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Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (In the context in which this appears in ''Fundamentals'', p. 128, the precise enumeration has not been idendfied.)
Tsadra Library Glossary Search/All Gloss Entries/A Feast of the Nectar of the Supreme Vehicle/Glossary + (In the context of Buddhist literature, a work by an Indian or Tibetan master that comments on the Buddha’s teachings or presents them in condensed or more accessible form.)
Tsadra Library Glossary Search/All Gloss Entries/Zurchungpa's Testament/Glossary + (In the context of Buddhist meditation and practice, a demon is any factor, on the physical or mental plane, that obstructs enlightenment.)
Tsadra Library Glossary Search/All Gloss Entries/A Feast of the Nectar of the Supreme Vehicle/Glossary + (In the context of Buddhist meditation and practice, a demon is any factor, on the physical or mental plane, that obstructs enlightenment.)
Tsadra Library Glossary Search/All Gloss Entries/Nagarjuna's Letter to a Friend (2005)/Glossary + (In the context of Buddhist meditation and … In the context of Buddhist meditation and practice, a demon is any factor that obstructs enlightenment. Four principal demons are described in the teachings: the demon of the aggregates, the demon of afflictive emotions, the demon of the Lord of Death, and the demon of the sons of the gods (or demon of distraction).ons of the gods (or demon of distraction).)
Tsadra Library Glossary Search/All Gloss Entries/Nagarjuna's Letter to a Friend (2013)/Glossary + (In the context of Buddhist meditation and … In the context of Buddhist meditation and practice, a demon is any factor that obstructs enlightenment. Four principal demons are described in the teachings: the demon of the aggregates, the demon of afflictive emotions, the demon of the Lord of Death, and the demon of the sons of the gods (or demon of distraction).ons of the gods (or demon of distraction).)
Tsadra Library Glossary Search/All Gloss Entries/Lamp of Mahamudra/Glossary + (In the context of mahamudra practice, meditation is "the act of growing accustomed" or "sustaining the continuity.")
Tsadra Library Glossary Search/All Gloss Entries/Distinguishing the Views/Glossary + (In the context of philosophical debate, this refers to the reasoning accepted by the realists. This is one ofthe four unique ultimate analyses of Prāsaṅgika.)
Tsadra Library Glossary Search/All Gloss Entries/Distinguishing the Views/Glossary + (In the context of philosophical debate, the dharmin is the basis of the argument or refutation. For example, in the establishing statement: “Vase is impermanent because it is compounded,” the dharmin or basis of argument is “vase.”)
Tsadra Library Glossary Search/All Gloss Entries/Nagarjuna's Letter to a Friend (2005)/Glossary + (In the context of the Basic Vehicle, a sta … In the context of the Basic Vehicle, a state of realization where one will no longer be reborn in the desire realm. It is the stage before the attainment of the level of Arhat. In the context of the Great Vehicle, a Bodhisattva Non-Returner is one who cannot return to a samsaric state of mind, though he may still manifest in samsara to benefit beings.ill manifest in samsara to benefit beings.)
Tsadra Library Glossary Search/All Gloss Entries/Nagarjuna's Letter to a Friend (2013)/Glossary + (In the context of the Basic Vehicle, a sta … In the context of the Basic Vehicle, a state of realization where one will no longer be reborn in the desire realm. It is the stage before the attainment of the level of Arhat. In the context of the Great Vehicle, a Bodhisattva Non-Returner is one who cannot return to a samsaric state of mind, though he may still manifest in samsara to benefit beings.ill manifest in samsara to benefit beings.)
