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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.)
Tsadra Library Glossary Search/All Gloss Entries/The Nyingma School of Tibetan Buddhism/Glossary + (This can refer to the FOUR EXTREMES, to th … This can refer to the FOUR EXTREMES, to the four pairs constituting the EIGHT EXTREMES or to: the limits of birth and death or production and cessation (''skye-'gog''); the limits of eternalism and nihilism (''rtag-chad''); the limits of being and non-being (''yod-med''); and the limits of appearance and emptiness (''snang-stong''). 163-4nce and emptiness (''snang-stong''). 163-4)
Tsadra Library Glossary Search/All Gloss Entries/Mahāmudrā and Related Instructions/Glossary + (This can refer to the three Pitikas of all Buddhist traditions though it is sometimes used to refer to the Mahayana alone. It is synonymous with the sutra tradition, or Causal Vehicle, in contradistinction to the tantra, or Vajrayāna)
Tsadra Library Glossary Search/All Gloss Entries/Mahāmudrā and Related Instructions/Glossary + (This can sometimes mean just one's own personal knowledge or perception. It is also particularly used, as in the Mind Only tradition, for consciousness perceiving itself. sense bases. See āyatanas)
Tsadra Library Glossary Search/All Gloss Entries/Mahāmudrā and Related Instructions/Glossary + (This could literally be translated as "concentration," meaning when the mind is completely focused. It therefore refers to a state of meditation free from distraction)
Tsadra Library Glossary Search/All Gloss Entries/The Hevajra Tantra I/Glossary + (This curious term, of which I have so far … This curious term, of which I have so far found no adequate definition, refers in Buddhist tantric tradition to a type of yoginī, with which word it is all but synonomous. It is commonly related with the Sanskrit verbal root dī 'to fly', and represents that 'perfection which acts throughout the whole of space' (K, vol. II, p. 142). The Tibetan transla- tion mkhaḥ-ḥgro-ma means lshe who goes in the sky'. The ḍākinīs par excellence are the five yoginīs who are identified with the five Buddhas and represent the unity of existence (samvara). See diagram VIII, p. 130. On the other hand, theyoginſs of flesh and blood, with whom the yogins come together at places of pilgrimage, may also be referred to as ḍākinīs. However, their divine, rather mystic, aspect tends to predominate, especially in later Tibetan tradition. In Hindu tantric tradition they appear as the attendants of Kālī, the Great Goddess, and their flesh-eating propensities relate them closely with the ritual feasts of tantric yogins (see Index, 'feasting'). They belong to the lowest stratum of tantric practice, but are purified in interpretation and elevated as supreme symbols.ied in interpretation and elevated as supreme symbols.)
Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary + (This empowerment is the second of the thre … This empowerment is the second of the three higher, supreme empowerments, which is bestowed upon the student's mind in dependence upon the maṇḍala of the feminine seal. This purifies mental impurities and, in terms of the path, empowers the student to train in the completion stage. As the result of this empowerment, a causal link is formed that leads to the attainment of the dharmakāya. [TD 2865]he attainment of the dharmakāya. [TD 2865])
Tsadra Library Glossary Search/All Gloss Entries/Treasury of Precious Qualities: Book One (2001)/Glossary + (This expression is used to refer to the fa … This expression is used to refer to the fact that phenomena, in their true nature, are "empty," or beyond the four possible ontological positions: they cannot be said to exist; they cannot be said not to exist; they cannot be said both to exist and not to exist; and they cannot be said neither to exist nor not to exist.be said neither to exist nor not to exist.)
Tsadra Library Glossary Search/All Gloss Entries/Distinguishing the Views/Glossary + (This expression refers to the level of con … This expression refers to the level of conventional reality, where things function in terms of cause and result. When these appearances are analysed by means of logical reasoning investigating the ultimate nature of things, they fall apart and are thus no longer ‘satisfactory’.art and are thus no longer ‘satisfactory’.)
Tsadra Library Glossary Search/All Gloss Entries/The Rain of Wisdom/Glossary + (This flower is said to bloom once every thousand years. It is an analogy for the rarity and preciousness of the human birth.)
Tsadra Library Glossary Search/All Gloss Entries/The Song of Lodro Thaye: A Vajra Song on Mahamudra by Jamgon Kongtrul/Glossary + (This has two main meanings: Any truth such as the sky is blue and secondly as it is used in this text, the teachings of the Buddha (also called buddha-dharma).)
