Toh 1340 · classical Tibetan · Tengyur edition

The Five Stages

Translated from the Tibetan by buddhist-nlp/mitra-qwen35-translate · machine-assisted

Edition 1.0 · 2026 · not a critical edition machine draft

Catalogue: Toh 1340
Genre: Treatise
Period: classical Tibetan
Edition: Tengyur vol. 010_རྒྱུད་འགྲེལ།_ཏ.txt
Extent: 3 passages · 2,919 Tibetan characters · 756 English words
Translation: buddhist-nlp/mitra-qwen35-translate (English, machine-assisted)
Status: Edition 1.0 · 2026 · machine draft
Rights: Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)

The Five Stages (Pañcakrama-nāma) is a technical manual on the completion stage of a Hevajra tantric practice. The text instructs the yogi to move beyond the generation stage into a series of meditative stages designed to dissolve the ordinary perception of the physical body. By cultivating a state of non-apprehension regarding the self, the practitioner aims to realize the inseparability of internal and external phenomena within a state of great bliss. The work commits the reader to a rigorous somatic and cognitive discipline where the goal is the transformation of ordinary perception into the five wisdoms. The text provides specific phenomenological markers to validate progress, such as the perception of five-colored light rays and the appearance of ḍākinīs, which serve as indicators that the practitioner is successfully accessing the subtle energetic and cognitive dimensions of the deity yoga.

Provenance

About this text

Dedicated to the glorious Hevajra, the Pañcakrama (Tibetan: rim pa lnga pa) is a work within the Non-dual Tantra collection. The text is attributed to the Indian author Prajñāgupta, who is also named as its Tibetan translator. Preserved in the Tengyur (vol. ཏ) as a three-page entry from the classical Tibetan period, the work provides instructions for the yogi who has already perfected the generation stage. It enacts a meditative process centered on the five stages, requiring an understanding of the body's channels and cakras to achieve a state of non-apprehension. By dissolving the apprehension of the physical body, the practitioner seeks to realize the inseparability of internal and external phenomena within great bliss. A scholar or serious reader consults this text to examine the specific phenomenological markers of progress described therein, such as the perception of five-colored light rays indicating the arising of the five wisdoms or the appearance of ḍākinīs. Conversely, the text serves as a guide to recognizing signs of degeneration, such as the appearance of dogs or pigs, which signal a breach of samaya.

Sanskrit title: Pañcakrama
Indian author: Prajñāgupta
Tibetan translators: Prajñāgupta
Canonical collection: Non-dual Tantra
Genre: Treatise
Source edition: Tengyur, vol. ཏ
Period: classical Tibetan

Read further

Catalogue

84000 catalogue entry

Bibliography

BDRC library search

Libraries

WorldCat

Sanskrit sources

Digital Sanskrit Buddhist Canon

Reference

Cite thisAnuvāda, “The Five Stages” (Toh 1340), machine draft, 2026.https://naxiai.com/tibetan/works/toh1340

Summary & commentary

Significance

This work is significant as it illustrates the transition from visualization to the actualization of non-dual awareness in the Hevajra tradition. For the modern reader, it provides a primary example of how tantric systems use specific sensory hallucinations as diagnostic tools to measure spiritual progress.

Structure

Passages	Section	Description
1	Introduction and Prerequisites	Establishes the title in Sanskrit and Tibetan and specifies that the practitioner must have already perfected the generation stage.
2	Meditation on Non-Apprehension	Describes the process of rendering the body unapprehendable to realize the unity of internal and external phenomena with great bliss.
3	Signs of Progress	Lists visual indicators, such as colored lights and ḍākinīs, that signal the arising of the five wisdoms.

Themes

Non-apprehension of the body (2)
Inseparability of internal and external phenomena (2)
Phenomenological signs of realization (3)
The Five Wisdoms (3)

Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.

