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Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (According to Dropukpa, these are the distinctions of View (''lta-ba''), the mode of acquiring accomplishment (''dngos-grub len-pa''), empowerment (''dbang''), conduct (''spyod-pa'') and result ('' 'bras-bu''). 346-8)
Tsadra Library Glossary Search/All Gloss Entries/Distinguishing the Views/Glossary + (According to Gorampa, this refers to conceptual thoughts apprehending phenomena in any of the four conceptually possible ways (i.e. as existent, as nonexistent, as both existent and nonexistent, or as neither existent nor nonexistent).)
Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary + (According to Jamgön Kongtrül, the "natural … According to Jamgön Kongtrül, the "natural nirmāṇakāya" is like a reflection cast by the sambhogakāya, referring to the five realms, kāyas, wisdoms, dharmas, and other elements that appear to tenth level bodhisattvas. In particular, this refers to the five nirmāṇakaya realms: the Unsurpassed (Akaniṣṭha, the realm of the buddha family and the Buddha Vairocana), Complete Joy (Abhirati, the realm of the vajra family and the Buddha Akṣobhya), the Glorious (Śrīmat, the realm of the jewel family and the Buddha Ratnasambhava), the Blissful or Lotus Mound (Sukhāvatī/Padmākūṭa, the realm of the lotus family and the Buddha Amitābha), and Accomplishment of Supreme Activity (Karmaprasiddhi, the realm of the karma family and the Buddha Amoghasiddhi). [TK 1, 84]y and the Buddha Amoghasiddhi). [TK 1, 84])
Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary + (According to Jamgön Kongtrül, the spiritual life-force is the specific seed syllable of the yidam deity, "the unchanging nature of its respective family." [LW 14])
Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary + (According to Jamgön Kongtrül, these are th … According to Jamgön Kongtrül, these are three stages that refer to a practitioner's proficiency in visualization practice and the corresponding signs that manifest as a result. In the first stage, the mental visualization of the deity becomes completely clear and distinct. In the second, this visualized form actually becomes visually perceptible, and in the third, it can even be touched. [LW 113]he third, it can even be touched. [LW 113])
Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary + (According to Jamgön Kongtrül, this is one … According to Jamgön Kongtrül, this is one of the three most important approaches to development stage visualization, along with the five manifestations of enlightenment and the ritual of the three vajras. He explains, "To visualize the four vajras, start out by meditating on emptiness. Next, radiate light outwards from the sun disc, moon disc, and seed that are resting upon the lotus seat. Then, gathering it back in, visualize the form of the deity in its entirety, place the three syllables at its three places, and so on. This form of visualization is taught in the ''Subsequent Tantra of the Assembly'' and the ''Two Sections''." [TK 3, 208]y'' and the ''Two Sections''." [TK 3, 208])
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (According to Jamyang Khyentse Wangpo, ''gs … According to Jamyang Khyentse Wangpo, ''gsung-rtsom gces-sgrig'', pp. 22-3, the thirteen generations of lamas who established Katok are the successive regents of Katokpa Tampa Deshek, namely, Tsangtönpa Dorje Gyeltsen, Campabum, Ce-nga Mangpuwa Sonam Bumpa, Uwöpa Yeshebum, Cangcup Pelwa, Sonam Zangpo, Künga Bumpa, Lodrö Bumpa, Lodrö Senge, Cangcup Lodrö, Cangcup Senge, Cangcup Gyeltsen and Khedrup Yeshe Gyeltsen. This enumeration omits Katokpa Wangcuk Pelwa after Künga Bumpa. Another list given in Gönpo Wangyal, ''chos-kyi rnam-grangs'', p. 378, counts Katokpa Tampa Deshek as the first of the thirteen, and instead omits Cangcup Senge and Khedrup Yeshe Gyeltsen, as follows: Katok Tampa Deshek, Tsangtönpa, Campabum, Sonam Bumpa, Uwöpa Yeshebumpa, Cangcup Pelwa, Sonam Zangpo, Künga Bumpa, Wangcuk Pelwa, Lodrö Bumpa, Lodrö Senge, Cangcup Lodrö and Cangcup Gyeltsen. 688-99Cangcup Lodrö and Cangcup Gyeltsen. 688-99)
Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary + (According to Jigme Lingpa, the four manife … According to Jigme Lingpa, the four manifestations of enlightenment comprise an approach to development stage meditation unique to the ''Heruka Galpo Tantra'', in contrast to the more well-known five manifestations of enlightenment. These four are: 1) emptiness and the awakened mind, 2) the seed syllable, 3) the complete form of the deity, and 4) the placement of the seed syllable. [YT 375]e placement of the seed syllable. [YT 375])
Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary + (According to Jigme Lingpa, wisdom can be d … According to Jigme Lingpa, wisdom can be divided into twenty-five categories, as there are five different forms of wisdom present in each continuum of the five buddha families. [YT 431] More commonly, however, five forms of wisdom are taught. Dudjom Rinpoche explains that the wisdom of the basic space of phenomena is that which realizes how things really are, whereas the four subsequent wisdoms - mirrorlike wisdom, the wisdom of equality, discerning wisdom, and all-accomplishing wisdom - in their function of supporting and depending upon the former comprise the wisdom that comprehends all that exists. It has also been explained that the first wisdom mentioned above refers to the ultimate, while the latter four relate to the relative. [NS 140]tter four relate to the relative. [NS 140])
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (According to Jikme Lingpa's ''khrid-yig ye … According to Jikme Lingpa's ''khrid-yig ye-shes bla-ma'', pp. 53a-b, this, the fourth and last of the FOUR CONSOLIDATIONS of All-Surpassing Realisation, consists of: (1) the assurance that, though one has heard of the suffering of beings in the three evil existences, the duration of their lives therein and so forth, one is unafraid of these evil existences because one has directly determined that bewilderment is unknown from the beginning in the intrinsic nature, without the possibility of joyful or sorrowful experiences (''ngan-song gsum-gyi sdug-bsngal-dang tshe-tshad la-sogs-pa thos-kyang rang-ngo gdod-nas 'khrul mi-shes-pa'i thog-tu bde-sdug shes-bya-la mi-srid-par thag-chod-pas ngan song-la bag mi-tsha-ba'i gdeng''); (2) the assurance that one does not have to aspire towards the maturation of the cause and result in that one has directly reached the ground of awareness, whereupon even the mere name of saṃsāra does not exist (''rig-pa gzhi thog-tu phebs-pa-la 'khor-ba ming-tsam-du'ang ma-grub-pas rgyu-'bras mam-smin-la ma-re-ba'i gdeng''); (3) the assurance that, having been so liberated in the ground of reality, there is no need to aspire towards the object of attainment because the nirvāṇa wherein mere bliss is experienced is without individual characteristics (''chos-nyid gzhi-la 'di-ltar grol-nas 'di-tsam-du bde'o snyam-pa'i myang-'das rang-mtshan-pa med-pas thob bya-la re-ba med-pa'i gdeng''); and (4) the assurance that, though one has heard that the enlightened attributes in the fields of the conquerors are limitless, one's delight is purified in sameness because one has reached the ground in which the buddhas are no different, by even a hair's breadth, from the awareness that is one's own essence (''rgyal-ba'i khams-la yon-tan tshad-med-par thos-kyang rang-ngo rig-pa-las tha-dad-pa'i sangs-rgyas rgyu spu'i rtse-mo tsamdu'ang med-pa gzhi thog-tu phebs-bas dga'-brod mnyam-pa-nyid-du dag-pa'i gdeng''). 343, 372yam-pa-nyid-du dag-pa'i gdeng''). 