Tsadra Library Glossary Search/All Gloss Entries/The Profound Inner Principles/Glossary + (This imagination is the conception of perc … This imagination is the conception of percepts and perceivers. The term is used for afflictive mentation's sense of duality between subject and object. Maitreya's Differentiation of the Middle and the Extremes (chapter 1, verse 8ab; C.T. 70:903) describes it as: "The imagination of what is unreal is mind as well as mental factors belonging to the three realms." It should be noted that "imagination" (kun rtog, parikalpa) includes both conceptual and nonconceptual cognition (rnam rig) or perception (blo) and the perceived referents, thus "imagination" is not identical with "thought" or "concept" (rnam rtog, vikalpa). As Urban and Griffiths (1994, 14) say: "Parikalpa [imagination] . . . has the potential to be pure and error-free; vikalpa [thought] does not: it is what produces defilement and error in the flow of concepts and percepts." Urban and Griffiths (1994, 12) also quote Sthiramati's explanation in his Subcommentary on the "Differentiation of the Middle and the Extremes" (Madhyāntavibhaṅ- ga-ṭīkā, dBus dang mtha' rnam par 'byed pa'i 'grel bshad; chapter 1, verse, 1): "The compound "unreal comprehensive construction" [or the imagination of what is unreal] may be understood to indicate that the duality comprehensively constructed either by it or in it is unreal. The term "unreal" indicates that the extent to which something is comprehensively constructed in terms of a dichotomy between subject and object is the extent to which it does not exist. The term "comprehensive construction" indicates that the extent to which an object is comprehensively constructed is the extent to which it is not found." Boquist (1993, 69) states: "To account for the fact of illusion, Maitreya introduces the concept of "the imagination of the unreal" (abhūtaparikalpa). Ignorance and illusion require a mind and this mind constitutes the imagination of the unreal subject (grāhaka) and object (grāhya) expressed as a duality (dvaya). This very act of cognition is the dependent being (paratantrasvabhāva), which is real, while the cognitive images reflecting the bifurcation into duality make up the imagined nature (parikalpitasvabhāva), which is unreal. The imagination's sole reality is the pure and unified awareness expressed as emptiness, suchness, or pure mind, which is within it and in which it resides. This absence of discriminative thinking is the consummated nature (pariniṣhpannasvabhāva)." For more discussion of this term, particularly in the context of the three characteristics, see Kongtrul 2007a, 350–52n532.teristics, see Kongtrul 2007a, 350–52n532.)
Tsadra Library Glossary Search/All Gloss Entries/A Feast of the Nectar of the Supreme Vehicle/Glossary + (This important term, also translated in it … This important term, also translated in its adverbial form as “from one instant to the next,” does not, in the context of discussions on impermanence and emptiness, mean simply “short-lived” or “lasting only a moment.” It is used in this text to denote the fact that the existence of all phenomena is made up of a succession of moments or instants that cease as soon as they arise. This succession of instants makes it possible for things to change from one moment to the next. Depending on the degree to which these changes are perceptible, things appear to last for smaller or greater lengths of time, and even to give the illusion of being permanent.n to give the illusion of being permanent.)
Tsadra Library Glossary Search/All Gloss Entries/Dōgen's Pure Standards for the Zen Community/Glossary + (This is a common term for social legal codes, the second character of the compound meaning degree or measure. When referring to the Dharma of a buddha, the second character means time, extent, or to save or bring across to salvation. 197n. 118)
Tsadra Library Glossary Search/All Gloss Entries/Mahāmudrā and Related Instructions/Glossary + (This is a euphemism for a consort in sexua … This is a euphemism for a consort in sexual practices, also called a vidyā (rig ma, lit. "knowledge [lady]") and a prajñā (shes rab, lit. "wisdom"). All these terms are naturally feminine nouns so that they can be both abstract terms and signify actual females abstract terms and signify actual females)
Tsadra Library Glossary Search/All Gloss Entries/Distinguishing the Views/Glossary + (This is a feature of the exalted path, realization - the fourth aspect of the noble truth of path.)
