Property:Gloss-def
From Buddha-Nature
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A buddha. This term can also be used as an epithet for a great Buddhist master. The Omniscient One is Śākyamuni Buddha. +
The term ''wisdom (shes rab)'' refers to the female consort, or mudrā, whether imagined or actual, who is the ''embodiment of wisdom (shes rab ma)''. Through the practices of the third initiation, which are dependent on her, the connate ''primordial awareness (ye shes)'' arises. Chogye Trichen Rinpoché glossed the name of the third initiation with the phrase "connate primordial awareness dependent on a female embodiment of wisdom" ('''''shes rab''' ma la brten nas lhan cig skyes pa'i '''ye shes'''''). His Holiness Sakya Trizin agreed with this definition and the meaning is also clear in Lama Dampa's commentary. +
The two assemblies of merit (''bsod nams'') and primordial awareness (''ye shes'') must be accumulated to reach full enlightenment. +
Synonymous with the ten essential constituents and with the ten inner father and mother ḍākas and ḍākinīs. Five of the essential constituents are the five vital winds of earth, water, fire, wind, and space, which are also referred to as the five ḍākinīs. In the phrase ''vital winds and mind'', the word ''mind (sems)'' is an abbreviation for the five enlightenment minds (''byang sems''), which are the clear essences of the physical constituents of feces, urine, blood, reproductive fluid, and flesh. These five are also referred to as the five father ḍākas or as the enlightened bodies of the tathāgatas. To complicate matters, the enlightenment mind, or ''mind'' in this phrase, is the support of the ''mind'' in the usual sense of the word. Thus a double level of meaning is always present. States of mind are dependent on the inner movements and locations of the vital winds and enlightenment minds within the channel network of the subtle body. +
The first, the middle, and the final gatherings represent the gradual clearing and purification of the nine or ten essential constituents within the body. The four or five vital winds and the five enlightenment minds gather into different channel locations within the body due to the practice of yoga. When these nine or ten essential constituents (the ḍākinīs and ḍākas or buddhas) gather into those specific locations, the ordinary body is transformed into a rainbow body. +
The neuter Tibetan term ''mkha' 'gro'' is purposely used throughout the Tibetan texts. This term is the Tibetan translation of the masculine Sanskrit term ''ḍāka'', but is also used as an abbreviation for the feminine Tibetan term ''mkha' 'gro ma'', which is the Tibetan translation of the Sanskrit term ''ḍākinī''. Thus an inherent ambiguity is often present in the use of the Tibetan term without the feminine ending ''ma''. In the Tibetan texts translated in this book the term ''mkha' 'gro'' is used to embrace both the masculine and feminine meanings. In many instances the intended gender is clear from context. But when the meaning is ambiguous, the single term ''mkha' 'gro'' has been translated as "ḍākas and ḍākinīs." This decision is based on conversations with His Holiness Sakya Trizin, Khenchen Appey Rinpoché, and Dezhung Rinpoché. +
The four pulsations are the pulsations of: the channels; the syllables (that are channels in the crooked forms of syllables); the drops, enlightenment minds, or nectars (terms used synonymously at various times); and the vital winds. The advance and retreat ('' 'jug ldog'') of these four in and out of the saṃsāra channels of the rasanā and lalanā and the central channel of nirvāṇa is referred to as ''pulsation ('gros)''. When the four pulsations have gone into the central channel and no longer retreat, this is referred to as the ''dissolution of the four pulsations ('gros bzhi thim)''. +
The sitting position most often used for meditation, with the side of the left foot placed upon the right thigh and the side of the right foot placed upon the left thigh. +
Five of the essential constituents are the five vital winds of earth, water, fire, wind, and space, which are also referred to as the five ḍākinīs. The essential physical constituents of feces, urine, blood, reproductive fluid, and flesh are also referred to as the five nectars, or as the ḍākas or the enlightened bodies of the tathāgatas. Sometimes the vital wind of space is considered to be all-pervasive, and so the reference is to just nine essential constituents. +
One of the common terms used for the female consort, or mudrā, whether imagined or actual. Another similar term is ''female embodiment of wisdom (shes rab ma)''. +
A term used both for the vital winds that circulate through the left channel of the lalanā and for the inhalation of breath. The path of the vital wind of life is thus the left nostril. +
The word ''seat'' is used to designate a group of deities. The three seats are usually listed as the seat of the buddhas and bodhisattvas, the seat of the female embodiments of pure awareness and the goddesses, and the seat of the male and female wrathful beings. Sometimes the three are listed as the buddhas, the bodhisattvas, and the wrathful beings. +
A culmination or limit of attainment is associated with each of the four initiations. These culminations of realization or attainment result from the specific practices of the respective initiations. These results arise at certain points along the path, and are not the ultimate and final results. The same Tibetan term also means "philosophical tenet," which is not applicable in this context. +
A Sanskrit word not translated into Tibetan. The term is used to designate a certain physical region of the body, mostly the abdomen below the navel, but sometimes also extending up to the heart cakra. Many of the key channel syllables are located in this region according to the Hevajra tradition. The same term is also used for the vulva. +
A phrase indicating how to deal with the various experiences that arise during meditation. According to Chogye Trichen Rinpoché, the essential point is to allow all experiences to arise naturally, without attachment to the pleasant ones and without viewing the disturbing ones as faults. +
The reading aloud of a text by a teacher who has previously heard the reading of the text from his or her teacher. In this way, the reading transmission is traced back in an unbroken line to the author of the work. +
The fifty vowels and consonant-syllables of the Sanskrit language. The crooked channel syllables in the subtle body are in the shapes of these syllables. +
The clear or pure essences of the nine or ten father and mother ḍākas and ḍākinīs, which are the nine or ten essential constituents of the vital winds and mind in a human body. +
The ability to totally control the vital winds, the channels, the syllables, and the nectars, which have become completely malleable. +
The Path with the Result emphasizes five dependently arisen connections: the outer dependently arisen connections, the inner dependently arisen connections, the secret dependently arisen connections, the dependently arisen connections of reality, and the ultimate dependently arisen connections. Sakya Paṇḍita said that the way to make this key Buddhist tenet of dependent arising into the path of meditation was only explained in full detail in the teachings of the Path with the Result. It is perhaps ''the'' fundamental theme of this tradition. +
