Property:Gloss-def
From Buddha-Nature
This is a property of type Text.
T
"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. +
Bārhaspatyas (Phur bu pa) were followers of Amaraguru (Lha'i bla ma), who was also known as Bṛihaspati (Phur bu). Bārhaspatyas are also called Lokāyatas (['Jig rten] rgyang 'phen pa, "Hedonists," or "Materialists") and are more well known as Chārvākas (Tshu rol mdzes pa, probably "Sweet[-Talkers]"). Since there are no known surviving works from this ancient philosophical tradition, possibly dating from 600 bce, our knowledge is based on what we find in the descriptions and refutations of them by others. See Brunnhölzl 2004, 798–99; Hiriyanna [1932] 2000, 187–95; Hiriyanna [1948] 2000, 57–60; Hopkins 1983, 237–330; Kongtrul 2012, 403–5; and Wallace 2004, 225–26. +
Very Joyful (Rab tu dga' ba); Stainless (Dri ma med pa); Illuminating ('Od byed pa); Radiant ('Od 'phro ba); Difficult to Overcome (sByang dka' ba); Manifest (mNgon du gyur pa); Gone Afar (Ring du song ba); Immovable (Mi g.yo ba); Excellent Intelligence (Legs pa'i blo gros); and Cloud of Dharma (Chos kyi sprin). +
Also known as chārya Shūra (sLob dpon dpa' bo), Vāgbhaṭa (seventh century) may have been Buddhist. His famous Heart of the Eight Branches of Medical Treatment (Aṣṭāṅgahṛidayasaṃhitā, Yan lag brgyad pa'i snying po bsdus pa) was the most important medical text on the Indian subcontinent. Translated into Tibetan by Rinchen Zangpo (957–1055), it had a major influence on shaping the Tibetan medical system. See Wujastyk 2001, 236–301. +
Secret, navel, heart, throat, head, and uṣhṇīṣha chakras. +
Kongtrul 2007a (108–9) explains: "Stable [or unmoving] karma is referred to as such because its maturation does not occur [or "move'" to] anywhere but its originating states [which are the form and formless realms]. It is a state of equipoise and is not disturbed [or "moved"] by the faults of lower states." See also Pruden 1988–90, 622. +
See five meats. +
Jamgön Kongtrul (2007a, 181–82) says: "The unerring consummate [characteristic] is nondual cognition, which is what remains when [cognition] is empty of the duality of percept and perceiver. It is reflexive awareness (rang rig), real (bden pa, satya), and substantially established. The path and its observed objects are considered part of this [unerring consummate] in the sense that they accompany it. +
Sāṃkhyas are followers of the oldest of the "orthodox" philosophical schools, that is, schools that take the Vedas as authoritative. The Vedic sage Kapila is traditionally said to be the founder of the Sāṃkhya school (though this is not verified), which also serves as the philosophical system for Patañjali's system of Yoga. Sāṃkhyas posit a metaphysical dualism between the ultimates of prakṛiti (rang bzhin, "primal matter") and puruṣha (skyes bu, "person"). They believe that, with the exception of puruṣha, everything is a manifestation of, or transformation within, prakṛiti, the primal matter. In that way, all results can be said to be fundamentally identical with their causes, and Sāṃkhyas are said to hold the position that things arise from themselves. See Brunnhölzl 2004, 795–96; Hiriyanna [1932] 2000, 267– 97; Hiriyanna [1948] 2000, 106–28; Hopkins 1983, 321–26; and Kongtrul 2012, 405–8. +
1456– 1539. Student of the seventh Karmapa, Chödrak Gyatso, and teacher of the eighth, Mikyö Dorje. +
Shaṅkhinī (dung can ma) supports the downward-expelling wind; sumanā (yid bzang ma) supports the life-force wind; rohiṇī (snar ma) supports the fire-coinciding wind; hastijihvā (glang chen lce/lag ldan lce) supports the upward-moving wind; and piṅgalā (ser skya/dmar ser) supports the pervading wind. Shaṅkhinī is the name of the madhyamā below the navel, and sumanā is the name for it above the navel. Rohiṇī, hastijihvā, and piṅgalā are the eastern, southeastern, and southern heart petals. +