Tsadra Library Glossary Search/All Gloss Entries/Mahāmudrā and Related Instructions/Glossary + (This is a metaphor derived from cakravarti … This is a metaphor derived from cakravartin, the universal sovereign who had a magic wheel. The early sutras often pair or compare cakravartin kings and buddhas. Thus, the Buddha has his own wheel, but of Dharma instead of secular power. In the Mahayana, there are said to be three "turnings," or more accurately "rollings," of the wheel of Dharma. See the following notes and cakravartin above the following notes and cakravartin above)
Tsadra Library Glossary Search/All Gloss Entries/A Lamp to Illuminate the Five Stages/Glossary + (This is a synonym for Vajradhara, the Budd … This is a synonym for Vajradhara, the Buddha as the teacher of tantras, and refers to seven constantly present characteristics::1. ''body of complete enjoyment'': Being endowed with the thirty-two marks and eighty features of complete enlightenment:2. ''union'': Being in meditative union with consort :3. ''great bliss'': Experiencing great bliss through the winds entering, abiding, and dissolving in the dhūtī :4. ''no inherent nature'': Understanding the non-inherent nature of the mind dwelling in pure bliss :5. ''unbroken continuum'': Never entering nirvana but remaining until the end of samsara:6. ''filled with compassion'': Never straying from working for others by way of nonapprehending compassion :7. ''unending'': An endless and continuous stream of enlightened activity continuous stream of enlightened activity)
Tsadra Library Glossary Search/All Gloss Entries/Mahāmudrā and Related Instructions/Glossary + (This is a traditional Indian title denotin … This is a traditional Indian title denoting a person of authority because of superior knowledge, spiritual training, or position. In the Buddhist context, it is most often used for a scholar of great renown. Within the context of the tantric empowerment, it refers to the one giving the empowermentt refers to the one giving the empowerment)
Tsadra Library Glossary Search/All Gloss Entries/Mahāmudrā and Related Instructions/Glossary + (This is a traditional, convenient enumerat … This is a traditional, convenient enumeration of the various schools of Buddhism prior to the advent of the Mahayana. However the lists for these schools vary considerably, so the number eighteen is unlikely to be exact. They all developed from the initial schism within Buddhism into the Mahāsaṅgika and the more conservative Sthaviravadins. Subsequent schools were often the result of localized development among the widely dispersed sanghas. The Mahayana was a development from within these varied schoolsvelopment from within these varied schools)
Tsadra Library Glossary Search/All Gloss Entries/Distinguishing the Views/Glossary + (This is also known as the Middle Way school. It regards itself as the highest of the four Indian schools, based on the fact that it does not accept phenomena at the ultimate level.)
Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary + (This is an honorific term for body, which is often used to refer to the "body" or "form" of buddhahood, in all its various aspects. ''See also'' nirmāṇakāya, sambhogakāya, dharmakāya, svābhāvikakāya, vajrakāya, and abhisambodhikaya.)
Tsadra Library Glossary Search/All Gloss Entries/Wondrous Dance of Illusion/Glossary + (This is an important Sakya institution, originally founded in the Penpo District of central Tibet in 1425 by Rongtön Sheja Kunrig (1367–1459).)
Tsadra Library Glossary Search/All Gloss Entries/The Mirror of Mindfulness (1989)/Glossary + (This is composed chiefly of the four immeasurables: compassion, love, sympathetic joy, and impartiality.)

Tsadra Library Glossary Search/All Gloss Entries/The Mirror of Mindfulness (1989)/Glossary + (This is composed chiefly of the six paramitas.)

Tsadra Library Glossary Search/All Gloss Entries/The Profound Inner Principles/Glossary + (This is defined as the support for the life-force that is explained in Indian astrology. GTCD. "Life-essence abodes" (bla gnas) is also translated as "life-supports." See Parfionovitch, Dorje, and Meyer 1992, 39.)
Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary + (This is one method of developing the visua … This is one method of developing the visualization of a deity. First, a seat is visualized, comprising a lotus, sun disc, and so forth. Upon this seat appears the seed syllable of the deity, from which the symbolic implement arises, marked with the seed syllable. Finally, this transforms into the complete form of the deity. [TD 822] According to Jamgön Kongtrül, this is one of the three most important forms of visualization, along with the five manifestations of enlightenment and the four vajras. [TK 3, 208]ghtenment and the four vajras. [TK 3, 208])
Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary + (This is one method of entering into medita … This is one method of entering into meditative absorption. Jamgön Kongtrül explains, "There are two methods for settling the mind in a state of nonconceptual concentration: resting in the immediacy of complete awareness and resting subsequent to insight." "With the former," he continues, "having set the stage by ascertaining the view, go to a place free from anything that can harm your meditation, sit in the sevenfold posture of Vairocana, and settle your awareness in a fresh and uncontrived state. This is called 'the resting meditation of a simple yogi.'" [TK 4, 7]g meditation of a simple yogi.'" [TK 4, 7])
Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary + (This is one method of entering into medita … This is one method of entering into meditative absorption. Jamgön Kongtrül explains, "There are two methods for settling the mind in a state of nonconceptual concentration: resting in the immediacy of complete awareness and resting subsequent to insight." "With the latter," he continues, "bring to mind the view you have studied and contemplated previously and then settle in that. This is called 'the analytical meditation of the paṇḍita scholar.'" [TK 4, 7]tation of the paṇḍita scholar.'" [TK 4, 7])
Tsadra Library Glossary Search/All Gloss Entries/Distinguishing the Views/Glossary + (This is one of the four main Indian Buddhi … This is one of the four main Indian Buddhist schools, being the highest ofthe three “realist” schools. It is also known as the 'Mind Only’ school, because although its adherents recognize the nonexistence of external phenomena, it claims that all phenomena are of the nature of truly existent mind. are of the nature of truly existent mind.)
