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

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  • Tsadra Library Glossary Search/All Gloss Entries/Sarvastivada Abhidharma/Glossary  + (Alertive in nature.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Rain of Wisdom/Glossary  + (All beings of saṃsāra belong to one of the … All beings of saṃsāra belong to one of the six gates or realms. The higher realms include: deva (T: lha; god), asura (T: lha-ma-yin; jealous god), and nara (T: mi; human). The lower realms include: tiryak (T: dud-'gro; animal), preta (T: yi-dvags; hungry ghost), and naraka (T: dmyal-ba; helṇ<br> In each realm, there is a typical psychophysical pattern of recreating your experience, based on a predominant kleśa: pride (god), paranoia or jealousy (asura), passion or dissatisfaction (human), ignorance (animal), craving (preta), and aggression (helṇ The karmic momentum in most of the realms is so intense and overlapping that exiting from the realms only comes about when a being's karma in that realm happens to wear thin. Our human realm is considered very fortunate because the maintenance of ego is somewhat haphazard. Therefore, there is the possibility of altering out situation by cutting the cycle of saṃsāra.g out situation by cutting the cycle of saṃsāra.)
  • Tsadra Library Glossary Search/All Gloss Entries/Sarvastivada Abhidharma/Glossary  + (All exists; i.e. dharma-s always (sarvadā) exist, whether future,<br> present or past.)
  • Tsadra Library Glossary Search/All Gloss Entries/Treasury of Precious Qualities: Book One (2001)/Glossary  + (All positive actions performed on the basis of a belief in a truly existent agent, act, and object, and which are productive of samsaric happiness.)
  • Tsadra Library Glossary Search/All Gloss Entries/Treasury of Precious Qualities: Book One (2001)/Glossary  + (All practice prior to the attainment of the path of seeing, in which ultimate reality is perceived directly, is regarded as being of the nature of aspiration or interest.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary  + (All that is compounded is impermanent ('' … All that is compounded is impermanent ('' 'dus-byas thams-cad mi-rtag-pa''), all that is corrupt is suffering (''zag-bcas thams-cad sdug-bsngal-ba''), all things are without self (''chos thams-cad bdag-med-pa'') and nirvāṇa is peace (''mya-ngan-las 'das-pa zhi-ba''). 16, 70-1''mya-ngan-las 'das-pa zhi-ba''). 16, 70-1)
  • Tsadra Library Glossary Search/All Gloss Entries/The Mirror of Mindfulness (1989)/Glossary  + (All the components of our existence, the s … All the components of our existence, the skandhas, elements, and so forth of the world and of all beings, are, in their pure aspects, a pure realm consisting of the five male and female buddhas and so forth; so, when perceiving things as they are, there is not even a speck of impurity to find anywhere. This is the basic view of the Anuttara Tantra of the New Schools and the Three Inner Tantras of the Old School. For more information see Longchen Rabjam's ''phyogs bcu mun sel'', recently translated by Gyurme Dorje.el'', recently translated by Gyurme Dorje.)
  • Tsadra Library Glossary Search/All Gloss Entries/Distinguishing the Views/Glossary  + (All the compounded and uncompounded phenom … All the compounded and uncompounded phenomena are regarded as dhātus, or ‘spheres of perception,’ in terms of being either the object, the supporting base or the primary causes of perception. There are eighteen dhātus: six objects (form, sound, odor, taste, tangible objects, and objects of mental consciousness), six sense powers (the five senses plus the mind), and six consciousnesses (of the five senses plus the mind).nesses (of the five senses plus the mind).)
  • Tsadra Library Glossary Search/All Gloss Entries/The Mirror of Mindfulness (1989)/Glossary  + (All the experiences of ordinary people which, like the dream state, are regarded as being real and solid.)
  • Tsadra Library Glossary Search/All Gloss Entries/Dōgen's Pure Standards for the Zen Community/Glossary  + (All the other eating bowls after the zuhatsu, the largest being the zukun. 103n. 19)
  • Tsadra Library Glossary Search/All Gloss Entries/In the Presence of Masters/Glossary  + (All the practices of Hinayana and Mahayana that are taught in the sutras of these two conventional, pretantric vehicles.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Rain of Wisdom/Glossary  + (All-encompassing space, unconditional totality-un originating and unchanging-in which all phenomena arise, dwell, and cease.)
