Property:Gloss-def
From Buddha-Nature
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T
The gradual path to enlightenment; the series of progressive topics upon which we meditate to gain deeper understanding and experience of the Buddha's teachings. +
The Buddhist tradition that asserts that all beings can attain enlightenment. It strongly emphasizes the development of compassion and the altruistic intention. +
A ritual cake made out of roasted barley flour that is offered to a meditational deity. +
The practices of ethics, meditative concentration, and wisdom. Practicing these three results in liberation. +
The attitude aspiring to be free from all problems and sufferings and to attain liberation. +
The wish for all sentient beings to be free from suffering and its causes. +
The abodes of the first through the fourth meditative absorptions, which are located in the space above Mount Meru. The inhabitants of this realm have a body of light that is clear by nature. While they are free from passion, they still cling to form. [TD 2499] +
One of the four stakes that bind the life-force; explaining this practice, Tenpe Nyima writes, "For the stake of absorption, start out with the three absorptions and then meditate that the environment and its inhabitants are the divine maṇḍala - empty appearances like a rainbow. Finally, complete all the various aspects of the practice, including empowerment, sealing, and so on." [KR 57] +
The Mahāyoga teachings are traditionally divided into two groups, the Collected Tantras and the Collected Sādhanas. The latter is associated with a genre of literature known collectively as the Eight Great Sādhana Teachings. [NS 283] +
[Lit. "Unsurpassed Union Tantra"] - The fourth and highest of the four classes of Tantra. In the New Schools, this system consists of the Father Tantras, Mother Tantras, and Nondual Tantras. In the Nyingma School, this class of Tantra is equated with the three inner tantras: Mahāyoga, Anuyoga, and Atiyoga. Ju Mipham explains, "From the perspective of this approach, not only is the Causal Vehicle of the Perfections a 'long path,' but the Outer Tantras are as well. In other words, this is the true 'swift path,' the true 'Fruition Vehicle.' All other approaches are taught according to the mind-sets of disciples to lead them to this vehicle. Here, in contrast, the ultimate, definitive meaning is revealed explicitly, just as it is seen by the wisdom of the buddhas." [KG 37] +
''See'' appearance, increase, and attainment. +
The thirty-seven factors of enlightenment are qualities that occur at various stages of the Buddhist path. According to Maitreya's ''Distinguishing the Middle from Extremes'', these are: 1) the four applications of mindfulness that occur on the lesser path of accumulation, 2) the four authentic eliminations that occur on the intermediate path of accumulation, 3) the four bases of miraculous power that occur on the greater path of accumulation, 4) the five faculties that occur during the first two stages of the path of joining - the stages of heat and summit, 5) the five powers that occur on the last two stages of the path of joining - the stage of acceptance and the supreme state, 6) the seven aspects of enlightenment that occur on the path of seeing, and 7) the eightfold noble path that occurs on the path of cultivation. [MV 732] These factors are often represented symbolically in development stage practice. The associations between these factors and their visualized counterparts are discussed by Longchenpa in SC, pp. 84-86. +
Yoga Tantra is the last of the three outer tantras. In this system, emphasis is placed on the internal process of meditative absorption. In terms of the path, there are two forms of practice: the practice of skillful means and the practice of knowledge. In the first, one practices deity yoga in conjunction with the four seals. In the latter, one realizes the inner reality of the mind and actualizes discerning wisdom. To supplement this internal process, external forms of ritual purification are also practiced. [SG 335] +
This appellation is applied most commonly to the Sakya, Kagyu, and Gelug traditions. More specifically, it refers to those who uphold the Secret Mantra tantras that were brought to Tibet in the period that began with the work of the great translator Rinchen Zangpo. [TD 3008] ''See also'' Nyingma School. +
A protective barrier, formed of a vajra mesh, that is erected in all directions prior to practicing a maṇḍala, making offerings, giving an empowerment, and so forth. [TD 2983] +
1) generosity, 2) discipline, 3) patience, 4) diligence, 5) meditative absorption, 6) knowledge, 7) skillful means, 8) strength, 9) aspiration, and 10) wisdom. [TD 1698] +
The nirmāṇakāya and the sambhogakāya, which appear to those in need of guidance once the accumulation of merit has been perfected. [TD 2499] +
There are four factors that subsume all aspects of development stage practice. Jamgön Kongtrül explains, "To engage in development stage practice, one needs to have at least some understanding of four factors: the basis, object, and process and result of purification ... The result of purification is the actualization of the deity, which abides in the ground. This fruition, once the process of release has reached its culmination, is referred to as the 'attainment of the state of vajradhara.'" [ND 13-14] +
One of the four stakes that bind the life-force; Tenpe Nyima explains, "For the stake of the essence mantra, focus your mind on the heart center of the wisdom being, where the absorption being - the heart essence [syllable or implement] - is encircled by a garland of mantras. Then recite the mantra." [KR 57] +
Bone ornaments are symbolic ornamentation worn by certain yidam deities. Depending on the context, there are said to be either five or six types of bone ornament. The first group is presented in the ''Husks of Unity'' by Getse Mahāpaṇḍita. The sixfold grouping consists of bone jewels, bone lotuses, bone vajras, bone cakras, a bone eternal knot, and a bone double vajra. [TN 86] +
