Property:Gloss-def
From Buddha-Nature
This is a property of type Text.
T
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. +
Name for the madhyamā above the navel. +
This and the related expression "penetrate the vital points" (gnad du bsnun pa) refer to the yogic methods of the Vajrayāna used to purify the stains of delusion. See Kongtrul 2007b, 162–72, where the latter term is translated as "target the vital points." +
A grade of vowel strength; or a group of constituents enumerated by the Sāṃkhya school. See glossary of enumerations: three guṇas. +
One of five types of phlegm. See Clark 1995, 65; and Drungtso and Drungtso [1999] 2005, 281–82. +
A term used for proponents of the Shentong (gZhan stong) view. See Kongtrul 2007a, 22–23 and 249–68; and Kongtrul 2010, 269–72. +
Dak Rampa (403) states: ""Endowed with the most sublime of manifestations" is explained in two ways. In the Pāramitāyāna it means to be endowed with the most sublime of the manifestations of method: generosity and the other [pāramitās]. The Kālachakra Tantra and other texts teach that it means that all the manifestations of knowable objects are clarity." The seventh Karmapa, Chödrak Gyatso, explains that "emptiness endowed with the most sublime of manifestations" is synonymous with "sugatagarbha." "Endowed with the most sublime of manifestations" means that sugatagarbha actually possesses the sixty-four excellent qualities of separation and maturation. "Emptiness" means that those qualities do not exist as something identifiable or as characteristics. Annotations (61.4) says: "Emptiness [is] endowed with the most sublime of manifestations, that is, all knowable objects. Alternatively, "endowed with manifestations" refers to aspects of method, such as generosity." +
This refers to the ultimate and is translated variously as the "perfectly existing nature," "thoroughly established character," "consummate nature," or "perfect identity." See Kongtrul 2007a, 180–82 and 256–57; and Kongtrul 2012, 566–74. +
Semen (khu ba), menstrual blood (khrag), marrow (rkang mar), urine (dri chu), and feces (dri chen). +
Possibly first or second century ce. An ancient scholar-physician who revised the Charakasaṃhitā, the oldest and most important text of nonsurgical Āyurvedic medicine. Zysk (1999, 1) places the compilation of the Charakasaṃhitā in a period spanning a few centuries prior to and after the Common Era. See Wujastyk 2001, 39–103. +
those with remainder (''lhag bcas, sheṣha''), and those without remainder (lhag med, asheṣha). A classification of arhats in terms of liberation: those with the remainder of the aggregates, which appropriate suffering; and those called "arhats without remainder" because their aggregates have been exhausted and their state of an arhat has been brought to completion. See Kongtrul 2007a, 122 and 149. +
