Property:Gloss-def
From Buddha-Nature
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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. +
Although this term usually refers to male procreative fluids (semen), women are said to have shukra, as the Hevajra Tantra (part 1, chapter 8, verse 29cd; Dg.K. 9.6) states: "As it is for men, so it is for the prajñās:" "they have their shukra and their bliss. +
Vase empowerment (bum pa' i dbang), secret empowerment (gsang ba' i dbang), prajñā-wisdom empowerment (shes rab ye shes kyi dbang), and the fourth or word empowerment (bzhi pa'i/tshig gi dbang). +
"To know qualitatively" means to know the dharmatā, or abiding state, of phenomena. "To know quantitatively" means to know relative phenomena in all their multiplicity. +
Four petals at the jewel or pistils of the secret place, three at its base (which expel and retain feces, urine, and sexual fluids), and the madhyamā counted as two (for its retention of winds and semen). +
The five skandhas, five dhātus, five faculties, five objects, and the five perceiving subjects. +
This refers, broadly speaking, to the first two paths (the paths of accumulation and preparation), though, in some cases, it refers only to the path of preparation. +
Pacifying (zhi ba); increasing (rgyas pa); controlling (dbang ba); summoning (dgug pa); killing (bsad pa); expelling (skrad pa); paralyzing (rengs pa); and stupefying (rmongs pa). +
The formative forces not associated with forms or mind are a category of conditioned phenomena discussed in the Treasury of Abhidharma, chapter 2, verses 35bcd–36ab (see Pruden 1988–90, 206–54); and the Compendium of Abhidharma (see Boin-Webb 2001, 18–21). Also translated as "nonassociated compositional factors," "nonassociated formations," and "formative predispositions disassociated with mind." See also Hopkins 1983, 268–71; and Kongtrul 2012, 506–10 and 546. +
Rahman is the creator worshipped by the Tajiks, according to the Kālachakra Tantra, chapter 2, verse 158, and the corresponding commentary in the Stainless Light. See C.T. 6:728; and Wallace 2004, 225–26 (note that it is verse 164 in Wallace 2004). +
Author of Explaining the Difficult Points of the Glorious Guhyasamāja (Shrīguhyasamājapañjikā, dPal gsang ba 'dus pa'i dka' 'grel) and a number of other works included in the Tengyur. He was one of Padampa Sang-gye's teachers for the mother tantras. See Roerich [1949] 1979, 869. +