Tsadra Library Glossary Search/All Gloss Entries/The Uttara Tantra: A Treatise on Buddha Nature/Glossary + (This is one of the heaven fields of the Buddha. Tusita is in die saṃbhogakāya and therefore is not located in any place or time, twelve deeds of the Buddha Traditionally the Buddha per-formed 12 major deeds in his life.)
Tsadra Library Glossary Search/All Gloss Entries/Distinguishing the Views/Glossary + (This is one of the nonassociated compositional factors accepted as inherent functional entity by the Vaibhāṣika school)
Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary + (This is one of the primary practices of th … This is one of the primary practices of the completion stage. In this practice, the vital points of the channels, energies, and essences are penetrated, thereby causing a warm bliss to blaze forth from the "a tung" at one's navel center. This blazing bliss, in turn, incinerates the impure aggregates and elements, and conquers all afflictions and concepts. In this sense, it functions in a destructive manner and causes coemergent wisdom swiftly to take birth. [TD 1046] Though this practice brings a number of temporary benefits and spiritual accomplishments, the true practice of yogic heat, as Dza Patrul explains, "is to attain the supreme spiritual accomplishment, the great seal, by undoing the knots in the central channel." [DR 444]he knots in the central channel." [DR 444])
Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary + (This is one part of a twofold visualizatio … This is one part of a twofold visualization process found in the Mahāyoga teachings of the Nyingma School. In this stage of practice, all the phenomena of saṃsāra and nirvāṇa are transformed through a complex visualization process in which the central deities of the maṇḍala "give birth" to the deities in the retinue. [LT 460]h" to the deities in the retinue. [LT 460])
Tsadra Library Glossary Search/All Gloss Entries/Introduction to the Middle Way/Glossary + (This is reasoning that investigates the absolute or ultimate status of phenomena, employing the four or five Madhyamika arguments.)
Tsadra Library Glossary Search/All Gloss Entries/Finding Rest in the Nature of the Mind/Glossary + (This is reasoning that investigates the absolute or ultimate status of phenomena, employing the four or five Madhyamika arguments.)
Tsadra Library Glossary Search/All Gloss Entries/Mahāmudrā and Related Instructions/Glossary + (This is synonymous with Cittamātra, the tradition based on the teachings of Maitryanātha, Asaṅga, and Vasubandhu, with an emphasis on all phenomena as being a mental experience. It remains a strong influence on the Kagyü tradition. See also Cittamātra)
Tsadra Library Glossary Search/All Gloss Entries/Mahāmudrā and Related Instructions/Glossary + (This is synonymous with Indrabhūti, but it … This is synonymous with Indrabhūti, but it does not refer to only one person. In the Guhyasamāja tradition he is the King of Oddiyāna, who first received these teachings. There was also an Indrabhūti who studied under Tilopa. Another Indrabhūti was the King of Zahor, which is variously identified as the eastern region of present-day Bihar and with the Kangra valley in Northwest India.with the Kangra valley in Northwest India.)
Tsadra Library Glossary Search/All Gloss Entries/Mahāmudrā and Related Instructions/Glossary + (This is the "second turning of the Dharma … This is the "second turning of the Dharma wheel" and includes such Mahayana sutras as the perfection of wisdom sutras, and the earlier sutras on emptiness that feature the bodhisattva Mañjuśrī prominently. Though the subjects are varied, including such sutras as those on Amitābha and his pure realm, this group of sutras is seen as emphasizing emptiness as represented by the Madhyamaka texts of Nāgārjunaented by the Madhyamaka texts of Nāgārjuna)
Tsadra Library Glossary Search/All Gloss Entries/Mahāmudrā and Related Instructions/Glossary + (This is the "third turning of the Dharma w … This is the "third turning of the Dharma wheel" and includes such sutras as those that emphasize that all phenomena are manifestations of the mind and that all beings possess a buddha nature. These sutras, though numerous and varied, tend to be represented by Asaṅga—who revealed some of these sutras from visions of bodhisattva Maitreya—and by the Yogacāra traditiontva Maitreya—and by the Yogacāra tradition)
Tsadra Library Glossary Search/All Gloss Entries/Wondrous Dance of Illusion/Glossary + (This is the code of monastic discipline fo … This is the code of monastic discipline for monks. It consists of the five precepts: (1) no killing, (2) no stealing, (3) no sexual activity, (4) no lying, and (5) no intoxicants, as well as five further restrictions designed specifically for members of the ordained Sangha: (6) no eating after noon, (7) no adorning the body with anything other than monastic robes, (8) no participating or attending public entertainments, (9) no sleeping in high or luxurious beds, and (10) no touching or using money, gold, or silver. touching or using money, gold, or silver.)
