Property:Gloss-term
From Buddha-Nature
This is a property of type Text.
T
cig car gyis,rim gyis;all-at-once method,gradual method;all-at-once method,gradual method;''All-at-once'' refers to advanced tantric practices that seem to negate or omit any preceding preparatory practices, such as the generation stage. The ''gradual method'' is a sequential process to advanced tantric states. As Tsongkhapa points out, there are divergent views on what these two terms actually refer to. +
ting nge 'dzin gsum;three samādhis;three samādhis;The three main meditative concentrations of the generation stage:initial yoga, sovereign mandala, and sovereign activities mandala. +
dran pa gcig pa;single-thought;single-thought;Tsongkhapa discusses the meaning of this term in the section "The way to meditate on the generation stage" beginning on page 87. Phabongkha (''Compilation of Notes'', 47a4) also says that single-thought yoga occurs in the coarse generation stage and refers to focusing solely on the deity to the exclusion of all else, or to recollecting that you and the deity are of one nature. +
phyag rgya;mudrā;(i) Hand gestures made to illustrate particular states of mind such as wrathfulness and inner activities such as making offerings;(2) a consort, in the sense of she who seals the bliss of the yogi by way of meditative union. ''See also'' karma consort;wisdom consort. +
zung 'jug;union;union;yuganaddha;The stage of union is the last of the five stages and refers to the union of the illusory body and the clear light. This is known as the union of the two truths. ''See also'' five stages. +
gnad du bsnun pa;penetrative focusing;penetrative focusing;The concentrated mental activity in tantra of focusing on specific points within the body, usually the centers of cakras, with the purpose of manipulating the winds. +
rang bzhin gyi rtog pa;intrinsic conceptual minds;intrinsic conceptual minds;prakṛti vikalpa;Conceptual states of mind that arise and dissolve by the circumstance of the winds stir ring and sinking at birth and death respectively. These are also just referred to as ''intrinsic natures'' (''rang bzhin, prakṛti''), which indicates that these states of mind are innate and are made manifest by the movement of the winds at birth. In this sense there seems to be some resonance with the non-Buddhist Sāmkhya philosophy for whom the ''prakṛti'' is a primal source, but that may be a case of a single term with distinct applications. +
de nyid;tattva;This term can refer to the ultimate truth, when it is often trans lated as "suchness." At other times it means "principle" or "reality." In this work the term is used in the section describing the "reality" of mantra and the winds, and I have translated it as such. However, elsewhere in this work, it is found in citations from Indie tantric works and on its own refers to bliss and emptiness combined. In such cases, I have left it as ''tattva''. +
dngos grub;siddhi;Supernatural abilities gained from tantric practice. Usually eight types of ordinary siddhi are mentioned, and the ''supreme siddhi'' refers to the attainment of enlightenment. +
srog rtsol;prāṇāyāma;Three main types are discussed in this work: Meditation upon a mantra drop at the heart, meditation upon the light drop at the tip of the nose, and meditation upon the substance drop at the secret-area. Along with vajra repetition, prāṇāyāma makes up the stage of speech isolation in the completion stage. It is also the name of one of the six yogas of the alternate categorization of the completion stage. +
bsnyen pa;approach;approach;sevā;Elsewhere this term is an "approach", or "approximation" in the sense of getting close to the deity. The Sanskrit also has the meaning of homage, worship, devotion, and so on, or "service" in the sense of devoted attendance to a master or deity. Wayman translates it this way. In indigenous Tibetan (usually without the nominative ''pa''), it can refer to a qualifying meditation retreat on the generation stage. In this work it is mostly used as one of the four branches of approach and accomplishment. ''See also'' four branches. +
'od gsal;clear light;clear light;prabasvara;Fourth of the five stages;also the very subtie nature of the mind that dawns at the moment of death and that can be actualized during life through yogic practices. ''See also'' actual clear light;five stages;illustrative clear light;three appearances/consciousnesses. +
mucilinda;mucilinda;One of the 108 winds. +
ye shes kyi sku;exalted-wisdom body;exalted-wisdom body;jñānakāya;Refers to the body of the deity created on the completion stage from the creation of the illusory body onward as opposed to the mantra body visualized on the generation stage. Not to be confused with the exalted-wisdom dharmakāya (''jñānadharmakāya''), which is the consciousness of the enlightened state. +
rtsa mdud;channel knot;channel knot;he central channel is blocked or knotted above and below the cakras stationed upon it. The practice of bringing the winds into the central channel loosens these knots. +
ngag dben;speech isolation;speech isolation;vāgviveka;Including body isolation this practice makes up the first of the five stages and the second of the three isolations. ''See also'' five stages. +
dga ba bzhi;four joys;four joys;These are experienced when the melted bodhicitta passes through the four main cakras. When descending they are experienced as described below. When ascending, the order of the cakras is reversed.
