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A list of all pages that have property "Gloss-def" with value "Accumulation, collection.". Since there have been only a few results, also nearby values are displayed.

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  • Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary  + (According to the [[Vaibhāṣika]], t … According to the [[Vaibhāṣika]], these are the forms that appear (''snang-ba gzugs'', Skt. ''rūpa''), the dominant mind (''gtso-bo sems'', Skt. ''citta''), the concomitant mental events ('' 'khor-du sems-byung'', Skt. ''caitasika''), disjunct conditions (''mi-ldan-pa'i 'du-byed'', Skt. ''cittaviprayuktasaṃskāra'') and the uncompounded entities ('' 'dus-ma-byas-pa'', Skt. ''asaṃskṛta''). 24, 156-7-byas-pa'', Skt. ''asaṃskṛta''). 24, 156-7)
  • Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary  + (According to the [[Vaibhāṣika]], t … According to the [[Vaibhāṣika]], these are space (''nam-mkha' '', Skt. ''ākāśa''), the cessation of corruption due to individual scrutiny (''so-sor brtags-pas 'gog-pa'', Skt. ''pratisaṃkhyānirodha'') and the cessation (of the future arising of any object) independent of individual scrutiny (''brtags-min-gyi 'gog-pa'', Skt. ''apratisaṃkhyānirodha). 157og-pa'', Skt. ''apratisaṃkhyānirodha). 157)
  • Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary  + (According to the [[bodhisattva]] vehicle, these involve gathering virtues (''dge-ba chos-sdud''), acting on behalf of sentient beings (sems-can don-byed) and controlling malpractices (''nyes-spyod sdom-pa'i tshul-khrims''). 235, 355)
  • Tsadra Library Glossary Search/All Gloss Entries/The Rain of Wisdom/Glossary  + (According to the abhidharma, all materiality can be seen as having the aspects of earth (solidity, tangibility), water (cohesion), fire (radiation, sustaining), and air (movement).)
  • Tsadra Library Glossary Search/All Gloss Entries/The Rain of Wisdom/Glossary  + (According to the buddhadharma, theistic an … According to the buddhadharma, theistic and mystical experiences of all kinds still fall within saṃsāra, as long as they confirm the experiencer or solidify his experience, even in the most subtle way. Buddhist norms of experience are: universal impermanence, existence as suffering, ego less ness , and peace as absence of struggle to attain or maintain anything.<br> According to the hīnayāna tradition, enlightenment (also S: nirvāṇa; extinguished) means the cessation of ignorance and of conflicting emotions, and therefore freedom from the compulsive re- birth in saṃsāra. Its degrees of attainment were graded by the four levels: stream enterer (S: srotāpanna), once-returner (S: sakṛdāgāmin), nonreturner (S: anāgāmin), and arhat.<br> According to mahāyāna tradition, hīnayāna nirvāṇa is a way station, like an illusory city in the desert created by the Buddha to encourage travelers. Enlightenment requires not only cessation of ignorance but also compassion and skillful means to work with the bewilderment of all sentient beings. The arhat does not attain complete enlightenment because of his underdeveloped compassion.<br> According to vajrayāna tradition, hīnayāna and mahāyāna attainment are necessary, but they contain dogma. It is necessary for the yogin to develop complete partnership with the phenomenal world and to experience a more penetrating unmasking of the root of ego. In presenting the final fruition, the vajrayāna teaches either four or six tantric yānas. The term nirvāṇa can have the utmost positive sense when referring to enlightenment; or it can have a limiting or pejorative sense when referring to a limited goal of cessation.orative sense when referring to a limited goal of cessation.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary  + (According to the causal vehicles, a buddha attains eleven levels, namely, the TEN LEVELS OF BODHISATTVAS with the addition of the level of Universal Light (''kun-tu-'od'', Skt. ''Samantaprabhā''). 237)
  • Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary  + (According to the commitments of [[Anuyoga]] … According to the commitments of [[Anuyoga]], these are the enemy of wilful artificiality with respect to View, meditation and conduct; the enemy of prattle about coarse training in a lower View; the enemy of violating the basic and ancillary commitments; and the enemy which steals the result through speculation and idleness. 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 Lotus-Born/Glossary  + (According to the cosmology of the Abhidharma, seven circles of mountains surrounding Mount Sumeru, which is in the center of our universe.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Rain of Wisdom/Glossary  + (According to the doctrine of action and re … According to the doctrine of action and result, one's present experience is a product of previous actions and volitions, and future conditions depend on what we do in the present. Actions may be classified in three ways: (1) wholesome-tending toward higher realms of saṃsāra, or in the presence of an enlightened attitude, toward liberation; (2) unwholesome-tending to perpetuate confusion and pain; and (3) neutral.<br> Karma originates from the false belief in an ego, which prompts a chain reaction of seeking to protect territory and maintain security. Virtuous action can lead to better states, but the chain reaction process itself can only be cut and transcended by insight and discipline. Karma is precise down to the minute details of body, mind, and environment. There is a "group karma" of families and nations, as well as individual karma.milies and nations, as well as individual karma.)