343, 372)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (According to Jikme Lingpa, ''khrid-yig ye- … According to Jikme Lingpa, ''khrid-yig ye-shes bla-ma'', pp. 52b-53a, the three attainments are the third of the Esoteric Instructions of [[the Great Perfection]] contained in the FOUR CONSOLIDATIONS . They are (1) the condition under which appearances arise as buddha-fields by the attainment of power over external appearances (''phyi snang-ba-la dbang thob-pas rkyen snang zhing-khams-su 'char''); (2) the condition under which matter is purified into inner radiance by the attainment of power over the internal illusory body (''nang sgyu-lus-la dbang thob-pas gdos-bcas 'od-gsal-du dag''); and (3) the condition under which even the consciousness endowed with the five inexpiable sins is entrusted to awareness by the attainment of power over the secret vital energy and mind (''gsang-ba rlung-sems-la dbang thob-pas mtshams-med lnga-dang ldan-pa'i rnam-par shes-pa yang rig-pa gtang-bas 'drongs-pa'o''). 343yang rig-pa gtang-bas 'drongs-pa'o''). 343)
Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary + (According to Ju Mipham, the Sanskrit term … According to Ju Mipham, the Sanskrit term ''mudrā'' carries the meaning of "a stamp, symbol, or seal that is difficult to move beyond. What this means is that these are unique factors that symbolize the enlightened body, speech, mind, and activities of realized beings. Once something has been 'sealed' with one of these, it is difficult to Stray from the factor that is being represented." [ON 568]actor that is being represented." [ON 568])
Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary + (According to Ju Mipham, the path of Anutta … According to Ju Mipham, the path of Anuttarayoga Tantras can be divided either in terms of its essence or in terms of practice. The former consists of the development and completion stages, while the latter comprises the path of skillful means and the path of liberation. [ON 415]means and the path of liberation. [ON 415])
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (According to Khetsun Zangpo Rinpoche, this refers to the destabilisation of the three syllables ''OṂ, ĀḤ and HŪṂ within the central channel of the body when the inner heat rises from the syllable VAṂ during the practice of inner heat (''gtum-mo''). 548)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (According to Khetsün Zangpo Rinpoche, thes … According to Khetsün Zangpo Rinpoche, these are the decease in which appearances have been transformed according to the vase empowerment (''bum-dbang-gi snang-ba 'da'-ka-ma''); the decease that is the yoga of the seminal point according to the secret empowerment (''gsang-dbang thig-le rnal-'byor 'da'-ka-ma''); the decease that is the mode of the body's death according to the discriminating awareness empowerment (''lus-kyi 'chi-lugs sher-dbang 'da'-ka-ma''); and the decease according to the fourth empowerment (''dbang bzhi pa'i 'da'-ka-ma''). 923ment (''dbang bzhi pa'i 'da'-ka-ma''). 923)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (According to Kriyātantra, by abiding in th … According to Kriyātantra, by abiding in the flame of secret mantra accomplishment is conferred (''gsang-sngags mer-gnas dngos-grub ster''), by abiding in their sound yoga is conferred (''sgrar-gnas rnal-'byor ster-bar byed'') and at the limit of their sound freedom is granted (''sgra-mthas thar-pa sbyin-par byed''). 270'sgra-mthas thar-pa sbyin-par byed''). 270)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (According to Kriyātantra, in the ''Secret … According to Kriyātantra, in the ''Secret Tantra of General Rites'', these are the commitments of taking refuge (''skyabs-su 'gro-ba''), generating the enlightened mind of aspiration (''smon-pa'i sems bskyed'') and the bodhisattva vow (''byang-chub sems-dpa'i sdom-pa'') which is the enlightened mind of engagement or entrance ('' 'jug-pa'i sems-bskyed''). 350entrance ('' 'jug-pa'i sems-bskyed''). 350)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (According to Kriyātantra, these are not to … According to Kriyātantra, these are not to sleep on a high bed or meditation throne (''khri-la nyal-bar mi-bya''), not to eat meat (''sha mi-za''), not to drink ale, i.e. alcohol (''chang mi-btung'') and not to eat garlic (''sgog-pa mi-za''), or radishes (''la-phug mi-za''). 