-tw]

Five basic categories of knowable things 五所知事

2016-08-26T05:41:29Z

SSTC ivory：

'''Five basic categories of [[knowable thing]]s''' (Tib. ''shé ja shyi nga''; [[Wyl.]] ''shes bya gzhi lnga'') according to the [[Vaibhashika]] School are:

1. The basic category of apparent forms (Tib. ''nangwa zuk kyi shyi'') 
2. The basic category of [[main mind]] (Tib. ''tsowo sem kyi shyi'') 
3. The basic category of accompanying [[Fifty-one mental states|mental events]] (Tib. ''khor semjung gi shyi'') 
4. The basic category of [[non-concurrent formations]] (Tib. ''denpar mayinpa duché kyi shyi'') 
5. The basic category of the permanent and uncompounded (Tib. ''dumaché takpé shyi'') 

依照「說一切有部」（毗婆沙部／分别說部）的分類：

一者色法。

二者心法。

三者心所有法。

四者心不相應行法。

五者無為法。

［中譯註：見《薩婆多宗五事論》］

參考：http://blog.xuite.net/yeshi_tsogyal/twblog/328653119

[[Category:Abhidharma]]
[[Category:Philosophical Tenets]]
[[Category:Enumerations]]
[[Category:05-Five]]

Five objects of knowledge 五法／五類所知

2016-08-26T05:39:31Z

SSTC ivory：

The '''five objects of knowledge''' (Tib. ཆོས་ལྔ་ , [[Wyl.]] ''chos lnga'') are: 五法為：名、因、分別、清淨法界智、圓成實性。*
#name (Tib. མིང་ , Wyl. ''ming'')
#sign (Tib. རྒྱུ་མཚན་ , Wyl. ''rgyu mtshan'')
#thought (Tib. རྣམ་རྟོག, Wyl. ''rnam rtog'')
#perfectly authentic [[primordial wisdom]] (Tib. ཡང་དག་པའི་ཡེ་ཤེས་ , Wyl. ''yang dag pa'i ye shes'')
#suchness (Tib. དེ་བཞིན་ཉིད་ , Wyl. ''de bzhin nyid'')

*［中譯註：五法有兩種分類，上述為根據蔣貢工珠（第一世蔣貢康楚仁波切）的定義；另一者則為：因、名、分別、真如性、真實智。］

參考：http://blog.xuite.net/yeshi_tsogyal/twblog/328653688

==Explanation==
The word "'''sign'''" refers to what appears as the characteristics of shape, solidity, and so forth (as in the case of an object like a vase). When the name "vase" is attached to the characteristics of a vase, the characteristics of all other things are implicitly excluded, and the label is identified with the vase itself. This is what is meant by a '''name'''. By giving a name to something, one gives a clear indication of what the characteristics (i.e., the sign) of that thing are. These two items (sign and name) constitute [[three natures|imputed nature]] (Wyl. ''kun btags'') because they are the domain of words and thoughts in being the dualistic appearance of subject and object, which, when investigated, are found to be false or deceptive.

All the phenomena of the [[main mind|mind]] and [[fifty-one mental states|mental factors]] that apprehend the perceived object are called '''thoughts'''. They can be categorized as the [[eight consciousnesses|eight kinds of consciousness]]. This refers to the [[three natures|dependent nature]] (Wyl. ''gzhan dbang'') and is the ground for all manifest appearance merely on the [[two truths|relative level]].

The [[selflessness|two no-selves]] refer to the [[dharmadhatu]], or '''suchness'''. The subject that engages in this suchness is self-cognizing [[awareness]] (Wyl. ''so sor rang rig pa'') free from dualistic thought, and this is what is called the '''perfectly authentic [[primordial wisdom]]'''. The latter two items ("suchness" as the object and "perfectly authentic primordial wisdom" as the subject) are referred to as the [[three natures|completely existent nature]] (Wyl. ''yongs grub''). This nature is not truly existent in itself; it is, however, the unmistaken nature of things—hence its name.

Of the five objects of knowledge, name, sign and thought belong to the [[two truths|relative truth]].

Although on the conventional level phenomena in all their variety are but the appearances of the mind, the mind itself does not exist truly. To understand thus that all phenomena, from form to omniscience, are untrue and unproduced refers to the [[two truths|ultimate truth]].

Since [[pramana|reasoning]] proves that in these five objects of knowledge, the traditions of both the [[Chittamatra|Chittamatrin]]s and the [[Madhyamika]]s are included, one should understand that they constitute the entire [[Mahayana]].<ref>''[[Ornament of the Middle Way|The Adornment of the Middle Way]]'', [[Shantarakshita]]’s [[Madhyamakalankara]] with commentary by [[Jamgön Mipham]]. Padmakara Translation Group. Published by Shambhala. ISBN 1-59030-241-9</ref>

==References==
<references/>

==Alternative Translations==
*Five principles (Thomas H. Doctor)

[[Category: Pramana]]
[[Category: Enumerations]]
[[Category: 05-Five]]

Five objects of knowledge 五法／五類所知

2016-08-26T05:36:33Z

SSTC ivory：

The '''five objects of knowledge''' (Tib. ཆོས་ལྔ་ , [[Wyl.]] ''chos lnga'') are: 五法為：名、因、分別、清淨法界智、圓成實性。*
#name (Tib. མིང་ , Wyl. ''ming'')
#sign (Tib. རྒྱུ་མཚན་ , Wyl. ''rgyu mtshan'')
#thought (Tib. རྣམ་རྟོག, Wyl. ''rnam rtog'')
#perfectly authentic [[primordial wisdom]] (Tib. ཡང་དག་པའི་ཡེ་ཤེས་ , Wyl. ''yang dag pa'i ye shes'')
#suchness (Tib. དེ་བཞིན་ཉིད་ , Wyl. ''de bzhin nyid'')

==Explanation==
The word "'''sign'''" refers to what appears as the characteristics of shape, solidity, and so forth (as in the case of an object like a vase). When the name "vase" is attached to the characteristics of a vase, the characteristics of all other things are implicitly excluded, and the label is identified with the vase itself. This is what is meant by a '''name'''. By giving a name to something, one gives a clear indication of what the characteristics (i.e., the sign) of that thing are. These two items (sign and name) constitute [[three natures|imputed nature]] (Wyl. ''kun btags'') because they are the domain of words and thoughts in being the dualistic appearance of subject and object, which, when investigated, are found to be false or deceptive.

All the phenomena of the [[main mind|mind]] and [[fifty-one mental states|mental factors]] that apprehend the perceived object are called '''thoughts'''. They can be categorized as the [[eight consciousnesses|eight kinds of consciousness]]. This refers to the [[three natures|dependent nature]] (Wyl. ''gzhan dbang'') and is the ground for all manifest appearance merely on the [[two truths|relative level]].

The [[selflessness|two no-selves]] refer to the [[dharmadhatu]], or '''suchness'''. The subject that engages in this suchness is self-cognizing [[awareness]] (Wyl. ''so sor rang rig pa'') free from dualistic thought, and this is what is called the '''perfectly authentic [[primordial wisdom]]'''. The latter two items ("suchness" as the object and "perfectly authentic primordial wisdom" as the subject) are referred to as the [[three natures|completely existent nature]] (Wyl. ''yongs grub''). This nature is not truly existent in itself; it is, however, the unmistaken nature of things—hence its name.

Of the five objects of knowledge, name, sign and thought belong to the [[two truths|relative truth]].

Although on the conventional level phenomena in all their variety are but the appearances of the mind, the mind itself does not exist truly. To understand thus that all phenomena, from form to omniscience, are untrue and unproduced refers to the [[two truths|ultimate truth]].