Tsadra Library Glossary Search/All Gloss Entries/A Feast of the Nectar of the Supreme Vehicle/Glossary + (In the context of the Lesser Vehicle, a st … In the context of the Lesser Vehicle, a state of realization where one will no longer be reborn in the desire realm. It is the stage before the attainment of the level of arhat. In the context of the Great Vehicle, a bodhisattva nonreturner is one who cannot return to a samsaric state of mind, though they may still manifest in saṃsāra to benefit beings.ill manifest in saṃsāra to benefit beings.)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (In the context of the prophecy concerning [[Jamgön Kongtrül]] (''History'', p. 859), these are either the FIVE DOCTRINES OF THE ''SŪTRA OF THE DESCENT TO LAṄKĀ'', the ''Five Great Stores'' which he compiled, or the FIVE SCIENCES in general. 859)
Tsadra Library Glossary Search/All Gloss Entries/The Lotus-Born/Glossary + (In the context of this book, a scripture belonging to the category of Anu Yoga or Ati Yoga.)
Tsadra Library Glossary Search/All Gloss Entries/The Lotus-Born/Glossary + (In the context of this book, mahamudra refers to the "supreme attainment of mahamudra," which is synonymous with complete enlightenment or the vidyadhara level of mahamudra, the third of the four vidyadhara levels.)
Tsadra Library Glossary Search/All Gloss Entries/Lamp of Mahamudra/Glossary + (In the context of vajrayana practice, this … In the context of vajrayana practice, this term is used in a derogative sense and is renowned as a severe sidetrack from the path of enlightenment. The mistake comes from regarding meditation practice as being the act of cultivating and fixating on a state in which sensations and thoughts are absent. which sensations and thoughts are absent.)
Tsadra Library Glossary Search/All Gloss Entries/Music in the Sky/Glossary + (In the early compilation of the Buddhas te … In the early compilation of the Buddhas teachings known as the tripitaka, the abhidharma ("higher teachings") is the third of three parts (along with the sutras and the vinaya). It sets forth a systematic structuring of experience whereby it is analyzed into numerous categories, thus training discriminating wisdom and providing objects of meditation.isdom and providing objects of meditation.)
Tsadra Library Glossary Search/All Gloss Entries/The Rain of Wisdom/Glossary + (In the early texts, one who attains libera … In the early texts, one who attains liberation from saṃsāra without the benefit of a teacher and does not teach others. In the Tibetan tradition, the pratyekabuddha became a symbol of a certain stage of enlightenment. He concentrates on individual liberation through examining the twelvefold chain of dependent co-origination, pratītyasamutpāda. It is also the name of the second of the nine yānas.<br> Regarded positively, he is worthy of veneration as among the awakened ones. Regarded negatively, his spiritual arrogance and fear of saṃsāra prevent him from completely developing skillful means and compassion. Hence, his enlightenment is only partial.ssion. Hence, his enlightenment is only partial.)
Tsadra Library Glossary Search/All Gloss Entries/Distinguishing the Views/Glossary + (In the establishing statement, the predicate is the special feature to be established on the dharmin or basis of argument. For example, when sound is established as impermanent, “impermanent” is the predicate.)
Tsadra Library Glossary Search/All Gloss Entries/The Crystal Mirror of Philosophical Systems/Glossary + (In the four-''tantra'' scheme recognized b … In the four-''tantra'' scheme recognized by most Tibetan ''new translation schools'', one of two major types of tantra in the ''highest yoga tantra'' class. Mother tantras (also known as wisdom or yogin* tantras) are said particularly to stress development of the ''clear-light'' wisdom that is inseparable from great bliss. The primary mother-tantra practices are the Hevajra, Cakrasamvara, and Kālacakra, with Vajrayoginl and Vajravārāhī having great importance, too. Vajravārāhī having great importance, too.)
Tsadra Library Glossary Search/All Gloss Entries/The Crystal Mirror of Philosophical Systems/Glossary + (In the four-tantra scheme accepted by new translation schools, the action, performance, and yoga tantras.)
Tsadra Library Glossary Search/All Gloss Entries/The Crystal Mirror of Philosophical Systems/Glossary + (In the four-tantra scheme recognized by mo … In the four-tantra scheme recognized by most Tibetan new translation schools, one of two major types of tantra in the ''highest yoga tantra'' class. Father tantras (also known as method tantras) are said particularly to stress development of the ''illusory body'', which is a transformation of subtle physical energies. The primary father-tantra corpus is the Guhyasamāja; cycles related to Yamāntaka and Vajrabhairava are important, too.taka and Vajrabhairava are important, too.)
