d bar-do) is the actualization of manifestations of aware-

ness in the sambhogakaya. Finally, with the descent into the Srid-
pa'i bar-do, the new orientation of the awareness-body begins,
which then enters into a new mortal shell, the nirmanakaya.
In ibetan te!ts we often find mention of the "three #ewels"
$. d%on-mchog gsum), which are supported by many layers of
meaning. In the classical symbolism of &inayana 'uddhism, the
oldest doctrine, the "three #ewels" $S. triratna) are the 'uddha, the
teachings $S. dharma), and the community of disciples $S. sarigha).
ibetan (a#rayana 'uddhism formulated a new )ersion of this
triad, which assumed e)en greater significance in connection with
the transmission of tantric secret doctrines, and today it plays an
important role in ibetan religion. his is the trinity of lama,
yi-dam, and dakini. hese three are also manifestations of a simple
*+
'asic ,lements of -isdom
buddha-nature, e)en if they ha)e a .uite different effect on us from
the original teachings of 'uddhism. he secret doctrine is trans-
mitted to the succeeding pupil by a guru or lama with specific
instructions and an appropriate rite of initiation. he secret doc-
trine, the doctrine of the "great symbol" $. /hyag-rgya chen-po)
for e!ample, is placed under the protection of a personal protec-
ti)e deity $S. istade)ata0 . 1i-dam), which the pupil chooses or
which is already contained in the teaching. 2 3 he dakini can be
understood as a mystical female partner, somewhat like the pra-
#fia, or feminine counterpart, of the buddhas. She is the "wise one"
$S. )idya), and the transmitter of secret teachings through listening
to the inner )oice. 2 4
-e thereby come to the third well known triad, which is a
comple! e!pression of three different processes of awareness. he
religious teachings are to be learned by listening $. hos),
deepened by contemplation $. bSam), and actualized by medita-
tion $. s5om). his triad of apperception and inner elaboration
of outer impressions is also an important aid for the awareness-
principle in the bardo, which, precisely through these three reac-
tions, can come into the position of liberating itself from the
depths of the bardo. he threefold practice is one of the founda-
tions of 'uddhist teachings.
he introductory )erse of the 'ar-do thos-grol $the ibetan
'ook of the 6ead) shows us the trikaya aspect beginning with
'uddha 7mitabha. he threefold di)ision of the emanations can
happen under .uite different preliminary signs. heir condition is
the theory of the 'uddhist mandalas, which form the basis of all
the assertions of the ibetan 'ook of the 6ead. In the tradition of
our te!ts, /admasambha)a, the Indian antric and guru of the
(a#rayana, is held to be the founder of the ibetan 'ook of the
6ead. &e is characterized as an emanation from the 'uddha
7mitabha, whose supernatural form in the sambhogakaya is iden-
tical with the 'odhisatt)a 7)alokites)ara. 7s a tantric trinity,
/admasambha)a himself forms a threefold phenomenal aspect of
lama, yi-dam, and dakini, a