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pha rol tu phyin pa: Paramitas or perfection practices of the bodhisattva path. All are practiced on every bhuumi,
but on each of the ten bhuumis one is emphasized. 1 rab tu dga' ba, supreme joy: Generosity, sbyin pa. 2 dri ma
med pa, stainless: Discipline, tshul khrims. 3 'od byed pa, illuminator: Patience, bzod pa. 4 'od phro ba, blazing
light: Diligence, brtson 'grus. 5 shin tu sbyang dka', difficult to conquer: Meditation, bsam gtam. 6 mngon tu
'gyur ba, presence: Knowledge, prajña. 7 ring du song ba, far going: Skillful means, upaya. 8 mi g.yo ba,
motionless: Aspiration, smon lam. 9 legs pa'i blo gros, good intellect: Power, stobs. 10 chos kyi sprin, clouds of
dharma: Wisdom, ye shes. They are perfect or transcendent in being practiced from the perspective of emptiness.
For example, generosity is perfect when there is no thought of giver, gift, and receiver, any action of giving. Then
the action is pure and spontaneous. See JOL
phra: Subtle. Probably similar to description of Kagyü divisions in SKK 3,323: When the eighty kinds of innate
thoughts of coarse mind, possessing the three appearances [of body, grasping subject, and grasped object are
eliminated and cease, and everything abides merely in emptiness, that is subtle mind. Free from grasping the
characteristic of the experience of emptiness, luminosity, absolute bodhicitta, which is called the manifestation of
enlightenment, is the subtlest mind. Thus mind that is said to have defiled continuity is called subtle, and undefiled
continuity is the subtlest. Similarly as for body, ...all the skandhas, dhatus, and ayatanas, having the nature of the
environment and its inhabitants, are resolved as the coarse circle of the deities. Nadi, prana, and pure bodhicitta
are resolved as the subtle essence. The well established singularity of support and supported is taught as the very
subtle, co-emergence. Thus in meditating in the developing stage, first all the skandhas, dhatus, and ayatanas of the
impure body which are to be purified as emptiness are the coarse body. Prana, nadi, and bindu, which are to be
established as the body, speech, and mind mandalas of the deities are the subtle. At the time of fruition, the co-
emergent three vajras, trikaya, the inseparable body of the realities of the natural state, are the subtlest...Thus, the
coarse is the designated ground of purification, the subtle the object of purification in process, and the subtlest the
ultimate state of the object of purification.
phrin las: Enlightened activity, buddha activity, which is egoless, beyond conception, spontaneously arising, and
spontaneously perfect and appropriate. In particular, the buddha activities of the five families, pacifying (suffering
etc), enriching (accumulations of good qualities), magnetizing (students), destroying (whatever needs to be
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destroyed or those who cling to that), and self-existing, effortless accomplishment
phrin las: the spontaneous activity of enlightened beings. For ecample, without thionking about it buddhas
emmanate limitless emanations in limitless times and places to tame liitless sentient beings. However the
ordinary teaching activities etc. of an enlightened person are also called buddha activity.
phun sum tshogs pa lnga: The five perfections, most often attributes of sambhogakaya, but in this text applied to
the three kayas: excellent teacher, teaching, retinue, place, and time.
phung po: Expanse [eg. of wisdom] phung po lnga: the five skandhas or heaps, one of the systems of categories
under which the dharmas are organized in the abhidharma: 1 Form, gzugs, including physical objects. 2 Feelings,
tshor ba, positive, negative, or neutral. 3 Perception, 'du shes. 4 Formations, 'du byed. 5 Consciousness, rnam
shes. In ati consciousness is understood in terms of the eight consciousnesses of yogacara. In hinayana
abhidharma, eg. Abhidharmakosha, the skandhas are classes of truly existing dharmas. In ati they can also be
thought of as an evolving series of non-existent confusions. Cf. mngon chos. In enlightenment these vanish and
the skandhas manifest as the five wisdoms. Cf. mngon chos.
phyag rgya bzhi [of mahayoga]: In particular: 1 thugs dam tshig gi phyag rgya (mind as samayamudra). 2 gsung
chos kyi phyag rgya (speech is dharmamudra). 3 sku phyag rgya chen po (body is mahamudra). 4 phrin las las kyi
phyag rgya (Buddha activity is karmamudra).
phyag rgya chen po: Mahamudra, great seal. 1 Consort of empty form. 2 One of the four mudras of mahayoga. 3
Fruition teachings associated especially with the kagyü lineage as Dzogchen is primarily associated with the
nyingma lineage.
phyag rgya: Mudra, symbolic [hand gesture], seal, symbolic encounter, consort.
phyi nang gsang: Outer concerns the external world, inner the body, secret the inner life of feelings etc.
phyi rgyud: The outer tantras which understand luminosity/emptiness beyond conception, but still believe that the
fruition is established through stages and effort.
phyogs bcu: The ten directions, the four cardinal directions, four intermediate, up and down.
phyogs med: Impartial, without conceptual partialities. When one is impartial =without accepting or rejecting,
one is not attached to partialities of concept. Thus, the impartiality = non-bias, inseparability, of the two truths is
transparently seen.
phyogs: Direction, part, aspect, bias, partiality, side.
rab 'byams: Infinite, vast, encompassing, universal, immense, boundless, the whole of..., widely and deeply learned.
rab 'byor: Subhuti, a prominent and analytically inclined disciple of the Buddha.
rags: 1 Coarse. 2 Dependent.
rang bshag: Let be as it is, rest as it is = cog gshag; self-absorbed, self-rested, self-established, established as
merely one's own experience.
rang byung: Natural; naturally occurring or arising; self-arising, spontaneous. Eg. hunger is rang byung when one
does not eat. A shape like a face found on a rock is a rang byung sculpture. Impromptu verse is rang byung.
rang bzhin gsum: kun btags, gzhan dbang, yong grub; parikalpita, paratantra, parinishpanna; false conceptions,
other-caused relativity, the completely perfect. See Ch 3.
rang bzhin: Nature, actuality, natural expression, natural, intrinsic, inherent. In relation to sugatagarbha etc it
means the luminous manifestation, vs. the ngo bo emptiness. ngo bo/ rang bzhin/ thugs rje. See sku gsum
rang dbang: Freedom, independence, mastery vs. gzhan dbang, arising interdependently from others. The second
of the three natures of mind-only.
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