Since [[pramana|reasoning]] proves that in these five objects of knowledge, the traditions of both the [[Chittamatra|Chittamatrin]]s and the [[Madhyamika]]s are included, one should understand that they constitute the entire [[Mahayana]].<ref>''[[Ornament of the Middle Way|The Adornment of the Middle Way]]'', [[Shantarakshita]]’s [[Madhyamakalankara]] with commentary by [[Jamgön Mipham]]. Padmakara Translation Group. Published by Shambhala. ISBN 1-59030-241-9</ref>

==References==
<references/>

==Alternative Translations==
*Five principles (Thomas H. Doctor)

[[Category: Pramana]]
[[Category: Enumerations]]
[[Category: 05-Five]]

Five practices of enlightenment without meditation 無修成佛五法

2016-08-26T05:33:37Z

SSTC ivory：

<noinclude>The '''five practices of enlightenment without meditation''' ([[Wyl.]] ''ma sgom sangs rgyas chos lnga'') are sometimes given as:</noinclude>

見解脫、聞解脫、嚐解脫、配解脫、念解脫（頗瓦往生法）

*liberation through seeing ([[chakra]]s) (Tib. ''tongdrol''; Wyl. ''mthong grol''); 見咒輪得解脫
*liberation on hearing ([[mantra]]s and [[dharani]]s) (Tib. ''tödrol'', Wyl. ''thos grol''); 聞咒音（咒語和陀羅尼）得解脫
*liberation by tasting ([[amrita]]) (Tib. ''nyongdrol'', Wyl. ''myong grol''); 嚐甘露得解脫
*liberation by touch<ref>or 'wearing'</ref> ([[mudra]]) (Tib. ''[[takdrol]]'', Wyl. ''btags grol''); and 觸手印得解脫
*liberation by recollection or thinking (which includes the practice of [[phowa]]) (Tib. ''drendrol'')<ref>Also called liberation through meditation (Tib. ''gomdrol'', Wyl. ''bsgom grol'')</ref><noinclude> 念（憶及或思及）得解脫，頗瓦法也屬之

==Alternative Lists==
*liberation by touching (Tib. ''regdrol'', Wyl. ''reg grol'') is sometimes added to the list, making six methods that lead to liberation.<ref>Source: ''Songtsen: Kyabje [[Kangyur Rinpoche]]’s Tagdröl yantra''. Link [http://www.songtsen.org/site/index.php?option=com_content&view=article&id=71&Itemid=92&lang= here]</ref>

==Notes==
<references/>

==Further Reading==
*Gayley, Holly. "Soteriology of the Senses in Tibetan Buddhism" in ''Numen'' 54 (2007) 459–499

參考：http://blog.xuite.net/yeshi_tsogyal/twblog/328656416

[[Category:Prayers and Practices]]
[[Category:Vajrayana]]
[[Category:Enumerations]]
[[Category:05-Five]]</noinclude>

Five ever-present mental states 五遍行／五種普遍存在的心理狀態

2016-08-26T05:32:19Z

SSTC ivory：

<noinclude>The '''five ever-present mental states''' (Skt. ''sarvatraga''; Tib. [[ཀུན་འགྲོ་ལྔ་]], [[Wyl.]] ''kun ‘gro lnga'') are a set of five mental states among the [[fifty-one mental states]], so-called because they always accompany the [[main mind]]. Without them, the main mind could not perceive any objects. They are:

於五十一心所中的五類心所，由於恆時相隨心王而稱之。若無此［五種遍行］，心王便無法感知任何對境。

</noinclude>#Sensation (Skt. ''vedanā''; Tib. [[ཚོར་བ་]], Wyl. ''tshor ba'')
#Perception (Skt. ''saṃjña''; Tib. [[འདུ་ཤེས་]], Wyl. ''‘du shes'')
#Intention (Skt. ''cetanā''; Tib. [[སེམས་པ་]], Wyl. ''sems pa'')
#Contact (Skt. ''sparśa''; Tib. རེག་པ་ or [[རེག་བྱ་]], Wyl. ''reg pa, reg bya'')
#Attention (Skt. ''manaskāra''; Tib. [[ཡིད་བྱེད་]], Wyl. ''yid byed'')<noinclude>

==Alternative Translations==
*ever-functioning subsidiary awarenesses (Alexander Berzin)
#feeling; feeling a level of happiness (Berzin)
#discernment or recognition (Berzin)
#an urge (Berzin)
#contacting awareness (Berzin)
#mental engagement; paying attention or taking to mind (Berzin)

參考：http://blog.xuite.net/yeshi_tsogyal/twblog/328655469

[[Category:Abhidharma]]
[[Category:Enumerations]]
[[Category:05-Five]]
</noinclude>

Five practices of enlightenment without meditation 無修成佛五法

2016-08-26T05:27:05Z

SSTC ivory：

<noinclude>The '''five practices of enlightenment without meditation''' ([[Wyl.]] ''ma sgom sangs rgyas chos lnga'') are sometimes given as:</noinclude>

見解脫、聞解脫、嚐解脫、配解脫、念解脫（頗瓦往生法）

*liberation through seeing ([[chakra]]s) (Tib. ''tongdrol''; Wyl. ''mthong grol''); 見咒輪得解脫
*liberation on hearing ([[mantra]]s and [[dharani]]s) (Tib. ''tödrol'', Wyl. ''thos grol''); 聞咒音（咒語和陀羅尼）得解脫
*liberation by tasting ([[amrita]]) (Tib. ''nyongdrol'', Wyl. ''myong grol''); 嚐甘露得解脫
*liberation by touch<ref>or 'wearing'</ref> ([[mudra]]) (Tib. ''[[takdrol]]'', Wyl. ''btags grol''); and 觸手印得解脫
*liberation by recollection or thinking (which includes the practice of [[phowa]]) (Tib. ''drendrol'')<ref>Also called liberation through meditation (Tib. ''gomdrol'', Wyl. ''bsgom grol'')</ref><noinclude> 念（憶及或思及）得解脫，頗瓦法也屬之

參考：http://blog.xuite.net/yeshi_tsogyal/twblog/328656416

==Alternative Lists==
*liberation by touching (Tib. ''regdrol'', Wyl. ''reg grol'') is sometimes added to the list, making six methods that lead to liberation.<ref>Source: ''Songtsen: Kyabje [[Kangyur Rinpoche]]’s Tagdröl yantra''. Link [http://www.songtsen.org/site/index.php?option=com_content&view=article&id=71&Itemid=92&lang= here]</ref>

==Notes==
<references/>

==Further Reading==
*Gayley, Holly. "Soteriology of the Senses in Tibetan Buddhism" in ''Numen'' 54 (2007) 459–499

[[Category:Prayers and Practices]]
[[Category:Vajrayana]]
[[Category:Enumerations]]
[[Category:05-Five]]</noinclude>

Five practices of enlightenment without meditation 無修成佛五法

2016-08-26T05:18:59Z

SSTC ivory：

<noinclude>The '''five practices of enlightenment without meditation''' ([[Wyl.]] ''ma sgom sangs rgyas chos lnga'') are sometimes given as:</noinclude>

見解脫、聞解脫、嚐解脫、配解脫、念解脫（頗瓦往生法）

*liberation through seeing ([[chakra]]s) (Tib. ''tongdrol''; Wyl. ''mthong grol''); 見咒輪得解脫
*liberation on hearing ([[mantra]]s and [[dharani]]s) (Tib. ''tödrol'', Wyl. ''thos grol''); 聞咒音（咒語和陀羅尼）得解脫
*liberation by tasting ([[amrita]]) (Tib. ''nyongdrol'', Wyl. ''myong grol''); 嚐甘露得解脫
*liberation by touch<ref>or 'wearing'</ref> ([[mudra]]) (Tib. ''[[takdrol]]'', Wyl. ''btags grol''); and 觸手印得解脫
*liberation by recollection or thinking (which includes the practice of [[phowa]]) (Tib. ''drendrol'')<ref>Also called liberation through meditation (Tib. ''gomdrol'', Wyl. ''bsgom grol'')</ref><noinclude> 念（憶及或思及）得解脫，頗瓦法也屬之

==Alternative Lists==
*liberation by touching (Tib. ''regdrol'', Wyl. ''reg grol'') is sometimes added to the list, making six methods that lead to liberation.<ref>Source: ''Songtsen: Kyabje [[Kangyur Rinpoche]]’s Tagdröl yantra''. Link [http://www.songtsen.org/site/index.php?option=com_content&view=article&id=71&Itemid=92&lang= here]</ref>

==Notes==
<references/>

==Further Reading==
*Gayley, Holly. "Soteriology of the Senses in Tibetan Buddhism" in ''Numen'' 54 (2007) 459–499

[[Category:Prayers and Practices]]
[[Category:Vajrayana]]
[[Category:Enumerations]]
[[Category:05-Five]]</noinclude>

Five principal considerations 那爛陀寺造論五支／著論五本

2016-08-26T04:49:03Z

SSTC ivory：

The [[pandita]]s of the glorious monastic university of [[Nalanda]] would teach the Buddha’s words in terms of the[[ five perfections]] and the treatises by means of '''five principal considerations''' (Tib. རྩིས་མགོ་ཡན་ལག་ལྔ་, Wyl. ''rtsis mgo yan lag lnga''), which are: 吉祥那爛陀寺的班智達在宣說佛語的時候，會依照「五圓滿」（五決定）來講述；在傳授論典的時候，則依此造論五支：
#Who is the text’s author? (Tib. མཛད་པ་པོ་, Wyl. ''mdzad pa po'') 為誰而造──作者
#From which scriptures does the text draw? (Tib. ལུང་གང་ནས་བཏུས་, Wyl. ''lung gang nas btus'') 歸屬何種經典
#To which category does it belong? (Tib. ཕྱོགས་གང་དུ་གཏོགས་, Wyl. ''phyogs gang du gtogs'') 屬於何種類型
#What is its basic theme from beginning to end? (Tib. དབུ་ནས་ཞབས་སུ་བསྡུས་པའི་དོན་, Wyl. ''dbu nas zhabs su bsdus pa'i don'') 前後概要為何
#For whose benefit and for what purpose was it composed? (Tib. དགོས་ཆེད་སུ་ཞིག་གི་དོན་དུ་མཛད་, Wyl. ''dgos ched su zhig gi don du mdzad'') 有何必要──造論意義　