:1. ''joy'': Experienced at the cakra of great bliss at the crown
:2. ''supreme joy'': Experienced at the cakra of enjoyment at the throat
:3. ''joy of absence'': Experienced at the dharma cakra at the heart
:4. ''innate joy'': Experienced at the emanation cakra at the navel +
lhag par mos pa;imagination / strong belief;imagination / strong belief;The deliberate belief that the visualized deity is real. This is a practice of the generation stage and contrasts with the illusory-body deity of the completion stage, which is actually created from the subtle wind and mind and not conceived through the power of imagination. +
rlung;wind;wind;vāyu;Externally as one of the four elements, wind is mobility and described as "that which is light and moving". Internally it refers to the five root and five secondary winds that move through the channels. There is a case for translating this term as "energy", but "wind" is prevalent. Beginning with the five root winds, the ten winds are:
:1 . ''life-sustaining (srog 'dzin, prāṇa)'': Seated at the heart, ruled by Akṣobhya, of the water element, flows through both nostrils, colored white, of the vajra family, associated with goddess Māmakī.
:2. ''evacuative (thur sel, apāna)'': Seated in genital area, ruled by Ratnasambhava, of the earth element, flows though both nostrils, colored yellow,of the jewel family, associated with goddess Locanā
:3. ''fire-accompanying/accompanying (me mnyam/myam gnas, samāna)'': Seated at the navel, ruled by Amoghasiddhi, of the air element, flows through left nostril, colored green-yellow, of the activity family, associated with goddess Tarā
:4. ''upward flowing (gyen rgyu, udāna)'': Seated at the throat, ruled by Amitābha, of the fire element, flows through right nostril, colored red,of the lotus family, associated with goddess Pāṇḍaravāsinī
:5. ''pervading'' (''khyab byed'', ''vyāna''): Seated throughout the body, ruled by Vairocana, flows through the nostrils at death, no specific color although asserted as blue-green by some, not associated with a family or goddess
:6. ''moving'' (''rgyu ba'', ''udvāha''): Also known as snake (''nāga'') wind
:7. ''roving'' (''rnam par rgyu ba'', ''vivāha''): Also known as turtle (kürma) wind
:8. ''perfectly flowing'' (''yang dag par rgyu ba'',''saṃvāha''): Also known as lizard (''kṛkalāsa'') wind
:9. ''intensely flowing'' (''rab tu rgyu'', ''pravāha''): Also known as devadatta wind
:1o. ''definitively flowing'' (''nges par rgyu ba'', ''nirvāha''): Also known as ''dhanaṃjaya'' or ''dhanvanjaya'' wind +
bhang chub kyi sems;bodhicitta;Normally, this is the mind that wishes to attain the highest state of enlightenment for the sake of all beings and is essential to both sutra and tantra Mahayana practices. The same term is used in tantric language to refer to the white seminal fluid that primarily resides at the crown of the head during life but can be manipulated to descend through the channels to produce bliss. +