AnuvādaThe Five Stages·

༄༅༅། ། རྒྱ་གར་སྐད་དུ། པཉྩ་ཀྲ་མ་ནཱ་མ། བོད་སྐད་དུ། རིམ་པ་ལྔ་པ་ཞེས་བྱ་བ། དཔལ་དགྱེས་པའི་རྡོ་རྗེ་ལ་ཕྱག་འཚལ་ལོ། ། རྣལ་འབྱོར་པས་ཐོག་མར་བསྐྱེད་པའི་རིམ་པ་རྫོགས་ནས། རིམ་པ་ལྔ་པའི་དོན་ལ་འཇུག་པར་བྱ་དགོས་ཏེ། དེ་ཡང་དང་པོར་ལུས་ལ་རང་བཞིན་གྱིས་གནས་པའི་རྩ་དང་། ། འཁོར་ལོ་ལ་སོགས་པའི་མཚན་ཉིད་ཇི་ལྟར་ཡིན་པ་ཤེས་པར་བྱའོ། ། དེ་ནི་རྒྱུད་ཀྱི་རིམ་པའོ། ། དེའི་འོག་ཏུ་ཕུང་པོ་དང་ ཁམས་དང་སྐྱེ་མཆེད་ལ་སོགས་པའི་རྣམ་པར་རྟོག་པ་ཐམས་ཅད་གཏུམ་མོ་སྤར་ལ་བསྲེག་པར་བྱའོ། ། དེ་ལྟར་བསྲེགས་པས་འདར་བ་ལ་སོགས་པའི་རྟགས་བརྒྱད་འབྱུང་སྟེ། དེ་ཡང་ཕྱི་ནང་གི་དངོས་པོ་ལ་བལྟས་ཀྱང་འདར་བ་ལ་སོགས་པའི་རྟགས་བརྒྱད་བྱུང་ན། གཏུམ་མོ་འཕྲོ་བཅད་ལ་སེམས་ཀྱིས་ མནན་པར་བྱའོ། ། དེ་ནི་སྔགས་ཀྱི་རིམ་པའོ། ། དེ་ལྟར་མནན་པས་ལུས་ཀྱི་བདེ་བ་རྒྱས་པར་འགྱུར་ཏེ། དེ་ལྟར་བདེ་བ་ལ་ཡང་ནས་ཡང་དུ་བསྒོམས་པས་སྤྱི་བོ་ནས་རྐང་མཐིལ་ཡན་ཆད་དུ་བདེ་བ་སྐྱེ་བར་འགྱུར་རོ། ། དེ་ལྟར་སྐྱེས་པའི་ཚེ་ཕྱིའི་རྩྭ་ཤིང་ལ་སོགས་པ་ལ་དམིགས་ཀྱང་ནང་གི་བདེ་བ་སྐྱེ་ སྐྱེའི་བར་དུ་དེ་བསྒོམ་པར་བྱའོ། ། དེ་ནི་ཡེ་ཤེས་ཀྱི་རིམ་པའོ། ། དེ་ལྟར་གོང་ལྟར་དམིགས་ཀྱང་བདེ་བ་སྐྱེ་བའི་ཚེ་བདེ་བ་དེ་ཉིད་ཀྱང་སྐད་ཅིག་མ་སྔ་མ་ལ་ནི་འགགས། ཕྱི་མ་ནི་མ་འོངས། ད་ལྟར་ནི་སྐད་ཅིག་མ་གཉིས་པར་མི་སྡོད་ཅིང་མི་གནས་པས་བདེ་བ་ལ་རང་བཞིན་མེད་དེ། ། བདེ་བ་མི་དམིགས་ པར་བསྒོམ་པར་བྱའོ། ། དེ་ནི་གསང་བའི་རིམ་པའོ། །

In the language of India: Pañcakrama-nāma. In the language of Tibet: Rim pa lnga pa zhes bya ba (The Five Stages). Homage to the glorious Hevajra. First, the yogi, having perfected the generation stage, must engage with the meaning of the five stages. In that regard, first one must understand the characteristics of the channels, cakras, and so forth, which naturally abide within the body. This is the stage of the tantra. Following that, all conceptualizations of the aggregates, elements, sense bases, and so forth, are to be incinerated by igniting the inner heat (caṇḍālī). By burning them in that way, the eight signs such as trembling arise. If, upon observing external and internal phenomena, the eight signs such as trembling occur, one should cut the flow of the inner heat and suppress them with the mind. This is the stage of mantra. By suppressing them in that way, the bliss of the body will expand. By meditating repeatedly on that bliss, bliss will arise from the crown of the head down to the soles of the feet. When that has arisen, even if one focuses on external objects such as grass and trees, internal bliss will continue to arise. One should meditate in that manner until it occurs. This is the stage of wisdom. When bliss arises while focusing as described above, that very bliss ceases in the preceding moment and has not yet arrived in the subsequent moment. Since it does not remain or abide in the present for even a second moment, bliss is without intrinsic nature. One should meditate on the non-apprehension of bliss. This is the secret stage.