Explaining the five principal considerations is necessary because it engenders confidence in the authenticity of the teaching. <ref>*[[Patrul Rinpoche]], ''Preliminary Points To be Explained when Teaching the Buddha's Word or the Treatises'', translated by Adam Pearcey.</ref>

以此解釋有其必要，能讓聽聞者對於法教的純正真實生起信心。

參考：http://blog.xuite.net/yeshi_tsogyal/twblog/328657950

==References==
<references/>

==Alternative Translations==
*Five topics of presentation (Padmakara Translation Group)

==Internal Links==
*[[Five major structural themes]]
*[[Three major structural themes]]

[[Category: Enumerations]]
[[Category: 05-Five]]

Five types of result 五果

2016-08-26T04:44:58Z

SSTC ivory：

'''Five types of result''' (Tib. [[འབྲས་བུ་ལྔ་]]; [[Wyl.]] ''<nowiki>'</nowiki>bras bu lnga'') 五種果法：身、語、意、功德、事業　[body, speech, mind, quality, and buddha activity]
#''rnam smin <nowiki>'</nowiki>bras''
#''rgyu mthun <nowiki>'</nowiki>bras''
#''bral <nowiki>'</nowiki>bras''
#''byed <nowiki>'</nowiki>bras''
#''bdag <nowiki>'</nowiki>bras''

參考：http://blog.xuite.net/yeshi_tsogyal/twblog/328658994

==Internal Links==
*[[Four types of condition]]
*[[Six types of cause]]

[[Category:Philosophical Tenets]]
[[Category:Abhidharma]]
[[Category: Enumerations]]
[[Category:05-Five]]

Five wrong views 五種邪見

2016-08-26T04:40:50Z

SSTC ivory：

The state of wrong view or belief (Skt. ''dṛṣṭi''; Tib. ལྟ་བ་ཉོན་མོངས་ཅན་, [[Wyl.]] ''lta ba nyon mongs can''), which is one among the [[fifty-one mental states]], can be subdivided into '''five wrong views''' (Tib. ལྟ་བ་ལྔ་, Wyl. ''lta ba lnga''):

錯誤的見解或信念，屬於五十一心所之一，此心所可分為五：身見、邊見、邪見、見取見、戒禁取見。

身見為以下四者之基礎，邊見包括常見和斷見，邪見會令善根斷盡，見取見是指以意識型態為至上的信念，戒禁取見則是指以倫理道德和禮儀典俗為至上的信念。

#the [[view of the transitory collection]] (Skt. ''satkāyadṛṣṭi''; Tib. [[འཇིག་ཚོགས་ལ་ལྟ་བ་]], Wyl. ''<nowiki>'</nowiki>jig tshogs la lta ba'') which is the basis for the other four wrong views of beliefs
#extremist views (Skt. ''antagrāhadṛṣṭi''; Tib. [[མཐར་འཛིན་]]པའི་ལྟ་བ་, Wyl. ''mthar 'dzin pa'i lta ba'') such as [[eternalism]] and [[nihilism]]
#wrong views (Skt. ''mithyadṛṣṭi''; Tib. ལོག་ལྟ་, Wyl. ''log lta''), which cut the roots of virtue
#belief in ideological supremacy (Skt. ''dṛṣṭiparāmarśa''; Tib. [[ལྟ་བ་མཆོག་འཛིན་]], Wyl. ''lta ba mchog 'dzin'')
#belief in ethical and ritual supremacy (Skt. ''śilavrataparāmarśa''; Tib. [[ཚུལ་ཁྲིམས་དང་བརྟུལ་ཞུགས་མཆོག་འཛིན་]], Wyl. ''tshul khrims dang brtul zhugs mchog 'dzin'')

參考：http://blog.xuite.net/yeshi_tsogyal/twblog/328660108

==Alternative Translations==
*for wrong view or belief (Skt. ''dṛṣṭi''; Tib. [[ལྟ་བ་]], Wyl. ''lta ba''):
**afflicted view

==Internal Links==
*[[Twenty views of the transitory collection]]

[[Category:Abhidharma]]
[[Category:Enumerations]]
[[Category:05-Five]]

Seven patriarchs 七代付法藏師

2016-08-23T15:15:46Z

SSTC ivory：

The '''Seven Patriarchs''' ([[Wyl.]] ''gtad rabs bdun'') — before his [[parinirvana]] the [[Buddha]] entrusted the care of the [[Dharma]] to [[Mahakashyapa]], predicting that seven patriarchs would maintain the purity of the Dharma and serve as reminders of the Buddha's presence.

釋迦牟尼佛於般涅槃之前，將教法託付給大迦葉，並授記這七位祖師將能保持教法清淨並如佛在世而傳承之。

#[[Mahakashyapa]] 大迦葉
#[[Ananda]] 阿難
#[[Shanavasika]] 商那和修
#[[Upagupta]] 優婆鞠多
#[[Dhitika]] 提多迦
#[[Krishna]] 黑天（或譯作黑色）
#[[Sudarshana]] 善見

［中譯註：另譯為飲光、喜慶、麻衣、小護、有愧、黑行、大善見］

==Further Reading==
*''Ways of Enlightenment; Buddhist Studies at Nyingma Institute'', pages 38-40. Dharma Publishing ISBN: 0-89800-255-9
*Dudjom Rinpoche, ''The Nyingma School of Tibetan Buddhism, The Patriarchs of the Teachings'', pp.432-439. Published by Wisdom Publications ISBN: 0-86171-199-9

參考：http://blog.xuite.net/yeshi_tsogyal/twblog/330019054

[[Category:Historical Masters]]
[[Category:Indian Masters]]
[[Category:Enumerations]]
[[Category:07-Seven]]

Seven kinds of pride 七種慢

2016-08-23T15:07:47Z

SSTC ivory：

'''Seven kinds of [[pride]]''' ([[Wyl.]] ''nga rgyal bdun'')

慢有七種：慢、過慢、過過慢、我慢、增上慢、卑慢、邪慢。

#the '''simple pride''' (''nga rgyal tsam'') or '''lesser pride''' (''nga rgyal chung'') of thinking that you are the same as your peers
#the '''greater pride''' (''che ba'i nga rgyal'') of thinking that you are better than your equals
#'''exceeding pride''' (''nga rgyal las kyang nga rgyal''), i.e., thinking you are even better than those who are great
#the '''pride of thinking "I exist"''' (''nga'o snyam pa'i nga rgyal'')
#'''blatant pride''' (''mngon pa'i nga rgyal''), i.e., thinking you have greater qualities than you actually possess
#the '''pride''' of thinking that you are '''slightly inferior''' (''cung zad snyam pa'i nga rgyal''), i.e., thinking you are slightly inferior to those who are great, but that you are excellent nonetheless
#'''unfounded pride''' (''log pa'i nga rgyal'') i.e., taking pride in what is actually a fault<noinclude>

參考：http://blog.xuite.net/yeshi_tsogyal/twblog/330019054

[[Category:Destructive Emotions]]
[[Category:Enumerations]]
[[Category:07-Seven]]</noinclude>

Seven golden mountain ranges 七重金山

2016-08-23T14:59:35Z

SSTC ivory：

According to [[Abhidharma]] cosmology, '''seven golden mountain rages''' (Skt. ''kāñcanaparvata''; [[Wyl.]] ''gser gyi ri bdun'') completely enclose [[Mount Meru]]. The names of these mountain ranges are, from the closest to Mount Meru to the furthest:

《俱舍論》世界觀中所說緊緊圍住須彌山的七重金山，其名從內到外為雙持、持軸、擔木、善見、馬耳、障礙、持地。每層外圍金山的高度皆是其向內一層的一半。

#Yugandhara (Skt.; Tib. ''nyashing dzin''; Wyl. ''gnya' shing 'dzin'')
#Isadhara (Skt. ''Īṣādhara''; Tib. ''shol da dzin''; Wyl. ''gshol mda' 'dzin'')
#Khadiraka (Skt.; Tib. ''seng dengchen''; Wyl. ''seng ldeng can'')
#Sudarshana (Skt. ''Sudarśana''; Tib. ''ta na duk''; Wyl. ''lta na sdug'')
#Ashvakarna (Skt. ''Aśvakarṇa''; Tib. ''tana''; Wyl. ''rta rna'')
#Vinataka (Skt.; Tib. ''nam dü''; Wyl. ''rnam 'dud'' )
#Nimindhara (Skt.; Tib. ''mukhyü dzin''; Wyl. ''mu khyud 'dzin'')

The second mountain range is half the height of the first one, and the third one half the height of the second one, and so on until the seventh mountain range.