350a''), or radishes (''la-phug mi-za''). 350)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (According to Kriyātantra, these are the de … According to Kriyātantra, these are the deity of emptiness (''stong-pa'i lha''), the deity of seed-syllables (''yi-ge'i lha''), the deity of sound (''sgra'i lha''), the deity of form (''gzugs-kyi lha''), the deity of seals (''phyag-rgya'i lha'') and the deity of symbols (''mtshan-ma'i lha''). 270, 350-1 symbols (''mtshan-ma'i lha''). 270, 350-1)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (According to Kriyātantra, these are the [[Tathāgata]] family (''de-bzhin gshegs-pa'i rigs''), the Lotus family (''padma'i rigs'') and the Vajra family or family of Indestructible Reality (''rdo-rje'i rigs''). 270, 346, 349-50)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (According to Locen Dharmaśrī, ''gsang-bdag … According to Locen Dharmaśrī, ''gsang-bdag shal-lung'', p. 109, these concern the [[peaceful and wrathful deities]] (''shi-khro gnyis''), the assembled offerings of mother and offspring (''tshogs ma-bu gnyis''), empowerment and its integration (''dbang bsre-ba gnyis''), cremation and burnt offerings (''ro-sreg-dang sbyin-sreg gnyis''). 673s (''ro-sreg-dang sbyin-sreg gnyis''). 673)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (According to Longcenpa, ''[[Treasury of the Supreme Vehicle]] … According to Longcenpa, ''[[Treasury of the Supreme Vehicle]]'', Vol. 2, p. 282, in the path of All-Surpassing Realisation these are; (1) the essential which swiftly intensifies the appearance of awareness, which is partially pure, just as it is, by focusing on an outer object, such as the vanishing of clouds in the sky (''phyi'i yul nam-mkha' sprin-dengs-la gtad-pas rig-pa rang-sa sangs-phyed la snang-ba'i 'bel-myur''); (2) the essential which unites the mother and offspring inner radiance by focusing on the inner object which is the lamp of the expanse (''nang-gi yul dbyings-kyi sgron-ma-la gtad-pas 'od-gsal ma-bu 'brel''); and (3) the essential which clarifies the primordially pure intention, just as it is, wherein all things have ceased, by focusing on the secret object which is awareness just as it is (''gsang-ba'i yul rig-pa rang-s''a-la ''gtad-pas ka-dag chos-zad-kyi dgongs-pa rang-sa-na gsal-ba'i gnad''). 338gongs-pa rang-sa-na gsal-ba'i gnad''). 338)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (According to Longdöl Lama, ''The Collected … According to Longdöl Lama, ''The Collected Works of Longdöl Lama'', p. 1455, these are to desire other men (''skyes-pa gzhan-la sems-pa''), to harbour great jealousy for other women (''bud-med gzhan-la phrag-dog-che''), to have ill will (''sems-pa ngan''), to be very stingy (''ser-sna-che'') and to be perpetually ignorant (''rtag-tu ma-rig bya-byed''). 418gnorant (''rtag-tu ma-rig bya-byed''). 418)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (According to Longdöl Lama, ''[[The Collected Works of Longdöl Lama]]'' … According to Longdöl Lama, ''[[The Collected Works of Longdöl Lama]]'', p. 1456, these are: not to be under the sway of desires when one does not even have a spouse, not to be jealous when thinking of others, not to chatter, to speak the truth, to have sympathy, to have few wrong views, to have suitable intelligence and to have most illustrious sons. 418nce and to have most illustrious sons. 418)
Tsadra Library Glossary Search/All Gloss Entries/Wondrous Dance of Illusion/Glossary + (According to Mahayoga: (1) the single basis (rgyu gcig pa); (2) the manner of seed-syllables (yig 'bru'i tshul); (3) consecration (byin gyis rlabs); and (4) direct perception (mngon sum pa).)

Tsadra Library Glossary Search/All Gloss Entries/Jamgön Mipam: His Life and Teachings/Glossary + (According to Mipam, the Middle Way claim that nothing ultimately exists.)

Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (According to Nupcen Sangye Yeshe, ''sde-br … According to Nupcen Sangye Yeshe, ''sde-brgyad gser-skyems'', there are six series of eightfold groups of spirits as follows: (1) the outer eightfold group (''phyi-yi sde-brgyad'') consisting of ''lha-yi dbang-po brgya-byin, lha-min dbang-po thags-bzang-ris, mi'am-ci ljon-rta-mgo-can, gnod-sbyin gang-ba bzang-po, mkha'-lding gser-mig 'khyil-ba, srin-po lang-ka mgrin-bcu, chos-skyong Mahākāla'' and ''dri-za zur-phud lnga-pa''; (2) the inner eightfold group (''nang-gi sde-brgyad'') consisting of ''yab-gcig bdud-rje nag-po, btsan-rgyal yam-shud dmar-po,yul-lha phya-sangs klu-sras, srog-bdag rgyal-po snying-'byin, chos-skyong gnod-sbyin dmar-po, lha-mo 'jigs-pa'i glog- 'byin, dge-bsnyen rdo-rje legs-pa and dkar-mo nyi-zla thos-phreng''; (3) the secret eightfold group (''gsang-ba'i sde-brgyad'') consisting of ''bdud-po kha-thun rakṣa, gshin-rje gshed-po dmar-nag, klu-bdud Nāgarāja, gnod-sbyin shan-pa gri-thogs, ma-mo srid-pa khroms-'debs, btsan-po yam shud srog-len, bdud-po re-te 'go-yag and srog-bdag dung-gi thor-tshugs''; (4) the supreme eightfold group (''mchog-gi sde-brgyad'') consisting of ''gza'-mchog rgyal-po Rāhula, dkar-mchog khram-shing kha-thor, bdud-mchog Manurakṣa, btsan-mchog gri-btsan 'thum-po, ma-mchog lce-spyang mdung-'dzin, klu-mchog klu-rgyal dung-skyong, mgon-mchog nag-po lte-dkar'' and ''rgyal-mchog li-byin ha-ra''; (5) the emanational eightfold group (''sprul-pa'i sde-brgyad'') consisting of ''dpung gYas dgra-lhar sprul-pa, dpung-gYon ma-mor sprul-pa, chu-so bdud-du sprul-pa, mgo-bo srin-por sprul-pa, mjug-ma dmu-ru sprul-pa, lag-gYas gshin-rjes sprul-pa, lag-gYon klu-btsan sprul-pa'' and ''mig-dang snying-dang mtshan-ma gsum gza'- bdud nyid-du sprul-pa''; (6) the eightfold group of phenomenal existence (''snang-srid sde-brgyad'') consisting of ''sa-bdag hal-khyi nag-po, klu-bdud gdol-ba nag-po, sa-yi lha-mo brtan-ma, phyogs-skyong rgyal-chen sde-bzhi, mgon-po bdun-cu-rtsa-lnga, yul-'di'i gzhi-bdag thams-cad, pho-lha dgra-lha srog-lha and mo-lha mo-sman''. 535gra-lha srog-lha and mo-lha mo-sman''. 535)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (According to Pawo Tsuklak Trhengwa, ''Scho … According to Pawo Tsuklak Trhengwa, ''Scholar's Feast of Doctrinal History'', pp. 223-4, based on the ''Biography of [[Vairocana]]'', these are: (1) to bring forth the harvest that is like the eyeball in order to clarify all saṃsāra and nirvāṇa; (2) to bring forth the harvest that is like the heart because it is the essence of all vehicles; (3) and to bring forth the harvest that is like life itself because it is the root of all things. 539 because it is the root of all things. 539)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (According to Pawo Tsuklak Trhengwa, ''Scho … According to Pawo Tsuklak Trhengwa, ''Scholar's Feast of Doctrinal History'', pp. 223-4, which quotes the ''Biography of Vairocana'': (1) the texts, commentaries and Esoteric Instructions should be given to one who is faithful, gentle, even-tempered and steadfast; (2) teaching should be given completely and openly to a recipient who is noble and of long standing; (3) teaching should be given and entrusted earnestly to the faithful who request it; and (4) teaching should be given with enthusiasm to those of faith who have little discriminative awareness. 539 have little discriminative awareness. 539)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (According to Sāṃkhya philosophy, these are spirit (''snying-thobs'', Skt. ''sattva''), energy (''rdul'', Skt. ''rajas'') and inertia (''mun-pa'', Skt. ''tamas''). 65)
Tsadra Library Glossary Search/All Gloss Entries/The Crystal Mirror of Philosophical Systems/Glossary + (According to Tibetan scholarly tradition, … According to Tibetan scholarly tradition, the school of ''Madhyamaka'' philosophy that (a) stresses syllogistic reasoning rather than the use of ''reductio ad absurdum'' (''prasaṅga'') in establishing the nature of ''dharmas'' as ''emptiness'' and (b) asserts that dharmas possess inherent defining characteristics (''svalak^ana''), at least conventionally. The school is subdivided into Sautrāntika Svātantrika Madhyamaka (represented by Bhāvaviveka andjñānagarbha) and Yogācāra Svãtantrika Madhyamaka (represented by Śāntaraksita and Kamalaśīla).presented by Śāntaraksita and Kamalaśīla).)
