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Tsadra Library Glossary Search/All Gloss Entries/Distinguishing the Views/Glossary + (These are: Śrāvakayāna, Pratyekabuddhayāna and Mahāyāna.)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (These comprise one yoga of the [[creation stage]] … These comprise one yoga of the [[creation stage]] belonging to the path of provisions (''tshogs-lam'') and four yogas of the perfection stage belonging to the phases of the path of connection (''sbyor-lam''). See [[Mipham]] Rinpoche, ''spyi-don 'od-gsal snying-po'', pp. 54-5. The four correspond to the experiences of warmth (''drod''), climax (''rtse-mo''), receptivity (''bzod-pa'') and supreme phenomenon (''chos-mchog''), which characterise the path of connection. 363h characterise the path of connection. 363)
Tsadra Library Glossary Search/All Gloss Entries/Wondrous Dance of Illusion/Glossary + (These comprise the principal cycles contai … These comprise the principal cycles contained in the distant lineage of the orally transmitted Kama (ring brgud bka' ma) of the Nyingma school. The entire collection currently includes 120 volumes in its most extensive compilation. See bibliography of texts referenced by the author under NK; for a history of their transmission, see Dudjom Rinpoche, Nyingma School, 597–739. Dudjom Rinpoche, Nyingma School, 597–739.)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (These correspond respectively to the FOUR FORMLESS REALMS at the summit of existence in saṃsāra; Mvt. (1492-5). 13, 61-2)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (These correspond to the FIVE PATHS OF THE … These correspond to the FIVE PATHS OF THE CAUSAL VEHICLES . They are the yoga of the spiritual warrior who aspires on the path of provisions (''tshogs-lam 'dun-pa sems-dpa'i rnal-'byor''), the yoga which reveals the great awareness (or family) of the path of connection (''sbyor-lam rigs-chen 'byed-pa'i rnal-'byor''), the yoga which confers the great liberating inspiration of the path of insight (''mthong-lam dbugs-chen 'byin-pa'i rnal-'byor''), the yoga which obtains the great prophedc declaration of the path of meditation (''sgom-lam lung-chen thob-pa'i rnal-'byor'') and the yoga which perfects the great expressive power of the final path (''mthar-lam rtsal-chen.rdzogs-pa'i rnal-'byor''). 34, 288, 369en.rdzogs-pa'i rnal-'byor''). 34, 288, 369)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (These correspond to the TEN LEVELS OF BODH … These correspond to the TEN LEVELS OF BODHISATTVAS. They are the levels of Indefinite Transformation ('' 'gyur-ba ma-nges-pa''), Basis of Reliance (''brten-pa gshi'i sa''), Important Purification (''gal-chen sbyong-ba'i sa''), Continuity of Training (''bslab-pa rgyun-gyi sa''), Supporting merit (''bsod-nams rten gyi sa''), Superior Progress through Reliance (''brten-pas khyad-par-du 'gro-ba'i sa''), the level which Gives Birth to the Result with respect to the Aftermath of Inner Radiance on the Path of Insight (''mthong-lam 'od-gsal-las langs-pa'i rjes-la dmigs-pa 'bras-bu skye-ba'i sa''), Unchanging Abidance (''gnas-pa mi-'gyur ba'i sa''), Expanding Reality (''bdal-ba chos-nyid'') and Riding on Perfection (''rdsogs-pa ci-chibs-kyi sa''). 34, 287-8(''rdsogs-pa ci-chibs-kyi sa''). 34, 287-8)
Tsadra Library Glossary Search/All Gloss Entries/A Flash of Lightning in the Dark of Night/Glossary + (These eighteen characteristics comprise ei … These eighteen characteristics comprise eight freedoms and ten endowments. The eight freedoms consist in not being born (1) in the realms of hell; (2) as a hungry ghost; (3) as an animal; (4) in the realms of the gods; (5) among barbarians who are ignorant of the teachings and practices of the Buddhadharma; (6) as one with wrong views, such as those of nihilism, of the substantiality of the ego and phenomena, etc.; (7) in a time or place where a Buddha has not appeared; and (8) as mentally handicapped. The ten endowments are subdivided into five that are considered intrinsic and five considered extrinsic. The five intrinsic endowments are (1) to be born as a human being; (2) to inhabit a ''central land'', that is, one where the Buddhadharma is proclaimed; (3) to be in possession of normal faculties; (4) to be one who has not abandoned oneself to great karmic negativity; and (5) to have faith in the Dharma. The five extrinsic endowments are the facts (1) that a Buddha has appeared in the world; (2) that he has expounded the Dharma; (3) that his Teaching still persists; (4) that it is practiced; and (5) that one is accepted as a disciple by a spiritual master.epted as a disciple by a spiritual master.)