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A list of all pages that have property "Gloss-def" with value "Lit., One Who Has Gone Thus. An epithet of the Buddhas.". Since there have been only a few results, also nearby values are displayed.

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  • Tsadra Library Glossary Search/All Gloss Entries/Lady of the Lotus-Born/Glossary  + (Lit., One Who Has Gone to, and Proceeds in, Bliss. An epithet of the Buddhas.)
  • Tsadra Library Glossary Search/All Gloss Entries/Lady of the Lotus-Born/Glossary  + (Lit., Source of Jewels. The Buddha of the Jewel Family, corresponding to the wisdom of equality, which is the pure nature of the aggregate of feeling and affliction of pride, and is linked with the enlightened activity of increase.)
  • Tsadra Library Glossary Search/All Gloss Entries/Lady of the Lotus-Born/Glossary  + (Lit., a ritual gesture, sign, seal. There arc four types of mudra, which have numerous levels of meaning according to the context.)
  • Tsadra Library Glossary Search/All Gloss Entries/Lady of the Lotus-Born/Glossary  + (Lit., beyond imagination. The complex of temples built by the king Trisong Detsen beside the Tsangpo River near Hepori in Central Tibet.)
  • Tsadra Library Glossary Search/All Gloss Entries/Lady of the Lotus-Born/Glossary  + (Lit., support of offerings. Symbolic repre … Lit., support of offerings. Symbolic represen-tation of the Buddha's mind. The most typical Buddhist monument, fre-quently containing the relics of enlightened beings and varying in size. It often has a square base, a rounded midsection, and a tall conical upper section topped by a sun and moon.al upper section topped by a sun and moon.)
  • Tsadra Library Glossary Search/All Gloss Entries/Lady of the Lotus-Born/Glossary  + (Lit., the state beyond suffering. This term indicates the various levels of enlightenment as set forth in both the Shravakayana and Mahayana teachings.)
  • Tsadra Library Glossary Search/All Gloss Entries/Machik's Complete Explanation (2003)/Glossary  + (Literal referents of vajra are "thunderbolt" and "diamond." The sense is of something invincible or indestructible. Sometimes also used as a generic superlative. Also refers to a common Tibetan ritual implement.)
  • Tsadra Library Glossary Search/All Gloss Entries/Machik's Complete Explanation (2013)/Glossary  + (Literal referents of vajra are "thunderbolt" and "diamond." The sense is of something invincible or indestructible. Sometimes also used as a generic superlative. Also refers to a common Tibetan ritual implement.)
  • Tsadra Library Glossary Search/All Gloss Entries/Machik's Complete Explanation (2003)/Glossary  + (Literally "action," karma is the action and reaction of causes and conditions, both physical and psychological, in creating new situations. Karma is said to be meritorious (beneficial) or negative (detrimental).)
  • Tsadra Library Glossary Search/All Gloss Entries/Machik's Complete Explanation (2013)/Glossary  + (Literally "action," karma is the action and reaction of causes and conditions, both physical and psychological, in creating new situations. Karma is said to be meritorious (beneficial) or negative (detrimental).)
  • Tsadra Library Glossary Search/All Gloss Entries/Mahāmudrā and Related Instructions/Glossary  + (Literally "attainments," the term samāpatti has become synonymous with samādhi)
  • Tsadra Library Glossary Search/All Gloss Entries/Mahāmudrā and Related Instructions/Glossary  + (Literally "cobra." The worship of the cobr … Literally "cobra." The worship of the cobra as divine was an important part of Indian culture and remains particularly strong in southern India. They are considered to have a divine form and to live in an underground world, and as they appear everywhere during monsoons (in fact because their nests flood and they are driven up into such places as human habitations), they were considered to control the rains. Also skin illnesses, which can resemble snakeskin, were considered to be caused by the cobra, and therefore in Tibet nāgas are considered responsible for illnesses such as leprosy. In China nāgas were identified with dragons, while Tibet identified them as river deities (klu) whose homes are under the ground where springs are located. Nevertheless the cobra element remains as part of their identities, and they are still called "hood endowed," referring to the cobras flattened neck or hoodrring to the cobras flattened neck or hood)
  • Tsadra Library Glossary Search/All Gloss Entries/Lamp of Mahamudra/Glossary  + (Literally "cutting." A system of practices based on prajnaparamita and set down by Machik Labdron for the purpose of cutting through the four maras and ego-clinging. One of the Eight Practice Lineages of Buddhism in Tibet.)
