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A list of all pages that have property "Gloss-def" with value "Invisible and non-resistant.". 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/Sarvastivada Abhidharma/Glossary  + (Invisible.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Uttara Tantra: A Treatise on Buddha Nature/Glossary  + (Is believing in the solidity of relative reality by dividing all actions into subject and object and the exchange between the two. For example, on the relative level, one (subject) does a prostration (the action between) to a buddha statue (object))
  • Tsadra Library Glossary Search/All Gloss Entries/Mudra/Glossary  + (It is a way of stepping out of the neuroti … It is a way of stepping out of the neurotic and complicated state of ego. It is not worship, nor is it ritual. Yet, ironically, meditation is the only way of spiritual practice. By transcending the questioning mind, meditation provides an enormous situation of free communication. It is a way of being simple-beyond the dualistic network. It is not a mental gymnastic practice.rk. It is not a mental gymnastic practice.)
  • Tsadra Library Glossary Search/All Gloss Entries/Düdjom Lingpa's Visions of the Great Perfection: Heart of the Great Perfection/Glossary  + (It is certain that (1) one without the nec … It is certain that (1) one without the necessary karmic propensities cannot realize the sugatagarbha, (2) one who realizes it cannot but achieve confidence, (3) one who achieves confidence cannot but become liberated, and (4) one who is liberated cannot but become enlightened. SeeBM 337, GD 221, VE 189.me enlightened. SeeBM 337, GD 221, VE 189.)
  • Tsadra Library Glossary Search/All Gloss Entries/Mudra/Glossary  + (It is not based purely on ego-inclined com … It is not based purely on ego-inclined common sense. If one relates to open space, then his way of perceiving the display of apparent phenomena is colourful and inspiring, so that he doesn't hesitate to deal with the situation. He simply sees the open situation, the way of unconditioned appropriate response to the nowness. Skilful means is the active masculine principle on the feminine ground of prajfia.inciple on the feminine ground of prajfia.)
  • Tsadra Library Glossary Search/All Gloss Entries/Music in the Sky/Glossary  + (It is said that like a diamond, a ''vajra' … It is said that like a diamond, a ''vajra'' is able to cut through everything, and this quality makes it a symbol of the realization of mind s nature that cuts through all delusions of duality. Vajrayana is translated as "diamond vehicle," a synonym for the tantric Buddhism that developed in India and came to Tibet, forming the core of its Buddhist practice.forming the core of its Buddhist practice.)
  • Tsadra Library Glossary Search/All Gloss Entries/Mudra/Glossary  + (It is the way of transmuting energy throug … It is the way of transmuting energy through sound which is expressed by movement, breathing and speech. It is the quintessence of different energies expressed in sound. For instance-HUM is one-pointedness and penetration. It is incorrect to use mantra frivolously for some kind of excitement. It is rather a straight-forward meditation under the guidance of a master.meditation under the guidance of a master.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Life of Gampopa/Glossary  + (It often refers to the buddha field of Buddha Amitabha, known as the Pure Land of Great Bliss, Dewachen. But it can also refer to other buddha fields, or pure places where Buddhas abide.)