Tsadra Library Glossary Search/All Gloss Entries/The Crystal Mirror of Philosophical Systems/Glossary + (According to Tibetan scholarly tradition, … According to Tibetan scholarly tradition, the school of ''Madhyamaka'' philosophy that (a) stresses the use of ''reductio ad absurdum'' (''prasaṅga'') rather than syllogistic reasoning in establishing ''emptiness'' as the nature of ''dharmas'' and (b) denies that dharmas possess inherent defining characteristics (''svalakṣaṇa'') even conventionally. The greatest Indian representative of the Prāsaṅgika is generally regarded to be Candrakīrti.a is generally regarded to be Candrakīrti.)
Tsadra Library Glossary Search/All Gloss Entries/The Crystal Mirror of Philosophical Systems/Glossary + (According to Tibetan traditions, one of th … According to Tibetan traditions, one of the two major ''Hinayana'' philosophical schools. Ontologically, Sautrāntikas subscribe to a doctrine of radical momentariness and accept some ''dharmas'' as real and others as conceptual; epistemologically, they assert a representational realism. Vasubandhu s ''Autocommentary on the Treasury of Higher Knowledge'' reflects Sautrāntika views, as do some of the writings of Dignāga and Dharmakīrti.f the writings of Dignāga and Dharmakīrti.)
Tsadra Library Glossary Search/All Gloss Entries/The Crystal Mirror of Philosophical Systems/Glossary + (According to Tibetan traditions, one of th … According to Tibetan traditions, one of the two major Hinayana philosophical schools. Sometimes divided into eighteen subschools, the Vaibhāsika is most often identified with the Sarvāstivāda tradition typified by Vasubandhus ''Treasury of Higher Knowledge''. Vaibhāṣikas espouse ontological and epistemological realism, asserting that all ''dharmas'' exist and that sense cognitions directly encounter the objects that they cognize.y encounter the objects that they cognize.)
Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary + (According to Tsele Natsok Rangdröl, some r … According to Tsele Natsok Rangdröl, some refer to the various manifestations that occur during the stages of appearance, increase, and attainment as "symbolic luminosity" and the bare luminosity that follows these as "true luminosity." The reason the former is referred to as "symbolic luminosity," he explains, is because the perception of mirages, smoke, and so on are signs that the five sense consciousnesses have dissolved into the all-ground consciousness. The experience of whiteness that occurs during the stage of "appearance" signals the afflicted consciousness (the seventh of the eight consciousnesses) dissolving into the all-ground. The experience of redness that occurs during the stage of "increase" heralds the dissolution of the mental consciousness (the sixth consciousness). Once the stage of "attainment" has arrived and everything has dissolved into the basic space of phenomena, the wisdom of dharmakāya will manifest. This is true luminosity. [MM 46] This can also refer to the form of luminosity that occurs on the path of seeing, in contrast to the "symbolic luminosity" found on the path of joining. In this context, the terms "wisdom" and "luminosity" are interchangeable. See five luminosities for more details.e. See five luminosities for more details.)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (According to Yogatantra, the sequence of v … According to Yogatantra, the sequence of visualisation through the creation stage is as follows: emptiness (''stong-pa-nyid''), the lunar throne (''zla-gdan''), the seed-syllables of buddha-speech (gsung yig-'bru), the hand implements symbolic of buddha-mind (''thugs phyag-mtshan'') and the complete body of the deity (''sku yongs-rdzogs''). 33, 272-3, 355-6, 412, 645, 703rdzogs''). 33, 272-3, 355-6, 412, 645, 703)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (According to Yogatantra, there are five minor families corresponding to the five major families, namely, the [[Tathāgata]], Vajra, Jewel, Lotus and Activity. 