  • Tsadra Library Glossary Search/All Gloss Entries/Lady of the Lotus-Born/Glossary  + (According to the level of the teaching, a … According to the level of the teaching, a female Sambhogakaya or Bodhisattva, manifestation of great compassion, displaying peaceful and wrathful forms. The most well known and practiced are green and white Tara. "Tara of the Seven Eyes," mentioned in the first chapter, is a reference to White Tara, who is always depicted with a third eye in her forehead and eyes on the palms of her hands and feet, symbolic of her all-seeing compassion.et, symbolic of her all-seeing compassion.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary  + (According to the same text cited above: (1 … According to the same text cited above: (1) teaching should not be given to those who are extremely aggressive, faithless or loquacious; (2) teaching should not be given to those who have little faith, perseverance and discriminative awareness, or who are partial in their desire for long exegeses and commentaries; (3) teaching should not be given to those who diminish other doctrines by making long notations and not meditating; and (4) the faithless who seek the doctrine for the sake of wealth should be investigated from the position of the faithful and then abandoned. 539on of the faithful and then abandoned. 539)
  • Tsadra Library Glossary Search/All Gloss Entries/The Great Image/Glossary  + (According to the sutras, these are the dev … According to the sutras, these are the devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, and mahoragas, all of whom were able to receive and practice the Buddha's teachings. These eight classes can also refer to eight types of mundane spirits that can help or harm but are invisible to human beings: ''ging, mara, tsen, yaksha, rakshasa, mamo, rahula'', and ''naga''.a, rakshasa, mamo, rahula'', and ''naga''.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary  + (According to the system of Orgyenpa, these … According to the system of Orgyenpa, these are explained as follows (1) training the body through the indestructible reality of the buddha-body, there is the branch of ritual service which develops composure (''sku rdo-rjes lus-la sbyang-ste sor-sdud bsnyen-pa'iyan-lag''); (2) training the speech through the indestrucdble reality of the buddha-speech, there is the branch of attainment associated with breath control (''gsungs rdo-rjes ngag-la sbyang-ste srog-'dzin sgrub-pa'i yan-lag''); and (3) training the mind through the indestructible reality of the buddha-mind, there is the branch of great attainment associated with recollection and contemplation (''thugs rdo-rjes yid-la sbyang-ste dran-ting sgrub-chen-gyi yan-lag''). 853e dran-ting sgrub-chen-gyi yan-lag''). 853)
  • Tsadra Library Glossary Search/All Gloss Entries/Lady of the Lotus-Born/Glossary  + (According to the teachings of the Mahay-an … According to the teachings of the Mahay-ana, the transcendent reality of perfect Buddhahood is described in terms of two, three, four, or five bodies or kayas. The two bodies, in the first case, are the Dharmakaya, the Body of Truth, and the Rupakaya, the Body of Form. The Dharmakaya is the absolute, "emptiness" aspect of Buddhahood. The Rupakaya is subdivided (thus giving rise to the three bodies mentioned above) into the Sambhogakaya, the Body of Perfect Enjoyment, and the Nirmanakaya, the Body of Manifestation. The Sambhogakaya, the spontaneous clarity aspect of Buddhahood, is perceptible only to highly realized beings. The Nirmanakaya, compassion aspect, is perceptible to ordinary beings and appears in our world most often, though not necessarily, in human form. The system of four bodies consists of the three just referred to, together with the Svabhavikakaya, the Body of Suchness, which refers to the union of the previous three. Occasionally there is men-tion of five bodies—the three kayas together with the immutable diamond or vajra body (the indestructible aspect of Buddhahood) and the Body of Complete Enlightenment (aspect of qualities).plete Enlightenment (aspect of qualities).)
