Property:Gloss-def
From Buddha-Nature
This is a property of type Text.
T
Vasubandhu, in his Treasury of Abhidharma (chapter 2, verse 34ab; C.T. 79:11), states "Mind, mentation, and consciousness are equivalent." See Pruden 1988–90, 205. Asaṅga's Compendium of Abhidharma (chapter 1; C.T. 76:137) defines mind as the ālaya consciousness, mentation as afflictive mentation, and consciousness as the six sense consciousnesses. See Boin-Webb 2001, 21–22. The Compendium of the Mahāyāna (chapter 1, section 13; C.T. 76:11) states: "Some consider mind, mentation, and consciousness to be equivalents; that it is [just] the words that are discrete. This is not feasible because it has been observed that mentation and consciousness are discrete referents. Therefore, mind is also a discrete referent." See Keenan 1992, 19. +
The worldly paths are the paths of accumulation and preparation. The transcendent paths are the paths of seeing, meditation, and beyond training. +
The period following meditative equipoise. Although often translated as "postmeditation," it refers to the level of realization of emptiness that is attained when emerging from meditative equipoise. Bodhisattvas then apply this realization to seeing the illusion-like nature of all appearances and experiences while they cultivate the six pāramitās. A synonym for the subsequent state of attainment is "the samādhi in which [appearances are seen to be] illusion-like" (sgyu ma lta bu'i ting nge 'dzin). +
Dak Rampa (170) identifies this channel as one that is explained in the medical texts. See Parfionovitch, Dorje, and Meyer 1992, paintings 9, 12, and 47, and 189, 195, and 265. +
Causal condition, dominant condition, object condition, and immediate condition. See respective glossary entries. +
Desire, aggression, bewilderment, pride, and jealousy. +
The vagina. +
The five sense consciousnesses (sgo lnga' i rnam shes); mental consciousness (yid kyi rnam shes); afflictive mentation/afflictive mental consciousness (nyon yid/nyon mongs pa'i yid kyi rnam shes, kliṣhṭamana); and ālaya consciousness (kun gzhi'i rnam shes, ālayavijñāna). +
Sleep (gnyid), contrition ('gyod pa), investigation (rtog pa), and analysis (dpyod pa). +
Concisely put, E is emptiness, prajñā; and VAṂ is great bliss, method. The pair are contained in the Sanskrit for "Thus I have heard": ''evaṃ'' (thus) ''mayā'' (I) ''shrutam'' (heard). See Galloway 1991; Gray 2007, 29–31; Lopez 1996, 47–48; Schoening 1996, 116–17; and Wayman 1974, 59n1. For a discussion of e vaṃ as a symbol for the causal continuum, see Kongtrul 2005, 188–97. +
First concentration (bsam gtan dang po): Brahmā's Group (Tshangs ris, Brahmākāyika); Brahmā's Attendants (Tshangs mdun na 'don, Brahmāpurohita); and Great Brahmā (Tshangs chen, Mahābrahmāṇa). Second concentration (bsam gtan gnyis pa): Lesser Light ('Od chung, Parīttābhā); Immeasurable Light (Tshad med 'od, Apramāṇābhā); and Clear Light ('Od gsal, bhāsvara). Third concentration (bsam gtan gsum pa): Lesser Virtue (dGe chung, Parīttashubha); Immeasurable Virtue (Tshad med dge, Apramāṇashubha); and Flourishing Virtue (dGe rgyas, Shubhakṛitsna). Fourth concentration (bsam gtan bzhi pa): Cloudless (sPrin med, Anabhraka); Merit-Born (bSod nams skyes, Puṇyaprasava); and Great Result ('Bras bu che ba, Bṛihatphala). +