  • Tsadra Library Glossary Search/All Gloss Entries/Mahāmudrā and Related Instructions/Glossary  + (Literally "entering a town," it was also k … Literally "entering a town," it was also known as parakāyapravesha (gzhan gyi lus la jugpa), "entering another's body." This was a practice designed so that one could transfer one's consciousness into another vacated body, either temporarily or for a lifetime within that bodyorarily or for a lifetime within that body)
  • Tsadra Library Glossary Search/All Gloss Entries/Lamp of Mahamudra/Glossary  + (Literally "especially eminent" or "supremely exalted"; said to appear and bloom only accompanying the appearance of a fully enlightened buddha.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Uttara Tantra: A Treatise on Buddha Nature/Glossary  + (Literally "heaps" are the five basic transformations that perceptions undergo when an object is perceived. These are form, feeling, perception, formation, and consciousness.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Great Image/Glossary  + (Literally "inconceivable." The first monastery in Tibet, it is located in the Tsangpo Valley southeast of Lhasa; built by King Trisong Deutsen, it was consecrated by Padmasambhava.)
  • Tsadra Library Glossary Search/All Gloss Entries/Mahāmudrā and Related Instructions/Glossary  + (Literally "new," this contrasts with the " … Literally "new," this contrasts with the "old" or Nyingma (rnying ma) tradition, which has its origins in the first introduction of Buddhism to Tibet in the seventh and particularly eighth centuries. The Sarma traditions are based on teachings that were brought to Tibet from the eleventh century onward, beginning with the translations of Lotsāwa Rinchen Sangpothe translations of Lotsāwa Rinchen Sangpo)
  • Tsadra Library Glossary Search/All Gloss Entries/Mahāmudrā and Related Instructions/Glossary  + (Literally "nonattention." In early Buddhis … Literally "nonattention." In early Buddhism, this term signified the negative state of inattentiveness. Maitripa, through reinterpreting the Sanskrit negative marker "a" as the primordial letter A, taught that this was a positive quality and really meant attention on the true nature. However, in the context of mahāmudrā, even if the "a" is interpreted as a negative marker, it can mean nonattention or nonengagement as a positive qualityion or nonengagement as a positive quality)
  • Tsadra Library Glossary Search/All Gloss Entries/Mahāmudrā and Related Instructions/Glossary  + (Literally "nonperception." This is also translated as "nonreferentiality." It is in effect a synonym for emptiness)
  • Tsadra Library Glossary Search/All Gloss Entries/Mahāmudrā and Related Instructions/Glossary  + (Literally "the dwelling place of Brahmā," … Literally "the dwelling place of Brahmā," this is a pre-Buddhist meditation on love, compassion, rejoicing, and impartiality or equanimity; the contemplation and generation of them were said to lead to rebirth in the realm of Brahmā. This was also taught by the historical Buddha who emphasized that as a general teaching they did not lead to liberation. In Tibetan Buddhism they are more commonly known as the four immeasurables and are considered a basis for the development of bodhicitta. Drigungpa, in tune with his presentation of the Buddhas teachings as being unitary, with no anomalies, denies the mundane identity of the immeasurables and states that they are the essence of buddhahood.s that they are the essence of buddhahood.)
  • Tsadra Library Glossary Search/All Gloss Entries/Lamp of Mahamudra/Glossary  + (Literally "the view of discontinuance." The extreme view of nothingness: no rebirth or karmic effects and the nonexistence of a mind after death.)
  • Tsadra Library Glossary Search/All Gloss Entries/Drinking the Mountain Stream (2004)/Glossary  + (Literally "to run around"; the condition of recurrent birth through the force of action (''karma'') and afflictive mental states. It applies to all states of existence of the three realms and their six life-forms.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Hevajra Tantra I/Glossary  + (Literally 'wheel' or 'circle', cakra refer … Literally 'wheel' or 'circle', cakra refers pre-eminently to the circle of divine forms of which the maṇḍala consists. Hence it may mean 'manifested being', viz. 'existence' in relation with the 'point' (bindu), where all manifestation is absorbed. Cakra is also used in a technical sense to refer to the 'psychic centres' within the yogin's body, envisaged as lotuses with radiating petals (see K, vol. II, p. 107). In the literal sense of 'wheel', it is the symbol of the Buddha-Family of Vairocana. symbol of the Buddha-Family of Vairocana.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Hevajra Tantra I/Glossary  + (Literally a (purificatory) sprinkling, the … Literally a (purificatory) sprinkling, the basic sense seems to come close to that of 'baptism'. It has acquired, however, the wider sense of any kind of initiation rite. In the earlier tantric period (as typified by the Mañjuśrīmūlakalpa and the Sarvatathāgatatattvasaṃgraha) it refers primarily to initiation into the mystic significance of the maṇḍala. Since there is explicit analogy with the rite of royal consecration, for which the term abhiṣeka is also used, 'consecration' seems to be the most suitable general translation. But the idea of a purificatory sprinkling is never lost. 