參考：http://blog.xuite.net/yeshi_tsogyal/twblog/330019054

[[Jamgön Kongtrul]] writes in his ''[[Treasury of Knowledge]]'':
:Beyond Mount Meru and completely surrounding it like curtains are seven mountain ranges, each forming a square. These seven golden mountain ranges [are named according to the shape of their peaks]: Yoke, Plough, Acacia Forest, Pleasing-to-the-Eye, Horse's Ear, Bent and Rim. The spaces between [the mountain ranges] are filled with what are known as seven seas enjoyed [by the [[naga]]s], the waters of which have [[eight qualities of pure water|eight qualities]].<ref>Jamgön Kongtrul Lodrö Tayé, ''Myriad Worlds'' (Ithaca: Snow Lion, 1995), page 110. </ref>

==Notes==
<references/>

==Alternative Terms/Translations==
*seven rings of golden mountains

==Further Reading==
*''Abhidharmakośabhāṣyam'' by Louis de La Vallé Poussin, translated by Leo M. Pruden (Berkeley: Asian Humanities Press, 1988-1990), pages 452-454.

[[Category:Cosmology]]
[[Category:Abhidharma]]
[[Category:Places]]
[[Category: Enumerations]]
[[Category: 07-Seven]]

Seven divine dharmas 七聖法（噶當巴四大本尊和《三藏》）

2016-08-23T14:56:26Z

SSTC ivory：

'''Seven divine dharmas''' ([[Wyl.]] ''lha chos bdun'') — the four main deities of the [[Kadampa]]s, i.e., [[Shakyamuni]], [[Avalokiteshvara]], [[Tara]] and [[Achala]], together with the [[three pitakas]] (implicitly including the [[three higher trainings]]).

噶當巴四大本尊：釋迦牟尼佛、觀世音菩薩、度母、不動明王和《三藏》（雖未明說，但也包括三學處─戒定慧）。

參考：http://blog.xuite.net/yeshi_tsogyal/twblog/330019054

[[Category:Kadampa]]
[[Category:Enumerations]]
[[Category:07-Seven]]

Seven mental processes 七種作意（色界四禪及四無色定的七種內在)

2016-08-23T14:42:33Z

SSTC ivory：

The '''seven mental processes''' ([[Wyl.]] ''yid la byed pa bdun'') are the mental processes by means of which the [[samadhi]]s of the [[four dhyanas]] and [[four formless absorptions]] are attained. Sometimes only the first six are mentioned.<ref>See for example [[Kangyur Rinpoche]], ''Treasury of Precious Qualities'', Shambhala, 2001, n. 219, p. 388 (where they are refered to as the six types of attention) and B. [[Alan Wallace]], ''Bridge of Quiescence: Experiencing Tibetan Buddhist Meditation'', pp.217-8 (where they are referred to as the six mental engagements)</ref>

四禪（色界）及四無色定（無色界）於三摩地中所得的七種作意，有時只會提到六種。

#mental process of precisely discerning characteristics (''mtshan nyid rab tu rig pa'i yid byed'') 了相作意。謂若作意能正覺了欲界麤相初靜慮靜相。
#mental process of conviction (''mos pa las byung ba'i yid byed'') 勝解作意。於所緣相發起勝解。修奢摩他毘缽舍那。既修習已如所尋思。麤相靜相數起勝解。如是名為勝解作意。
#mental process of thorough separation (''rab tu dben pa las byung ba'i yid byed'') 遠離作意。即此勝解善修善習善多修習為因緣故。最初生起斷煩惱道。即所生起斷煩惱道俱行作意。此中說名遠離作意。
#mental process of gaining joy (''dga' ba sdud pa'i yid byed'') 攝樂作意。從是已後愛樂於斷愛樂遠離。於諸斷中見勝功德。觸證少分遠離喜樂。於時時間欣樂作意而深慶悅。於時時間厭離作意而深厭患。為欲除遣惛沈睡眠掉舉等故。如是名為攝樂作意。
#mental process of examination (''dpyod pa yid byed'') 觀察作意。便作是念。我今為有於諸欲中貪欲煩惱不覺知耶。為無有耶。為審觀察如是事故隨於一種可愛淨相作意思惟。猶未永斷諸隨眠。故思惟如是淨妙相時。便復發起隨習近心趣習近心臨習近心。不能住捨。不能厭毀制伏違逆。彼作是念。我於諸欲猶未解脫其心。猶未正得解脫。我心仍為諸行制伏。如水被持。未為法性之所制伏。我今復應為欲永斷餘隨眠故。正勤安住樂斷樂修。如是名為觀察作意。
#mental process of the culmination of engagement (''sbyor ba'i mtha' yid la byed pa'') 加行究竟作意。當於爾時初靜慮地前加行道已得究竟一切煩惱對治。作意已得生起。是名加行究竟作意。
#mental process of the result of the culmination of engagement (''sbyor ba'i mtha'i 'bras bu yid byed'') 加行究竟果作意。從此無間由是因緣證入根本初靜慮定。即此根本初靜慮定俱行作意。名加行究竟果作意。

參考：http://blog.xuite.net/yeshi_tsogyal/twblog/330536206

[[Khenpo Pema Vajra]] says:

:Once [[pliancy]] is attained, there is a foundation for developing the wisdom of [[vipashyana]]. This is the preparatory stage which is known as ‘the capable stage.’ At this point, there are seven mental processes through which the main part of [[dhyana]] meditation is accomplished.

:Firstly, there is the mental process of precisely discerning characteristics, in which one understands the positive and negative qualities of the [[three realms]] and their respective causes, the mental afflictions of the different levels of existence as well as the special qualities of dhyana meditation.

:Secondly, there is the mental process of conviction, which is the confident belief arising out of this meditation that the flaws of the lower levels should be discarded, while the qualities of the higher levels should be attained.

:Then, the mental process of thorough separation involves discarding the coarser type of thoughts that should be abandoned by applying the antidote to the mental afflictions of a lower plane of existence.

:When one is freed from these mental afflictions of a lower stage, one attains the joy and physical wellbeing of mental and physical pliancy, and this is known as the mental process of gaining joy.

:The mental process of examination means that while the mind is abiding at a particular level, the mental afflictions of the level below should not arise, and so one deliberately focuses on a given object and carefully examines the mind, abandoning any afflictions that do develop.

:The mental process of the culmination of engagement is the unimpeded path during which the antidote that overcomes the subtle mental afflictions of the lower level arises in the mind.

:The mental process of the result of the culmination of engagement is the path of total release, at which point there is no longer any need to apply an antidote, the mental afflictions of the lower level having been totally eradicated.

:This is how the mind of the main dhyana practice is accomplished.[http://www.lotsawahouse.org/shamatha.html]

==Alternative Translations==
*six/seven attentions
*six/seven mental engagements

==Notes==
<references/>

[[Category:Meditation]]
[[Category:Enumerations]]
[[Category:07-Seven]]

Seven kinds of cognition 七種心識（認知的七種分類）

2016-08-23T14:30:18Z

SSTC ivory：

'''Seven kinds of cognition''' (Tib. [[བློ་རིག་བདུན་]], [[Wyl.]] ''blo rig bdun'') said to have been introduced into Tibetan epistemology by [[Chapa Chökyi Sengé]]:

#[[direct perception]] ([[མངོན་སུམ་]], ''mngon sum'') 現量識
#[[inference]] ([[རྗེས་དཔག་]], ''rjes dpag'') 比量識
#[[subsequent cognition]] ([[བཅད་ཤེས་]], ''bcad shes'') 已決識（再決識）──對於「藉由自身站得住腳的量」所已經了知的意義，再次加以了知的心識。例如：第一剎那已經現量見到瓶子，則第二剎那對瓶子的了知，就成為「已決識（再決識）」
#[[correct assumption]] ([[ཡིད་དཔྱོད་]], ''yid dpyod'') 伺察意──不透過經驗或邏輯，僅僅憑藉著一股腦兒對自己的對境加以耽著，執著其為真實而加以分別、觀察的心識。
#[[inattentive cognition]] ([[སྣང་ལ་མ་ངེས་]], ''snang la ma nges'') 見而不定識（現而不定識）──自己對境的自相雖然已經明顯呈現在根識之前，但卻無法對此自相的顯現產生決定。例如：專注於看某一色法時，雖然聽到聲音，但卻如同充耳不聞一般。
#[[doubt]] ([[ཐེ་ཚོམ་]], ''the tshom'') 猶豫識──對於自己的對境產生三心二意的一種煩惱心。例如：不斷地想「是嗎？或者不是吧？」「有嗎？應該沒有吧？」
#[[false cognition]] ([[ལོག་ཤེས་]], ''log shes'') 顛倒識──對於自己所執受的對境，產生錯謬理解的心識。例如：把眼前的白海螺看成黃色。

參考：http://blog.xuite.net/yeshi_tsogyal/twblog/330536206
[[Category:Enumerations]]
[[Category:07-Seven]]
[[Category:Pramana]]

Five wrong ways of remembering 五種不執持（五種不當受持［佛法的方式］）

2016-08-23T14:20:14Z

SSTC ivory：

The '''five wrong ways of remembering''' ([[Wyl.]] ''mi 'dzin pa lnga'') are:

#remembering the words but forgetting the meaning, 掌握字詞卻忘了意思
#remembering the meaning but forgetting the words, 掌握意思卻忘了字詞
#remembering them both but with no understanding, 掌握字詞和意思卻未能了解
#remembering them with a wrong understanding and 掌握字詞和意思卻有所誤解
#remembering them in the wrong order. <ref>*Patrul Rinpoche, ''Preliminary Points to be Explained When Teaching the Buddha’s Word or the Treatises'', translated by Adam Pearcey.</ref> 掌握字詞和意思但順序錯亂*

The right conduct in terms of listening to the teachings is described in terms of what to avoid and what to do, so the '''five wrong ways of remembering''' belong to the category of what to avoid.

聽聞法教的正確方式，上述五者為應該避免的五種過失。

參考：http://blog.xuite.net/yeshi_tsogyal/twblog/328651415

==Tibetan==

:<big>ཚིག་འཛིན་ལ་དོན་མི་འཛིན་པ།
:དོན་འཛིན་ལ་ཚིག་མི་འཛིན་པ།
:བརྡའ་མ་འཕྲོད་པར་འཛིན་པ།
:གོང་འོག་ནོར་ནས་འཛིན་པ།
:ལོག་པར་འཛིན་པ་དང་ལྔ་སྤངས་དགོས།</big>

==References==
<references/>

==Alternative Translations==
*The five ways of misremembering (Padmakara Translation Group)

==Further Reading==
*[[Patrul Rinpoche]], ''[[The Words of My Perfect Teacher]]'', translated by Padmakara Translation Group, ISBN 0-06-066449-5, pages 15-16
*[[Khenpo Kunpal]], ''The [[Nectar of Manjushri's Speech]]'', translated by Padmakara Translation Group, ISBN 978-1-59030-439-6, pages 25-26

==External Links==
* [http://www.lotsawahouse.org/patrul/preliminary_points.html Patrul Rinpoche, ''Preliminary Points to be Explained When Teaching the Buddha’s Word or the Treatises''.]

[[Category:05-Five]]
[[Category:Enumerations]]

Five wrong ways of remembering 五種不執持（五種不當受持［佛法的方式］）

2016-08-23T14:18:51Z

SSTC ivory：

The '''five wrong ways of remembering''' ([[Wyl.]] ''mi 'dzin pa lnga'') are:

#remembering the words but forgetting the meaning, 掌握字詞卻忘了意思
#remembering the meaning but forgetting the words, 掌握意思卻忘了字詞
#remembering them both but with no understanding, 掌握字詞和意思卻未能了解
#remembering them with a wrong understanding and 掌握字詞和意思卻有所誤解
#remembering them in the wrong order. <ref>*Patrul Rinpoche, ''Preliminary Points to be Explained When Teaching the Buddha’s Word or the Treatises'', translated by Adam Pearcey.</ref> 掌握字詞和意思但順序錯亂*

The right conduct in terms of listening to the teachings is described in terms of what to avoid and what to do, so the '''five wrong ways of remembering''' belong to the category of what to avoid.

聽聞法教的正確方式，上述五者為應該避免的五種過失。

==Tibetan==

:<big>ཚིག་འཛིན་ལ་དོན་མི་འཛིན་པ།
:དོན་འཛིན་ལ་ཚིག་མི་འཛིན་པ།
:བརྡའ་མ་འཕྲོད་པར་འཛིན་པ།
:གོང་འོག་ནོར་ནས་འཛིན་པ།
:ལོག་པར་འཛིན་པ་དང་ལྔ་སྤངས་དགོས།</big>

==References==
<references/>

==Alternative Translations==
*The five ways of misremembering (Padmakara Translation Group)

==Further Reading==
*[[Patrul Rinpoche]], ''[[The Words of My Perfect Teacher]]'', translated by Padmakara Translation Group, ISBN 0-06-066449-5, pages 15-16
*[[Khenpo Kunpal]], ''The [[Nectar of Manjushri's Speech]]'', translated by Padmakara Translation Group, ISBN 978-1-59030-439-6, pages 25-26

==External Links==
* [http://www.lotsawahouse.org/patrul/preliminary_points.html Patrul Rinpoche, ''Preliminary Points to be Explained When Teaching the Buddha’s Word or the Treatises''.]

[[Category:05-Five]]
[[Category:Enumerations]]

Deities of the three seats 寂靜尊三座

2016-08-23T09:35:33Z

SSTC ivory：

The [[forty-two peaceful deities|forty-two peaceful]] '''deities of the three seats''' or '''categories''' (Tib. ''den sum tsangwé kyilkhor''; [[Wyl.]] ''gdan gsum tshang ba'i dkyil 'khor'' or ''gdan gsum tshang ba'') are as follows:

#the [[aggregates]] (''skandhas'') and [[elements]] (''dhatus'') are the seats of the [[five male buddhas|five male]] and [[five female buddhas]], and is called '''the seat of the buddhas''';
#the sense faculties and their objects are the seats of the [[eight bodhisattvas|eight male]] and the [[eight female bodhisattvas]] together with the [[six munis]], and is called '''the seat of the bodhisattvas''';
#the limbs are the seats of the male and female wrathful deities, or the [[four male gatekeepers|four male]] and the [[four female gatekeepers]] (who are part of the [[forty-two peaceful deities]] even though they are in a wrathful form), and is called '''the seat of the wrathful deities'''.

1.　諸佛座：蘊、處為五方佛父母之座

2.　菩薩座：根、塵為八大菩薩、八大天女與六能仁之座

3.　忿怒尊座：四肢為四方守護明王與明母之座（儘管祂們現忿怒相，實則屬於42寂靜尊之一）

參考：http://blog.xuite.net/yeshi_tsogyal/twblog/318210683

==Alternative Terms/Translations==
*mandala of the three bases of completeness ([[Erik Pema Kunsang]])
*three seats of completeness

[[Category:Buddhas and Deities]]
[[Category:Vajrayana]]
[[Category:Enumerations]]
[[Category:03-Three]]

Five Patron Gods 五守舍神

2016-08-23T09:32:40Z

SSTC ivory：

'''Five Patron Gods''' (Tib. ''gowé lha nga'') — natural ‘guardian deities’ or protective forces who have their seat within each person’s being, from where they exercise their protective influence:

駐錫於個別眾生之身體各處而行使保護作用的自然「護佑神祇」或保護力量。

#''Yul lha'' is at the crown of the head. 鄉土神，位於頭上的頂輪。
#''Dra lha'' (or ''Drala'') is at the right shoulder. 戰神（Dralha或Drala），位於右肩。
#''Pho lha'' is at the right armpit in men, replaced by the ''Molha'' at the left armpit in women. 父族神，位於男性的右腋窩（稱為Pho lha）或是女性的左腋窩（稱為Molha）。
#''Nor lha'' resides under the left armpit in men and under the right armpit in women. 母族神，位於男性的左腋窩下或是女性的左腋窩下。
#''Sok lha'' at the heart, protecting the life-force, ''sok''. 生命神，位於心輪，保護眾生的持命氣。

參考：http://blog.xuite.net/yeshi_tsogyal/twblog/318210683

==Alternative Translations==
*Lifelong Companion Gods (Dorje & Coleman)

[[Category:Buddhas and Deities]]
[[Category:Gods and demons]]
[[Category:Enumerations]]
[[Category:05-Five]]
[[Category:中譯]]

Tsendali 旃達利（長壽佛佛母）

2016-08-23T09:28:27Z

SSTC ivory：

'''Tsendali''' ([[Wyl.]] ''tsan da li'') is the consort of [[Amitayus]], the Buddha of Long Life. One of the most popular practices of Tsendali is ‘Tsé Yum Tsendali’, a [[terma]] revealed by [[Lingtsang Gyalgenma]] (‘the old king of Ling’), [[Sogyal Rinpoche]]’s great grandfather and previous incarnation, who was a disciple of [[Jamyang Khyentse Wangpo]] and a teacher of [[Jamyang Khyentse Chökyi Lodrö]].