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (These energy points situated within the me … These energy points situated within the meditator's own body are: the crown centre (''gtsug-tor nam-mkha'i 'khor-lo''), forehead centre (''spyi-bo bde-chen-gi 'khor-lo''), throat centre (''mgrin-pa longs-spyod-kyi 'khor-lo)'', heart centre (''snying ka chos-kyi 'khor-lo''), navel centre (''lte-ba sprul-pa'i 'khor-lo'') and secret centre (''gsang-chen bde-skyong-gi 'khor-lo''). 368'gsang-chen bde-skyong-gi 'khor-lo''). 368)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (These five points proclaimed by Mahādeva w … These five points proclaimed by Mahādeva were: that arhats were in a position to answer others (''gzhan-la gdab'', Skt. ''pratyuttara''), that they had ignorance (''mi shes-pa'', Skt. ''ajñānatā''), doubt (''yid-gnyis'', Skt. ''vimati)'', imagination (''yongs-su brtags-pa'', Skt. ''parikalpa'') and were able to maintain themselves (''bdag-nyid gso-bar byed-pa'', Skt. ''āṭmapoṣana''). The enumeration given here follows ''[[Blue Annals]]'', pp. 28-9; and [[Tāranātha]], ''[[History of Buddhism in India]]'', pp. 80-1. However, cf. HBI, pp. BOOff., for variant lists derived from other traditions. 429t lists derived from other traditions. 429)
Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary + (These four are: 1) emptiness, 2) extreme emptiness, 3) great emptiness, and 4) universal emptiness. Respectively, these four are linked with the stages of death: 1) appearance, 2) increase, 3) attainment, and 4) luminosity. [TD 1110])
Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary + (These four factors subsume the various ele … These four factors subsume the various elements involved in Buddhist practice. Jamgön Kongtrül explains one view on these four principles: "Though there are a great many divisions when it comes to the view, meditation, and conduct, they can all be applied to the individual mind. The view is absolute conviction in its actual nature, while meditation entails applying this view to one's own state of being. Conduct involves linking whatever arises with this view and meditation. Finally, fruition is the actualization of the way things are." [NO 6]tualization of the way things are." [NO 6])
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (These include creative techniques, writing, drawing, arithmetic, wrestling, hair-styling, deportment, elephant-riding, sword-fencing, javelin-throwing, archery and so forth; Mvt. (4972-5006). 98)
Tsadra Library Glossary Search/All Gloss Entries/The Song of Lodro Thaye: A Vajra Song on Mahamudra by Jamgon Kongtrul/Glossary + (These keep one from the path and they are attachment to gain. attachment to pleasure, attachment to praise, attachment to fame, aversion to loss, aversion to pain, aversion to blame, and aversion to a bad reputation.)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (These powers developed by [[bodhisattva]] … These powers developed by [[bodhisattva]]s are reflection (''bsam-pa'i stobs'', Skt. ''āśayabala''), superior aspiration (''lhag-bsam'', Skt. ''adhyāśaya''), application (''sbyor-ba'', Skt. ''prayoga''), discriminative awareness (''shes-rab'', Skt. ''prajñā''), prayer or aspiration (''smon-lam'', Skt. ''praṇidhāna''), vehicle (''theg-pa'', Skt. ''yāna''), conduct (s''pyod-pa'', Skt. ''caryā''), transformation (''rnam-par 'phrul-pa'', Skt. ''vikurvaṇa''), enlightenment (''byang-chub'', Skt. ''bodhi'') and turning the doctrinal wheel (''chos-kyi 'khor-lo bskor-ba'', Skt. ''dharmacakrapravartana''); Mvt. (760-9). 435harmacakrapravartana''); Mvt. (760-9). 