Property:Gloss-def
From Buddha-Nature
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The three families or groupings of Buddhists according to their allegiance to the hīnayāna, mahāyāna, or vajrayāna. +
A name for the Kagyü lineage, which emphasizes their strong allegiance to meditation practice. This epithet can be applied to the Nyingma lineage. +
Another name for Kukkurīpa, a mahāsiddha and one of the main teachers of Marpa. +
The feminine counterpart of sukra (T: khu-ba; semen, sperm) It is symbolic of bodhicitta. +
An epithet of Tsurphu, the monastery of the Karmapa. +
A bird of Indian mythology said to hatch fully grown and hence symbolizes the awakened state of mind. +
The sambhogakāya buddha of the ratna family. +
The name of the dharmakāya buddha. He is depicted as dark blue, and is particularly important to the Kagyü lineage as it is said that Tilopa received the vajrayāna teachings directly from Vajradhara. +
A monastic center of southern India, located in the present-day state of Madras. Nāgārjuna is among the well-known Buddhists who visited there. +
A wrathful male yidam, the masculine principle of energy and skillful means that makes situations powerful and creative. The Tibetan word means "blood-drinker," that which drinks the blood of ego-clinging, doubt, and dualistic confusion. In the tantras, Śrī Heruka (an epithet, usually of Cakrasaṃvara) is explained as follows: "''Śrī'' (glorious) is nondual wisdom; ''he'' means cause and effect are śūnyatā; ''ru'' means free from accumulation; ''ka'' is not dwelling anywhere. " +
The first tantric yāna, which emphasizes purity and the understanding that all phenomena are inherently pure, naturally sacred, and beyond fixation. The deities are visualized as external and the practitioner emphasizes purification and ritual action. +
Birthplace of Padmakara (Padmasambhava) and also said to be the region in which Tilopa resided. Geographically, Uḍḍiyāṇa probably lies in the area between Afghanistan and Kashmir. It is also regarded as the realm of the ḍākinīs. +
An epithet for Avalokiteśvara. +
One of the chief bodhisattvas, Manjuśrī is depicted with a sword and book. The sword represents prajñā. He is known as the bodhisattva of knowledge and learning and generally considered to be of the vajra family. +
The Buddha in human form. Originally used to refer to Śākyamuni Buddha. It often refers to the sambhogakāya and nirmāṇakāya together. In vajrayāna, it can refer to any enlightened being, anyone who embodies and manifests the essence of the Buddha. +
Advanced practice in the vajrayāna unifying visualization, prāṇāyāma (control of prāṇa) and physical posture. By working with the mind and body maṇḍalas together, the mind can be controlled. +
A river valley in Central Tibet, the cradle of Tibetan civilization. +
The four joys are associated with the third abhiṣeka: joy (S: ānanda), perfect joy (S: paramānanda), joy of cessation (S: viramānanda), and coemergent joy (S: sahajānanda). +
A type of deity whose function is to protect the practitioner from deceptions and sidetracks. Oath-bound to the dharma, not bound to the six realms, the dharmapālas fulfill the four karmas or enlightened actions of pacifying, enriching, magnetizing, and destroying, thus serving and protecting the integrity of the teachings and practice. +
Thevajrayāna principle of commitment, whereby the disciple's total experience is bound to the path. When the vajra master performs abhiṣeka, the disciple's being is bound together with the master and the deities of the maṇḍala. The disciple becomes irrevocably committed to regard his master as an embodiment of enlightenment, and to retain sacred outlook in all his experience. During the abhiṣeka ceremony, the disciple formally takes the samāyā oath. However, in some sense, the samāyā principle becomes active as soon as master and student establish a vajrayāna relationship.<br> The samāyā vow is experiential and can be violated in a moment of thought. As Atīśa said, "keeping samāyā is like keeping a mirror polished-as soon as you have cleared it, dust begins to alight." The most important samāyā is a proper attitude toward one's root guru. Besides that, the principal points are maintaining the essence of hīnayāna and mahāyāna discipline, and extending sacred outlook throughout one's experience. ''See also'' root downfalls, fourteen. +