最著名的旃達利本尊法是由岭贊佳堅瑪（古「岭」王）所取出的伏藏法，此伏藏師乃索甲仁波切的曾祖父，前世曾為蔣揚欽哲旺波的弟子之一，也是蔣揚欽哲卻吉羅卓的上師之一。

參考：http://blog.xuite.net/yeshi_tsogyal/twblog/408107011

[[Category:Buddhas and Deities]]

Takhyung Barwa 馬鵬熾然

2016-08-23T09:22:02Z

SSTC ivory：

[[Image:TakhyungBarwa.jpg|thumb|200px|Takhyung Barwa]]
'''Takhyung Barwa''' ([[Wyl.]] ''rta khyung 'bar ba'') — the great [[tertön]] [[Jikmé Lingpa]] received this [[terma]] that combines the practices of [[Hayagriva]], [[Garuda]] and [[Guru Drakpo]] at the age of 66. It is especially powerful for subjugating negative forces and overcoming diseases.

《馬鵬熾然》是吉美林巴伏藏師於年值66時所領受的伏藏法，為馬頭明王、大鵬金翅鳥、忿怒上師三尊合體的本尊法，特別能調伏魔怨、解除病苦。

參考：http://blog.xuite.net/yeshi_tsogyal/twblog/408107011

==Commentaries==
===In Tibetan===
*The Precious Torch: Notes on Takhyung Barwa (''rta khyung ‘bar ba’i bsnyel tho rin chen sgron me'') by [[Dodrupchen Jikmé Tenpé Nyima]]

==The Empowerment of Takhyung Barwa==
The empowerment has been given to the Rigpa sangha on several occasions, including:
*[[Dzogchen Rinpoche]], California, December 1985 (check!)
*Kyabjé [[Dilgo Khyentse Rinpoche]], Prapoutel, France, 19th August 1990
*Kyabjé [[Dodrupchen Rinpoche]], Chateau de Cassan, near Beziers, France, August 1991
*[[Dzogchen Rinpoche]], [[Lerab Ling]], 29th August 1997
*[[Tulku Pegyal Rinpoche]], [[Kirchheim]], 3rd January 1998
*[[Tulku Pegyal Rinpoche]], Geneva, 3rd February 1998
*Kyabjé [[Trulshik Rinpoche]], [[Lerab Ling]], Saturday 13th November 1999
*Kyabjé [[Trulshik Rinpoche]], [[Lerab Ling]], Saturday June 28th 2003

[[Category:Prayers and Practices]]
[[Category:Sadhanas]]
[[Category:Longchen Nyingtik]]
[[Category:Buddhas and Deities]]

Sixfold satisfaction 六稱意（與密續薈供有關）

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'''Sixfold satisfaction''' ([[Wyl.]] ''tshim pa drug ldan'') or '''sixfold contentment''' during [[tsok]] practice.

#satisfaction of the gathered deities as a result of the offerings,
#satisfaction of the practitioners as a result of the vajra food and drink,
#satisfaction of the wisdom beings as a result of the refined essence of nectar,
#satisfaction of the deities of the body mandala as a result of the pure awareness of bliss and emptiness,
#satisfaction of the outer and inner [[dakini]]s as a result of melodic song, and
#satisfaction of the arrogant and active spirits as a result of the [[torma]] offerings.<ref>Based on [[Gönpo Tseten Rinpoche]], ''The Udumbara Bouquet'', where the list is attributed to [[Jikmé Lingpa]]. A similar but slightly different list appears in [[Jamyang Khyentse Chökyi Lodrö]]'s ''[[Yeshe Saldrön]]''.</ref>

==Notes==
<references/>

[[Category:Enumerations]]
[[Category:06-Six]]

Sixfold satisfaction

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#重新導向 [[Sixfold satisfaction 六稱意（與密續薈供有關）]]

Six Yogas of Naropa

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#重新導向 [[Six Yogas of Naropa 那洛六法]]

Six Yogas of Naropa 那若六法

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[[File:Naropa.png|thumb|[[Naropa]]]]
The '''Six Yogas''' (or, more literally, '''Dharmas''') '''of Naropa''' (ན་རོ་ཆོས་དྲུག་, [[Wyl.]] ''na ro chos drug''), sometimes also referred to simply as the [[Six Yogas]] ([[ཆོས་དྲུག་]], [[Wyl.]] ''chos drug''), are six sets of teachings and practices which originate from the Indian [[mahasiddha]] [[Naropa]]. They form the basis of the inner yoga practices of [[Mahamudra]], as practised in the [[Kagyü]] and [[Gelug]] schools. They are:

#'''Inner heat''' (Tib. [[གཏུམ་མོ་]], ''[[tummo]]''; Wyl. ''gtum mo'') which is the root of the path. For a [[dzogrim]] practitioner this meditation on inner heat is like the root of the entire path. Without some experience of tummo practice, it is said, the various experiences (Tib. [[ཉམས་]], ''nyam'') of [[tsa-lung]] practice such as [[three experiences|bliss, clarity and absence of thought]] will not arise.
#'''Illusory body''' (Tib. [[སྒྱུ་ལུས་]], ''gyu lü''; Wyl. ''sgyu lus'') which is the foundation of the path.
#'''Clear light/luminosity''' (Tib. [[འོད་གསལ་]], ''ösal''; Wyl. '' 'od gsal'') which is the heart-essence of the path.
#Then in order to test the strength of, or assess one's progress in, the practice of clear light, there is the '''dream yoga''' ([[རྨི་ལམ་]], Wyl. ''rmi lam'').
#For those who are unable to complete the practice of clear light because untimely death occurs, there needs to be one who picks them up, just as when one is travelling to a country such as France and one needs to be picked up at the airport. The practice which comes to 'collect' you is the practice of '''[[phowa]]''' ([[འཕོ་བ་]], Wyl. '' 'pho ba'').
#Then, finally, the juncture which bridges the gap between past and future lives and provides a connection with the [[Zangdokpalri]] heaven of [[Guru Rinpoche]] or the pure realms such as [[Sukhavati]] (Tib. [[བདེ་བ་ཅན་]], ''Dewachen''), is the '''[[bardo]]'''. By applying the bardo teachings a practitioner whose practice isn't particularly great can transform their practice and become a great practitioner.

==Further Reading==
*Garma C.C. Chang, ''The Six Yogas of Naropa'', Snow Lion, 1986

[[Category:Six Yogas]]
[[Category:Prayers and Practices]]
[[Category:Enumerations]]
[[Category:06-Six]]

Six wealths 六種財富／六種福德

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The '''six wealths''' ([[Wyl.]] '' 'byor ba drug'') are:
# long life
# great power
# auspiciousness
# majesty and attractiveness
# large retinue
# wealth

[[Category: Enumerations]]
[[Category:06-Six]]

Six wealths

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#重新導向 [[Six wealths 六種財富／六種福德]]

Six types of object 六對境／六塵

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'''Six types of object''' (Tib. [[ཡུལ་དྲུག་]], [[Wyl.]] ''yul drug'')

#visible forms (Skt. ''rūpa''; Tib. [[གཟུགས་]])
#sounds (Skt. ''śabda''; Tib. [[སྒྲ་]])
#smells (Skt. ''gandha''; Tib. [[དྲི་]])
#tastes (Skt. ''rasa'' Tib. [[རོ་]])
#textures (Skt. ''spraṣṭavya''; Tib. [[རེག་བྱ་]])
#mental objects (Skt. ''dharma''; Tib. [[ཆོས་]])

[[Category:06-Six]]
[[Category:Enumerations]]

Six types of object

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#重新導向 [[Six types of object 六對境／六塵]]

Six types of cause 六因

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The '''six types of cause''' (Skt. ''ṣaḍhetu''; Tib. [[རྒྱུ་དྲུག་]]; [[Wyl.]] ''rgyu drug'') are the basis on which all [[conditioned|conditioned things]] arise. They are:

# '''[[efficient cause]]''' (''kāraṇahetu''; ''byed pa'i rgyu'')
# '''[[coemergent cause]]''' (''sahabhūhetu''; ''lhan cig 'byung ba'i rgyu'')
# '''[[cause similar to its result]]''' (''sabhāgahetu''; ''skal pa mnyam pa'i rgyu'')
# '''[[concomitant cause]]''' (''saṃprayuktahetu''; ''mtshungs par ldan pa'i rgyu'')
# '''[[omnipresent cause]]''' (''sarvatragahetu''; ''kun tu 'gro ba'i rgyu'').
# '''[[ripening cause]]''' (''vipākahetu''; ''rnam par smin pa'i rgyu'')

==Internal Links==
*[[Four types of condition]]

[[Category:Philosophical Tenets]]
[[Category:Abhidharma]]
[[Category: Enumerations]]
[[Category:06-Six]]

Six types of cause

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#重新導向 [[Six types of cause 六因]]

Six times 六時

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'''Six times''' of the day (Tib. ''dü druk''; [[Wyl.]] ''dus drug'') —

#dawn (Tib. ''toreng''; Wyl. ''tho rengs'')—at this time, you can see the shape of your hand but can not see the lines on your palm.
#morning (Tib. ''ngadro''; Wyl. ''snga dro'')—from when you can see the lines on your palm until sunrise.
#mid day (Tib. ''nyinkung''; Wyl. ''nyin gung'')—when things hardly cast any shadow.
#afternoon (Tib. ''chidro''; Wyl. ''phyi dro'')—when shadows are not long.
#dusk (Tib. ''sö''; Wyl. ''srod'')—from sunset until you can no longer make out the lines on your hand.
#midnight (Tib. ''namkung''; Wyl. ''nam gung'')

[[Category:Enumerations]]
[[Category:06-Six]]

Six times

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#重新導向 [[Six times 六時]]

Six root destructive emotions

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#重新導向 [[Six root destructive emotions 六種根本煩惱]]

Six root destructive emotions 六種根本煩惱

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<noinclude>'''Six root destructive emotions''' (Skt. ''mūlakleśa''; Tib. [[རྩ་ཉོན་དྲུག་]], [[Wyl.]] ''rtsa nyon drug'') — the six fundamental [[destructive emotions]], from among the [[fifty-one mental states]]:

</noinclude>#[[Ignorance]] (Skt. ''avidyā''; Tib. [[མ་རིག་པ་]], ''marigpa''; Wyl. ''ma rig pa'')
#[[Desire]] (Skt. ''rāga''; Tib. [[འདོད་ཆགས་]], ''döchak''; Wyl. ''‘dod chags'')
#[[Anger]] (Skt. ''pratigha''; Tib. [[ཁོང་ཁྲོ་]], ''kong tro''; Wyl. ''khong khro'')
#[[Pride]] (Skt. ''māna''; Tib. [[ང་རྒྱལ་]], ''nga gyal''; Wyl. ''nga rgyal'')
#[[Doubt]] (Skt. ''vicikitsā''; Tib. [[ཐེ་ཚོམ་]], ''tétsom''; Wyl. ''the tshom'')
#[[Five types of belief|Beliefs]] (Skt. ''dṛṣṭi''; Tib. [[ལྟ་བ་]], ''tawa''; Wyl. ''lta ba'')<noinclude>

[[Category:Destructive Emotions]]
[[Category:Enumerations]]
[[Category:06-Six]]</noinclude>

Six recollections

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#重新導向 [[Six recollections 六念]]

Six recollections 六念

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'''Six recollections''' ([[Wyl.]] ''rjes su dran pa drug'')

#[[Buddha]] (''sangs rgyas'')
#[[Dharma]] (''chos'')
#[[Sangha]] (''dge 'dun'')
#[[Generosity]] (''gtong ba'')
#[[Discipline]] (''tshul khrims'')
#[[Gods]] or [[yidam]] deity (''lha'')

'''Note''': the sixth recollection is sometimes said to refer to the gods of the higher realms, who have extraordinary powers of perception, and is sometimes said to refer to one's personal [[yidam]] deity.

[[Category:Enumerations]]
[[Category:06-Six]]

Six primary elements 六大，六大種

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The '''six [[primary elements]]''' ([[Wyl.]] '' 'byung ba drug'') are:
*the [[four primary elements]] of earth, water, fire and air, plus
*space (Tib. ''namkha'') and
*consciousness (Tib. ''namshé'').

[[Category: Enumerations]]
[[Category:06-Six]]

Six primary elements

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#重新導向 [[Six primary elements 六大，六大種]]

Six powers 六力

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<noinclude>The [[nine stages of resting the mind]] are accomplished through the</noinclude> '''six powers''' (Skt. ''ṣaḍbala''; Tib. [[སྟོབས་དྲུག་]], ''tob druk''; [[Wyl.]] ''stobs drug''):
#'''Listening/study''' (Skt. ''śrūtabala''; Tib. [[ཐོས་པ་]], ''töpa''; Wyl. ''thos pa'') – ‘resting the mind’ is accomplished through listening to meditation instructions 
#'''Reflection''' (Skt. ''āśayabala''; Tib. [[བསམ་པ་]], ''sampa''; Wyl. ''bsam pa'') – ‘resting the mind longer’ is accomplished through reflection and contemplation 
#'''[[Mindfulness]]''' (Skt. ''smṛtibala''; Tib. [[དྲན་པ་]], ''drenpa''; Wyl. ''dran pa'') – through mindfulness one accomplishes ‘continuously resettling’ and ‘fully settling the mind’; whenever one is distracted one gathers the mind and slowly, through habituation, non-distraction occurs 
#'''[[Awareness]]''' (Skt. ''saṃprajanyabala''; Tib. [[ཤེས་བཞིན་]], ''shé shyin''; Wyl. ''shes bzhin'') – through awareness one accomplishes ‘taming the mind’, ‘pacifying the mind’ and ‘completely pacifying the mind’; with joy for awareness and seeing the faults of succumbing to thoughts and negative emotions, one no longer falls prey to them 
#'''[[Diligence]]''' (Skt. ''vīryabala''; Tib. [[བརྩོན་འགྲུས་]], ''tsöndrü''; Wyl. ''brtson ‘grus'') – through diligence one accomplishes ‘complete pacification’ and ‘one-pointedness’; even subtle thoughts and negative emotions are abandoned 
#'''Complete familiarity''' (Skt. ''abhyasabala''; Tib. [[ཡོངས་སུ་འདྲིས་པ་]], ''yongsu dripa''; Wyl. ''yongs su ‘dris pa'') – the final stage of ‘resting in equanimity’ where the mind is unaffected by the obstacles of [[dullness]] or [[agitation]] is accomplished through complete familiarity.<noinclude>

==Further Reading==
*[[Sogyal Rinpoche]], ''A Treasury of Dharma'' (Lodeve: Rigpa, 2005), pages 228-234.

[[Category:Meditation]]
[[Category:Enumerations]]
[[Category:06-Six]]
</noinclude>

Six powers

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#重新導向 [[Six powers 六力]]

Six paramitas

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#重新導向 [[Six paramitas 六波羅蜜多，六度]]

Six paramitas 六波羅蜜多，六度

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<noinclude>[[Image:Bodhisattva.JPG|frame|Bodhisattva [[sangha]] from the [[Longchen Nyingtik]] field of merit]]
The '''six [[paramitas]]''' or 'transcendent perfections' (Skt. ''ṣaṭpāramitā''; Tib. [[ཕ་རོལ་ཏུ་ཕྱིན་པ་དྲུག་]], ''parol tu chinpa druk''; [[Wyl.]] ''pha rol tu phyin pa drug'') comprise the training of a [[bodhisattva]], which is [[bodhichitta in action]].
</noinclude>
#[[Generosity]] (Skt. ''dāna''; Tib. [[སྦྱིན་པ་]], ''jinpa''): to cultivate the attitude of generosity.
#[[Discipline]] (Skt. ''śīla''; Tib. [[ཚུལ་ཁྲིམས་]], ''tsultrim''): refraining from harm.
#[[Patience]] (Skt. ''kṣānti''; Tib. [[བཟོད་པ་]], ''zöpa''): the ability not to be perturbed by anything.
#[[Diligence]] (Skt. ''vīrya''; Tib. [[བརྩོན་འགྲུས་]], ''tsöndrü''): to find joy in what is virtuous, positive or wholesome.
#[[Meditative concentration]] (Skt. ''dhyāna''; Tib. [[བསམ་གཏན་]], ''samten''): not to be distracted.
#[[Wisdom]] (Skt. ''prajñā''; Tib. [[ཤེས་རབ་]], ''sherab''): the perfect discrimination of phenomena, all [[knowable thing]]s.
<noinclude>
The first five paramitas correspond to the accumulation of '''[[merit]]''', and the sixth to the accumulation of '''wisdom'''. The sixth paramita can be divided into four, resulting in [[ten paramitas]].

