Property:Gloss-def
From Buddha-Nature
This is a property of type Text.
T
The western buddha field of Amitābha. +
An epithet for a buddha. +
The sambhogakāya buddha of the buddha family. +
Solitudes of body, speech, and mind. +
The essence of reality, completely pure nature. +
Four important days in the life of Śākyamuni: when the māras tried to seduce him, his enlightenment and death (occurred on the same day), his first teaching, and when he returned from teaching his mother in the god realm. +
Originally an epithet for a buddha, it has come to be used in connection with enlightened beings generally. In ''The Rain of Wisdom'', the capitalized "Victorious One"refers to Śākyamuni Buddha and lower case "victorious ones" to buddhas generally. When "victorious one" is used in connection with a teacher's name, the implication is that he is to be viewed as a buddha. +
All-encompassing space, unconditional totality-un originating and unchanging-in which all phenomena arise, dwell, and cease. +
Various medicinal substances: yellow myrobalan (T: a-ru; Terminalia chebula), beleric myrobalan (T: ba-ru; Terminalia belerica), emblic myrobalan (T: skyu-ru; Emblica officinalis), bamboo manna (T: cu-gang), musk (T: gla-rtsi), and solidified elephant bile (T: gi-wang). +
A heruka of the mother order of anuttara tantra, belonging to the padma family; he is a particularly important yidam in the Kagyü lineage. +
An opening at the crown of the head at the top of the avadhūti. +
The temptor of Śākyamuni Buddha, who appeared just prior to his attaining enlightenment. More generally, māras are difficulties that the practitioner may encounter, often classified as: skandha-māra, misunderstanding the five skandhas as a self; kleśamāra, being overpowered by the kleśas; mṛtyu-māra, death, which interrupts one's practice unless the yogin knows how to make it part of the path; and devaputra-māra, seduction by the bliss of meditation-still dwelling in the god realms of saṃsāra. +
Synonymous with "things as they are." A mahāmudrā term for the basic nature, and therefore the natural state-fresh, unfabricated, and spontaneous. +
An epithet of Śākyamuni Buddha. Āditya (sun) is the gotra name of Śākyamuni's family. +
Poison is synonymous with kleśa. The three root poisons are rāga (T: 'dod-chags; passion), dveṣa (T: zhe-sdang; aggression), and moha (T: gti-mug; delusion). The five poisons include the above three plus mānas (T: nga-rgyal; arrogance) and īrṣyā (T: phrag-dog; envy). ''See also'' realms, lower or higher. +
One of the three main Gelukpa monasteries, located north of Lhasa. +
A title given in recognition of scholarly and meditative accomplishment primarily by the Gelukpa school of Tibetan Buddhism. +
Refers to Śākyamuni. The two brothers, Jowo Śākya, refers to the two statues of Śākyamuni brought to Lhasa by the Chinese and Nepalese wives of Srong-btsan-sgam-po. +
One of the four major schools of Tibetan Buddhism. The Nyingmas adhere to the original ("old") form of vajrayāna Buddhism brought to Tibet in the eighth century by Padmākara (Padmasambhava) and others. This lineage stems from the primordial Buddha Samantabhadra, through Vajrasattva, to the human gurus Garap Dorje (b. 55 A.D.), Mañjuśrīmitra, Śrī Siṃha (b. 289), and jñānasūtra, and from them to Vimalamitra and Padmākara, who had twenty-five major Tibetan disciples including his consort Yeshe Tsogyal, King Trisong Detsün, and Vairocana the translator.<br> The system of nine yānas originates from the Nyingma tradition. In addition to the four tantric yānas of the New Translation tradition- kriyā, upa or caryā, yoga, and anuttara-they subdivide anuttara tantra into mahāyoga, anu, and ati yoga yānas. These all stem from the perspective of ati tantra (T: rdzogs-chen; great perfection). The anuttara yoga tantra, the highest tantra of the New Translation school, can be considered the culmination of path tantra and the gateway to the fruition tantra perspective of mahāyoga. From the time of Karma Pakshi and Rangjung Dorje (Karmapas II and III), Kagyü masters have practiced the ati teachings in addition to those of mahāmudrā. +
All beings of saṃsāra belong to one of the six gates or realms. The higher realms include: deva (T: lha; god), asura (T: lha-ma-yin; jealous god), and nara (T: mi; human). The lower realms include: tiryak (T: dud-'gro; animal), preta (T: yi-dvags; hungry ghost), and naraka (T: dmyal-ba; helṇ<br> In each realm, there is a typical psychophysical pattern of recreating your experience, based on a predominant kleśa: pride (god), paranoia or jealousy (asura), passion or dissatisfaction (human), ignorance (animal), craving (preta), and aggression (helṇ The karmic momentum in most of the realms is so intense and overlapping that exiting from the realms only comes about when a being's karma in that realm happens to wear thin. Our human realm is considered very fortunate because the maintenance of ego is somewhat haphazard. Therefore, there is the possibility of altering out situation by cutting the cycle of saṃsāra. +