structureTitle block: the Sanskrit title is given as it is transmitted in Tibetan transliteration, not reconstructed from Sanskrit sources; the Tibetan title is translated after it.

definitionརྡོ་རྗེ “vajra” — This term generally indicates indestructibility and stability. In the sūtras, vajra most often refers to the hardest possible physical substance, said to have divine origins. In some scriptures, it is also the name of th

definitionརྩ “channel” — The channels are subtle psycho-physical routes which run vertically in the body. There are typically 72,000 channels said to reside in the body. Of these, however, the most important are the three main channels: the cent

definitionའཁོར་ལོ “cakra” — Literally “wheel,” cakra is an energy center in the subtle body where subtle channels converge. In tantric Buddhism there are either four or five main cakras. The Hevajra Tantra teaches four cakras, namely the cakras of

terminologyམཚན → “name”. མཚན་བརྗོད is recitation of names; in མཚན་ཉིད it is a 'definition' (lakṣaṇa) — same spelling, different word.

homonymམཚན is rendered “name” here; the glossary also records major signs, buddha marks, auspicious marks for other contexts — the sense follows the passage, not a fixed default.

definitionམཚན “name” — The thirty-two primary physical characteristics of a “great being,” mahāpuruṣa , which every buddha and cakravartin possesses. They are considered “major” in terms of being primary to the eighty minor marks or signs of a

homonymཕུང་པོ is rendered “aggregate” here; the glossary also records aggregates, Aggregates for other contexts — the sense follows the passage, not a fixed default.

definitionཕུང་པོ “aggregate” — This translation of skandha is fairly well established, although some prefer the monosyllabic “group.” It is important to bear in mind that the original skandha has the sense of “pile,” or “heap,” which has the connotati

terminologyཁམས → “element”. In ཁམས་གསུམ it is the three realms, not 'three elements'.

homonymཁམས is rendered “element” here; the glossary also records constituent, domain, elements for other contexts — the sense follows the passage, not a fixed default.

definitionཁམས “element” — In the context of epistemology, it is one way of describing experience and the world in terms of eighteen elements (eye, form , and eye consciousness ; ear, sound, and ear consciousness ; nose, odor, and nose consciousne

homonymསྐྱེ་མཆེད is rendered “sense base” here; the glossary also records sense field, bases of cognition, sense fields for other contexts — the sense follows the passage, not a fixed default.

definitionསྐྱེ་མཆེད “sense base” — These can be listed as twelve or as six entrances (sometimes also called sense sources, sense fields, bases of cognition, or simply āyatanas): In context of epistemology, it is one way of describing experience and the wo

