Property:Gloss-def
From Buddha-Nature
This is a property of type Text.
T
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. +
Followers of Īshvara, or Shaivas. +
The three principal channels, the five heart channels supporting the secondary winds, and the twenty-four channels. +
1449–1524. Student of the seventh Karmapa, Chödrak Gyatso. +
Karma Tinle (374.1–2) comments: "Kāla ("time") is said to be the nature of conventional bliss, and that is nondual" "with emptiness, which pervades the chakras of existence and peace." "[It is one of many] names for the single sugatagarbha. +
A negation that does not indicate or imply anything in place of its object of negation. The other main type of negation used in Indo-Tibetan debate is an implicative negation (ma yin dgag, paryudāsapratiṣhedha), which implies or affirms something in place of the object of negation. +
The visual, auditory, olfactory, gustatory, bodily, and mental faculties. +
The ten strengths (stobs bcu) of a buddha are the strengths of knowing: what is the case; what is not the case; the maturation of karma; the various inclinations [of beings]; their various dispositions; their various faculties; the path that leads everywhere; the meditative concentrations, samādhis, absorptions, and so forth; previous lives; death and rebirth; and the exhaustion of defilements. The four fearlessnesses (mi ' jigs pa bzhi) of a buddha are fearlessness regarding realization, relinquishment, teaching the dharma to overcome obstacles, and teaching the path of renunciation. The eighteen unique qualities of a buddha (sangs rgyas kyi chos ma 'dres pa bco brgyad) are that buddhas do not have confusion; are not noisy; are not forgetful; always abide in equipoise; do not have the perception [of things] as discrete; do not have equanimity lacking in analysis; do not have intentions that decline; do not have diligence that diminishes; do not have mindfulness that decreases; do not have wisdom that degenerates; do not have samādhi that declines; do not have a liberation that regresses; have physical activity that is preceded by and followed through with wisdom; have verbal activity that is preceded by and followed through with wisdom; have mental activity that is preceded by and followed through with wisdom; see the past through dispassionate, unobstructed wisdom; see the future through dispassionate, unobstructed wisdom; and see the present through dispassionate, unobstructed wisdom. GTCD. These excellent qualities manifest with the attainment of the dharmakāya and are also known as the thirty-two excellent qualities that are the result of separation (or freedom) (bral ba'i 'bras bu'i yon tan), which indicate the separation from, or relinquishment of, the mental afflictions. For Highest Continuum's presentation, see Fuchs 2000, 218–26; and Holmes 1999, 242–58. For Rangjung Dorje's discussion in the Treatise That Reveals the Tathāgata Heart, see Brunnhölzl 2009, 219–22.
See glossary of enumerations: five embryonic stages. +
The three principal channels, the five heart channels supporting the secondary winds, the twenty-four channels, and the five channels supporting the five root winds. +
The period of time equal to one-fifteenth of the waxing or waning phases of the moon. It may be divided into ghaṭikās that are enumerated as being either "slightly more than fifty-nine ghaṭikās" (based on solar-day-length ghaṭikās; see Kongtrul 1995, 159), or sixty ghaṭikās, which "will be slightly shorter in duration than those that are sixtieth parts of a solar day." See Henning 2007, 268. +