435)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (These powers of intention associated with … These powers of intention associated with King Ja are directed towards: excellent gold plates as a writing material (''gser-gyi byang-bu 'bri gzhi phun-sum tshogs-pa-la dgongs-pa''), excellent molten beryl as the substance in which one writes (''bai-ḍūrya'i zhun-ma rgyu phun-sum-tshogs-pa-la dgongs-pa''), excellent treasure chests of various precious gems (''rin-chen sna-tshogs-kyi sgrom-bu snod-la dgongs-pa''), celestial abodes which cannot be destroyed by the four elements (''nam-mkha' 'byung-bzhis mi-'jig-pa gnas-la dgongs-pa''), the special treasure guardians who possess the eye of pristine cognition (''ye-shes spyan- ldan mams gter-srung khyad-par-can-la dgongs-pa''), the keenest faculties possessed by King Ja (''chos-bdag rgyal-po dza dbang-po yang-rab-la dgongs-pa'') and towards the spread and propagation of (the doctrine by) ordinary and sublime beings, [[bodhisattva]]s and other such lineage-holders (''skye-'phags byang-sems sogs brgyud-'dzin dar-rgyas-la dgongs-pa''). 455rgyud-'dzin dar-rgyas-la dgongs-pa''). 455)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (These refer either to the THREE OUTER VEHI … These refer either to the THREE OUTER VEHICLES OF DIALECTICS of the pious attendants, self-centred buddhas and [[bodhisattva]]s, or to the vehicle which directs (or uproots) the cause of suffering (''kun-'byung 'dren-pa''), the vehicle of austere awareness (''dka'-thub rig-pa'') and the vehicle of overpowering means (''dbang-bsgyur thabs-kyi theg-pa''). 17, 81-3, 174, 190, 197, 285, 425g-pa''). 17, 81-3, 174, 190, 197, 285, 425)
Tsadra Library Glossary Search/All Gloss Entries/Lady of the Lotus-Born/Glossary + (These represent the fundamental practices … These represent the fundamental practices of the Mahayana path. The six are Generosity, Ethical Discipline, Patience, Diligence, Concentration, and Wisdom. The ten consist of the six just mentioned but with the last perfection of wisdom broken down into the aspects of Means (thabs). Strength (stobs), Aspiration (smon lam), and Primordial Wisdom (ye shes). They are called transcendent because, in conjunction with wisdom, they lead beyond samsara.ion with wisdom, they lead beyond samsara.)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (These represent the subdivisions of the EIGHT TOPICS OF THE ''ORNAMENT OF EMERGENT REALISATION''. Refer to [[E. Conze]], ''Abhisamayālaṁkāra'', for detailed discussions. 95)
Tsadra Library Glossary Search/All Gloss Entries/The Rain of Wisdom/Glossary + (These seven aspects define the virtues of … These seven aspects define the virtues of the sambhogakāya buddhas. According to Dilgo Khyentse, Rinpoche, these are the following: Whatever manifestations of realms, pālaces, and forms there are, eaceful and wrathful qualities, they do not exist on a gross level. They are forms of śūnyatā endowed with all the supreme qualities. Therefore, they are known as possessing the aspect of being without self-nature. The mind of hose buddhas are completely filled with the wisdom ofunchanging nondual bliss-emptiness. Therefore, they are known aspossessing the aspect of union. Their body, speech, and mind are eternally filled with the taste of great bliss, free from increase and decrease. herefore, they are knownas possessing the aspect of great bliss. In the realm and pālace, none of the chief and retinue, devas and devīs, have ever known suffering. They are completely endowed with all the good qualities of saṃsāra and nirvāṇa. Therefore, they areknown as possessing the aspect of complete enjoyment. Their wisdom of great bliss is free from meditation and postmeditation, neither increases nor decreases, and is without change or cessation.Therefore, they are known as possessing the aspect of freedomfrom interruption. As for themselves, they achieved such virtues, but through compassion,they eternally care for confused sentient beings. Therefore, theyare known as possessing the aspect of having a mind completely filled with great compassion. Their buddha activity tames others at all times in all directions throughout the three times. Therefore, they are known as possessingthe aspect of continuity.ut the three times. Therefore, they are known as possessingthe aspect of continuity.)