'As externally one washes away exterior dirt with water, so one sprinkles water for the washing away of ignorance; it is thus called a sprinkling' (Advayavajrasaṃgraha, p. 36). In accordance with the general theory of the Buddhist tantric yogins, for whom everything goes in fours {Hevajra-tantra, I. i. 30), there are four consecrations : 1. Master-Consecration. 2. Secret Consecration. 3. Consecration in Knowledge of Prajñā. 4. Fourth Consecration. The first consecration may also be known as the Jar-Consecration (kalaśābhiṣeka), for it consists of six subsidiary consecrations, in all of which the ritual jar (kalaśa) is used. These six consecrations are those of Water, Crown, Vajra, Beli, Name, and Master.1 It is presumably because the Master-Consecration completes the set of six, that this name is also given to the whole set. The main set of four, with which the Hevajra-tantra is primarily concerned (see Index, consecrations), is interrelated with other sets of four, especially the four Moments (kṣaṇa), the four Joys (ānanda) and the four Mudrā. Externally they are related with the four classes of tantras and symbolized by the smile, gaze, embrace, and union (II. iii. n and 54). This set of four gestures is presumably related with the actual meeting of yogins and yoginīs at places of pilgrimage (see L vii). Concerning the internal interrelations I quote K(vol. II, p. 107, 1. 24ff.):<br> ' "Consecration is said to be fourfold for the benefit of living beings. One is sprinkled, that is to say cleansed and the consecrations are distin- guished as four." Thus it is said (in our text, II. iii. 10) "the Master, the Secret, the Prajñā and then the Fourth thus", &c. In this yoginī- tantra the Master-Consecration is given, in order that (the initiate) may progress far from evil dharmas. It is his "bond" (samvara). The essential nature of the Master-Consecration is a conferment by means of the Karmamudrā and contains in essence the four Moments and the four Joys. Some say that one can receive the Master-Consecration by the mere receiving of the non-retrogression Consecration (avaivartikābhi- seka1), which is common to the kriyātantras and all the others; one is then worthy, they say, for exposition and initiation in the yoga-tantrasy yoginī-tantras and so on. What an idea is this ? In the first place then one is consecrated with the Master-Consecration in the Hevajra-tantra or some other yoginī-tantra, so that one may be worthy of the initiation, reflection and meditation (which follow). Then in accordance with one's knowledge the Master, the Secret, the Prajñā and the Fourth are charac- terized momentarily and so known.<br> 'In the case of those of weak sensibility, who have received the Master- Consecration, when once their zealous application has been established, they should be given instruction in meditation with the Karmamudrā. Thus under the aspect of the Process of Realization (nispannakrama2) with the Gem (maṇi = tip of the vajra) set in the Secret (= lotus) they experience in accordance with their master's instructions the four Joys which have the nature of four Moments; this experience is the Secret Consecration because it cannot be explained to yogins in terms of diffuse mental concepts.<br> 'Now in the consecration of those of medium sensibility instruction is given in meditation (bhāvanā) on the Samayamudrā. Even thus is Prajñā (Wisdom), for she is the highest knowledge, the knowledge that all the elements (dharmas) are nothing but one's own thought (citta- mātra). For conferring this the consecration is the Consecration of the Knowledge of Prajñā. In the unity of the three veins, which represent the three kinds of consciousness, imaginary (kalpita), contingent (para- tantra) and absolute (parinispanna), one marks the four Moments by means of the Gem and in accordance with one's master's instructions. Because of the external mudrā (= feminine partner) it is properly known as the Knowledge of Prajñā.<br> 'When this consecration has been given, instruction is given to those of strong sensibility in the Dharmamudrā, the mental concentration (samādhi) in which all appears as illusion. And so (it is said: II. iii. io) "then the Fourth thus". It is "thus-ness" (tathatā), the climax of being (bhūtakoti), the elemental sphere (dharmadhātu) and similar names with- out any difference of meaning. The consecration by which its nature is 1 See Hevajrasekaprakriyā, p. 43; correct avaivarnika to read avaivartika, amending translation accordingly. 2 See Glossary below, p. 139, utpattikrama. seen or realized, its "thus-ness", is indicated by the word "thus". "Then" means that it is given immediately after the Consecration in the Knowledge of Prajñā. So this perfection is experienced with the external mudrā and by one's master's instruction, yet by a process of yoga which has no object of experience (anāłambanayogena); it is characterized by the absence of discrimination with regard to definite places of origin. This is the Fourth Consecration.'<br> See also D's interpretation (translated p. 95 fn.), where the stages are related progressively with the four buddhakāya and with personality as expressed in the formula, Body, Speech, and Mind.<br> The Tibetan term dbañ-bskur-ba means literally 'bestowal of power'.ind.<br> The Tibetan term dbañ-bskur-ba means literally 'bestowal of power'.)
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