Property:Gloss-def
From Buddha-Nature
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One of two aspects of sugatagarbha (the other being the naturally abiding gotra). Generally identified as the gotra that is produced through listening, reflecting, and meditation. GTCD. Butön (Brunnhölzl 2010, 455) defines it as "the conditioned virtue that serves as the cause for perfect enlightenment."<br> In the Vajrayāna, this is called the vajra body. Also translated as "unfolding disposition," "evolving affinity," "developed lineage," and so on. +
The places that are other than the desire realm: the sixteen levels of the form realm and the four formless spheres. +
The five major elements subdivided into five each: earth-earth, water-earth, fireearth, wind-earth, space-earth, and so on, up to earth-space, water-space, fire-space, wind-space, and space-space. +
More commonly known as Bodong Paṇchen Chokle Namgyal (Bo dong paṇ chen phyogs las rnam rgyal) (1376–1451). For an essay on his life and works, see Smith 2001, 179–208. +
In the Chakrasaṃvara system, they are Ḍākinī, Lāmā, Khaṇḍarohā, and Rūpiṇī. +
A form of divination using mirrors or other reflective surfaces (including water or the sky) into which prepubescent children may see prognostic images. See Strickmann 2002, 210–18. +
See horse-faces' fires. +
The consonants of the Sanskrit alphabet, which begin with ka. +
Earth, water, fire, wind, and space. +
Brahmā, Īshvara, and Viṣhṇu. +
That which primarily produces, as its specific result, something that is not the continuum of its own substance. See Mind and Its World II Sourcebook 2007, 19–22. +
Kākāsyā (Khva gdong ma); Ulūkāsyā ('Ug gdong ma); Shvānāsyā (Khyi gdong ma); Shūkarāsyā (Phag gdong ma); Yamadāhī (gShin rje brtan ma); Yamadūtī (gShin rje pho nya ma); Yamadaṁṣhṭrinī (gShin rje mche ba ma); and Yamamathanī (gShin rje 'joms ma). +
The nature of mind. Note that "mind itself " (sems rang) refers to the mind in its impure, deluded state. +
Vātsīputrīyas maintain that although the person cannot be described as being the same as or separate from the aggregates, or as permanent or impermanent, and so forth, it is substantially existent in the sense of being self-sufficient. For more information on the Vātsīputrīyas' views of an inexplicable self, see the ninth chapter of Vasubandhu's Treasury of Abhidharma; Pruden 1988–90, 1314–42. For an in-depth study of that chapter and the views of the Vātsīputrīyas, see Duerlinger 2003. As for the term "inexplicable self [or person]," note that the Tibetan term brjod du med pa'i bdag is "inexplicable self," whereas the likely Sanskrit equivalent *avaktavya pudgala is "inexplicable person." +
The visual, auditory, olfactory, gustatory, and bodily faculties. +
The fingers, toes, nose, ears, and so forth. +
That which is produced by its specific causes by their own power; that is, the results of karma that mature environmentally. Also translated as "dominated result," "environmental result," "resulting influence," or "general result of the force." For more related to the definition, see Mind and Its World III Sourcebook 2007, 33–34. For specific instances, see chapter 6 of Gampopa's Ornament of Liberation. Gyaltsen 1998, 113–16; and Holmes 1994, 75–81. +
See Parfionovitch, Dorje, and Meyer 1992, paintings 9, 12, and 47, and 189, 195, and 265, where these are identified as "[two bloodletting branches of the jugular vein called] ‘Small Extremities.'" +
The visual, auditory, olfactory, gustatory, bodily, and mental consciousnesses. +
Mahāmudrā (phyag rgya chen po), jñānamudrā (ye shes kyi phyag rgya), karmamudrā (las kyi phyag rgya), and dharmamudrā (chos kyi phyag rgya). Sometimes samayamudrā (dam tshig gi phyag rgya) is the fourth, replacing karmamudrā or jñānamudrā. +
