Property:Gloss-def
From Buddha-Nature
This is a property of type Text.
T
Karma Tinle (108.6–109.4) explains: "To identify the "outflows" that are explained as being outflows of body and mind: . . . [We must understand] from what [state] do we outflow, what are outflows, and how outflows occur. First, it is from the uncontrived basic state of body and mind that we outflow [or deviate]. Second, outflows are the divisions of the lesser elements, which we say are "like this and that." Third, outflows occur by generating and increasing saṃsāra. The outflows of body refer to the releasing of the bodhichitta dhātus. The outflows of mind refer to the obscuring of the essence of our own [mind] and taking [things] to be other [than mind], which occur because of an instantaneous shift from abiding naturally settled [in the nature of mind]. +
The Shrāvakayāna, Pratyekabuddhayāna, and Pāramitāyāna (or non-Vajrayāna part of the Mahāyāna). See Kongtrul 2007a, 17–18 and 166. +
This refers to all conceptually designated objects, including the notion of a self, dualistic appearances, and anything appearing as an object. The term is also translated as "imaginary nature," "imputed nature," or "imaginary identity." See Kongtrul 2007a, 180–81 and 255–57; and Kongtrul 2012, 563–74. +
The eighth Situ Rinpoche (1700–1774). +
Kṣhitigarbha (Sa'i snying po) and Rūpavajrā (gZugs rdo rje ma); Vajrapāṇi (Phyag na rdo rje) and Shabdavajrā (sGra rdo rje ma); kāshagarbha (Nam mkha'i snying po) and Gandhavajrā (Dri rdo rje ma); Avalokiteshvara (sPyan ras gzigs) and Rasavajrā (Ro rdo rje ma); Sarvanivaraṇaviṣhkambhī (sGrib pa thams cad rnam sel) and Sparshavajrā (Reg bya rdo rje ma); and Samantabhadra (Kun tu bzang po) and Dharmadhātuvajrā (Chos dbyings rdo rje ma). +
Videha (Lus 'phags po, "Superior Body") in the east, Jambudvīpa ('Dzam bu gling, "Rose Apple Continent") in the south, and Godānīya (Ba lang spyod, "Employing Cattle") in the west. See Kongtrul 1995, 110–13. +
See Anālayo 2010; Berzin 2006; and Kongtrul 2012, 502–3. +
According to the Stainless Light (chapter 1, section 2), they are nirmāṇakāya, nirmāṇa speech, nirmāṇa mind, nirmāṇa wisdom; saṃbhogakāya, saṃbhoga speech, saṃbhoga mind, saṃbhoga wisdom; dharmakāya, dharma speech, dharma mind, and dharma wisdom; and connate kāya, connate speech, connate mind, and connate wisdom. See C.T. 6:291; and Newman 1987, 284–85. +
Sign in the Sanskrit alphabet representing a hard aspiration, represented in transliteration as ḥ. +
Food and drink (zas skom); blood (khrag); flesh (sha); fat (tshil); bones (rus pa); marrow (rkang); and semen, or sexual fluids (khu ba). +
In the Kālachakra Tantra presentation, it is said that there are five types of compassion with reference to sentient beings, five types with reference to phenomena, and five types without any reference. The sixteenth is the great compassion of a buddha. See the Stainless Light, chapter 1, section 2. C.T. 6:292; and Newman 1987, 286. For a presentation of sixteen types of compassion within the commentarial tradition of the Highest Continuum, see Mathes 2008, 307, 309–10. +
The highest of the six levels of desire realm gods. +
The visual faculty, which is shaped like a flax flower; the auditory faculty, which is shaped like birch gnarls; the olfactory faculty, which is shaped like parallel fine copper needles; the gustatory faculty, which is shaped like two half-moons; and the bodily faculty, which is shaped like the skin of the bird called "Soft to Touch." GTCD. +
Generation of the deity through the three steps of seed syllable, emblem, and the complete form of the deity. See Kongtrul 2008, 95. +
Earth (sa); water (chu); fire (me); wind (rlung); softness (' jam pa nyid); roughness (rtsub pa nyid); heaviness (lci ba nyid); lightness (yang pa nyid); cold (grang ba); hunger (bkres pa); and thirst (skom pa). See Kongtrul 2012, 482–83; and Pruden 1988–90, 66. +
Another name for Neither Discrimination nor Nondiscrimination, the fourth and final sphere of the formless realm. +
Intentional unambiguity about what is temporary (gnas skabs) and intentional unambiguity about the final ultimate (mthar thug gi don dam). +
Literally, "the moon and sun held by Rāhu." According to ancient Indian astrology, solar and lunar eclipses occur when the sun and moon are held or eaten by Rāhu. See Henning 2007, 95–139; and Kongtrul 2012, 349–51. +
Often simply transliterated in Tibetan; when translated, it is either kun 'dar ma ("all-shaking," "all-vibrating," "all-encompassing," possibly "ascetic") or kun spang ma ("all-abandoning," possibly "renunciant"). Ngo-tro Rabjampa (194.6) explains: "It is called avadhūti because it is the path that abandons the two extremes. . . . It is "all-shaking" because it is [where] the white elements fall." An Encyclopædic Tibetan-English Dictionary (27) defines it (my own translation): "The madhyamā channel of the body is called "all-shaking": "All" because it is the ground that divides into all the [other] channels, the place where the bindus flow, and the path where the winds move. "Shaking" because it pervades all those generally." Germano (1992, 828) says: "While the term "all-encompassing channel" (''Kun 'Dar Ma'') is often understood as the Tibetan translation of this Sanskrit term [avadhūti], there appears to be some question as to [the] original linguistic source of Kun 'Dar Ma (or at least the syllable 'Dar), and in Great Perfection writings it would appear there is a distinction between how these two terms are used, though whether a distinct reference is entailed is debatable. Padmasambhava in KGNT1 60, 3ff [mKha' 'gro snying thig] details three aspects to the term "central channel": the Avadhūti channel which is the spinal cord, the all-encompassing channel which is the vitality channel, and the ultimate central channel which is the luminous channel. . . ." +
Code name for the female sexual organs. See the Hevajra Tantra, part 2, chapter 3, verse 60cd. Farrow and Menon 1992, 201; and Snellgrove 1959, part 1, 100. +