Tsadra Library Glossary Search/All Gloss Entries/Distinguishing the Views/Glossary + (This is the consciousness containing the latencies through which the results of karma arise from life to life. It is accepted only by the Mahāyāna schools (Madhyamaka and Cittamātra).)
Tsadra Library Glossary Search/All Gloss Entries/Deity Mantra and Wisdom/Glossary + (This is the first of the three absorptions … This is the first of the three absorptions. According to Jigme Lingpa, this absorption relates to reality itself - the empty, luminous nature of mind. It also purifies the death state, the belief in permanence, and the formless realm. [JL 221] Tenpe Nyima describes the actual practice of this absorption as follows: "Start out by relaxing your mind from within; don't follow after any deluded thoughts. Mind itself is empty, yet aware - a bare reality beyond anything you can think or say. Settle for a moment in this simplicity ... This is the absorption of suchness." He further notes that this absorption is also known as "the practice of great emptiness," "the vajralike absorption," and "the absorption of emptiness." [KR 25]and "the absorption of emptiness." [KR 25])
Tsadra Library Glossary Search/All Gloss Entries/Düdjom Lingpa's Visions of the Great Perfection: Heart of the Great Perfection/Glossary + (This is the highest achievement of the rai … This is the highest achievement of the rainbow body, in which one becomes enveloped in light and disappears into the nature of light, or else one is encompassed by a shroud of light that covers the sky with rainbows and clouds, and then disappears into rainbow colors., and then disappears into rainbow colors.)
Tsadra Library Glossary Search/All Gloss Entries/Düdjom Lingpa's Visions of the Great Perfection: Heart of the Great Perfection/Glossary + (This is the honorific form of bsam pa, which means "thought" or "intention." However, according to Gangteng Tulku Rinpoché, in the context of these teachings it is the honorific form of lta ba, which means "view" or "perspective.")
Tsadra Library Glossary Search/All Gloss Entries/The Life of Gampopa/Glossary + (This is the main right energy channel, blu … This is the main right energy channel, blue in color. It intersects with the central channel at the tip of the sex organ. As it ascends, it separates slightly to the right of the central channel and rejoins it at the navel. From the navel to the crown it runs parallel and adjacent to the central channel. At the crown it separates again to the right and terminates at the right nostril. :The right channel is related to the sambhogakaya in its pure state, and to the conflicting emotion of anger or aversion in its afflicted state. See also ''lalana''. its afflicted state. See also ''lalana''.)
Tsadra Library Glossary Search/All Gloss Entries/Distinguishing the Views/Glossary + (This is the mode of perceiving by non-conc … This is the mode of perceiving by non-conceptual subjective perception, through any one of the six sense consciousnesses. It perceives whatever appears to it without any process of elimination, in contrast to conceptual subjective mind, which produces a generic image of the object by a process of elimination and is thus known as “eliminative engager.”nd is thus known as “eliminative engager.”)
Tsadra Library Glossary Search/All Gloss Entries/Distinguishing the Views/Glossary + (This is the mode of perceiving engaged in … This is the mode of perceiving engaged in by the conceptual mind in order to produce an image of its object. For example, the concept of tree is arrived at by eliminating non-tree. It is said that what we perceive directly through the conceptual mind is a generic image of an object rather than the specifically characterized object itself. specifically characterized object itself.)
Tsadra Library Glossary Search/All Gloss Entries/The Life of Gampopa/Glossary + (This is the navel chakra (nirmana-chakra i … This is the navel chakra (nirmana-chakra in Sanskrit) and is the source of creative power. Tummo practice is cented ([[sic]]) at the navel chakra, the center of creative spiritual force through which one can achieve tremendous realization. The navel chakra is also the easiest door through which to bring the energy-winds from the rest of the body into the central channel.rest of the body into the central channel.)
Tsadra Library Glossary Search/All Gloss Entries/Distinguishing the Views/Glossary + (This is the non-Buddhist Hindu philosophical school which asserts that things are produced from themselves.)