sku dang ye shes - kayas and wisdoms, dimension & primal awareness, dimension & wisdom (the self-perfected state manifests through sku which represents the dimension of the primordial state and ye shes which represents the energy of original wisdom) [JV]
kho ba'i yo byad - presents; whatever was needed for that purpose [RY]
khri 'bul - presents on the occasion of an installation [RY]
nges 'byed cha mthun - decisive (and anticipatory) phase; decisive phase [of the path of application] that accords with/ presages/ anticipates [the path of seeing], which constitutes a decisive breakthrough [that represents a shift from the - path of ordinary mortal individuals to that of spiritually superior individuals]; isc. "watershed" experiences [RB]
bsnyen bkur dge 'dun la gnang - give presents to monks [IW]
bdud rtsi'i ka pa la - amrita vessel represents a human skull filled with amrita [RY]
nor 'phrod - presents [JV]
rnam rtog rags pa til gyis 'char na - when an obtrusive thought strongly presents itself [RY]
snang thams cad - all that presents itself [JV]
pad ma bzang po - excellent lotus flower (represents the purity of buddha's mind) [JV]
dpal gyi be'u - glorious knot (represents great love of buddhas and never-ending continuity of teachings of buddha's mind), noose of love, a gem, mark on breast of vishnu [JV]
spyan gzigs - presents, costly offerings to the gods, wild animals or food presented to a noble person, objects pleasing to sight, yaks & sheep which are dressed up & decorated and brought near the altar as symbolic offerings in a rite like bsang [JV]
phug gtor - primary torma [represents the dwelling place of the devas of the mandala. Vajrayogini has 1 large 1 and four smaller ones in the four directions there are different torma to house gurus, {yi dam}, dakinis and dharmapalas in various sadhanas. sometimes these are made of precious metal] [IW]
phyi'i mchod pa - phyi mchod - outer offering. The first bowl contains water and represents drinking water (Skt. argham, Tib. mchod yon) offered to the mouth of the deities. The second bowl contains water and represents washing water (Skt. padam, Tib. zhabs gsil) offered to the feet and hands of the deities. Third bowl is filled with rice and has a flower stuck into it; it represents the flower offering (Skt. pushpe, Tib. me tog) to the eyes of the deities. Fourth is a bowl filled with rice and has an incense stick placed in it, it represents the well smelling incense offering (Skt. dhupe, Tib. gdug spos) to the nose of the deities. Fifth is the butter lamp vessel (mar me kong bu) filled with melted butter or oil and a wick (sdong bu). This lamp (Skt. aloke, Tib. mar me) or illuminating lamp (snang gsal mar me) is offered to the eyes or the mind of the deities. Sixth is a bowl with water representing fragrant perfume (Skt. gandhe, Tib. dri chab) offered to the heart - bo! dy of the deities. Seventh is a bowl of rice with a small food torma (gtor ma) on top representing food offering (Skt. naividya, Tib. zhal zas) to the mouth of the deities. Eighth is a bowl of rice with two cymbals (ting shags) representing a music offering (Skt. shapda, Tib. rol mo) to the ears of the deities [RY]
bya dga' - reward, trophy, favor, boon, royal recognition of services with rewards and presents, prize [JV]
bla - above, higher, superior, life, soul, blessing, soul fragments, one of the fundamental principles at the base of the ancient bon rites, represents the psychoenergetic function of the individual in relation to the energies of the external world [JV]
'bru 'grel - word by word commentary, [vs don 'grel that presents the general meaning] [IW]
me tsa - geomantic center / site. focal points of power on the surface of the earth, (and especially on the body of the supine ogress which represents the Tibetan landscape) [RY]
me btsa - geomantic centre [site focal points of power on the surface of the earth, and especially on the body of the supine ogress which represents the Tibetan landscape book 1, p 000, book 2, p 000 (gd-mk) spra ba ril mor dril nas nad dmigs steng du bzhag ste me sbar ba lta bu dang, tel pa mer bsregs nas nad dmigs steng brdeg pa lta bu'o,//nad la me btsa' bzhag ste bcos pa [IW]
me tsha - geomantic centre [/ site focal points of power on the surface of the earth, and especially on the body of the supine ogress which represents the Tibetan landscape book 1, p 000, book 2, p 000 (gd-mk) [IW]
med bzhin snang ba - a presence and yet nothing, pure presentation, presents, nothing that exists, is there even though nothing, presence without anything present, illusion, nonexistent appearances [JV]
mtshan ldan da ma ru - perfect damaru; must have the skull of a boy born in the horse year (rta lo), who has died of a natural death at the age of sixteen and a skull a of girl born in the pig year (phag lo), who died at the age of fourteen of a natural death. The male skull represents Hayagriva (rta mgrin) and the female skull Vajra yogini (rdo rje phag mo). When playing these skull damarus the dakas and dakinis are powerlessly drawn to the ceremony like flies are drawn to rotten meat [RY]
gzhan don - (benefit, interest, good, welfare) of others, values in others, the value that being represents to others, concern for others, interest of others [JV]
gzigs rten stong pa min tsam du - simply to have something to offer to your eyes [I send you a few presents] [RY]
rlung rta - wind horse (represents all aspects of vitality), horse of fortune inscribed on flags, luck , lungta flags [JV]
sha gzugs ma - flesh-shape torma; represents a bent leg [RY]
gsol ras bdag rkyen - gifts, presents, some presents [RY]
gsol ras bdag rkyen - some presents [IW]
gsol ras gnang ba - to give [us] presents [RY]