==Written Sources==
===Sutras===
{{Tibetan}}
*''[[Fortunate Aeon Sutra]]''<ref>See ''The Fortunate Aeon: How the Thousand Buddhas Became Enlightened'' (Berkeley: Dharma Publishing, 1986), Vol. One, pages 97-477.</ref>

===Shastras===
The six paramitas are mentioned and explained in many of the most important Indian sources, such as
*[[Nagarjuna]]’s ''[[Letter to a Friend]]'',
*[[Chandrakirti]]’s ''[[Introduction to the Middle Way]]'' and
*[[Shantideva]]’s ''[[Bodhicharyavatara]]''.

==Teachings Given to the [[About Rigpa|Rigpa]] Sangha==
*[[Sogyal Rinpoche]], [[Dzogchen Beara]], Ireland, 8 July 2012
*[[Dzogchen Rinpoche]], London, 19-23 June 1998

==Further Reading==
*[[Dzogchen Ponlop]], ''Rebel Buddha'' (Boston: Shambhala, 2010), pages 124-132.
*Geshe Sonam Rinchen, ''The Six Perfections'', translated by Ruth Sonam (Ithaca: Snow Lion, 1998)
*[[Khenpo Ngawang Pelzang]], ''[[A Guide to the Words of My Perfect Teacher]]'' (Boston & London: Shambhala, 2004), pages 181-219.
*[[Patrul Rinpoche]], ''[[The Words of My Perfect Teacher]]'' (Boston: Shambhala, Revised edition, 1998), pages 234-261.
*[[Khenpo Kunzang Palden|Khenpo Kunpal]], ''[[Drops of Nectar|The Nectar of Manjushri's Speech]]'', translated by Padmakara Translation Group. Published by Shambhala. ISBN 978-1-59030-439-6
*[[Khenpo Palden Sherab]] Rinpoche,''Ceasless Echoes of the Great Silence, a Commentary on the Heart Sutra''. Translated by Khenpo Tsewang Dongyal Rinpoche. Pages 81-96. Published by Sky Dancer Press. ISBN 1-880976-01-7

==References==
<references/>

==Internal Links==
*[[Ten paramitas]]

[[Category:Key Terms]]
[[Category:Bodhichitta]]
[[Category:Paramitas]]
[[Category:Enumerations]]
[[Category:06-Six]]
</noinclude>

Six Munis

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#重新導向 [[Six Munis 六能仁]]

Six Munis 六能仁

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[[Image:6munis.jpg|thumb|250px|The Six Munis © 2004 Shechen Archives]]
The '''Six Munis''' (Skt.; Tib. ''Tubpa Druk''; Tib. ཐུབ་པ་དྲུག་, [[Wyl.]] ''thub pa drug'') are the [[supreme nirmanakaya]] [[buddha]]s for each of the [[six classes of beings]]. They are:

# Indra Kaushika (Skt.; Tib. དབང་པོ་བརྒྱ་བྱིན་, ''Wangpo Gyajin''; Wyl. ''dbang po brgya byin'') for the [[gods|god]] realms
# Vemachitra (Skt. ''Vemacitra''; Tib. ཐགས་བཟང་རིས་, ''Taksangri''; Wyl. ''thags bzang ris'') for the [[demi-gods]] or asura realms
# [[Shakyamuni]] (Tib. ཤཱཀྱ་ཐབ་པ་, Wyl. ''shAkya thub pa'') for the [[human beings|human]] realm
# Shravasingha or Dhruvasiṃha (Skt.; Tib. སེང་གེ་རབ་བརྟན་, ''Sengé Rabten''; Wyl. ''seng ge rab brtan'') for the [[animal realm]]
# Jvālamukhadeva (Skt.; Tib. ཁ་འབར་དེ་བ་, ''Khabar Dewa''; Wyl. ''kha ‘bar de ba'') for the [[preta]] realms
# Dharmarāja (Skt.; Tib. ཆོས་ཀྱི་རྒྱལ་པོ་, ''Chökyi Gyalpo''; Wyl. ''chos kyi rgyal po'') for the [[hells|hell realms]]<noinclude>

==Alternative Translations==
*Six Sages

==Further Reading==
*[[Dudjom Rinpoche]], ''The Nyingma School of Tibetan Buddhism, Its Fundamentals and History'', trans. and ed. Gyurme Dorje (Boston: Wisdom, 1991), vol.1 page 129-130.

[[Category: Buddhas and Deities]]
[[Category: Hundred Peaceful and Wrathful Deities]]
[[Category: Enumerations]]
[[Category: 06-Six]]</noinclude>

Six mother scriptures 六般若經根本頌（十萬頌、兩萬五千頌、一萬八千頌、一萬頌、八千頌、攝頌）

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[[Image:Prajnaparamita.jpg|frame|The goddess [[Prajñaparamita]]]]
'''Six mother scriptures''' (Tib. ཡུམ་དྲུག་, [[Wyl.]] ''yum drug'') — of the [[Seventeen mothers and sons|seventeen sutras]] upon which the [[Abhisamayalankara]] is a commentary, these are the ones which fully reveal the [[eight topics]].<ref>[[Khenpo Tsöndrü]] says, "Regarding the criteria for classifying these as either ‘mother’ or ‘son’ scriptures, sutras revealing the [[eight topics|eight clear realizations]] are termed ‘mother’ scriptures, whilst those revealing them only partially are termed [[eleven son scriptures|‘son’]]."[http://www.lotsawahouse.org/prajnaparamitaprelim.html]</ref>

#[[Perfection of Wisdom Sutra in One Hundred Thousand Lines|Sutra in One Hundred Thousand Lines]] (''Shatasahasrika'')
#[[Perfection of Wisdom Sutra in Twenty-five Thousand Lines|Sutra in Twenty-five Thousand Lines]] (''Pañcavimshatisahasrika'')
#[[Perfection of Wisdom Sutra in Eighteen Thousand Lines|Sutra in Eighteen Thousand Lines]] (''Ashtadashasahasrika'')
#Sutra in Ten Thousand Lines (''Dashasahasrika'')
#[[Perfection of Wisdom Sutra in Eight Thousand Lines|Sutra in Eight Thousand Lines]] (''Ashtasahasrika'')
#[[Verse Summary of the Prajnaparamita|Verse Summary]] (''Saṃchaya'')

==Notes==
<references/>

==Internal Links==
*[[Eleven son scriptures]]

[[Category:Prajnaparamita]]
[[Category:Sutras]]
[[Category:Enumerations]]
[[Category:06-Six]]

Six mother scriptures

2016-08-21T10:50:55Z

SSTC ivory：SSTC ivory 已移動頁面 Six mother scriptures 至 Six mother scriptures 六種般若經根本頌（十萬頌、兩萬五千頌、一萬八千頌、萬頌、八千頌、讚詩）

#重新導向 [[Six mother scriptures 六種般若經根本頌（十萬頌、兩萬五千頌、一萬八千頌、萬頌、八千頌、讚詩）]]

Six methods of vocalization

2016-08-21T10:12:50Z

SSTC ivory：SSTC ivory 已移動頁面 Six methods of vocalization 至 Six methods of vocalization 六種發聲法

#重新導向 [[Six methods of vocalization 六種發聲法]]

Six methods of vocalization 六種發聲法

2016-08-21T10:12:49Z

SSTC ivory：SSTC ivory 已移動頁面 Six methods of vocalization 至 Six methods of vocalization 六種發聲法

The '''six methods of vocalization''' (Tib. སྐད་ཀྱི་གདངས་དྲུག་, Wyl. ''skad kyi gdangs drug'') are:

# rising (Tib. འདེགས་, Wyl. ''‘degs'')
# pausing (Tib. འཇོག་, Wyl. ''‘jog'')
# changing (Tib. འགྱུར་, Wyl. ''‘gyur'')
# slurring (Tib. ཁུག་, Wyl. ''khug'')
# high (Tib. ཕྲ་, Wyl. ''phra'')
# low (Tib. སྦོམ་, Wyl. ''sbom'') <ref>*[[Khenpo Kunpal]], ''[[Drops of Nectar|The Nectar of Manjushri’s Speech]]'', a detailed commentary on [[Shantideva]]’s ''[[Bodhicharyavatara|Way of the Bodhisattva]]'', page 79. Translated by Padmakara Translation Group. Published by Shambhala. ISBN 978-1-59030-439-6, ISBN 978-1-59030-699-4</ref>

==References==
<references/>

[[Category: Enumerations]]
[[Category: 06-Six]]