Tsadra Library Glossary Search/All Gloss Entries/The Crystal Mirror of Philosophical Systems/Glossary + (In the most general terms, a ''buddha's'' … In the most general terms, a ''buddha's'' physical body, in contrast to the “body of Dharma” (''dharmakāya''). In ''Mahayana'', the form body is the aspect taken by dharmakāya for the sake of others. It is achieved through the accumulation of merit and is usually subdivided into the ''enjoyment body'' and ''emanation body''.''enjoyment body'' and ''emanation body''.)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (In the perfection stage of [[Mahāyoga]], these are the immediacy of total awareness (''rig-pa spyi-blugs'') and the meditative absorption which follows after insight (''mthong-ba'i rjes-la 'jog-pa''). 280)
Tsadra Library Glossary Search/All Gloss Entries/In the Presence of Masters/Glossary + (In the practice of Mahayana Buddhism, the … In the practice of Mahayana Buddhism, the development of the bodhisattva is described in a sequence of ten (sometimes expanded to thirteen) ''bhumis'', with the final one representing the complete and perfect enlightenment of a buddha. The ''bhumis'' all describe quite elevated levels of spiritual maturity.ite elevated levels of spiritual maturity.)

Tsadra Library Glossary Search/All Gloss Entries/Sarvastivada Abhidharma/Glossary + (In the present existence.)

Tsadra Library Glossary Search/All Gloss Entries/Lady of the Lotus-Born/Glossary + (In the system of nine vehicles used in the … In the system of nine vehicles used in the Nyingma tradi-tion, the second of the inner sections of tantra. In Anuyoga, emphasis is placed on the perfection stage of tantric practice. This is characterized by the experience of emptiness and meditation on the subtle channels, ener-gies, and essence of the physical body.er-gies, and essence of the physical body.)
Tsadra Library Glossary Search/All Gloss Entries/The Profound Inner Principles/Glossary + (In the term upapīṭha (nye ba'i gnas), upa … In the term upapīṭha (nye ba'i gnas), upa (nye ba) is an emphatic term that can mean "close," "secondary," or "higher." I have translated it as "nearby" in an attempt to encompass the sense of both "close" (as in "secondary") and also "next in line" (as in "higher"), as reflected in the following two explanations of the term. In Revealing the Indestructible Vajra Secrets (380), Jamgön Kongtrul says: "Gö Lotsāwa Shönnu Pal states that the meaning of upa (nye ba) is "that which is lesser than what precedes it" [that is, "secondary"] in the same way that the term is used in "continents" (gling, dvīpa) and "subcontinents" (nye ba'i gling, upadvīpa)." Dakpo Tashi Namgyal (Sunrays, 221) remarks that such explanations are poor in that they render the upapīṭhas (nearby abodes) inferior to the pīṭhas (abodes). In which case, when the pīṭhas and upapīṭhas are correlated to the bhūmis, the excellent qualities of the second bhūmi become inferior to those of the first bhūmi. Thus, he says, the meaning of upa (nye ba) becomes corrupted. He states that upa (nye ba) means "higher" (lhag pa) and that generally the abodes are where the warriors and ḍākinīs reside and the nearby abodes are their higher residences.nearby abodes are their higher residences.)
Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary + (In the textual tradition of the Nyingma Sc … In the textual tradition of the Nyingma School, the three outer tantras are listed as Kriyā Tantra (Activity Tantra), Caryā Tantra (Performance Tantra), and Yoga Tantra (Union Tantra). These traditions are also referred to as the "Vedic Vehicles of Ascetic Practice," due to the fact that they include various ascetic practices, such as ritual cleansing and purification, that are similar to those found in the Vedic tradition of the Hindu Brahmin caste. [TD 1740]tion of the Hindu Brahmin caste. [TD 1740])
Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary + (In the textual tradition of the Nyingma Sc … In the textual tradition of the Nyingma School, the three inner tantras comprise the final three of this tradition's nine vehicles. They are listed as the tantras of Mahāyoga, the scriptures of Anuyoga, and the key instructions of Atiyoga. [TD 1505] These three divisions are also associated with the practices of development, completion, and Great Perfection. As Dilgo Khyentse explains, "Development and Mahāyoga are like the basis for all the teachings, completion and Anuyoga are like the path of all the teachings, and the Great Perfection of Atiyoga is like the result of all the teachings." [WC 773]the result of all the teachings." [WC 773])
Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary + (In the tradition of practical instructions … In the tradition of practical instructions, it is said that there are five experiential stages that occur during the practice of calm abiding. First is the experience of movement, which is likened to a waterfall cascading off a cliff. Second is the experience of familiarity, which is similar to a river winding through a narrow ravine. Third is the experience of attainment, which is exemplified by a gently flowing stream. Fourth is the experience of stability, which is like a wave-free ocean. Fifth is the experience of perfection, in which one is able to rest in a state of lucid clarity, unmoved by any circumstances. This final stage is likened to the flame of a candle that is undisturbed by the wind. [TK 3, 172]at is undisturbed by the wind. [TK 3, 172])
Tsadra Library Glossary Search/All Gloss Entries/The Crystal Mirror of Philosophical Systems/Glossary + (In the triad lineage of Nyingma the five t … In the triad lineage of Nyingma the five transworldly classes— of Manjuśrī/Yamāntaka; lotus/ Hayagrīva purity/Heruka nectar/Vajrāmṛta; and dagger/Vajrakīla— and the three worldly classes— sending invitations to the mother goddesses, reciting the destructive wrathful mantra, and praising and making offerings to worldly deities.g and making offerings to worldly deities.)
Tsadra Library Glossary Search/All Gloss Entries/The Song of Lodro Thaye: A Vajra Song on Mahamudra by Jamgon Kongtrul/Glossary + (In the vajrayana everything is void, but this voidness is not completely empty because it has luminosity. Luminosity or luminous clarity allows all phenomena to appear and is a characteristic of emptiness (shunyata).)
Tsadra Library Glossary Search/All Gloss Entries/The Song of Lodro Thaye: A Vajra Song on Mahamudra by Jamgon Kongtrul/Glossary + (In the vajrayana there are two stages of m … In the vajrayana there are two stages of meditation: the development and the completion stage. This is a method of tantric meditation involving visualization and contemplating deities for the purpose of realizing the purity of all phenomena. In this stage visualization of the deity is established and maintained.f the deity is established and maintained.)
Tsadra Library Glossary Search/All Gloss Entries/The Song of Lodro Thaye: A Vajra Song on Mahamudra by Jamgon Kongtrul/Glossary + (In the vajrayana there are two stages of m … In the vajrayana there are two stages of meditation: the development and the completion stage. The completion stage is a method of tantric meditation in which one attains bliss, clarity, and non-thought by means of the subtle channels and energies within the body. See development stage.es within the body. See development stage.)
Tsadra Library Glossary Search/All Gloss Entries/The Uttara Tantra: A Treatise on Buddha Nature/Glossary + (In the vajrayāna everything is void, but this voidness is not completely empty because it has luminosity. Luminosity or luminous clarity allows all phenomena to appear and is a characteristic of emptiness)
Tsadra Library Glossary Search/All Gloss Entries/The Lotus-Born/Glossary + (In this book the term has the negative connotation of rituals performed for selfish or superficial, mundane aims.)
Tsadra Library Glossary Search/All Gloss Entries/The Mirror of Mindfulness (1989)/Glossary + (In this book, the three inner tantras.)
Tsadra Library Glossary Search/All Gloss Entries/Lady of the Lotus-Born/Glossary + (In this context, a name given to partner in the practice of skillful means (see definition of third empowerment in the entry for empowerment). The karmamudra is the source of the wisdom of bliss-voidness.)