termརྡོ་རྗེ → vajra

termཕྱག་འཚལ → homage

termརྩ → channel

termའཁོར་ལོ → cakra

termམཚན → name

termརྒྱུད → tantra

དེ་ལྟར་མི་དམིགས་པར་བསྒོམས་པས་རང་གི་ལུས་མི་དམིགས་པར་འགྱུར་ཏེ། དེ་ལ་ཕྱི་ནང་གི་དངོས་པོ་ལ་བལྟས་ཀྱང་ལུས་མི་དམིགས་ན་ཕྱི་ནང་གི་ཆོས་ཐམས་ཅད་བདེ་བ་ཆེན་པོ་དང་། ཐ་མི་དད་པར་གཅིག་ཏུ་ཤེས་པར་བྱ་སྟེ། དེ་མི་ དམིགས་པར་བསྒོམ་པར་བྱའོ། ། དེ་ལྟར་ཡང་ནས་ཡང་དུ་བསྒོམས་པས་ཕྱི་ནང་གི་ཆོས་ཐམས་ཅད་དང་བདེ་བ་ཆེན་པོ་ཐ་མི་དད་པར་མངོན་སུམ་དུ་ཤེས་པར་འགྱུར་རོ། ། དེ་ནི་གཉིས་སུ་མེད་པའི་རིམ་པའོ། ། དེ་ལྟར་རིམ་པ་ལྔ་ལ་འཇུག་ཅིང་སློབ་པའི་ཚེ་དབང་པོ་མི་དགག་ཅིང་ཡན་པར་ བཏང་། དབང་པོའི་སྤྱོད་ཡུལ་ཐམས་ཅད་བདེ་བ་དང་གཅིག་ཏུ་ཤེས་པར་བྱས་ལ། མི་དམིགས་པར་བྱའོ། ། འགྲོ་ཉལ་འདུག་སྡོད་སྤྱོད་ལམ་ཐམས་ཅད་དུ་འགྱིང་བག་དང་ལྡན་པར་བྱས་ལ། བདེ་བ་ཆེན་པོ་དང་མི་འབྲལ་བར་བྱའོ། ། ཁ་ཟས་ལ་སོགས་པའི་བཏུང་བའི་བྱེ་བྲག་ཐམས་ ཅད་བདེ་བ་ཆེན་པོ་དང་གཅིག་ཏུ་ཤེས་པར་བྱས་ལ་བཟའོ། ། བགོ་བའི་བྱེ་བྲག་ཐམས་ཅད་བདེ་བ་ཆེན་པོ་དང་ཐ་མི་དད་པར་ཤེས་པར་བྱས་ལ་བགོའོ། ། དེ་ལྟར་བྱས་ནས་བསྒོམ་པའི་ཚེ་ལུས་མི་འགུལ་ཞིང་བརྟན་པར་གྱུར་ན་སེམས་ཟིན་པའི་རྟགས་ཡིན་ཏེ་བཟང་། ལུས་འཁོར་ཞིང་གཡོ་ན་རླུང་ ཟིན་པའི་རྟགས་ཡིན་ཏེ་བཟང་། ། སེམས་དྲན་པ་མེད་དེ་མྱོས་པར་གྱུར་ན། བདེ་བའི་རོས་མྱོས་པ་ཡིན་ཏེ་བཟང་། རང་དབང་མེད་པར་དགོད་ཅིང་དབྱངས་དང་གར་ལ་སོགས་པ་འབྱུང་ན་བདེ་བ་ཆེན་པོ་རྒྱས་པའི་རྟགས་ཡིན་ཏེ་བཟང་། ལུས་སྦྲིད་ཅིང་བེར་བེར་བྱེད་ན་བདེ་བ་ཕན་ཚུན་བསྐྱོད་ པའི་རྟགས་ཡིན་ཏེ་བཟང་།

By meditating in that manner without apprehension, one's own body becomes unapprehendable. In that state, even when looking at external and internal entities, if the body is not apprehended, one should understand all internal and external phenomena to be one with great bliss, inseparable. One should meditate on that without apprehension. By meditating in that way again and again, one will come to directly know all internal and external phenomena and great bliss as inseparable. This is the stage of non-duality. When thus engaging in and training in the five stages, one should not suppress the sense faculties but let them be free. One should understand all objects of the senses to be one with bliss and render them unapprehendable. In all modes of conduct—walking, sleeping, sitting, or staying—one should maintain a dignified bearing and remain inseparable from great bliss. One should eat all varieties of food and drink, understanding them to be one with great bliss. One should wear all varieties of clothing, understanding them to be inseparable from great bliss. When meditating in that way, if the body becomes motionless and stable, it is a sign that the mind has been captured, which is excellent. If the body spins or moves, it is a sign that the winds have been captured, which is excellent. If the mind becomes devoid of mindfulness and intoxicated, it is intoxication by the flavor of bliss, which is excellent. If one laughs involuntarily and songs, dances, and so forth arise, it is a sign that great bliss has expanded, which is excellent. If the body tingles and vibrates, it is a sign that bliss is moving through one another, which is excellent.

periodཆོས → “dharma”. In Abhidharma lists (སྐྱེ་མཆེད, ཁམས) ཆོས is 'phenomena', the objects of mind — not the Buddhist teaching. Same word, two referents; the list decides.

homonymཆོས is rendered “dharma” here; the glossary also records special qualities, phenomena, qualities for other contexts — the sense follows the passage, not a fixed default.

definitionཆོས “dharma” — The term “ dharma ” ( chos ) conveys ten different meanings, according to Vasubandhu’s Vyākhyāyukti . It may mean the Buddhist teachings, the awakened qualities which buddhas and bodhisattvas acquire, phenomena or thing

definitionདབང་པོ “Indra” — “Faculties” is a translation meant to represent the preferred etymologization of indriya in Buddhist texts as indanti , meaning “they have power,” which is also reflected in the Tibetan translation as dbang po . Differen

terminologyདབང → “empowerment”. In compounds དབང་ཆེན is 'great power' (a deity epithet), not 'great empowerment'.

