Property:Gloss-def
From Buddha-Nature
This is a property of type Text.
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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. +
See semen. +
To relinquish any unvirtues that have already arisen (mi dge ba skyes pa spong ba), to not give rise to any unvirtues that have not arisen (mi dge ba ma skyes pa mi bskyed pa), to give rise to virtues that have not yet arisen (dge ba ma skyes pa bskyed pa), and to increase already arisen virtues (dge ba skyes pa spel ba). GTCD. +
Nāga (klu), tortoise (rus sbal, kūrma), lizard (rtsangs pa, kṛikara), devadatta (lha sbyin), and dhanaṃjaya (nor las rgyal). Note that the Sanskrit kṛikara/kṛikala is "partridge," whereas the Tibetan rtsangs pa is "lizard." See Wedemeyer 2007, 181n21. +
Womb (mngal skyes), an egg (sgong skyes), within heat and moisture (drod gsher skyes), or in a spontaneous manner (brdzus skyes). +
Body (lus), feelings (tshor ba), mind (sems), and phenomena (chos). +
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.
Equivalent to two daṇḍas, or 720 breaths; there are thirty muhūrtas in one solar day. See Kongtrul 2012, 352, where the term is translated as "hour." +
See Rāhu. +
In the Kālachakra Tantra presentation, these are [the fourteen days of] the dark [lunar] phase (nag po'i phyogs), sun (nyi ma), and prajñā (shes rab). See the Stainless Light, chapter 1, section 2. C.T. 6:292; and Newman 1987, 285. In Chandrakīrti's Entrance to the Middle Way, these are the emptiness of the internal (nang); the external (phyi); the external and internal (phyi nang); emptiness (stong pa nyid); the great (chen po); the ultimate (don dam); the conditioned ('dus byas); the unconditioned ('dus ma byas); what transcends extremes (mtha' las 'das pa); what is beginningless and endless (thog ma dang tha ma med pa); what is not to be discarded (dor ba med pa); a nature (rang bzhin); all phenomena (chos thams cad); specific defining characteristics (rang gi mtshan nyid); what is not observed (mi dmigs pa); and an essence of nonentities (dngos po med pa'i ngo bo nyid). See Brunnhölzl 2004, 122–124; Dewar 2008, 431–485; and Padmakara 2002, 316–323. +
One enumeration is the twelve links of dependent origination. See Kongtrul 2008, 272n112. +
