Property:Gloss-def
From Buddha-Nature
This is a property of type Text.
T
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. +
"Copper" (zangs ma), "blue bird" (bya sngon), "long divide" (bsha' rings), and "faulty" (mkhren bu). +
Inhaling (rngub), filling (dgang ba), dispersing (gzhil ba), and shooting like an arrow (mda' ltar 'phang ba). +
In the term upapīṭha (nye ba'i gnas), upa (nye ba) is an emphatic term that can mean "close," "secondary," or "higher." I have translated it as "nearby" in an attempt to encompass the sense of both "close" (as in "secondary") and also "next in line" (as in "higher"), as reflected in the following two explanations of the term. In Revealing the Indestructible Vajra Secrets (380), Jamgön Kongtrul says: "Gö Lotsāwa Shönnu Pal states that the meaning of upa (nye ba) is "that which is lesser than what precedes it" [that is, "secondary"] in the same way that the term is used in "continents" (gling, dvīpa) and "subcontinents" (nye ba'i gling, upadvīpa)." Dakpo Tashi Namgyal (Sunrays, 221) remarks that such explanations are poor in that they render the upapīṭhas (nearby abodes) inferior to the pīṭhas (abodes). In which case, when the pīṭhas and upapīṭhas are correlated to the bhūmis, the excellent qualities of the second bhūmi become inferior to those of the first bhūmi. Thus, he says, the meaning of upa (nye ba) becomes corrupted. He states that upa (nye ba) means "higher" (lhag pa) and that generally the abodes are where the warriors and ḍākinīs reside and the nearby abodes are their higher residences. +
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. +
The first five hierarchs of the Sakya tradition: Sachen Kunga Nyingpo (Sa chen Kun dga' snying po) (1092–1158); Lopön Sönam Tsemo (sLob dpon bSod nams rtse mo) (1142–82); Jetsun Drakpa Gyaltsen (rJe btsun Grags pa rgyal mtshan) (1147–1216); Sakya Paṇḍita Kunga Gyaltsen (Sa skya paṇḍita Kun dga' rgyal mtshan) (1182–1251); and Chögyal Pakpa Lodrö Gyaltsen (Chos rgyal 'phags pa bLo gros rgyal mtshan) (1235–80). See Stearns 2001; and Tseten 2008, 234–49. +
Vairochana (rNam par snang mdzad) and Lochanā (sPyan ma); Ratnasambhava (Rin chen 'byung gnas) and Māmakī (Mā ma kī); Amitābha ('Od dpag med) and Pāṇḍarā (Gos dkar mo); Amoghasiddhi (Don yon grub pa) and Tārā (sGrol ma); Akṣhobhya (Mi bskyod pa) and Vajradhātvīshvarī (rDo rje dbyings kyi dbang phyug ma); and Vajrasattva (rDo rje sems dpa') and Vishvamātā (sNa tshogs yum), or Prajñāpāramitā (Yum chen mo). +
Earth, water, fire, and wind. +
The emptiness or nonexistence of matter, a nothingness (ci yang med pa) with no sentience. +
Sun (Nyi ma, ditya); Moon (Zla ba, Soma); Mars (Mig dmar, Kuja/Aṅgāraka; bKra shis, Maṅgala); Mercury (Lhag pa, Budha); Jupiter (Phur bu, Bṛihaspati); Venus (Pa sangs, Shukra); Saturn (sPen pa, Shanaishchara/Shanina); and Rāhu (sGra gcan). +
A center of learning in Gandhara, dating from around the fifth century bce. +