definitionརླུང་ “wind” — A subtle form of energy that travels through the body’s channels (Skt. nāḍī , Tib. rtsa ). It is manipulated in tantric practices to achieve high levels of realization.

adherencePinned rendering paraphrased here: empowerment

termཆོས → dharma

termདབང་པོ → Indra

termདབང → empowerment

termརླུང་ → wind

འོད་ཟེར་ལྔ་ཁ་དོག་ལ་སོགས་པ་མངོན་སུམ་དུ་མཐོང་ན་ཡེ་ཤེས་ལྔ་སྐྱེ་བའི་རྟགས་ཡིན་ཏེ་བཟང་བུད་མེད་ཀྱི་གཟུགས་སུ་བྱས་ནས་དབྱངས་དང་གར་ལ་སོགས་པ་མདུན་དུ་བྱེད་ཅིང་མཐོང་ན་མཁའ་འགྲོ་མ་འདུ་བའི་རྟགས་ཡིན་ཏེ་བཟང་། ཁྱི་དང་ཕག་ལ་ སོགས་པ་བྱུང་ན་དམ་ཚིག་ཉམས་པ་ཡིན་ཏེ་ངན། གནོད་སྦྱིན་སྲིན་པོ་ལ་སོགས་པའི་གཟུགས་སུ་བྱུང་ན་ས་མ་ཏི་ཐང་ལྷོད་ཤོར་བ་ཡིན་ཏེ་ངན། རྟགས་དང་མཚན་མ་ཅི་བྱུང་ཡང་བཟང་བ་ལ་དགའ་བར་མི་བྱ་ཞིང་མི་དམིགས་པར་བྱ། ངན་པ་ལ་མི་དགའ་བ་མི་བྱ་ཞིང་མི་དམིགས་ པར་བྱ། མདོར་ན་གསང་ཐུབ་པར་བྱ་ཞིང་བྱུང་ཚོར་ཅི་བྱུང་བ་ཐམས་ཅད་བདེ་བ་ཆེན་པོར་ཤེས་པར་བྱས་ལ། དེ་མི་དམིགས་པར་བྱའོ། ། རྣལ་འབྱོར་པའི་འཇུག་པའི་རིམ་པ་ལྔ་པོའི་དོན་རྟགས་དང་མཚན་མ་དང་བཅས་པ། ལས་འཕྲོ་དང་སྐལ་བར་ལྡན་པ་བདག་གིས་རྙེད་པ་ འདིས་གཞན་ཡང་དེ་ལྟར་ཤོག་ཤིག། རྣལ་འབྱོར་གྱི་དབང་ཕྱུག་ཆེན་པོ་དཔལ་ཤེས་རབ་གསང་བའི་ཞལ་སྔ་ནས་མཛད་པ་རྫོགས་སོ། །

If one directly perceives five-colored light rays and so forth, it is a sign that the five wisdoms (pañca-jñāna) are arising, which is excellent. If one sees a woman in the form of a ḍākinī performing melodies, dance, and so forth before one, it is a sign that the ḍākinīs are gathering, which is excellent. If dogs, pigs, and the like appear, it is a degeneration of the samaya, which is bad. If they appear in the form of yakṣas, rākṣasas, and so forth, it is a sign that one’s samādhi has become lax, which is bad. Whatever signs or omens arise, one should not rejoice in the good, but should remain in non-apprehension (anupalambha). One should not be displeased by the bad, but should remain in non-apprehension. In short, one should maintain secrecy and recognize whatever sensations arise as great bliss (mahāsukha), and then remain in non-apprehension. This [text], which contains the meaning and signs of the five stages of the yogi’s engagement, has been found by me, one who possesses the karmic connection and fortune. Through this, may others also come to understand in the same way. This concludes the work composed by the great lord of yogis, the glorious Śrī Prajñāguhya.

structureColophon: closes the text and names the translators or author.

definitionགཟུགས “form” — The first of the five aggregates ; but also, in this sūtra, “inner form ” within consciousness (see 1.38 ).

definitionམཁའ་འགྲོ་མ “ḍākinī” — A class of powerful nonhuman female beings who play a variety of roles in Indic literature in general and Buddhist literature specifically. Essentially synonymous with yoginīs, ḍākinīs are liminal and often dangerous bei

homonymདམ་ཚིག is rendered “samaya” here; the glossary also records sacred vow, commitment, samaya vows for other contexts — the sense follows the passage, not a fixed default.