  • Tsadra Library Glossary Search/All Gloss Entries/Introduction to the Middle Way/Glossary  + (According to the teachings of the Mahayana … According to the teachings of the Mahayana, the transcendent reality of perfect buddhahood is described in terms of two, three, four, or five kayas, or bodies. The two bodies, in the first case, are the dharmakaya, the Body of Truth, and the rupakaya, the Body of Form. The dharmakaya is the absolute, "emptiness" aspect of buddhahood and is perceptible only to beings on that level. The rupakaya is subdivided (thus giving rise to three bodies) into the sambhogakaya, the Body of Perfect Enjoyment, and the nirmanakaya, the Body of Manifestation. The sambhogakaya, or the spontaneous clarity aspect of buddha hood, is perceptible only to highly realized beings. The nirmanakaya, the compassionate aspect, is perceptible to ordinary beings and appears in the world usually, though not necessarily, in human form. The system of four bodies consists of the three just described together with the svabhavikakaya, or Body of Suchness, which refers to the union of the previous three. When five bodies are mentioned, this means the first three kayas together with the Immutable Diamond (or Vajra) Body (the indestructible aspect of buddhahood) and the Body of Complete Enlightenment (the aspect of enlightened qualities).ent (the aspect of enlightened qualities).)
  • Tsadra Library Glossary Search/All Gloss Entries/Finding Rest in the Nature of the Mind/Glossary  + (According to the teachings of the Mahayana … According to the teachings of the Mahayana, the transcendent reality of perfect buddhahood is described in terms of two, three, four, or five kayas, or bodies. The two bodies, in the first case, are the dharmakaya, the Body of Truth, and the rupakaya, the Body of Form. The dharmakaya is the absolute, "emptiness" aspect of buddhahood and is perceptible only to beings on that level. The rupakaya is subdivided (thus giving rise to three bodies) into the sambhogakaya, the Body of Perfect Enjoyment, and the nirmanakaya, the Body of Manifestation. The sambhogakaya, or the spontaneous clarity aspect of buddha hood, is perceptible only to highly realized beings. The nirmanakaya, the compassionate aspect, is perceptible to ordinary beings and appears in the world usually, though not necessarily, in human form. The system of four bodies consists of the three just described together with the svabhavikakaya, or Body of Suchness, which refers to the union of the previous three. When five bodies are mentioned, this means the first three kayas together with the Immutable Diamond (or Vajra) Body (the indestructible aspect of buddhahood) and the Body of Complete Enlightenment (the aspect of enlightened qualities).ent (the aspect of enlightened qualities).)
