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

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  • 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])
  • Tsadra Library Glossary Search/All Gloss Entries/The Song of Lodro Thaye: A Vajra Song on Mahamudra by Jamgon Kongtrul/Glossary  + (There are three major traditions of Buddhism (hinayana, mahayana, vajrayana) The vajrayana is based on the tantras and emphasizes the clarity aspect of phenomena and is mainly practiced in Tibet.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Rain of Wisdom/Glossary  + (There are two classes of obscurations or v … There are two classes of obscurations or veils-kleśāvaraṇa and jñeyāvaraṇa (conflicting emotions and primitive beliefs about reality). The first stems from belief in "me" and "mine" and the resulting emotional reactions. The second obscuration stems from more subtle conceptualization, and corresponds to the ego of dharmas-believing that objects of experience are substantial and possess an independent existence. Both obscurations can be seen through by means of prajñāpāramitā.e seen through by means of prajñāpāramitā.)
  • Tsadra Library Glossary Search/All Gloss Entries/Mahāmudrā and Related Instructions/Glossary  + (There are two separate texts that collecti … There are two separate texts that collectively are called the Hevajra Tantra, and as with other tantras, such as the Cakrasaṃvara, the chapters appear to have accumulated over time as a compilation of discrete texts and manuals. The bulk of the tantra is a description of a form of tantric living and practices as were followed in India, much of which is not directly relevant to Tibetan Buddhism not directly relevant to Tibetan Buddhism)
  • Tsadra Library Glossary Search/All Gloss Entries/The Buddhist Philosophy of the Middle/Glossary  + (There are two sides to the very fundamenta … There are two sides to the very fundamental Madhyamaka concept of origination in dependence: 1. ''pratītyasamutpāda'', closely linked with ''śūnyatā'' "Emptiness" (for which in reasoning it supplies the hetu or evidence) and often in effect an expression for ultimate reality; and 2. the originating/being produced in dependence {''pratītyasamutpanna'') on causes and conditions (''hetu-pratyaya''), i.e., in conditionship, thus belonging to the level of the conditioned (''saṁskṛta'') and the Surface level of the relative or conventional (''saṃvṛti''), and having the quality of being empty (''śūnyatva''). Although closely linked with Emptiness (''śūnyatā''), origination in dependence is, nevertheless, not exactly co-extensive, and coterminous, with ''śūnyatā'' inasmuch as the latter term pertains to all entities (''bhāva'') and things (''dharma'') without exception—i.e., to unconditioned (''asaṃskṛta'') as well as to conditioned (''saṃskṛta'') things—, whereas to have originated in dependence {''pratītyasamutpanna'') applies to the conditioned, and the ''sāṃvṛta'', only; the two terms are therefore not strictly synonyms substitutable for each other in philosophical usage. Cf. D. Seyfort Ruegg, ''The literature of the Madhyamaka school of philosophy in India''(19 81), pp. 44n110 and 45n113; ''Two prolegomena to Madhyamaka philosophy (Studies in Indian and Tibetan Madhyamaka thought, Part 2, [2002])'',pp. 27iff. See Skt. ''pratītyasamutpāda'', Tib. ''rten cing 'brel bar 'byung ba, rten 'byung'', and Skt. ''pratītyasamutpanna'' 'byung'', and Skt. ''pratītyasamutpanna'')
  • Tsadra Library Glossary Search/All Gloss Entries/The Uttara Tantra: A Treatise on Buddha Nature/Glossary  + (There are two truths or views of reality—relative truth which is seeing things as ordinary beings do with the dualism of "I" and "other" and absolute truth, also called ultimate truth, which is transcending duality and seeing things as they are.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Uttara Tantra: A Treatise on Buddha Nature/Glossary  + (There are two truths: relative and absolute. Relative truth is the perception of an ordinary (un- enlightened) person who sees the world with all his or her projections based on a false belief in ego.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Lotus-Born/Glossary  + (There are various enumerations, but in the … There are various enumerations, but in the sutras the most general is: devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, and mahoragas. All of them were able to receive and practice the teachings of the Buddha. These eight classes can also refer to various types of mundane spirits, who can either help or cause harm, but remain invisible to normal human beings: ging, mara, tsen, yaksha, rakshasa, mamo, rahula, and naga. On a subtle level, they are regarded as the impure manifestation of the eight types of consciousness.ation of the eight types of consciousness.)
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