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A list of all pages that have property "Gloss-def" with value "These are defined in ''Fundamentals'', pp. 78-9.". Since there have been only a few results, also nearby values are displayed.

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  • 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.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Rain of Wisdom/Glossary  + (There is a vow for each of the three yānas, which marks the practitioner's entrance into that yāna. For the hīnayāna, it is the refuge vow; for the mahāyāna, it is the bodhisattva vow; for vajrayāna, it is the samāyā vow.)
  • Tsadra Library Glossary Search/All Gloss Entries/Mudra/Glossary  + (There is no such thing as ego as a central … There is no such thing as ego as a centralised entity. Ego is the product of various misunderstandings which cause ultimate panic. It ranges in degrees of sophistication from ape instinct to even the most advanced scientific exploration that is oriented towards proving oneself. As one becomes expert at this game of continually establishing a basic security then one instinctively tends to deceive oneself about the laws of reality. This is the basic twist: to see everything as relating to the fictitious Self.ything as relating to the fictitious Self.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Crystal Mirror of Philosophical Systems/Glossary  + (There is suffering, there is an origin of suffering, there is a cessation of suffering, and there is a path to the cessation of suffering.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Uttara Tantra: A Treatise on Buddha Nature/Glossary  + (There is the body of ultimate truth (Skt. paramārthakāya) and the body of relative truth (Skt. samvrtikāya). This is the embodiment in relative truth.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Life of Gampopa/Glossary  + (These "twelve nidanas" describe the nature … These "twelve nidanas" describe the nature of samsara as well as its cause. The twelve nidanas are: (1) fundamental ignorance, (2) karmic formations or impulsive accumulations, (3) [dualistic] consciousness, (4) name and form, (5) sense consciousness, (6) contact with the phenomenal world, (7) sensation or feeling, (8) craving [for experience], (9) grasping, (10) becoming, (11) birth, (12) aging and death.ecoming, (11) birth, (12) aging and death.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary  + (These [[Anuyoga]] … These [[Anuyoga]] commitments are enumerated in [[Jamgön Kongtrül]], ''shes-bya kun-khyab mdzod'', Vol. 2, p. 189-92, as follows (1) In the manner of a fox who has been trapped, and turns away without regard for life itself, having had a limb torn off, the yogin guards the commitments even at the cost of life itself. This is the skilful means which destroys disharmonious aspects and enters into the power of the commitments (''va''). (2) In the manner of the all-knowing horse who knows and swiftly encircles everything in a moment, discriminative awareness is the unimpeded discipline regarding all individual and general characteristics that can be known (''cang-shes''). (3) In the manner of a Gyiling steed which roams anywhere with great expressive power, the respectful body enacts the discipline which perseveres in the dance, mudrās and exercises, and destroys idleness (''gyi-ling''). (4) In the manner of a rutting elephant who, incensed, destroys whatever enemies appear without investigating them, one who knows saṃsāra and nirvāṇa to be indivisible performs conduct which destroys the four enemies of View and conduct (''glang-chen spyod''). (5) In the manner of a tiger whose aggressive spirit is fierce, overbearing and hostile, the powerful discipline of heroic contemplation which realises the abiding nature performs rites of “liberation” and transference of consciousness for those students who are aggressive (''stag''). (6) In the manner of a great garuḍa who glides effortlessly through the sky and discerns all without special regard, the view is one of effortless conduct through realisation of the indivisibility of the expanse and pristine cognition (''khyung-chen''). (7) In the manner of a bear who terrifies and crushes whatever it focuses upon without hesitation, one who has plumbed the depths of the view and conduct of yoga is disciplined in the rites of sorcery and sexual union without hesitation (''dom''). (8) In the manner of an ocean whose golden depths are unmoved is the discipline of firm unchanging mind which is able (to understand) the profound secret meaning and experiential cultivation (''rgya-mtsho''). (9) In the manner of a dumb mute who neither accepts nor rejects is the discipline which reaches the limit of discriminative awareness, realising selflessness by impartial meditative absorption (''lkug-pa gti-mug-can''). (10) In the manner of unmoving Mount Sumeru is the discipline of skilful means which depends on the unwavering antidote of unchanging loyalty to teacher and friends, and on the sinking into and grasping of contemplation (''ri-rab mi-gYo-ba''). (11) In the manner of the vast and extensive sky which accomodates everything without acceptance and rejection is the discipline which is warm and hospitable to fraternal yogins and the conduct which does not lapse from the vehicle of saṃsāra and nirvāṇa but remains within this view and conduct of supreme identity (''nam-mkha' ''). (12) In the manner of a thunderbolt which falls and destroys is the discipline which unimpededly destroys all enemies and obstacles by forceful contemplation (''thog''). (13) In the manner of Vajrapāṇi who