273)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (According to [[Anuyoga]] … According to [[Anuyoga]], there are no limits to guard because the essence of the ultimate commitment is free from transgressions and violations; there is exclusive plainness and evenness because the forms of the subject-object dichotomy have been transcended; these are gathered in the single expanse of the mind-as-such; and there is the commitment of reality itself. Refer to [[Jamgön Kongtrül]], ''shes-bya kun-khyab mdzod'', Vol. 2, (p. 189). 367a kun-khyab mdzod'', Vol. 2, (p. 189). 367)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (According to [[Anuyoga]], these are consecration or blessing (''byin-gyis rlob''), the overpowering of mundane appearances (''dbang-bsgyur'') and the conduct of skilful means (''thabs-kyi spyod-pa''). 369)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (According to [[Anuyoga]] … According to [[Anuyoga]], these are the primordial maṇḍala of Samantabhadrī (''ye ji-bzhin-pa'i dkyil-'khor''); the natural and spontaneously present maṇḍala of [[Samantabhadra]] (''rang-bzhin ihun-grub-kyi dkyil-'khor''); and the fundamental maṇḍala of enlightened mind which is their offspring (''rtsa-ba byang-chub sems-kyi dkyil-'khor''). 34, 284-6, 365-7 sems-kyi dkyil-'khor''). 34, 284-6, 365-7)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (According to [[Anuyoga]] … According to [[Anuyoga]], these are the mind which enters into the pursuit of ideas and scrutiny (''rtog-dpyod-kyi rjes-su 'jug-pa'i yid''), the mind which enters into the pursuit of truth (''don-gyi rjes-su 'jug-pa'i yid'') and the mind which enters into the pursuit of seed-syllables (''yi-ge'i rjes-su 'jug-pa'i yid''). 286-7(''yi-ge'i rjes-su 'jug-pa'i yid''). 286-7)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (According to [[Anuyoga]] … According to [[Anuyoga]], these are the demon which causes insecurity through divisive thoughts; the demon which is laziness with respect to the equanimity of the real; the demon which is capricious with respect to pleasure and social diversions; the demon of the sharp sword of harsh speech; and the demon which causes disturbances in a wrathful, fierce manner. Refer to Jamgön Kongtrül, ''shes-bya kun-khyab mdzod'', Vol. 2, (p. 192). 367a kun-khyab mdzod'', Vol. 2, (p. 192). 367)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (According to [[Bharata]], ''Dramatical Treatise'', Ch. 19, pp. 37-67, these are the introduction (''mukha''), progression (''pratimukha''), development (''garbha''), plotcrisis (''vimarśa'') and conclusion (''nirvahaṇa''). 107)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (According to [[Bharata]] … According to [[Bharata]], ''Dramatical Treatise'', Ch. 17, these are embellishment (''bhūṣaṇa''), abbreviation (''akṣarasaṃghāta''), fortune/prosperity (''śobhā''), declaration (''udāharaṇa''), cause (''hetu''), doubt (''saṃśaya''), illustration (''dṛṣṭānta''), attainment (''prāpti''), intention (''abhiprāya''), evidence (''nidarśana''), explanation (''nirūkta''), accomplishment (''siddhi''), distinction (''viśeṣana''), lack of qualities (''guṇātipāta''), hyperbole (''atiśaya''), equal scrutiny (''tulyatarka''), versification (''padoccaya''), perception (''dṛṣṭa''), indication (''upadiṣṭa''), ideas (''vicāra''), opposition (''tadviparyāya''), slips of the tongue (''bhraṃśa''), conciliation (''anunaya''), garlands (''mālā''), concord (''dākṣiṇya''), reproach (''garhaṇa''), presumption (''arthāpatti''), proof (''prasiddhi''), question (''pṛcchā''), beauty (''sārūpya''), imagination (''manoratha''), disparagement (''leśa''), agitation (''kṣobha''), enumeration of qualities (''guṇakīrtana''), unmentioned accomplishment (''anuktasiddhi'') and words of affection (''priyavacana''). 107 words of affection (''priyavacana''). 107)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (According to [[D. L. Snellgrove]] … According to [[D. L. Snellgrove]], ''[[The Hevajra Tantra]]'', Vol. 1, p. 70, these are Jālandhara, Oḍḍiyāna, Paurṇagiri, Kāmarūpa, Mālava, Sindhu, Nagara, Munmuni, Kāruṇyapāṭaka, Devīkoṭa, Karmārapāṭaka, Kulatā, Arbuda, Godāvarī, Himādri, Harikela, Lampāka, Kāñci, Saurāṣṭra, Kaliṅiga, Kokaṇa, Caritra, Kośala and Vindhyākaumārapaurikā. 