Kalala (nur nur po), arbuda (mer mer po), peshī (ltar ltar po/tar tar po or nar nar po), ghana (gor gor po or mkhrang 'gyur), and prashākha (mkhrang 'gyur or khang lag 'gyus pa). These terms are used for the five phases of embryonic development throughout the Indian and Tibetan traditions. Regarding the meaning of the first four terms, Roberts (2011, 686n1119–22) says: "Kalala is the technical name for the embryo in the first week. It is derived from kalana, meaning a "spot." In Tibetan it was translated as nur nur po, which can mean either an oval or oblong or liquidity. Arbuda (mer mer po), the shape of the fetus in the second half of the first month. The word can also mean a swelling or a tumor. Peśī is "egg" and also a piece of meat (ltar ltar po). Other texts have nar nar po. Ghana means a solid lump, while the Tibetan gor gor po is a viscid mass or lump." Although there is overall agreement about the terms, there are some inconsistencies both in the names used and the phases to which they are assigned. There are three frequently quoted sources in the nonmedical Buddhist texts: the Sūtra That Teaches Nanda about Abiding in the Womb, Saṃvarodaya Tantra, and Vasubandhu's Explanation of the "Treasury of Abhidharma." The latter two agree that the names for the first three phases are "kalala," "arbuda," and "peshī." Both list the fourth phase as "ghana" in Sanskrit; this was translated into Tibetan as gor gor po in the Saṃvarodaya Tantra, and as both gor gor po and mkhrang 'gyur in the Explanation of the "Treasury of Abhidharma." They also agree that the fifth phase is "prashākha" in Sanskrit; this was translated into Tibetan in the Saṃvarodaya as mkhrang 'gyur (which is the Tibetan term used in the Explanation of the "Treasury of Abhidharma" for the fourth phase), and as khang lag 'gyus pa in the Explanation of the "Treasury of Abhidharma." See the Saṃvarodaya Tantra, chapter 2, verses 17–18 and verse 21 (Dg.K. 266.7– 266b.3; and Tsuda 1974, 241). See the Explanation of the "Treasury of Abhidharma," chapter 3, commentary on verse 19ac and chapter 4, commentary on verse 53ab (C.T. 79:304 and 479; and Pruden 1988–90, 400 and 628). The Sūtra That Teaches Nanda about Abiding in the Womb states that the order of the phases is arbuda (mer mer po), kalala (nur nur po), peshī (ltar ltar po), and ghana (mkhrang 'gyur). It does not give a name to the phase of the fifth week. See Dg.K. 214.7–215.1. For other lists, see Garrett 2008, 93; Kritzer 2009; and Suneson 1991.
The five sense objects: visible objects, sounds, smells, tastes, and tangible objects. +
Conditioned ('dus byas, saṃskṛita) and unconditioned ('dus ma byas, asaṃskṛita). +
Descending from Tuṣhita (dGa' ldan gyi gnas nas 'pho ba); entering his mother's womb (lhums su zhugs pa); taking birth (sku bltams pa); enjoying the company of his ladies (btsun mo'i ' khor gyis rol ba); mastering worldly arts and skills (bzo yi gnas la mkhas pa); leaving home (khyim nas mngon par byang ba); engaging in austerities (dka' ba spyad pa); going to the heart of awakening (byang chub snying por gshegs pa); overcoming māras (bdud sde bcom pa); attaining awakening (mngon par byang chub pa); turning the wheel of dharma (chos kyi ' khor lo bskor ba); and passing into nirvāṇa (mya ngan las 'das pa). GTCD. See Kongtrul 2010, 75–91. +
Karmamudrās (las kyi phyag rgya), jñānamudrās (ye shes kyi phyag rgya), and mahāmudrā (phyag rgya chen po). Other permutations are possible. +
Ngo-tro Rabjampa (634.6) says that the three fires are householders' fires (khyim gyi me), fires of combustibles (bsreg bya'i me), and "pishāchas' fires" (sha za'i me, "flesh-eaters' fires"). +
Forms, sounds, smells, tastes, tangible objects, and phenomena. +
A measurement described in the Abhidharma literature as being eight "shouting distances" (rgyang grags), each of which are five hundred "bow fathoms" (gzhu 'dom). It is said to correspond to approximately 4.5 miles. +