destroys all who hold erroneous views, the yogin performs the discipline through which, having meditated on the wrathful deity, one cuts through and destroys these views without hesitation (''lag-na-rdo-rje''). (14) In the manner of a crow who looks out for both enemies and plunder at the same time, is the discipline of skilful means which perseveres simultaneously in constant renunciation and enterprise (''bya-rog''). (15) In the manner of an elephant who plunges into water without regard for being soaked or unsoaked, one who has plumbed the depths of the view and conduct of supreme identity practises without the duality of renunciation and acceptance, and practises the discipline of the four rites of enlightened activity without discriminating among those who require training (''glang-chen''). (16) In the manner of a friendless lion who sits alone is the discipline which sustains the View and meditation by abiding in solitude after renouncing those disharmonious associations of view and conduct (''seng-ge''). (17) In the manner of a duck who easily associates without marriage, so is the discipline which associates without ties and the skilful means which cause sentient beings to reach the happiness of liberation through compassion and loving kindness (''ngang-pa''). (18) In the manner of a magician who constructs illusions, one who meditates and teaches having understood components and activity fields to be the apparitional maṇḍala of the conquerors enacts discipline through skilful means (''sgyu-ma-mkhan''). (19) In the manner of a pig who eats everything without discerning purity and impurity are the discipline and conduct of sameness, without accepting and rejecting the five sacramental substances (''phag''). (20) In the manner of a jackal who likes to kill without impediment is the discipline of skilful means which “liberates” heretical thoughts through compassion experienced in view and conduct, arrays such consciousness in an uncorrupted (realm), and thus perfects the provisions (''ce-spyang''). (21) In the manner of lightning which illuminates everything swiftly and simultaneously is the discipline which perseveres so that one's own benefit be attained and others' benefit be swiftly attained through experiential cultivation of the path (''glog''). (22) In the manner of a vulture who avoids the taking of life as a moral discipline is the discipline which delights in and sustains commitments associated with supreme identity but appears not to indulge in other vehicles connected with disciplinary conduct (''bya-rgod''). (23) In the manner of a modest king who rules the kingdom and dearly protects his retinue rather than himself, the yogin performs acts of pure delightful discipline, protects living beings by realising all things not on behalf of himself but for others, and overpowers the kingdom by the discipline which strives through skilful means to experience and realise the indivisibility of the expanse and pristine cognition as supreme bliss (''rgyal-po bag-ldan''). 367supreme bliss (''rgyal-po bag-ldan''). 367)
  • Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary  + (These [[Anuyoga]] … These [[Anuyoga]] commitments are listed by [[Jamgön Kongtrül]], ''shes-bya kun-khyab mdzod'', Vol. 2, pp. 185-6, as follows: one should not injure the body of or disobey the commands of one's vajra master; one should not enjoy one's teacher's consort; one should not squander the feast offerings of the faithful; one should neither defile the wealth of the precious jewels and the learned, nor drink ale to the point of intoxication; one should not enjoy the female consort of a vajra brother; one should not adhere to a consort who lacks the appropriate signs; one should not adhere to sacramental substances which lack the appropriate signs; one should not depreciate the attributes of the learned; one should not teach the secret doctrines to unworthy recipients; one should not abandon a consort who has the appropriate signs or a student who is a worthy recipient; one should separate neither the genuine bliss and emptiness, nor the symbolic male and female deities; one should not quarrel at home even with one's siblings or spouse; one should not enjoy that which has been enjoyed and left over by others; one should not covet the teacher's seat; one should not break one's natural retreat; one should not abandon contemplation out of indolence; one should not interrupt recitation and rituals with the words of men; one should not transgress the seals which symbolise empowerment, nor should one forget their symbolism; one should not disturb the maṇḍala of yogins, nor divert the strength of living beings; and one should continuously bear one's master upon the crown of one's head. 367s master upon the crown of one's head. 367)
  • Tsadra Library Glossary Search/All Gloss Entries/The Uttara Tantra: A Treatise on Buddha Nature/Glossary  + (These actions such as killing one's guru which cause one to be reborn immediately in the hell realm upon death.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary  + (These are ''thang-lha yar-zhur, yar-lha sh … These are ''thang-lha yar-zhur, yar-lha sham-po, gtsang-lha byol-yug, srog-lha gangs-tar, rgyogs-chen sdong-ra, dog-lha byang-rtse, lcogs-lha mtshal-rtse, gangsdkar gYu-rtse, sum-ri gnyen-po, 'dzum-chen stong-phron, dbyi-chen rab-mgo, 'bri-chen sdong-du and bod-kyi ba-ru''. 513bri-chen sdong-du and bod-kyi ba-ru''. 513)
