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

Showing below up to 26 results starting with #1.

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  • 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.)
  • 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 650 to 850, during which Buddhism, under the sponsorship of numerous Dharma kings, first began to take hold in Tibet. Crucial events of the early spread included the foundation (ca. 775) of the first monastery, Samyé, and the beginning of the process of translating Indian Buddhist texts into Tibetan. The Nyingma tradition traces its roots back to the early spread.traces its roots back to the early spread.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Crystal Mirror of Philosophical Systems/Glossary  + (In tranquilabiding meditation faith, deter … In tranquilabiding meditation faith, determination, perseverance, confidence (all of which counter laziness), mindfulness (which counters lack of mindfulness), introspection (which counters sinking and distraction), investigation (which counters further association with sinking and scattering), and equanimity (which counters unnecessary prolongation of countermeasures).ecessary prolongation of countermeasures).)
  • Tsadra Library Glossary Search/All Gloss Entries/Lamp of Mahamudra/Glossary  + (In vajrayana, the ignorance of conceptualizing subject and object. In the sutra system, superimposed or learned wrong views. Specifically, in mahamudra practice it means conceptual thinking.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Rain of Wisdom/Glossary  + (In vajrayāna, the guru personally communic … In vajrayāna, the guru personally communicates the essence of meditation practice to his students. In this manner, both the literal instructions and their intuitive sense are conveyed to the student. Even if the student came across the instructions in written form, it would still be necessary for him to receive them directly from the mouth of his teacher. ''See also'' hearing lineage.his teacher. ''See also'' hearing lineage.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Crystal Mirror of Philosophical Systems/Glossary  + (In vinaya: ''Elements of Vinaya, Divisions of Vinaya, Elements of Lesser Vinaya'', and ''Higher Text of Vinaya''.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Crystal Mirror of Philosophical Systems/Glossary  + (In virtually all Indic traditions, a poten … In virtually all Indic traditions, a potent syllable or phrase, most often in Sanskrit, which may or may not have denotative meaning. In Buddhist ''tantra'', a mantra evokes the ''buddha''-deity with whom one identifies, and is uttered as the speech of that deity, with the power to affect and effect events in the mind and in the world.ffect events in the mind and in the world.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Crystal Mirror of Philosophical Systems/Glossary  + (In virtually all Indic traditions, a state … In virtually all Indic traditions, a state in which one is deeply focused in meditation on a particular object. In Buddhism, concentration presupposes ''tranquil abiding'', and is roughly synonymous with ''meditative equipoise''. Concentrations are as various as the objects of meditation and may involve states of inner absorption, the mastery of extraordinary powers, or insight into the nature of things.ers, or insight into the nature of things.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Crystal Mirror of Philosophical Systems/Glossary  + (In, e.g., the ''Brahmajala Sutta'' of the … In, e.g., the ''Brahmajala Sutta'' of the ''Dīgha Nikāya'': four grounds for asserting the eternity of the self and world； four grounds for asserting the partial eternity and partial noneternity of the self and world; four grounds for asserting the finitude and infinitude of the self and world; four grounds for avoiding assertion altogether; two grounds for asserting origination through chance; sixteen assertions regarding the self after death, to the effect that it is healthy and conscious and either material, immaterial, both material and immaterial, neither material nor immaterial, finite, infinite, both, neither, of uniform perception, of varied perception, of limited perception, of unlimited perception, wholly happy wholly miserable, both, or neither； eight assertions regarding the self after death, to the effect that it is healthy and unconscious and either material, immaterial, both, neither, finite, infinite, both, or neither; eight assertions regarding the self after death, to the effect that it is healthy and unconscious and either material, immaterial, both, neither, finite, infinite, both, or neither; seven grounds for asserting the annihilation of the self after death; and five grounds for wrongly asserting the attainment of nirvana here and now.ng the attainment of nirvana here and now.)
  • Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary  + (Inborn knowing; the empty and dear awareness that is naturally present within the mind streams of all sentient beings. [TD 2593])
  • Tsadra Library Glossary Search/All Gloss Entries/Sarvastivada Abhidharma/Glossary  + (Incalculable aeons.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Life of Gampopa/Glossary  + (Incarnate lamas who have voluntarily taken human birth in fulfillment of their bodhisattva vows to help beings. The power to determine one's rebirth is gained upon attainment of the eighth stage of a bodhisattva.)
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