Tsadra Library Glossary Search/All Gloss Entries/The Mirror of Mindfulness (1989)/Glossary + (In this context, one of the six classes of beings.)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (In this context, the term may refer to ḍāk … In this context, the term may refer to ḍākinīs of the four peripheral enlightened families, i.e. the Jewel, Lotus, Action, and buddha or Vajra families; or to ḍākinīs belonging to four of the six classes, i.e. ''Padminī'', ''Śaṅkhinī'', ''Mṛginī'', ''Hastinī'', ''Varṇinī'' and ''Citriṇī''. See GGFTC(pp. 961-7 andn. 14). 755riṇī''. See GGFTC(pp. 961-7 andn. 14). 755)
Tsadra Library Glossary Search/All Gloss Entries/The Mirror of Mindfulness (1989)/Glossary + (In this context, the wrathful or semi wrathful male deities appearing to one in the bardo of dharmata.)
Tsadra Library Glossary Search/All Gloss Entries/The Mirror of Mindfulness (1989)/Glossary + (In this context. recognition of the nature of one's mind. ''See'' the introductory discourse by Tulku Urgyen Rinpoche.)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (In this enumeration pious attendants are distinguished by their entrance into (''zhugs-pa'') and establishment in (''gnas'') the FOUR RESUTS, making a total of eight. 227)
Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary + (In this term, "knowledge" refers to deity, … In this term, "knowledge" refers to deity, mantra, and the wisdom of great bliss. One who "holds" these three, then, with profound and skillful means is a "knowledge holder." [TD 2683] In the ''Chariot to Omniscience'', Jigme Lingpa points out that there are many different approaches to classifying these levels of realization. Explaining the approach advocated by Longchenpa, he writes. "The approach taken by the great Omniscient One is to link the four knowledge holders with the five paths. By stabilizing one's practice of the development stage, the mind itself matures into a divine form. Nevertheless, at this stage one does not engage the immediate cause and: hence, is unable to refine the impure elements. Such individuals are on the paths of accumulation and joining, which are associated with the matured knowledge holder." <br>Addressing the second and third levels, he continues, "If the physical body, the maturation [of past karma], is destroyed before they attain the supreme state on the path of joining, the practitioner will attain the great seal in the intermediate state, without having to take rebirth. The rationale is that the mind will have already matured into the form of the deity, the illusory empty form. Hence, as soon as the matured body is cast away, one will immediately attain the bodhisattva's path of seeing. On the other hand, if one reaches the supreme state with [the ordinary body] as one's basis, one will, as is said, 'attain the level of the supreme knowledge holder with power over longevity.' Said differently, the physical body itself, the support, will transform into a clear, vajralike body." [YT 418] <br>It should be noted that there are different presentations of the relationship between the four knowledge holders and the five paths. Dudjom Rinpoche, for example, places all four levels of knowledge holder on the transcendent paths, the path of seeing, the path of cultivation, and the path beyond training. [NS 281]<br>According to Khenpo Yönga, this is also the approach taken by the masters of the Zur clan, the famed Nyingma lineage that flourished in the eleventh and twelfth centuries. He explains, "The textual lineage of the Zur clan places the four knowledge holders on the three paths of seeing, cultivation, and liberation, encompassing the ten levels upon which the noble ones train. The first two knowledge holders relate to the path of seeing. At this stage true reality is seen, but the flame of wisdom is, as of yet, unable to purify the matured body. This is the 'matured knowledge holder.' When this capacity is in place, the body transforms into a clear form, free from birth and death, which is the 'knowledge holder with power over longevity.' 'The knowledge holder of the great seal' applies to the path of cultivation and the spontaneously present knowledge holder to the state of liberation.' Concluding, Khenpo Yönga writes, "These two approaches come to the same point, however. The difference is only in terms of the point at which certain ''labels'' are applied, in this case that being whether or not the label 'matured knowledge holder' applies to the paths of accumulation and joining." [NO 419] applies to the paths of accumulation and joining." [NO 419])
Tsadra Library Glossary Search/All Gloss Entries/The Great Image/Glossary + (In this text this refers to the Eighteen Major Scriptures of the Mind Class.)