  • Tsadra Library Glossary Search/All Gloss Entries/Distinguishing the Views/Glossary  + (It refers to the fourth feature of the noble truth of cessation, the definite emergence from cyclic existence.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary  + (Ivory model of the temple at Vajrāsana at Katok, offered by the king of Jang)
  • Tsadra Library Glossary Search/All Gloss Entries/The Crystal Mirror of Philosophical Systems/Glossary  + (Jai tavanlya, Abhayagirivāsīya, Mahāvihāravāslya.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Profound Inner Principles/Glossary  + (Jamgön Kongtrul (1995, 161–62) says: "One … Jamgön Kongtrul (1995, 161–62) says: "One time-junction [lagna] is defined as the time it takes the planets to transit a single house." Externally, a lagna takes place when the sun enters a constellation of the zodiac, and, internally, when the winds move from one set of twelve house channels at the navel to another. One lagna consists of 1,800 wind movements (breaths), or five minor saṃkrāntis, and is approximately equivalent to two hours. Also translated as "ascendant," "ascendant conjunction," "rising sign," and "time-conjunctions." See Kongtrul 1995, 159–62; and Kongtrul 2012, 347.trul 1995, 159–62; and Kongtrul 2012, 347.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Profound Inner Principles/Glossary  + (Jamgön Kongtrul (2007a, 181–82) says: "The … Jamgön Kongtrul (2007a, 181–82) says: "The unerring consummate [characteristic] is nondual cognition, which is what remains when [cognition] is empty of the duality of percept and perceiver. It is reflexive awareness (rang rig), real (bden pa, satya), and substantially established. The path and its observed objects are considered part of this [unerring consummate] in the sense that they accompany it.mate] in the sense that they accompany it.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Profound Inner Principles/Glossary  + (Jamgön Kongtrul (TOK, 2:426) describes thi … Jamgön Kongtrul (TOK, 2:426) describes this type of dependent origination as referring to the fact that "all outer and inner phenomena emanate from the ālaya consciousness." In his Compendium of the Mahāyāna (C.T. 76:15), Asaṅga says, "All phenomena arise in dependence upon the ālaya. This is [what is meant by] the differentiation of the nature [into phenomena]." See also Kongtrul 2012, 586–87.enomena]." See also Kongtrul 2012, 586–87.)
  • Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary  + (Jamgön Kongtrul explains this term as foll … Jamgön Kongtrul explains this term as follows: "All of saṃsāra and nirvāṇa are said to be, by nature, energy. There are two forms of energy: karmic energy and wisdom energy. The former consists of two further divisions, the conceptual and the indivisible. Conceptual karmic energy includes the energies of ignorance, attachment, and aggression; this aspect is what must be eliminated. <br>The second form of karmic energy consists of antidotes that cut the continuity of this conceptuality. This includes more authentic concepts, such as the belief in selflessness. Together, these two are referred to as 'karmic energy.'" [TK 3, 45] are referred to as 'karmic energy.'" [TK 3, 45])
  • Tsadra Library Glossary Search/All Gloss Entries/Blazing Splendor/Glossary  + (Jamgön Kongtrul; see also Karsey Kongtrul; Dzigar Kongtrul.)
  • Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary  + (Jamgön Kongtrül writes, "Wisdom energy is the mind's own nature - blissful, dear, and nonconceptual. When this becomes aware of itself, all fluctuations of the karmic winds are pacified." [TK 3, 45] This term is often contrasted with karmic energy.)
  • Tsadra Library Glossary Search/All Gloss Entries/Blazing Splendor/Glossary  + (Jamyang Khyentse Wangpo's (Old Khyentse) tertön title, given by Padmasambhava.)
  • Tsadra Library Glossary Search/All Gloss Entries/Dōgen's Pure Standards for the Zen Community/Glossary  + (Japanese pronunciation for the usual Chinese translation of the Sanskrit anuttara samyak sambodhi, the unsurpassed, complete perfect enlightenment of a buddha. 100n. 4)
  • Tsadra Library Glossary Search/All Gloss Entries/Sarvastivada Abhidharma/Glossary  + (Jealousy.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary  + (Jewel called Tiger-Meat God discovered by Sangye Lingpa at Orshö Lungdrom)
  • Tsadra Library Glossary Search/All Gloss Entries/Blazing Splendor/Glossary  + (Jokyab's collected notes on ''Light of Wisdom'' that he received from Jamyang Drakpa of Dru.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary  + (Jowo Rinpoche in the Jokhang and Jowo [[Mikyö Dorje]] in the Ramoche Temple. Pl. 8; 51, 656, 659)