Tsadra Library Glossary Search/All Gloss Entries/The Song of Lodro Thaye: A Vajra Song on Mahamudra by Jamgon Kongtrul/Glossary + (These six special yogic practices were tra … These six special yogic practices were transmitted from Naropa to Marpa and consist of tummo or the subtle heat practice, the illusory body practice, the dream yoga practice, the luminosity practice, the ejection of consciousness practice and the bardo practice.ciousness practice and the bardo practice.)
Tsadra Library Glossary Search/All Gloss Entries/Treasury of Esoteric Instructions/Glossary + (These terms are often very specific. The t … These terms are often very specific. The top of the head is eight finger-widths above the eyebrows. The crown of the head is twelve finger-widths above the eyebrows, and the aperture of Brahmā refers to the juncture of the bones of the skull at that point. The cranial dome is a knob or dome that protrudes from the crown of the head at the point of enlightenment.of the head at the point of enlightenment.)
Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary + (These three empowerments mature the student and provide access to the maṇḍala of Anuttarayoga Tantra. In order, they are the secret empowerment, knowledge-wisdom empowerment, and the precious word empowerment. [TD 853])
Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary + (These three factors are commonly listed as … These three factors are commonly listed as the primary forms of meditative experience (in contrast to actual realization). In particular, they are intimately connected with the nature of mind itself. Jamgon Kongtrül writes, "Wisdom energy is the mind's own nature-blissful, clear, and nonconceptual. When this becomes aware of itself, all fluctuations of the karmic winds are pacified." [TK 3, 45] In addition, as Lochen Dharmaśrī points out, these three also relate to the conceptual completion stage. He explains, "In the completion stage, the wisdom of bliss, clarity, and nonconceptuality arise from the channels, energies, and essences. [SD 35] channels, energies, and essences. [SD 35])
Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary + (These three factors function as the suppor … These three factors function as the support for consciousness, ensuring that the life remains stable and the life-force uninterrupted. Of these three, the channels are said to be like a house, the essences like the wealth contained therein, and the energies like their owner. [TD 2213]d the energies like their owner. [TD 2213])
Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary + (These three principles are used to present … These three principles are used to present the most important aspects of development stage visualization. Jamgon Kongtrül explains, "Regardless of whether you are meditating on the development stage in an elaborate or concise form, there are three factors involved. The clear appearance of the visualization purifies one's fixation towards "objective" appearances, recollecting purity eliminates the idea that it is a solid thing, and stable pride vanquishes the belief in an ordinary 'I'." [ND 15]es the belief in an ordinary 'I'." [ND 15])

Tsadra Library Glossary Search/All Gloss Entries/The Mirror of Mindfulness (1989)/Glossary + (These two comprise the truth of origin among the four noble truths.)

Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary + (These two factors are considered the basis … These two factors are considered the basis for development stage practice. In his commentary on Jigme Lingpa's ''Treasury of Precious Qualities'', Khenpo Yönga echoes this point: "Emptiness and compassion are like pillars that support the teachings. As such, they are absolutely indispensable, whether one is practicing Sūtra or Mantra. In these dark times, most tantric practitioners don't understand this point. In their version of 'the path of Mantra' emptiness and compassion are superfluous. Consequently, they meditate on the deity with a self-centered attitude. In doing things like mantra recitation, they only benefit themselves. Not only that, their anger drives them to use powerful and malicious mantras towards others. This arrogant behavior is actually a distortion of the Mantra teachings, though, a teaching for demons!" "Knowing this," Yonga continues, "realized masters of the past stressed the importance of these two factors, particularly in the context of explaining the texts of the Mantra tradition. They taught over and over again that these two are of vital importance for those who engage in the main practices of development and completion. As this is the case, we would do well not to forget it ... Hence, all beginners who have begun practicing mantra in our tradition should take this to heart." [NO 4, 2]tion should take this to heart." [NO 4, 2])
Tsadra Library Glossary Search/All Gloss Entries/The Hevajra Tantra I/Glossary + (These two terms refer cosmologically to th … These two terms refer cosmologically to the manifestation (utpāda) and reabsorption (pralaya) of phenomenal existence, and thus to the special technique of meditation which imitates this twofold process, thus identifying microscosm and macrocosm. By thought-creation (bhāvanā, q.v.) the yogin produces an idealized form of existence, symbolized by the divinities of the maṇḍala. This is the utpattikrama, 'Process of Emanation'. He conceives of 1 It might also be called a mahāyoga-tantra; see Roerich, Blue Annals, p. 753. himself as the centre of the process, and drawing the forms into his own heart, realizes his essential identity with the central all-comprehending divinity. This is the utpannakrama, 'Process of Realization,. For refe- rences see the Index. tion,. For refe- rences see the Index. )
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (These were Panthaka (''lam-pa'') in Trayat … These were Panthaka (''lam-pa'') in Trayatriṃśa; Abhedya (''mi-phyed-pa'') in the Himalayas; Kanaka (''gser-can'') in the western continent of Godānīya; Bakkula (''bakkula'') in the northern continent of Uttarakuru; Bhāradvāja in the eastern continent of Videha; Mahākālika (''dus-ldan chen-po'') in Tāmradvīpa; Vajrīputra (''rdo-rje-mo'i bu'') in Siṃhaladvīpa; Rāhula (''sgra-gcan 'dzin'') in Priyaṅgudvīpa; Śrībhadra (''dpal-bzang'') in Yamunādvīpa; Gopaka (''sbed-byed'') on Mount Bihula; Nāgasena (''klu-sde'') on Mount Urumuṇḍa; Vanavāsin (''nags-gnas'') on Mount Saptaparṇa; Kṣudrapanthaka (''lam-phran'') on Mount Gṛdhrakūṭa; Kanakavatsa (''gser-gyi be'u'') in Kashmir; Aṅgiraja (''yan-lag 'byung'') on Mount Kailash; and Ajita (''ma-pham-pa'') on the Crystal Slope of Sage Mountain. 432, 438, 590stal Slope of Sage Mountain. 432, 438, 590)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (These were [[Jñānapāda]], [[Dīpaṃkarabhadra]], [[Laṅkājayabhadra]], [[Śrīdhara]], [[Bhavabhadra]], [[Bhavyakīrti]], [[Līlāvajra]], [[Durjayacandra]], [[Samayavajra]], [[Tathāgatarakṣita]], [[Bodhibhadra]] and [[Kamalarakṣita]]. 442)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (These were the first monks of Tibet: Ba Tr … These were the first monks of Tibet: Ba Trhizi (''sba khri-gzigs''), ordained as Śrīghoṣa (''dpal-dbyangs''); Ba Selnang (''sba gsal-snang''), ordained as Jñānendra (''ye-shes dbang-po''); Ba Trhizher (''sba khri-bzher/-gzhir''); Pagor (''spa-gor'') [[Vairocana]], or Vairocanarakṣita; Ma Rincen-chok (''rma rin-chen-mchog''); Gyelwa Choyang (''rgyal-ba mchog-dbyangs''); and Khön Lüiwangpo Sungwa ('' 'khon klu'i dbang-po srung-ba''), or Nāgendrarakṣita. Alternate listings often include Tsang Lekdrup (''rtsang legs-grub'') or Lasum Gyelwei Cangcup (''la-sum rgyal ba'i byang-chub''). 511, 515, 575, 950yal ba'i byang-chub''). 511, 515, 575, 950)
Tsadra Library Glossary Search/All Gloss Entries/The Rain of Wisdom/Glossary + (Thevajrayāna principle of commitment, wher … Thevajrayāna principle of commitment, whereby the disciple's total experience is bound to the path. When the vajra master performs abhiṣeka, the disciple's being is bound together with the master and the deities of the maṇḍala. The disciple becomes irrevocably committed to regard his master as an embodiment of enlightenment, and to retain sacred outlook in all his experience. During the abhiṣeka ceremony, the disciple formally takes the samāyā oath. However, in some sense, the samāyā principle becomes active as soon as master and student establish a vajrayāna relationship. The samāyā vow is experiential and can be violated in a moment of thought. As Atīśa said, "keeping samāyā is like keeping a mirror polished-as soon as you have cleared it, dust begins to alight." The most important samāyā is a proper attitude toward one's root guru. Besides that, the principal points are maintaining the essence of hīnayāna and mahāyāna discipline, and extending sacred outlook throughout one's experience. ''See also'' root downfalls, fourteen.perience. ''See also'' root downfalls, fourteen.)
