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

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  • Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary  + (As Mipham explains, a sādhana is "that whi … As Mipham explains, a sādhana is "that which enables one to attain or accomplish a desired end." In terms of tantric practice, he writes, this refers to "all the various practices that utilize the unique methods of the Secret Mantra tradition to achieve whatever spiritual accomplishments one desires, whether supreme or mundane." [ON 534]res, whether supreme or mundane." [ON 534])
  • Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary  + (As a result of constant warfare between th … As a result of constant warfare between the TWELVE MINOR KINGDOMS, power devolved into the hands of forty principalities ruled by forty minor feudal kings. Apart from '' 'brog-mo rnam-gsum'' ruled by the lord ''rgyal-po se-mi ra-khrid, gye-mo yul-drug'' ruled by the lord ''gye-rje mkhar-ba'' and ''se-mo gru-bzhi'' ruled by the lord ''gnyags-gru 'brang'', their names and localities are unknown at the present day. Refer to [[Dudjom Rinpoche]], ''rgyal-rabs'', (pp. 13-14). 507, 949[[Dudjom Rinpoche]], ''rgyal-rabs'', (pp. 13-14). 507, 949)
  • Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary  + (As a symbolic implement used in development stage practice, the lotus signifies not being stained by faults. [KR 51])
  • Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary  + (As a symbolic representation used in development stage practice, blood is often visualized filling a skull cup, representing the conquering of the four demons. [KR 51].)
  • Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary  + (As described in ''History'', pp. 499-501, … As described in ''History'', pp. 499-501, these are the outer empowerment of conceptual elaboration (''phyi spros-bcas-kyi dbang''); the inner empowerment which is free from conceptual elaboration (''nang spros-bral-gi dbang''); the secret empowerment that is very unelaborate (''gsang-ba shin-tu spros-bral-gi dbang''); and the most secret empowerment which is extremely unelaborate (''gsang-chen rab-tu spros-bral-gi dbang''). The distinctions between these are explained in Longcenpa, ''Treasury of Spiritual and Philosophical Systems'', pp. 370-2. Briefly, the first employs a multiplicity of ritual objects and ideas, the second is free from both ritual objects and ideas, the third is beyond conception and description, while the fourth is the empowerment into the nature of the body of reality. 673, 674-5 nature of the body of reality. 673, 674-5)
  • Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary  + (As enumerated in ''Ocean of Doctrines, the … As enumerated in ''Ocean of Doctrines, the Gathering of Transmitted Precepts'', these are Glorious [[Mahottara Heruka]] in the centre; [[Yangdak Heruka]], [[Vajrāvali]], [[Vajrapāṇi]] and ''rdo-rje rtsal-rdzogs'' in the east; [[Vajrakapālamāla]], [[Cakrasaṃvara]], [[Yamāntaka]] and ''ratna rtsal-rdzogs'' in the south; [[Hayagrīva]], [[Hevajra]], [[Guhyasamāja]] and ''padma rtsal-rdzogs'' in the west; Chemcok, [[Kālacakra]], ''mkha'-klong 'khyil-ba'' and ''karma rtsal-rdzogs'' in the north; ''mngon-rdzogs rgyal-po'' in the south-east; Vajrakumāra in the south-west; ''dregs-'dul'' in the north-west; and ''stobs-ldan nag-po'' in the north-east. 779stobs-ldan nag-po'' in the north-east. 779)
  • Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary  + (As enumerated in A. B. Keith, ''Sanskrit D … As enumerated in A. B. Keith, ''Sanskrit Drama'', pp. 298-300, these are: dialogue (''bhāratī'') which includes elucidation (''prarocanā'', Tib. ''rab-tu snang-ba''), prelude (''āmukha''), one-act drama (''vīthī'') and comedy (''prahasana''); grandure (''sātvatī'') which includes haughty provocation (''utthāpaka''), change (''parivartaka''), dialogue with or without threats (''saṃlāpa'') and the end of an alliance (''sāṅghātya''); grace (''kaiśikī'') which includes amorous play (''narman''), the partial expression of love combined with other emotions such as fear (''narmasphoṭa''), the disguise of a lover (''narmagarbha'') and ecstatic union with a lover which has troublesome consequences (''narmasphūrja''); and conflict or horror (''ārabhaṭī'') which includes the sudden change of characters (''saṃkṣiptaka''), or of mood (''avapāta''), the intrusion of the supernatural (''vastūtthāpana'') and tumultuous situations (''saṃpheṭa''). 107 tumultuous situations (''saṃpheṭa''). 107)
  • Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary  + (As expounded in [[Ratnākaraśānti]], ' … As expounded in [[Ratnākaraśānti]], ''Definitive Order of the Three vehicles'', mantras are endowed with: the purity of their visualisation (''dmigs-pa rnam-par dag-pa''), the power of their assistance (''grogs-kyi mthu'') and the level of their conduct (''spyod-pa'i sa''). 253 of their conduct (''spyod-pa'i sa''). 253)
  • Tsadra Library Glossary Search/All Gloss Entries/The Crystal Mirror of Philosophical Systems/Glossary  + (As found in, e.g., ''Ornament of Higher Re … As found in, e.g., ''Ornament of Higher Realization'', 8:13-17: palms and soles marked with wheels, feet firm like a tortoises, webbed finger and toes, soft and supple hands and feet, well proportioned limbs, long toes and fingers, broad arches, a tall and straight body, hidden ankles, upward-curling body-hair, calves like an antelopes, long and beautiful arms, contracted sex organ, golden complexion and delicate skin, body hairs curling to the right, hair-ring between the eyebrows, leonine chest, rounded shoulders, broad back, superior sense of taste, body symmetrical like a banyan, protuberance at the crown, long tongue, voice like Brahmas, leonine jaws, white teeth, equal teeth, closely spaced teeth, forty teeth, sapphire blue eyes, bovine eyelashes.eth, sapphire blue eyes, bovine eyelashes.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary  + (As impurities are ascertained by the proce … As impurities are ascertained by the process of burning, cutting and polishing, so too are the scriptures to be critically investigated. Refer to [[Śāntarakṣita]]'s ''[[Tattvasaṃgraha]]'', w . 3340-4, which compares the study of the buddha's words by means of inference, scriptural authority and example to the purification of gold by burning, cutting and polishing. 102old by burning, cutting and polishing. 102)
  • Tsadra Library Glossary Search/All Gloss Entries/Dōgen's Pure Standards for the Zen Community/Glossary  + (As in sōda, one of four terms for a monk that Dōgen commonly uses in Eihei Shingi. The others are shu, unsui, and biku. 53n. 22)
  • Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary  + (As listed in Nebesky-Wojkowitz, ''[[Oracles and Demons of Tibet]] … As listed in Nebesky-Wojkowitz, ''[[Oracles and Demons of Tibet]]'', pp. 278-9, these comprise nine male spirits (''pho-dgu''), namely, ''vajra ging-ka-ra, rdo-rje gnod-sbyin, rdo-rje srin-po, rdo-rje 'byung-po, rdo-rje spyang-khyi, rdo-rje gshin-rje, rdo-rje ro-langs, rdo-rje 'chi-bdag and rdo-rje dus-'tshams''; and nine female spirits (''mo-dgu''), namely, ''khams-gsum dbugs sdud-ma, dbang-sdud lcags-kyus 'dren-ma, khams-gsum rgyas-'debs-ma, gzugs-med rlung-ltar 'du-ma, gar-gyi glog-ltar 'du-ma, rbod-ltong lam-ltar byad-ma, ma-nyan phra-ma zer-ma, khams-gsum snying-gsod-ma and tshogs-kyi phyag-tshangs chen-mo''. 620nd tshogs-kyi phyag-tshangs chen-mo''. 620)
  • Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary  + (As listed in Ngor Thartse Khenpo Sonam Gya … As listed in Ngor Thartse Khenpo Sonam Gyatso et al., ''Tibetan maṇḍalas: The Ngor Collection'', 44:3, the dieties are: [[Mañjuśrīvajra]] ([[Guhyasamāja]]), [[Vairocana]], [[Ratnasambhava]], [[Amitābha]], [[Amoghasiddhi]], [[Locanā]], [[Māmakī]], [[Pāṇḍaravāsinī]], [[Tārā]], ''gzugs rdo-rje-ma, sgra rdo-rje-ma, dri rdo-rje-ma, ro rdo rje-ma, reg-bya rdo-rje-ma, chos-dbyings rdo-rje-ma, gshin-rje gshed, shes-rab mthar-byed, padma mthar-byed'' and ''bgegs mthar-byed''. 496, n. 525ed'' and ''bgegs mthar-byed''. 496, n. 525)
  • Tsadra Library Glossary Search/All Gloss Entries/The Lotus-Born/Glossary  + (As one of the ministers of King Trisong De … As one of the ministers of King Trisong Deutsen, he was sent as one of the first emissaries to invite Padmasambhava to Tibet. He learned translation from Padmasambhava and rendered numerous teachings of Mamo, Yamantaka, and Kilaya into Tibetan. Having attained accomplishment through Kilaya and Mamo, he could split boulders and divide the flow of rivers with his dagger. Palgyi Wangchuk of Kharchen (mkhar chen dpal gyi dbang phyug) Here, in the Sanglingma, he is described as the father of Yeshe Tsogyal, but elsewhere as her brother, who became a close disciple of Padmasambhava. became a close disciple of Padmasambhava.)
  • Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary  + (As one of the three vajras, the vajra body is the kāya of indivisible appearance and emptiness - the purification of ordinary form. [TD 122])
  • Tsadra Library Glossary Search/All Gloss Entries/Jamgön Mipam: His Life and Teachings/Glossary  + (As opposed to awareness (Tib. ''rig pa''), ordinary conceptual consciousness.)
  • Tsadra Library Glossary Search/All Gloss Entries/Jamgön Mipam: His Life and Teachings/Glossary  + (As opposed to wisdom (Tib. ''ye shes''), the ordinary conceptual mind.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary  + (As outlined in the chart on pp. 14-15, these are the FIVE PURE ABODES OF THE FORM REALMS, the TWELVE ORDINARY FORM REALMS and the realms of the SIX SPECIES OF KĀMA DIVINITIES. 458)
  • Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary  + (As stated in [[A. Wayman]] … As stated in [[A. Wayman]] and [[F. Lessing]], ''[[Mkhas Grub Rje's Fundamentals of the Buddhist Tantras]]'', pp. 272-3, the outer ten are the maṇḍala, contemplation, seal, stance, seated posture, recitation, burnt offerings, offerings, rites of enlightened activity and concluding acts (''slar-sdud''); while the ten inner categories are the two reversals through creative visualisation and sealing (''phyir-zlog-pa gnyis''), the second and third empowerments, wrathful rites which break the resolve of hostile forces, torma offerings, recitation of verses of indestructible reality, wrathful subjugation by means of the kīla, consecration and attainment of the maṇḍala. 303, 304on and attainment of the maṇḍala. 303, 304)
  • Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary  + (As stated in the Minor Transmissions (''bk … As stated in the Minor Transmissions (''bka'-'gyur'', Vol. ''Da'', pp. 646-63), the following ten transgressions were the issue of the second council at Vaiśālī: exclamations of “alas” (''hu-lu hu-lu''), celebrating the arhats (''yi-rangs''), the deliberate practice of agriculture (''kun-spyod''), sipping medicine from a pot of ale (''snod''), the misuse of the sacred stored salt (''lan-tsha''), eating while on the road (''lam''), desecration of offerings with twOFmgers (''sor-gnyis''), stirring curd and milk together as an afternoon beverage (''dkrug''), using a new mat without an old patch (''gding'') and begging for gold or silver (''gser''). Other sources include [[Tāranātha]], [[Bu-ston]], Hsüan Tsang, as well as Sinhalese works such as the ''Cullavagga'', ''Mahāvaṃsa'' and ''Dīpavaṃsa''. 429ga'', ''Mahāvaṃsa'' and ''Dīpavaṃsa''. 429)
  • Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary  + (As taught in the inner tantras, it is gene … As taught in the inner tantras, it is generally considered essential to have all three of these factors present when engaging in the tantric practice of the development stage. By meditating in accordance with the processes of the birth, death, and the intermediate state (which comprise cyclic existence) - the four types of birth and so on-all clinging and appearances related to the three levels of existence are refined away and ''purified''. By meditating on the pure realms, deities, and so forth (which accord with nirvāṇa) the qualities of the fruition, such as the three kāyas, are ''perfected'' in the ground, and the unique potential that allows for these qualities to be actualized comes into existence. In the same manner, penetrating the vital point of both purity and perfection (or, said differently, of the channels, energies, and essences in the vajra body), one is matured for the symbolic wisdom and true luminosity of the completion stage. [TD 1238]inosity of the completion stage. [TD 1238])
  • Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary  + (As the second of the three absorptions, th … As the second of the three absorptions, this absorption involves an impartial and unified compassion towards all beings. According to Jigme Lingpa, this compassion is the natural radiance of the empty luminosity of the first absorption, the absorption of suchness. He also states that practicing this absorption frees the practitioner from nihilistic views and rebirths in the form realm, and allows for the transformation of the intermediate state into the sambhogakāya. [JL 222] Concerning the actual practice of this absorption, Tenpe Nyima writes, "Within this state of empty clarity, meditate for a while on a nonreferential, illusory compassion towards the sentient beings who do not recognize their own innate wisdom. This is the all-illuminating absorption." He further mentions that this absorption is also known as the "practice of illusory compassion," "the heroic gait," and "aspiration-free absorption." [KR 25] and "aspiration-free absorption." [KR 25])
  • Tsadra Library Glossary Search/All Gloss Entries/Ornament of Stainless Light/Glossary  + (As well as referring to the afflictions an … As well as referring to the afflictions and the corresponding karmicly produced phenomena of the world, in Kālacakra thinkingordinary phenomena, including the body, are “obscured” until they are transformed into nonmaterial empty form, which at its developmental peak is the enlightened form of Kālacakra and his enlightened surroundingsKālacakra and his enlightened surroundings)
  • Tsadra Library Glossary Search/All Gloss Entries/Mahāmudrā and Related Instructions/Glossary  + (As with the dākas, earlier Indian and Budd … As with the dākas, earlier Indian and Buddhist literature represent dākinīs as malevolent devourers of humans. This aspect still survives as the class of dākinīs known as flesh eaters. In the antinomian higher tantras, these creatures became guardians of secret teachings. Wisdom dākinīs (jñānaḍākini) are those who have attained buddhahood and manifest in the form of a dākinī in order to benefit beings. Similarly women who are enlightened, especially if they are not ordained, are known as dākinīs, including the mothers and consorts of lamas. The term has thus come to have a wide application, with numerous exegeses as to their symbolismth numerous exegeses as to their symbolism)
  • Tsadra Library Glossary Search/All Gloss Entries/The Crystal Mirror of Philosophical Systems/Glossary  + (Asaṅgas ''Bodhisattva Stages'', Maitreyas ''Ornament of Mahayana Sutras'', Śāntidevas ''Compendium of Training'' and ''Way of the Bodhisattva'', Āryaśūras ''Garland of Birth Stories'', and the ''Collection of Uplifting Verses''.)
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