Property:Gloss-def
From Buddha-Nature
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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. +
The system of the Path with the Result speaks of five kāyas: the nirmāṇakāya (''sprul sku''), the sambhogakāya (''longs sku''), the dharmakāya (''chos sku''), the svābhāvikakāya (''ngo bo nyid kyi sku''), and the utterly pure svābhāvikakāya (''ngo bo nyid kyi sku shin tu rnam par dag pa''). +
These terms are often very specific. The top of the head is eight finger-widths above the eyebrows. The crown of the head is twelve finger-widths above the eyebrows, and the aperture of Brahmā refers to the juncture of the bones of the skull at that point. The cranial dome is a knob or dome that protrudes from the crown of the head at the point of enlightenment. +
Tsadra Library Glossary Search/All Gloss Entries/Treasury of Precious Qualities: Book One (2001)/Glossary +
lit. three wheels. Conceptions of the inherent existence of the object, the subject, and the action itself. +
Tsadra Library Glossary Search/All Gloss Entries/Treasury of Precious Qualities: Book One (2001)/Glossary +
''See'' Pratimoksha. +
Tsadra Library Glossary Search/All Gloss Entries/Treasury of Precious Qualities: Book One (2001)/Glossary +
This term is used to designate either a malevolent spirit or, symbolically, a negative force or obstacle on the path. The Four Demons (''bdud bzhi'') are of the latter kind. The Demon of the Aggregates refers to the five skandhas (body, feeling, perception, conditioning factors, and consciousness), as described in Buddhist teaching, which form the basis of suffering in samsara. The Demon of the Defilements refers to the afflictive emotions, which provoke suffering. The Demon of Death refers not only to death itself but to the momentary transience of all phenomena, the nature of which is suffering. The Demon Child of the Gods refers to mental wandering and the attachment to phenomena apprehended as truly existent. +
Tsadra Library Glossary Search/All Gloss Entries/Treasury of Precious Qualities: Book One (2001)/Glossary +
Subdivision of the Madhyamika school of philosophy characterized by the use of prasanga, or consequence (i.e., reduction to absurdity), as the best method of dealing with false assertions in order to establish emptiness beyond the reach of conceptual construction. This particular approach was first explicitly formulated by Buddhapalita and later taken up and confirmed by Chandrakirti. +
Tsadra Library Glossary Search/All Gloss Entries/Treasury of Precious Qualities: Book One (2001)/Glossary +
Four highly virtuous states of mind, regarded as immeasurable because they focus on all beings without exception and are productive of boundless merits. They are: love, compassion, sympathetic joy, and impartiality. +
Tsadra Library Glossary Search/All Gloss Entries/Treasury of Precious Qualities: Book One (2001)/Glossary +
''See'' Five Bodies. +
Tsadra Library Glossary Search/All Gloss Entries/Treasury of Precious Qualities: Book One (2001)/Glossary +
The lowest of the hot hells, according to Buddhist teaching, characterized by the most intense and protracted form of suffering. +
Tsadra Library Glossary Search/All Gloss Entries/Treasury of Precious Qualities: Book One (2001)/Glossary +
These are teachings and sacred objects concealed mainly by Guru Padmasambhava, to be revealed later, at a time when they would be more beneficial for the world and its inhabitants. Guru Rinpoche concealed such treasures in the deepest recesses of the minds of his disciples, who were themselves practitioners of great accomplishment. In addition, although not in every case, the bestowal of these treasure teachings was accompanied by the creation of certain physical objects, often scrolls of yellow paper carrying the symbolic letters of the dakinis, or other writing (sometimes a few words, sometimes entire texts). These texts, together with other items, were entrusted for protection to the dakinis or Dharma protectors and were concealed, not in the ordinary sense, but within the very nature of the elements. According to the inconceivable workings of interdependence, when the appropriate historical period arrives, the disciples to whom a specific teaching was bestowed appear in the world and proceed to unfold the treasure teachings. In this they are often prompted by the discovery of the items just referred to, or else they spontaneously recollect the teaching received many centuries before from the mouth of the guru. The collection of terma is enormous and forms one of the main sources of teaching and practice of the Nyingma school. +