Tsadra Library Glossary Search/All Gloss Entries/In the Presence of Masters/Glossary + (They may be either "wisdom ''dakinis''" wh … They may be either "wisdom ''dakinis''" who are embodiments of the reality and message of enlightenment, or "worldly ''dakinis''" who can be either helpful or harmful to the practitioner on the path. Sometimes ''dakinis'' are human women, and sometimes they appear in visions and dreams in a vivid but nonphysical form.nd dreams in a vivid but nonphysical form.)
Tsadra Library Glossary Search/All Gloss Entries/Sarvastivada Abhidharma/Glossary + (Thing, base, reason.)
Tsadra Library Glossary Search/All Gloss Entries/The Rain of Wisdom/Glossary + (Things as they are. Synonomous with That and dharmatā.)
Tsadra Library Glossary Search/All Gloss Entries/A Lamp to Illuminate the Five Stages/Glossary + (Third of the five stages; a form created d … Third of the five stages; a form created during completion-stage practices that is composed of the subtle winds and able to separate itself out from the ordinary body. In the aspect of the deity, it is the substantial cause for the resultant form body at the enlightened stage.ultant form body at the enlightened stage.)
Tsadra Library Glossary Search/All Gloss Entries/Sarvastivada Abhidharma/Glossary + (Thirst.)
Tsadra Library Glossary Search/All Gloss Entries/Lady of the Lotus-Born/Glossary + (Thirty-eighth king of Tibet, second of the three great religous kings, said to be a manifestation of the Bodhisattva Manjushri.)
Tsadra Library Glossary Search/All Gloss Entries/Lamp of Mahamudra/Glossary + (Thirty-three resulting from anger, forty f … Thirty-three resulting from anger, forty from desire, and seven from delusion. First, the thirty-three thought states resulting from anger, according to the Spyod bsDus composed by Aryadeva: detachment, medium detachment, intense detachment, inner mental going and coming, sadness, medium sadness, intense sadness, quietude, conceptualization, fear, medium fear, intense fear, craving, medium craving, intense craving, grasping, non virtue, mental pain due to hunger or thirst, sensation, medium sensation, intense sensation, cognizing, cognizance, perception-basis, discrimination, conscience, compassion, love, medium love, intense love, apprehensiveness, attraction, and jealousy. Second, the forty thought states of desire, according to the sPyod bsDus: attachment, thorough lust, delight, medium delight, intense delight, rejoicing, strong joy, amazement, agitation, satisfaction, embracing, kissing, clasping, supporting, exertion, pride, engagement, infatuation, strength, joy, joining in bliss, medium joining in bliss, intense joining in bliss, grace- fulness, strong flirtation, hostility, virtue, lucidity, truth, nontruth, ascertainment, grasping, generosity, encouragement, bravery, shamelessness, perkiness, viciousness, unrulyness, and strong deceitfulness. The seven thought states of delusion, according to the sPyod bsDus: medium desire, forgetfulness, confusion, speechlessness, weariness, laziness, and doubt.hlessness, weariness, laziness, and doubt.)
Tsadra Library Glossary Search/All Gloss Entries/The Mirror of Mindfulness (1989)/Glossary + (Thirty-three resulting from anger, forty from desire, and seven from delusion. (See list included in text.))