  • Tsadra Library Glossary Search/All Gloss Entries/Dōgen's Pure Standards for the Zen Community/Glossary  + (All-inclusive study, or to study widely, a … All-inclusive study, or to study widely, a term for the traditional practice of a monk traveling to visit different teachers to test the monk's own (and the teachers') awareness. "Henzan" is the name of one of the chapters in Dōgen's Shōbōgenzō, in which he indicates that to study widely [henzan] is to study oneself widely. 195n.98enzan] is to study oneself widely. 195n.98)
  • Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary  + (Along with calm abiding, insight is one of the common denominators and causes of all meditative absorptions. It entails the observation of the specific distinguishing nature of a given object. [TD 3092])
  • Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary  + (Along with clear apearance and the recolle … Along with clear apearance and the recollection of purity, this is one of three key elements in the practice of the development stage. Tenpe Nyima writes, "With stable pride, the deity one is meditating on is not seen as just an image that appears to the mind. Instead, the appearance of the deity is recognized to be none other than the meditator's very own mind. Without any sense of fixation, one thinks, 'I myself am the yidam deity.' By practicing in this way, obstacles will have no effect and ego-fixation will be destroyed." [KR 49] ''See also'' clarity, purity, and pride.] ''See also'' clarity, purity, and pride.)
  • Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary  + (Along with recollecting purity and stable … Along with recollecting purity and stable pride, this is one of the primary principles of development stage practice. Jigme Lingpa explains, "The forms of the central and surrounding deities ... should not be protruding like a clay statue or cast image, yet neither should they be flat like a painting. In contrast, they should be apparent, yet not truly existent, like a rainbow in the sky or the reflection of the moon in a lake. They should appear as though conjured up by a magician. Clear appearance involves fixing the mind one-pointedly on these forms with a sense of vividness, nakedness, lucidity, and clarity". [GD 219] ''See also'' clarity, purity, and pride.] ''See also'' clarity, purity, and pride.)
  • Tsadra Library Glossary Search/All Gloss Entries/Music in the Sky/Glossary  + (Along with the Kangyur (q.v.), the Tengyur … Along with the Kangyur (q.v.), the Tengyur forms the central corpus of Buddhist texts in the Tibetan tradition. There are many editions, the Derge being the most popular, and they contain translations of over 3,500 Indian treatises in more than 200 volumes.Indian treatises in more than 200 volumes.)
  • Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary  + (Along with the completion stage, this is o … Along with the completion stage, this is one of two phases that constitute Buddhist practice in the inner tantras. Explaining this approach, Ju Mipham writes, "The phases of development stage practice correspond to the way in which conventional existence develops. There are five such phases: great emptiness, illusory wisdom, the single seal, the elaborate seal, and group assembly practice. Practicing this fivefold approach ''purifies'' the habitual patterns of saṃsāra, ''perfects'' the fruition of nirvāṇa, and ''matures'' the practitioner for the completion stage. [ON 416]itioner for the completion stage. [ON 416])
  • Tsadra Library Glossary Search/All Gloss Entries/A Lamp to Illuminate the Five Stages/Glossary  + (Along with the four modes these are six "g … Along with the four modes these are six "gateways" for the complete understanding of a tantric text that is sealed by these six. The first two are text understood literally and text understood nonliterally. An example of the first is "holding the vajra" understood as the literal hold ing of the five-pronged deity implement. An example of the second would be the same phrase understood as fifth-stage union. Here one text has two "sides" of meaning. The third and fourth refers to text using unrelated lan guage that has to be understood as something else and text that does not do this. The first is for intelligent students, and an example is the phrase from the ''Guhyasamāja Root Tantra'' "young, with wide eyes" referring to the stage of union. The second is for lesser students of tantra and does not use unrelated language. An example would be "engaged in the meditative equipoise of the samādhi of the vajra of no self" which refers to clear light. In these two, one meaning is expressed with two "sides" of text. The fifth is factual or instructional text, such as instructions on how to draw mandalas. The sixth is text exclusive to the tathāgatas that has no literal meaning and is not found in grammar treatises or conventionally known. Examples would be the name Koṭākhya as an epithet of Vajrapāṇi or the special names given to the ten winds in the ''Illusory Samvara Tantra''. These last two are differentiated by the typeof language they use and so depend upon "sides"of both text and meaning. Here the term ''six sides'' refers to six different "gateways" to the understanding of the intended meaning. The above explanation of these six has been translated from Phüntsok's ''Lord of the Stars Excellent Explanation''.Lord of the Stars Excellent Explanation''.)
  • Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary  + (Along with the path of liberation, this is … Along with the path of liberation, this is one of two approaches to practice found in the Anuttarayoga Tantras. Ju Mipham explains, "In this phase of practice, one relies primarily upon certain activities to force the arising of one's innate wisdom. This results in the swift attainment of the fruition. To be more specific, one practices by relying upon the six cakras to enact a process of blazing and melting. This, in turn, generates the wisdom of bliss." [ON 419]<br> The various practices associated with this path are found in the tantras of both the Nyingma School and the New Schools. Listing the practices found in the tantras of the New Schools, Jamgön Kongtrül writes, "The various classifications of subtle energies and the instructions on illusory body and luminosity are treated extensively and clearly in the ''Guhyasamaja Tantra'' and other Father Tantras. The classifications of energetic channels and essences, on the other hand, as well as the practices of yogic heat and karma mudra training, are treated clearly in Mother Tantras, cycles such as those of Hevajra and Cakrasaṃvara. The ''Vajrayoginī'' and ''Saṃvarodaya Tantras'' teach the trainings of dream practice and intermediate state, while transference is taught in the ''Samatā'' and ''Caturpīṭhamahāyoginī Tantras''. In particular, the classifications of the channels, energies, and essences and the various practices, including those of yogic heat and karma mudrā, are taught in great detail and very clearly in the nondual ''Kalacakra Root Tantra'' and its three main commentaries [including the famed ''Vimalaprabhā'']." [TK 4, 29] Patrul Rinpoche singles out the ''Tantra of the Perfect Secret'' and the ''Heruka Galpo Tantra'' as sources for these practices in the Nyingma School. [LT 472] these practices in the Nyingma School. [LT 472])
  • Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary  + (Along with the path of skillful means, thi … Along with the path of skillful means, this is one of two practical approaches found in the Anuttarayoga Tantras. Ju Mipham explains, "In this phase of practice, one relies primarily upon the knowledge that comes from study, contemplation, and meditation, which allows one to come to a definitive understanding that all phenomena have been enlightened from the very beginning within the great maṇḍala of spontaneous perfection; that they are one's own innate wisdom. By meditating on this, one progresses along the path and is liberated into great equality - the maṇḍala of natural manifestation of the kāyas and wisdoms." [ON 420]tation of the kāyas and wisdoms." [ON 420])
  • Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary  + (Along with the supreme spiritual accomplis … Along with the supreme spiritual accomplishment, there are eight mundane spiritual accomplishments as well: 1) the sword that enables one to travel through the sky and space, 2) pills that allow one to be invisible and shift shape, 3) eye salve that allows one to see any worldly form as nonexistent, 4) swift-footedness, 5) the ability to extract and sustain oneself on the essences of plants and minerals (including the practice of alchemy), 6) the ability to travel to celestial realms, 7) invisibility, and 8) the ability to extract treasures from the earth and provide beings with what they desire. [TD 675]ide beings with what they desire. [TD 675])
  • Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary  + (Along with the vows of individual liberati … Along with the vows of individual liberation found in the Lesser Vehicle and the bodhisattva precepts of the Great Vehicle, the samaya vows are one of three sets of vows that form the basis for Buddhist practice. These are the vows associated specifically with the Vajrayāna. Jamgön Kongtrül explains, "The word ''samaya'' means 'pledged commitment,' 'oath,' 'precept,' etc. Hence, this refers to a vajra promise or samaya because one is not to transgress what has been pledged. Samaya vows involve both benefit and risk because, if kept, samaya vows become the foundation for all the trainings of Mantra. If not kept, however, all the trainings become futile." There are innumerable divisions of the samaya vows found in the various tantras. At the most fundamental level, however, one pledges to continually maintain the view of the enlightened body, speech, and mind of the buddhas. [LW 46], speech, and mind of the buddhas. [LW 46])
  • Tsadra Library Glossary Search/All Gloss Entries/Nagarjuna's Letter to a Friend (2005)/Glossary  + (Also "Victorious One": a general epithet for a Buddha.)
  • Tsadra Library Glossary Search/All Gloss Entries/Nagarjuna's Letter to a Friend (2013)/Glossary  + (Also "Victorious One": a general epithet for a Buddha.)
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