Property:Gloss-def
From Buddha-Nature
This is a property of type Text.
T
The death and hence the end of the stream of rebirths of Śākyamuni Buddha, or any enlightened being. +
The seven riches of a bodhisattva: faith, discipline, generosity, learning, decorum, modesty, and knowledge. +
The maṇḍala of the five tathāgatas or jinas (victorious ones). They embody the five wisdoms, but in saṃsāra, these energies arise as the five confused emotions. Everything in the world is said to possess a predominant characteristic of one of these five. Thus, they are called families. The five families, tathāgatas, wisdoms, confused emotions, directions, and colors, respectively, are as follows: (1) buddha, Vairocana, dharmadhātu wisdom, ignorance, center, white; (2) vajra, Akṣobhya, mirror-like wisdom, aggression, east, blue; (3) ratna (jewel), Ratnasambhava, wisdom of equanimity, pride, south, yellow; (4) padma (lotus), Amitābha, discriminating-awareness wisdom, passion, west, red; (5) karma (action), Amoghasiddhi, wisdom that accomplishes all actions, envy, north, green. Some of these qualities vary in different tantras, especially those of buddha and vajra +
An epithet of Milarepa. +
The mahāyāna schools appeared in literary form several hundred years after the Buddha's death, although traditionally the transmission lineage goes back to Śākyamuni himself, who is said to have first presented mahāyāna teachings on Vulture Peak mountain near Rājagṛha to a celestial assembly. Going beyond the somewhat nihilistic emptiness of the hīnayāna schools and the preoccupation with individual liberation, the greater vehicle presents greater vision based on śūnyatā, compassion, and the acknowledgment of universal buddha nature. It introduced the ideal of the bodhisattva, who lives in the world to deliver sentient beings, while dwelling neither in the struggle of saṃsāra nor in a quietistic nirvāṇa. Socially, the mahāyāna expanded the buddhadharma beyond the monastic communities to the lay population. +
The Kadam tradition was brought to Tibet in the eleventh century by Atīśa Dīpaṅkara Śrījñāna, the great Indian teacher and reformer. The Kadampas placed great emphasis on monastic discipline, training in compassion, and study. This emphasis was incorporated into the Kagyü lineage by Gampopa who studied with Kadampa teachers prior to studying with Milarepa. The Kadam tradition is also carried on by the Geluk lineage +
One of the two central provinces of Tibet, the other being Ü. +
The transmissions that Tilopa received from his four main teachers. These four transmissions were passed from Tilopa to Nāropa and then to Marpa. They are the yogas of the illusory body, dream, luminosity, and caṇḍālī. +
Absolute bodhicitta, according to Gampopa, is emptiness indivisible with compassion-radiant, unshakable, and impossible to formulate by concepts. Relative bodhicitta arises from a glimpse of ultimate bodhicitta, and is the aspiration to practice the pāramitās and to deliver all sentient beings from saṃsāra, out of one's compassion. +
Body, speech, and mind. The three gates or modes through which one relates to the phenomenal world. +
The present world age markedby the degeneration of all discipline, morality, and wisdom. +
A heruka of the father order of anuttara tantra. Belonging to the vajra family, he exemplifies the penetrating quality of transmuted anger. Blue, sitting in the vajārasanā , he has six arms and four faces. With two arms he clasps his prajñā (consort) with his vajra and ghaṇṭā; the other four hands hold the mudrās of the other four buddha families: a dharmacakra, a flaming jewel, a lotus, and a crossed vajra. +
A tribe of ancient India into which Gautama, the historical Buddha, was born. The Buddha is known as Śākyamuni (sage of the Śākyas), and also lord of the Śākyas and king of the Śākyas. +
Said to be the name of the first king of Tibet, who descended from the sky to Yarlha Shampo mountain. +
An accomplished master of meditation practice and study. An official position in a monastery +
Three aspects of developing prajñā, which describe how the practitioner comes to a true understanding of the teachings. First, one hears or learns what the teachings are. Second, one contemplates or thinks about what this means. Finally, one comes to an intuitive, nonconceptual understanding through meditation. +
(S: paramārtha-satya; T: don-dam-pa'i-bden-pa; absolute truth; and S: saṃvṛtti-satya; T: kun-rdzob-kyi-bden-pa; relative truth) +
A yogic practice in which consciousness leaves the body. One of the six yogas of Nāropa. +
(1) The three realms of saṃsāra: realm of desire (S: kāmadhātu; T: 'dod-pa'i-khams), realm of form (S: rūpadhātu; T: gzugs-kyi-khams), and formless realm (S: ārūpyadhātu; T: gzugs-med-khams). (2) The eighteen elements classified in the abhidharma: the six sense organs, sense objects, and their corresponding consciousnesses. +