  • Tsadra Library Glossary Search/All Gloss Entries/Distinguishing the Views/Glossary  + (These are Vaibhāṣika, Sautrāntika, Cittamā … These are Vaibhāṣika, Sautrāntika, Cittamātra and Madhyamaka. They are differentiated largely by their differing definitions of the two realities. Vaibhāṣika asserts that the indivisible atom and the smallest fraction oftime are ultimate reality; Sautrāntika asserts that ‘functioning thing’ is ultimate reality and Cittamātra asserts that among functioning things, only mind exists absolutely. On the other hand, although the Mādhayamika school accepts phenomena at the relative level, it does not accept any existence whatsoever at the ultimate level.xistence whatsoever at the ultimate level.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary  + (These are Yangdak Śrīheruka surrounded by … These are Yangdak Śrīheruka surrounded by the EIGHT GAURĪ, namely, the blue Gaurī in the east, the yellow Caurī in the south, the red Pramohā in the west, the black Vetālī in the north, the orange Pukkasī in the south-east, the dark-yellow Ghasmarī in the south-west, the dark-blue Śmaśānī in the north-west and the pale-yellow Caṇḍālī in the north-east. They are also known as ''Nine-Lamp Yangdak'' (''yang-dag mar-me dgu''). The same deities appear in many other wrathful maṇḍalas, e.g. the ''Secret Nucleus'' and ''[[Hevajra]]'', but in the latter, Pramohā and Śmaśānī are represented by Ḍombī and Śavarī, respectively. 621, 669y Ḍombī and Śavarī, respectively. 621, 669)
  • Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary  + (These are [[Padmasambhava]]'s eight manifestations: Padmākara, [[Padmasambhava]], Loden Chokse, Śākya Senge, Senge Dradrok, Pema Gyelpo, Dorje Trolö and Nyima Özer. Refer also to the Index of Personal Names under [[Guru Rinpoche]]. Pl. 5; 520, 858, 893)
  • Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary  + (These are [[Vairocana]] … These are [[Vairocana]], the king of form; [[Akṣobhya]], the king of consciousness; [[Ratnasambhava]], the king of feelings; [[Amitābha]], the king of perception; and [[Amoghasiddhi]], the king of habitual tendencies. Refer to the ''Tantra of the Secret Nucleus'', Ch. 1. Also known as the FIVE CONQUERORS, they preside over the FIVE ENLIGHTENED FAMILIES. 121de over the FIVE ENLIGHTENED FAMILIES. 121)
  • Tsadra Library Glossary Search/All Gloss Entries/The Song of Lodro Thaye: A Vajra Song on Mahamudra by Jamgon Kongtrul/Glossary  + (These are a belief in the existence of everything (also called "eternalism"), a belief that nothing exists (also called "nihilism"), a belief that things exist and don't exist, and that reality is something other than existence and non-existence.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Uttara Tantra: A Treatise on Buddha Nature/Glossary  + (These are a belief in the existence of everything ("eternalism"), a belief that nothing exists ("nihilism"), a belief that things exist and don't exist, and a belie, ṁat reality is something other than existence and non-existence.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary  + (These are also known as the five empowerme … These are also known as the five empowerments of ability (''nus-pa'i dbang lnga''), which are included among the FIFTEEN ORDINARY SACRAMENTS OF EMPOWERMENT namely, the empowerment of the listener (''nyan-pa'i dbang'') which is that of Ratnasambhava, the empowerment of the meditator (''bsgom-pa'i dbang'') which is that of Akṣobhya, the empowerment of the expositor ('' 'chad-pa'i dbang'') which is that of Amitābha, the empowerment of enlightened activity (''phrin-las-kyi dbang'') which is that of Amoghasiddhi and the empowerment of the king of indestructible reality (''rdo-rje rgyal-po'i dbang'') which is that of the FIVE ENLIGHTENED FAMILIES Refer to Longcenpa, ''Dispelling Darkness in the Ten Directions'', pp. 372-6 (GGFTC, pp. 871-7). 915tions'', pp. 372-6 (GGFTC, pp. 871-7). 915)
  • Tsadra Library Glossary Search/All Gloss Entries/Mahāmudrā and Related Instructions/Glossary  + (These are areas in the mandala of such hig … These are areas in the mandala of such higher tantra deities as Cakrasamvara. They are situated around the deity's palace in the four main and the four intermediate directions. In India, charnel grounds were where bodies were brought to be cremated or left to be devoured by animals. They were believed to be both terrifyingly haunted places and propitious places for the practice of the higher tantrasces for the practice of the higher tantras)
  • Tsadra Library Glossary Search/All Gloss Entries/Treasury of Precious Qualities: Book One (2001)/Glossary  + (These are centers of the psychophysical wi … These are centers of the psychophysical wind energy located at the different points on the central channel, from which smaller channels radiate to the rest of the body. Depending on the teachings and practice in question, their number varies from four to six.ion, their number varies from four to six.)
  • Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary  + (These are cited in accord with the ''Twenty Verses on the Bodhisattva Vow'' in ''Fundamentals'', (p. 235). 95)
  • Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary  + (These are clairvoyance (''lha'i mig-gi mng … These are clairvoyance (''lha'i mig-gi mngon-shes'', Skt. ''divyacakṣurabhijñā''); clairaudience (''lha'i ma-ba'i mngon-shes'', Skt. ''divyaśrotrābhijña''); knowledge of the minds of others (''pha-rol-gyi sems shes-pa'i mngon-shes'', Skt. ''paracittābhijñā''); miraculous abilities (''rdzu-'phrul-gyi bya-ba shes-pa'i mngon-shes'', Skt. ''ṛddhyabhijñā''); and knowledge of past lives (''sngon-gyi gnas rjes-su dran-pa'i mngon-shes'', Skt. ''pūrvanivāsānusmṛtyabhijñā''). 61, 259, 515pūrvanivāsānusmṛtyabhijñā''). 61, 259, 515)
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