  • Tsadra Library Glossary Search/All Gloss Entries/Treasury of Precious Qualities: Book One (2001)/Glossary  + (According to the teachings of the Mahayana … According to the teachings of the Mahayana, the transcendent reality of perfect buddhahood is described in terms of two, three, four, or five bodies, or kayas. The two bodies, in the first case, are the Dharmakaya, the Body of Truth, and the Rupakaya, the Body of Form. The Dharmakaya is the absolute or "emptiness" aspect of buddhahood. The Rupakaya is subdivided (thus giving rise to the three bodies mentioned above) into the Sambhogakaya, the Body of Perfect Enjoyment, and the Nirmanakaya, the Body of Manifestation. The Sambhogakaya, or the spontaneous clarity aspect of buddhahood, is perceptible only to beings of extremely high realization. The Nirmanakaya, the compassionate aspect, is perceptible to ordinary beings and appears in the world most often, though not necessarily, in human form. The system of four bodies consists of the three just referred to together with the Svabhavikakaya, or Body of Suchness, which refers to the union of the previous three. Occasionally there is mention of five bodies: the three kayas together with the immutable Diamond or Vajra Body (the indestructible aspect of buddhahood) and the Body of Complete Enlightenment (representing the aspect of enlightened qualities).ting the aspect of enlightened qualities).)
  • Tsadra Library Glossary Search/All Gloss Entries/Lady of the Lotus-Born/Glossary  + (According to the teachings of the Nyingma … According to the teachings of the Nyingma school, the teachings of the Buddha are classified into nine sections or vehicles. These are the three vehicles of sutric teachings, Shrava-kayana, Pratyekabuddhayana, and Bodhisattvayana; the three outer tantric vehicles of Kriya, Upa, and Yoga; and the three inner tantric vehicles of Maha, Anu, and Ati. The six vehicles refer to the three sutric vehicles and to the three outer tantras.c vehicles and to the three outer tantras.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary  + (According to the vehicle of [[bodhisattva]] … According to the vehicle of [[bodhisattva]]s, these are the paths of accumulation (''tshogs-lam'', Skt. ''sambhāramārga''), connection (''sbyor-lam'', Skt. ''prayogamārga''), insight (''mthong-lam'', Skt. ''darśanamārga'') and meditation (''sgom-lam'', Skt. bhāvanāmārga). 192, 196-7, 231, 236, 259, 287, 923ārga). 192, 196-7, 231, 236, 259, 287, 923)
  • Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary  + (According to the vehicles of tantra, these are the [[creation stage]] (''bskyed-rim'', Skt. ''utpattikrama'') and the perfection stage (''rdzogs-rim'', Skt. ''sampannakrama'') of meditation. 204, 254, 320, 475, 476, 496, 853, 877, 879, 923)
  • Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary  + (According to the vehicles of the secret mantra, these are the continua of the ground, path and result (''gzhi-lam-'bras gsum''). 32, 185-6, 263-7)
  • Tsadra Library Glossary Search/All Gloss Entries/The Rain of Wisdom/Glossary  + (According to the yogic teachings of the pa … According to the yogic teachings of the path of upāya, one way of attaining realization is to synchronize body and mind. This is done by meditating on nāḍī, prāṇa, and bindu in the illusory body. By analogy. prāṇa is like a horse, mind-consciousness like the rider, and nāḍīs are like the pathways. The bindu is mind's nourishment. <br> Because of lasping into duality, the prāṇa functions in the left and right channels, lalanā and rasanā, corresponding to the activities of subject and object and to karmic activity. Through practice, the prāṇas can be brought back into the central channel (S: avadhūti), and therefore transformed into wisdom-prāṇa, and mind can recognize its fundamental nature, realizing all dharmas as unborn.<br> This belongs to advanced practice and can only be learned through direct oral transmission from an accomplished guru. When the meditator is well-established in the fundamental nature of mind, he meditates with this directly, having dissolved nāḍī, prāṇa, and bindu into sampannakrama. This is known as the attainment of vajra body. speech, and mind. These stages of meditation technically belong to the category of "sampannakrama with signs and without signs."egory of "sampannakrama with signs and without signs.")
  • Tsadra Library Glossary Search/All Gloss Entries/The Great Image/Glossary  + (According to this text, a period of six months.)
  • Tsadra Library Glossary Search/All Gloss Entries/Dōgen's Pure Standards for the Zen Community/Glossary  + (Accountant, a position under the director. 191n. 66)
  • Tsadra Library Glossary Search/All Gloss Entries/Sarvastivada Abhidharma/Glossary  + (Accumulated.)
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