Property:Gloss-def
From Buddha-Nature
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One of the five kāyas; when classified into two forms, the state of buddhahood is divided into dharmakāya and rūpakāya (the form of reality and the embodied form). Dharmakāya is the actualization of what, for one's own benefit, results from the culmination of abandonment and realization. [TD 829] Explaining further, Padmasambhava writes, "The dharmakāya is the unfabricated innate nature - a profound naturalness, beyond arising and ceasing and devoid of constructs." [DE 190] +
'See' devoted training and definitive perfection. +
[Lit. "Horse Neck"] - Hayagrīva is a wrathful divinity of the lotus family and one of the yidam deities in the Eight Great Sādhana Teachings. +
The teachings of the Nyingma School have been transmitted through two lineages, the distant lineage of the Transmitted Teachings and the close lineage of the treasures. In the latter, the teachings that are passed on consist of three primary categories: those that relate to Guru Padmasambhava, the Great Perfection, and the Great Compassionate One, Avalokiteśvara. [NS 396] +
1) generosity, 2) discipline, 3) patience, 4) diligence, 5) meditative absorption, and 6) knowledge. [TD 1698] +
Three great masters of the Nyingma School that form the source of the lineage of the Transmitted Teachings of the Nyingma School, the Secret Mantra of the Nyingma School of the Early Translations; the names of these three masters are ''So'' Yeshe Wangchuk, ''Zur'' Shakya Jungne, and ''Nup'' Chen Sangye Yeshe. [TD 2957] +
Energy is one element of the triad energies, channels, and essences. This factor has the nature of the five elements and completely pervades the energetic channels. [TD 2734] There are ten forms of energy: the five root energies (the life-force energy, the downwards-expelling energy, the fire-accompanying energy, the upwards-moving energy, and the pervading energy) and five subsidiary energies (the nāga-energy, the tortoise-energy, the chameleon-energy, the devadatta-energy, and the fire-energy). [JG 50] +
The moment of death provides one of the most potent opportunities for liberation, according to the Buddhist teachings, because the dharmakāya dawns nakedly at this point and has only to be recognized for liberation to occur. Tsele Natsok Rangdröl explains, "After all the previously mentioned dissolution phases are finished, the energeticmind will dissolve between the white and red pure essences, the A and HANG, union of means and knowledge. Because of this coincidence, the dharmakāya of primordial luminosity, the noncomplex, unfabricated, coemergent wisdom of great bliss, will definitely manifest." This experience is referred to by various terms, depending on the system, but, he explains, "The general teachings common to all systems know it as the luminosity of the first bardo." [MM 45] ''See also'' death and three appearances. +
A yidam deity associated with the principle of enlightened activity from the Eight Great Sādhana Teachings. +
The most important tantra in the Nyingma School, translated by Vimalamitra, Nyak Jñānakumāra, and Ma Rinchen Chok. The full title of this twenty-two chapter text is the ''Tantra of the True Nature of Reality: The Glorious Secret Essence''. [TD 574] +
1) In terms of the energetic body, the cakras are circular conglomerations of energetic channels that are supported by the central channel [TD 2209]; 2) as a symbolic implement used in development stage practice, the cakra is a circular instrument that symbolizes cutting through the afflictions. [KR 51] +
According to Jamgön Kongtrül, these are three stages that refer to a practitioner's proficiency in visualization practice and the corresponding signs that manifest as a result. In the first stage, the mental visualization of the deity becomes completely clear and distinct. In the second, this visualized form actually becomes visually perceptible, and in the third, it can even be touched. [LW 113] +
Anuyoga is the eighth of the nine vehicles found in the Nyingma tradition. To enter this system one first receives the thirty-six supreme empowerments: the ten outer empowerments, eleven inner empowerments, thirteen practice empowerments, and two secret empowerments. Next, one trains in the Anuyoga view until one has come to a definitive understanding concerning the essence of the threefold maṇḍala of Samantabhadra. In the meditative system of this tradition, one practices the paths of liberation and skillful means. The former involves settling in a nonconceptual state in accordance with reality or, in accordance with letters, reciting mantras to visualize the maṇḍala of deities. The latter entails arousing coemergent wisdom by relying upon the upper and lower gates. In terms of conduct, one understands all appearances and mental events to be the play of the wisdom of great bliss and, with this understanding, uses the proximate cause of being beyond acceptance and rejection to attain the fruition. Here, the fruition involves the five yogas (which are in essence the five paths), the completion of the ten levels, and the attainment of the state of Samantabhadra. [TD 3120] +
''Stages of the Path'' can refer to either one of two important early commentaries on the ''Tantra of the Secret Essence''. Both were composed by the Indian master Buddhaguhya, a pivotal figure in the transmission of the Mahāyoga teachings to Tibet. These works, which are included in the Transmitted Teachings of the Nyingma School, are widely quoted in works pertaining to development stage meditation and the ''Tantra of the Secret Essence''. A short biography of Buddhaguhya can be found in NS, pp. 466-467. +
Wrathful deities are said to have nine qualities. They are captivating, heroic, and terrifying (their three physical expressions); laughing, ferocious, and fearsome (their three verbal expressions); and compassionate, intimidating, and peaceful. (JL 233] +
Yidams are the deities, buddhas, and bodhisattvas that form the unique support for the practices of the tantras. [TD 2565] There are a great variety of such deities, including the various classes of peaceful, wrathful, and semi-wrathful deities. Though these variations may have different appearances, this should not be taken to imply that they are fundamentally different, however. As Tenpe Nyima explains, "Though peaceful and wrathful deities may have slightly different bodies, colors, faces, hands, and so on, in terms of their compassion and enlightened activities there is no difference. They appear in accord with the inclinations of the disciple and there is no conflict between them." [KR 48] Ultimately, yidam practice is a skillful method that allows the practitioner to connect with his or her enlightened nature. For this reason, it is also important to keep the true nature of the yidam deity in mind. As Jigme Lingpa explains, "You must realize that it is Yout own mind, with its eightfold collection of consciousnesses, that arises as the form and wisdom of the deity. In its innate state, awareness itself is the enlightened mind - the fruitional form of the deity." [JL 235] +
With the elaborate seal, one builds upon the maI).q.ala that was practiced via the single seal. The focus widens from a single deity to two deities in union. Alternately, the development stage of the elaborate seal can also refer to the realization that all the hosts of thoughts are the maṇḍalas of multiple deities. [JG 31] +
A yidam deity associated with the principle of enlightened mind from the Eight Great Sādhana Teachings. +
In the Secret Mantra Vehicle, male and female deities are visualized as the embodiment of key Buddhist principles. Getse Mahāpaṇḍita explains, "Subjective appearances relate to the masculine principle of skillful means. In contrast, the object, emptiness, relates to knowledge, the feminine principle. The indivisible unity of these two is the great primordial union of everything." Discussing further, he writes, "Emptiness is seen based on appearance, while appearances arise unhindered from the expressive potential of emptiness, which itself manifests as causality. Since the truth of this is undeniable, the two truths are in union; they do not conflict with the principle of interdependent origination. You cannot attain the perfect result of nirvāṇa by utilizing just one of these while abandoning the other. Therefore, the way to bring this onto the path is to meditate on the male and female deities in union, symbolizing the indivisible union of skillful means and knowledge." [CG 50] +