889tra, Kośala and Vindhyākaumārapaurikā. 889)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (According to [[Dalai Lama]] … According to [[Dalai Lama]] V, ''[[Record of Teachings Received]]'', Vol. 2, pp. 476ff.: “The profound treasures of Orgyen Rinpoche consist of central treasures which penetrate like roots (''dbus-gter 'jug-pa rtsa-ba lta-bu''), southern treasures concentrated like stalks (''lho-gter dril-ba sdong-po lta-bu''), western treasures radiating like flowers (''nub-gter gsal-ba me-tog lta-bu''), northern treasures expanding like branches (''byang-gter rgyas-payal-ga lta-bu'') and eastern treasures maturing like fruits (''shar-gter smin-pa 'bras-bu lta-bu'').” Since each category has subdivisions resembling roots, stalks, flowers, branches and fruits there are said to be twenty-five great profound treasures altogether. Refer to Tulku [[Thondup Rinpoche]], ''[[Hidden Teachings of Tibet]]'', p. 115 and notes. 518, 822dden Teachings of Tibet]]'', p. 115 and notes. 518, 822)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (According to [[Daṇḍin]]'s ' … According to [[Daṇḍin]]'s ''Mirror of Poetics'', Ch. 2, and Gupta, ''A Critical Study of Daṇḍin and his Works'', these are: natural description (''svabhāvokti''), simile (''upamā''), metaphor (''rūpaka''), poetic association (''dīpaka''), repetition (''āvṛtti''), denial (''ākṣepa''), corroboration (''arthāntaranyāsa''), contrast (''vyatireka''), peculiar causation (''vibhāvanā''), concise suggestion (''samāsokti''), hyperbole (''atiśayokti''), poetic fancy (''utprekṣā''), cause (''hetu''), misrepresentation (''leśa''), subtlety (''sūkṣma''), relative order (''yathāsaṃkhya''), flattery (''preyas''), demeanour (''rasavat''), coincidence (''samāhita''), vigoui (''ūrjasvi''), periphrastic speech (''paryāyokta''), exaltation (''udātta''), obfuscation (''apahnuti''), double entendre (''śliṣṭa''), statement of difference (''viśeṣokti''), equal pairing (''tulyayogitā''), incongruity (''virodha''), artful praise (''vyā-jastuti''), damning with faint praise (''aprastutapraśaṃsā''), co-mention (''sahokti''), illustrative simile (''nidarśana''), benediction (''āśis''),barter (''parivṛtti''), description of the past or future as if it were the present (''bhāvika'') and a conjunction of poetic figures (''saṃkirṇa''). 105tion of poetic figures (''saṃkirṇa''). 105)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (According to [[Dudjom Rinpoche]] … According to [[Dudjom Rinpoche]], ''rgyal-rabs'', p. 312, these cycles introduced by King Mune Tsepo concerned the [[Vinaya]] and [[Abhidharma]] at Lhasa and Trhadruk and those of the Sūtras and Abhisambodhi (i.e. the ''Vairocana Tantra'') at [[Samye]]. 521[Samye]]. 521)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (According to [[Jamgön Kongtrül]], ''shes-bya kun-khyab mdzod'', Vol. 2, pp. 188ff., these are the commitments of utter purity in relation to the body, speech, mind and entire perceptual range. 367)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (According to [[Jamgön Kongtrül]], ''shes-bya kun-khyab mdzod'', Vol. 2, p. 192, these are to abandon sleep which cuts off the life of concentration, to abandon alcohol, to propound the symbolic language of secret mantra and to destroy idleness. 367)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (According to [[Khetsun Zangpo Rinpoche]] … According to [[Khetsun Zangpo Rinpoche]], these are probably to be identified with the seven precious cycles (''nor-bu skor-bdun''), namely, inner heat (''gtummo''), dream yoga (rmi-lam), illusory body (sgyu-lus), transference of consciousness ('' 'pho-ba''), intermediate state (''bar-do''), inner radiance ('' 'od-gsal'') and light rays ('' 'od-zer''). Alternatively the expression may refer to the SEVEN CATEGORIES OF THE MENTAL CLASS. 545 SEVEN CATEGORIES OF THE MENTAL CLASS. 545)