Tsadra Library Glossary Search/All Gloss Entries/Wondrous Dance of Illusion/Glossary + (Thirty-three thought processes resulting from anger, forty from desire, and seven from delusion.)
Tsadra Library Glossary Search/All Gloss Entries/Lady of the Lotus-Born/Glossary + (Thirty-two major marks and eighty minor physical marks character-istic of a Buddha. These include the wheels that mark his palms and soles, golden hue of his body, copper-colored fingernails, among others.)
Tsadra Library Glossary Search/All Gloss Entries/Treasury of Precious Qualities: Book One (2001)/Glossary + (Thirty-two major physical marks (e.g., the ''ushnisha'', or crown protuberance) and eighty minor characteristics (e.g., copper-colored fingernails) that are typical of a Buddha as signs of his realization.)
Tsadra Library Glossary Search/All Gloss Entries/The Great Image/Glossary + (Thirty-two major physical signs of realization (e.g., the ''ushnisha'', or crown protuberance) and eighty minor characteristics (e.g., copper-colored fingernails) that are typical of a buddha.)
Tsadra Library Glossary Search/All Gloss Entries/The Precepts in Eight Chapters/Glossary + (This Dynamism arises as sounds, lights and rays at the time of the Base, when special circumstances are collected, during the practice of Thögel and during the Bardo of the Clear-Light of Reality.)
Tsadra Library Glossary Search/All Gloss Entries/Treasury of Precious Qualities: Book One (2001)/Glossary + (This Sanskrit term is the normal word used … This Sanskrit term is the normal word used to indicate the Doctrine of the Buddha. In fact the term has ten meanings (see note 82). The Dharma of transmission refers to the corpus of verbal teachings, whether oral or written. The Dharma of realization refers to the spiritual qualities resulting from the practice of these teachings.ting from the practice of these teachings.)
Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary + (This absorption is the third of the three … This absorption is the third of the three absorptions. According to Jigme Lingpa, the causal absorption purifies the consciousness present the moment one's existence is about to enter a new abode, as well as the tendency to take birth in the desire realm. [JL 221] Tenpe Nyima describes the practice of this absorption as follows: "Within a nonconceptual state, compassion will propel the mind, directing itself towards the essential nature of the mind in the form of a seed syllable, such as HūṂ or HRĪḤ. This syllable will appear vividly in the empty expanse of space, which has no foundation. The causal absorption is also known as part of 'the single seal,' 'the causal wisdom being,' 'training in the subtle syllable,' 'the illusory absorption,' and 'the unlabelled absorption.'" [KR 25] and 'the unlabelled absorption.'" [KR 25])
Tsadra Library Glossary Search/All Gloss Entries/The Profound Inner Principles/Glossary + (This and the related expression "penetrate … This and the related expression "penetrate the vital points" (gnad du bsnun pa) refer to the yogic methods of the Vajrayāna used to purify the stains of delusion. See Kongtrul 2007b, 162–72, where the latter term is translated as "target the vital points."s translated as "target the vital points.")
Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary + (This appellation is applied most commonly … This appellation is applied most commonly to the Sakya, Kagyu, and Gelug traditions. More specifically, it refers to those who uphold the Secret Mantra tantras that were brought to Tibet in the period that began with the work of the great translator Rinchen Zangpo. [TD 3008] ''See also'' Nyingma School.po. [TD 3008] ''See also'' Nyingma School.)
Tsadra Library Glossary Search/All Gloss Entries/Mahāmudrā and Related Instructions/Glossary + (This can mean simply "breath," but it neve … This can mean simply "breath," but it never means "air" in general as vāyu can mean. It is associated with the principle of life and so was translated into Tibetan as "life air" This has been used as a back translation for rlung in general, though technically it is specifically one of the five principal windsecifically one of the five principal winds)
Tsadra Library Glossary Search/All Gloss Entries/The Profound Inner Principles/Glossary + (This can mean the blood circulating throug … This can mean the blood circulating throughout the body or specifically menstrual blood. As discussed in the translator's introduction, the ancient Indo-Tibetan view is that conception occurs when the bardo consciousness joins the menstrual blood and semen of its parents. menstrual blood and semen of its parents.)