definitionདམ་ཚིག “samaya” — Literally, in Sanskrit, “coming together.” Samaya refers to precepts given by the teacher, the corresponding commitment by the pupil, and the bond that results, which can also be the bond between the practitioner and the

definitionགནོད་སྦྱིན “yakṣa” — A class of nonhuman beings who inhabit forests, mountainous areas, and other natural spaces, or serve as guardians of villages and towns, and may be propitiated for health, wealth, protection, and other boons, or control

definitionསྲིན་པོ “rākṣasa” — A class of nonhuman beings that, like several other classes of nonhuman beings, take spontaneous birth. Ranking below rākṣasas, they are less powerful and more akin to pretas. They are said to dwell in impure and perilou

definitionདགའ་བ “joy” — One of the four “immeasurables” of the Mahāyāna, known in early Buddhism as “pure abodes” (Skt. brahmavihāra ), which comprise (1) friendly kindness, (2) compassion, (3) joy, and (4) equanimity. Immeasurable joy arises f

terminologyལས → “action”. 84000 uses 'action' where the mechanics matter, 'karma' where it is a fixed term.

homonymལས is rendered “action” here; the glossary also records act, Action, activity for other contexts — the sense follows the passage, not a fixed default.

definitionལས “action” — Matters that govern the saṅgha community’s daily life, regular observances (such as the rains retreat and the restoration ) and special events (like ordination) are ratified by a formal act of the saṅgha. There are one h

definitionབདག “self” — A substantial, self-subsistent entity within beings or things, or the intrinsic reality of things, or the intrinsic identity of things, that is permanent and nonrelative. The Buddha’s teaching, in contrast to that of oth

definitionདབང་ཕྱུག་ཆེན་པོ “Maheśvara” — One of the gods of the pure realms. This is a frequently used name for Śiva and often synonymous with Īśvara, though sometimes they are presented as separate deities.

homonymཤེས་རབ is rendered “insight” here; the glossary also records discernment, wisdom, knowledge for other contexts — the sense follows the passage, not a fixed default.

termཡེ་ཤེས → wisdom

termགཟུགས → form

termམཁའ་འགྲོ་མ → ḍākinī

termདམ་ཚིག → samaya

termགནོད་སྦྱིན → yakṣa

termསྲིན་པོ → rākṣasa

Terminology used in this text (28)

Term	Rendering	×	Note
མཚན	name	2	མཚན་བརྗོད is recitation of names; in མཚན་ཉིད it is a 'definition' (lakṣaṇa) — same spelling, different word.
ཡེ་ཤེས	wisdom	2	Distinguish from ཤེས་རབ (prajñā, 'insight'): ཡེ་ཤེས is the buddhas' non-dual wisdom, ཤེས་རབ the discriminating faculty o
རྡོ་རྗེ	vajra	1
ཕྱག་འཚལ	homage	1
རྩ	channel	1
འཁོར་ལོ	cakra	1
རྒྱུད	tantra	1
ཕུང་པོ	aggregate	1
ཁམས	element	1	In ཁམས་གསུམ it is the three realms, not 'three elements'.
སྐྱེ་མཆེད	sense base	1
རྟོག་པ	kalpa	1
གཏུམ་མོ	inner heat	1
མ་མོ	mātṛ	1
སྔགས	mantra	1	སྔགས་པ is a mantra-practitioner, not 'the mantric one'.
ཆོས	dharma	1	In Abhidharma lists (སྐྱེ་མཆེད, ཁམས) ཆོས is 'phenomena', the objects of mind — not the Buddhist teaching. Same word, two
དབང་པོ	Indra	1
དབང	empowerment	1	In compounds དབང་ཆེན is 'great power' (a deity epithet), not 'great empowerment'.
རླུང་	wind	1
གཟུགས	form	1
མཁའ་འགྲོ་མ	ḍākinī	1
དམ་ཚིག	samaya	1
གནོད་སྦྱིན	yakṣa	1
སྲིན་པོ	rākṣasa	1
དགའ་བ	joy	1
ལས	action	1	84000 uses 'action' where the mechanics matter, 'karma' where it is a fixed term.
བདག	self	1
དབང་ཕྱུག་ཆེན་པོ	Maheśvara	1
ཤེས་རབ	insight	1

Colophon

Source: tengyur vol. 010_རྒྱུད་འགྲེལ།_ཏ.txt. Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction).

Translation status: 84000 catalogue + registry; grade no-translation-known; checked 2026-11-10.

Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.

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