  • Tsadra Library Glossary Search/All Gloss Entries/The Profound Inner Principles/Glossary  + (Joy (dga' ba, ānanda), supreme joy (mchog … Joy (dga' ba, ānanda), supreme joy (mchog dga', paramānanda), joy-without-joy/special joy (dga' bral gyi dga' ba/khyad dga', viramānanda), and connate joy (lhan cig skyes pa'i dga' ba, sahajānanda). The order of the first two is always joy and supreme joy; however, the order of the second two depends on the circumstances. When the context is ordinary people's experience, their lack of recognition of connate joy is followed by without-joy (see the commentary on chapter 6, lines 77–83). The main presentation in the Hevajra Tantra (part 1, chapter 10, verse 13; Dg.K. 12.2) is as follows: "The first is simply joy. "What is considered second is supreme joy. "The third is said to be without-joy. "The fourth is connate joy." The four joys are differentiated in terms of their intensity and degree of conceptuality. The Hevajra Tantra (part 1, chapter 8, verses 31–33; Dg.K. 9b.7–10.1) says: "The first joy is the warrior. "Supreme joy is the yoginī. "Intensely blissful joy is found in all. "The methods of such bliss [bring] perfect awareness. "The bliss of joy is slight. "Supreme joy exceeds it. "Without-joy is a joy without passion. "What remains is connate joy. "The first is the desire for contact. "The second is the desire for bliss. "The third is the collapse of your passion. "Thus, the fourth is to be meditated upon." In Revealing the Indestructible Vajra Secrets (31–32), Jamgön Kongtrul explains: "Joy, the first of those, is like a warrior because it involves a coarse level of concepts and just a little bliss. The second, supreme joy, is like a yoginī since its concepts are more subtle and its bliss greater. The third, intensely blissful joy, or without-joy, is found in every bliss because it is devoid of coarse and subtle concepts and [occurs when the practitioner's] mindstream is filled with bliss. The fourth, connateness, is recognized, or realized, perfectly through the methods that generate those kinds of bliss since it is the wisdom of great bliss, free from all concepts. . . . The third, without-joy, does not involve the sense faculties' perceptions of objects (such as forms), and it focuses on its object of bliss simply on the basis of the mental consciousness. Its joy is a mental state, which is of a relative nature without any apprehension of joy or bliss. Since it is not stuck on the object of its desires, it is "that which is without." Since it is that which is passionless, it is without passion. The fourth—what remains after those—is obtained after the passing of the [other] three joys (such as joy): it is nonconceptual connate joy that is not released from the vajra's jewel [or the lotus's pistils]." Regarding the Tibetan translations of viramānanda, Newman (1987, 377n18) says: "Kvaerne (1975: 111 [n101]) notes that vi- in the compound viramānanda is sometimes translated as khyad par gyi (khyad par gyi dga' ba), and taken as meaning viśiṣṭa, "special" or "extraordinary," and that -rama- is either untranslated, or regarded as synonymous with ānanda. . . . Other times viramānanda is translated as dga' bral gyi dga ba, "the joy of separation from joy"; cf. Snellgrove (1959a, 2.163). from joy"; cf. Snellgrove (1959a, 2.163).)
  • Tsadra Library Glossary Search/All Gloss Entries/The Hevajra Tantra I/Glossary  + (Joy which is fourfold.<br> (Just) Jo … Joy which is fourfold.<br> (Just) Joy ānanda<br> Perfect Joy paramānanda<br> Joy of Cessation viramānanda<br> Joy Innate sahajānanda<br> These joys are related fundamentally with sexual experience, envisaged as fourfold because 'everything goes in fours' (I. i. 30). Joy is the contact of lotus and vajra; perfect joy is the desire for yet more; the joy of cessation comes from the destruction of passion and the joy innate is a transcending experience sprung from the preceding joy (I. viii. 32-33 and K's commentary, vol. II, p. 127).<br> The four joys are experienced at four successive moments (ksana, q.v.), with which they are in a sense identical. Their relationship with the four consecrations (abhiṣeka, q.v.) is more complex. The Master-Consecra- tion bestows them in anticipation; the Secret Consecration involves their actual experience by the master and their essence, still unrealized, is transferred to the pupil; in the Consecration of Knowledge of Prajñā the pupil experiences them directly. His experience leads to the Fourth Consecration, which is identical with the Joy Innate. Schematically, however, the four joys are placed parallel with the consecrations and it is explicitly stated (see K, vol. II, p. 132) that the first joy is experienced in the first consecration, the second in the second and so on. This would seem to be the esoteric interpretation arising from mystic experience (see samvara, p. 138,). Concerning the possible variation in the order of the last two joys see p. 35.Concerning the possible variation in the order of the last two joys see p. 35.)
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