Tsadra Library Glossary Search/All Gloss Entries/Lady of the Lotus-Born/Glossary + (In this text, the terms empowerment and in … In this text, the terms empowerment and initiation are treated as synonyms. Of these two, initiation, though in many ways unsatisfactory, has the advantage of indicating that it is the point of entry into tantric practice. On the other hand, empowerment is closer to the Tibetan term, which refers to the transference of wisdom power, from master to disciple, allowing and enabling them to engage in the practice and to reap its fruit. In general, there are four levels of tantric empower-ment. The first is the Vase Empowerment, which purifies the defilements and obscurations associated with the body, grants the blessings of the Vajra Body, authorizes the disciple to practice the yogas of the generation stage, and enables him or her to attain the Nirmanakaya. The second is the Secret Empowerment. This purifies the defilements and obscurations of the speech faculty; grants the blessings of Vajra Speech; authorizes the disciple to practice the yogas of the perfection stage connected with the subtle channels, wind-energies, and essence of his own body; and enables the disciple to attain the Sambhogakaya. The third empowerment is the Wisdom Empowerment. This purifies the defilements and obscurations associated with the mind; grants the blessings of the Vajra Mind; authorizes the practice of yogas of the "Skillful Path," and enables the disciple to attain the Dharmakaya. The final empowerment, which is often simply referred to as "the Fourth Initiation," is the Precious Word Empowerment. This purifies the defilements of body, speech, and mind and all karmic and cognitive obscurations, grants the blessings of Primordial Wisdom, authorizes the disciple to engage in the practice of Dzogchen, and makes possible the attainment of the Svabhavikakaya. This is a simplification of a highly complex subject. It is perhaps worth pointing out that these empowerments only truly occur when the transition of spiritual power from the master is actually experienced by the disciple, who is thereby completely transformed. Failing that, which is of course the case for most people, empowerment does not, strictly speaking, occur. Empowerment ceremonies arc, in the vast majority of cases, symbolic; they are, so to speak, "sacramental blessings." These blessings are nevertheless important and in fact indispensable, in that they constitute an authorization for the practice and create auspicious links that prepare the disciple for the moment when real empowerment can take place. It goes without saying that in the case of Guru Rinpoche and Yeshe Tsogyal, the empower-ments were truly transmitted and received.ments were truly transmitted and received.)
Tsadra Library Glossary Search/All Gloss Entries/Lady of the Lotus-Born/Glossary + (In this text, this term refers not to regions of modern geography, but to the regions located around the vast universal mountain that, according the Buddhist cosmology, forms the central axis of one universal world system.)
Tsadra Library Glossary Search/All Gloss Entries/A Lamp to Illuminate the Five Stages/Glossary + (In this work this term refers to the fourth- stage actual clear light.)
Tsadra Library Glossary Search/All Gloss Entries/The Crystal Mirror of Philosophical Systems/Glossary + (In traditional Indian cosmo-geography ： the eastern continent of Pūrvavideha, the southern continent of Jambudvīpa, the western continent of Aparagodanīya, and the northern continent of Uttarakuru.)
Tsadra Library Glossary Search/All Gloss Entries/The Crystal Mirror of Philosophical Systems/Glossary + (In traditional Tibetan historiography, the … In traditional Tibetan historiography, the period from approximately 950 to 1300, during which Buddhist institutions and practices were revived in Tibet after the chaos ensuing from the collapse of the empire around 850. Many new Indian Buddhists texts were introduced and new translations undertaken. Traditions traced to the later spread include the Kadam, Kagyü, Sakya, Shijé, and Geluk.the Kadam, Kagyü, Sakya, Shijé, and Geluk.)