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A list of all pages that have property "Gloss-def" with value "The ‘graspable’,the grasped (the ‘object’).". 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  + (The ‘lower/inferior vehicle’;a derogatory term used by the Mahāyāna <br>to refer to the Buddhist schools which emerged in the Abhidharma period.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary  + (The “Leather Mask of the Seven Steps”, or “Mask of the Se-spirit” commissioned by Zur Zangpopel)
  • Tsadra Library Glossary Search/All Gloss Entries/The Crystal Mirror of Philosophical Systems/Glossary  + (The “field,” “sphere,” “realm,” or ‘ eleme … The “field,” “sphere,” “realm,” or ‘ element in which (metaphorically, at least) one who has attained the ultimate resides, as contrasted with the “element” connected to the sensory fields that comprise ''samsara''. The term sometimes is synonymous with ''emptiness'' or ''dharmakāya'', and also refers to a ''gnosis'' attained when one becomes a ''buddha''.'' attained when one becomes a ''buddha''.)
  • Tsadra Library Glossary Search/All Gloss Entries/Ornament of Stainless Light/Glossary  + (The “garland meter” of the Condensed Tantra, with twenty-one Sanskrit syllables per line. step index (''rkang’dzin''). Measurement index of a planet’s position; set at zero on the equinox.)
  • Tsadra Library Glossary Search/All Gloss Entries/Ornament of Stainless Light/Glossary  + (The “moving air” that flows within the cha … The “moving air” that flows within the channels of the vajra body, or anatomically the mobility of bodily constituents.Although srog (prāṇa) sometimes refers to the life-sustaining air that flows mainly through the right and left channels above the navel, in Kālacakra it is also a general term for the ten winds. Rlung as “wind” has been distinguished from meaning the element of air, even though the same word is used in Tibetan.n though the same word is used in Tibetan.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Crystal Mirror of Philosophical Systems/Glossary  + (The “path-and-result” tradition of the Sak … The “path-and-result” tradition of the Sakyapas, which is the definitive tantric transmission in that order. It is rooted in the Hevajra corpus and was introduced in Tibet in the eleventh century by Drokmi Lotsāwa on the basis of ''instructions'' from the Indian master Gayādhara and a root text composed by the great adept Virūpa.t text composed by the great adept Virūpa.)
  • Tsadra Library Glossary Search/All Gloss Entries/Sarvastivada Abhidharma/Glossary  + (Theory of annihilation.)
  • Tsadra Library Glossary Search/All Gloss Entries/Sarvastivada Abhidharma/Glossary  + (Theory of causes';the school which expounds or stresses on the theory of<br>causation. It is a name for the Sarvāstivāda school)
  • Tsadra Library Glossary Search/All Gloss Entries/Lady of the Lotus-Born/Glossary  + (There are basically two kinds of hidden la … There are basically two kinds of hidden lands: those physically located on the earth's surface and those which exist in dimensions, so to speak, other than the present world, but which can be entered by certain individuals. Strictly speaking, the Tibetan word sbas yul or beyul refers only to the first kind, while the sccond kind arc normally referred to as Khacho (mkha spyod). Beyul are regions, secret valleys, etc., specially blessed and sealed by Guru Padmasambhava, and other beings of great spiritual attainment, as places of protection for the teachings in later times of decadence and peril. Except in the case of people with special karma and good fortune, they cannot be entered, or even perceived. HIGHER INSIGHT (lhag mthong, Tib.; vipashyana, Skt.). The perception of the ultimate nature of phenomena.ption of the ultimate nature of phenomena.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Mirror of Mindfulness (1989)/Glossary  + (There are different lists, of which the most appropriate is as follows: recollection of the yidam deity, the path, the place of rebirth, the meditative state, the oral instructions of the teacher, and the view.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Profound Inner Principles/Glossary  + (There are eight three-hour periods in a day. Also translated as "session," or "watch." See Kongtrul 2012, 352.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary  + (There are five properties compounding exte … There are five properties compounding external objects through the five elements, namely, the property of space which embraces the sense organs, the property of cohesion which embraces names, the property of solidity which produces the basis of the body, the property of heat which brings objects to maturity and the property of movement which supports all moving worlds. Refer to Longcenpa, ''Treasury of the Supreme Vehicle'', p. 75. Alternatively, this expression may be synonymous with the FIVE ELEMENTS. 20, 125synonymous with the FIVE ELEMENTS. 20, 125)
  • Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary  + (There are four factors that subsume all as … There are four factors that subsume all aspects of development stage practice. Jamgön Kongtrül explains, "To engage in development stage practice, one needs to have at least some understanding of four factors: the basis, object, and process and result of purification ... The object of purification is constituted by the various factors that obscure our buddha nature. In other words, this refers to the impurities associated with the ignorance that have been incidentally confusing us from time immemorial. Just like the sun's innate capacity to give off light and the clouds that obscure it, incidental impurities temporarily obscure the innate enlightened qualities we all possess. These impurities, the afflictive, cognitive, and meditative obscurations, are the object of purification." [ND 13-14]re the object of purification." [ND 13-14])
  • Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary  + (There are four factors that subsume all as … There are four factors that subsume all aspects of development stage practice. Jamgön Kongtrül explains, "To engage in development stage practice, one needs to have at least some understanding of four factors: the basis, object, and process and result of purification ... The process of purification involves the various form yogas. Here, the five manifestations of enlightenment, the four vajras, the ritual of the three vajras, and other such visualizations are employed to purify the birth process, such as womb birth, egg birth, and heat-moisture birth. Miraculous birth is purified by visualizing instantaneously, in others words by perfecting the visualization with an instant of mindfulness ... In short, though there are various approaches found in the Nyingma tradition and the New Schools, they are fundamentally the same in that they all purify the affiictions, the impurities of confusion." [ND 13-14], the impurities of confusion." [ND 13-14])
  • Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary  + (There are four factors that subsume all as … There are four factors that subsume all aspects of development stage practice. Jamgon Kongtrul explains, "To engage in development stage practice, one needs to have at least some understanding of four factors: the basis, object, process, and result of purification. The basis of purification is the permanent, stable, and unconditioned basic space of phenomena - the buddha nature that thoroughly pervades all beings. This includes all the marks, signs, and other qualities of the dharmakāya, which are integral aspects of wisdom." [ND 13-14]re integral aspects of wisdom." [ND 13-14])
  • Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary  + (There are four factors that subsume all as … There are four factors that subsume all aspects of development stage practice. Jamgön Kongtrül explains, "To engage in development stage practice, one needs to have at least some understanding of four factors: the basis, object, and process and result of purification ... The result of purification is the actualization of the deity, which abides in the ground. This fruition, once the process of release has reached its culmination, is referred to as the 'attainment of the state of vajradhara.'" [ND 13-14]t of the state of vajradhara.'" [ND 13-14])
  • Tsadra Library Glossary Search/All Gloss Entries/The Rain of Wisdom/Glossary  + (There are four fearlessnesses or grounds o … There are four fearlessnesses or grounds of confidence of a bodhisattva-two fearlessnesses concerning oneself: having abandoned all limitations or faults and being the complete embodiment of realization; and two fearlessnesses concerning others: fearless in showing the path and fearless in pointing out the obscurations and obstacles.inting out the obscurations and obstacles.)
  • Tsadra Library Glossary Search/All Gloss Entries/A Guide to the Bodhisattva's Way of Life/Glossary  + (There are four kinds of devils or demonic forces: death, disturbing conceptions, the aggregates of body and mind, and the evil celestial Devaputra.)
  • Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary  + (There are four phases of tantric practice: … There are four phases of tantric practice: approach, close approach, accomplishment, and great accomplishment. Ju Mipham explains, '~pproach and accomplishment subsume 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] As seen in the preceding commentaries, these classifications can be applied to the fruitional state (as in the relationship between these four and the four knowledge holders discussed by Jigme Lingpa), to mantra recitation (as discussed by Getse Mahapaṇḍita), and also to development stage practice in general (''see'' individual Glossary entries).ral (''see'' individual Glossary entries).)
  • Tsadra Library Glossary Search/All Gloss Entries/The Rain of Wisdom/Glossary  + (There are several traditional enumerations … There are several traditional enumerations, the most common of which is the six practices of the mahāyāna path: dāna (T: sbyin-pa; generosity), śīla (T: tshul-khrims; discipline), kṣaṇti (f: bzod-pa; patience), vīrya (T: btson-' grus; exertion), dhyāna (T: bsam-gtan; meditation), and prajñā (T: shes-rab; knowledge). They are called "transcendent" or "gone to the other shore" actions because they carry us across the river of saṃsāra and because they are based on prajñā, therefore acknowledging the bodhisattva's realization of twofold egolessness. For this reason, they transcend karmic entanglements of conventional conceptualized virtue.nts of conventional conceptualized virtue.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Rain of Wisdom/Glossary  + (There are several traditional expositions … There are several traditional expositions of the stages of faith on the spiritual path. The most relevant here is: (1) sincere interest (T: dang-ba) in the three jewels as the source and guide on the path, (2) longing (T: 'dod-pa), being eager to pursue the path, and (3) trust (T: yid-ches-pa) arising from conviction in the cause and effect of karma and in the four noble truths. Here the student knows the dharma to be true.e the student knows the dharma to be true.)
  • Tsadra Library Glossary Search/All Gloss Entries/Lady of the Lotus-Born/Glossary  + (There are six kinds of clairvoyance or preternatural knowledge: for example, the knowledge of one's own and others' past existences. The sixth one is the knowledge of the exhaustion of karma and defilement. This is enjoyed by the Buddhas alone.)
  • Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary  + (There are ten experiential signs that mark … There are ten experiential signs that mark one's progress in tantric practice. Longchenpa explains, "There are ten signs that herald the basic space and wisdom becoming of one taste, which occurs once the energetic-mind enters the central channel. These ten are: 1) smoke, 2) mirages, 3) clouds, 4) fireflies, 5-6) the sun and moon, 7) blazing jewels, 8) eclipses, 9) hairs, and 10) the appearance of lights. These ten are presented slightly differently in other traditions." [MS 157]differently in other traditions." [MS 157])
  • Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary  + (There are three groupings of empowerments … There are three groupings of empowerments linked with the peaceful and wrathful deities of the ''Tantra of the Secret Essence''. Following the ten outer, beneficial empowerments and the five inner empowerments of potentiality, this third grouping consists of three empowerments that enable the student to practice the various types of completion stage, such as yogic heat, luminosity, and dream practice. These are the secret empowerment, the knowledge-wisdom empowerment, and the precious word empowerment. [PA 10-12] the precious word empowerment. [PA 10-12])
  • Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary  + (There are three groupings of empowerments … There are three groupings of empowerments linked with the peaceful and wrathful deities of the ''Tantra of the Secret Essence''. The second group consists of the five inner empowerments of potentiality, which relate to the development of the student's potential. The first and third groupings are the ten outer, beneficial empowerments and the three profound, secret empowerments. [PA 10-12] profound, secret empowerments. [PA 10-12])
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