Property:Gloss-def
From Buddha-Nature
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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] +
''See'' three inner tantras. +
''See'' New Schools. +
The term "non-Buddhist," which is often translated literally as "forder," is often used in a pejorative sense to refer to non-Buddhist Indian religions and philosophical schools. The original term, however, also implies certain similarities between some of these traditions and Buddhism. When it comes to the development stage, such similarities do exist between practices found in the Hindu tradition and those practiced in Buddhist Tantra. There are also important differences, however. Taking a polemic approach, Jigme Lingpa explains, "From a general point of view, the practices found in the non-Buddhist traditions do involve a tremendous amount of virtue. Nevertheless, it is nothing more than a moderate degree of virtue, insofar as these practices do not involve any sense of self-discipline. Their development stage practices are bereft of the vows of the knowledge holder and, despite their status as methods of the Secret Mantra path, they have no capacity to bring enlightenment. The specific problem is that these individuals do not grasp the interdependent link between the basis of purification and the methods that comprise the process of purification, insofar as these relate to development stage practice. Demonstrating a complete lack of understanding, in this style of development stage practice, the apparent aspect, shape, and color, for example, are believed to be permanent. This is the approach taken by the non-Buddhist schools, as well as some powerful spirits." [YT 408] +
''See'' four types of birth. +
One of the five kāyas; this refers to the indivisibility of the two rūpakāyas and the dharmakāya, showing that, while the two rūpakāyas do manifest, they have no independent existence. [TD 2065] +
''See'' eight measures of clarity and stability. +
This empowerment is the second of the three higher, supreme empowerments, which is bestowed upon the student's mind in dependence upon the maṇḍala of the feminine seal. This purifies mental impurities and, in terms of the path, empowers the student to train in the completion stage. As the result of this empowerment, a causal link is formed that leads to the attainment of the dharmakāya. [TD 2865] +
An Indian master known for his mastery of the Buddhist tantric teachings. In particular, he developed one of the two main exegetical approaches related to the ''Guhyasamāja Tantra''. Jigme Lingpa writes, "The great master Buddhajñānapāda, who was accepted by noble Mañjuśrī himself, advocated the principles of clarity, profundity, and their union. Clarity is embodied in the mahāmudrā - the illusory form of the deity. Profundity lies in the enlightened mind that rests in reality, which is difficult to fathom. The indivisible union of these two is the completion stage of nondual wisdom, the nonduality of profundity and clarity." Jigme Lingpa concludes with a quote from one of Jñānapāda's texts, the ''Sphere of Liberation'', about which he writes, "The terminology employed in this text is remarkably similar to that of the Great Perfection." [YT 429] +
These four are: 1) emptiness, 2) extreme emptiness, 3) great emptiness, and 4) universal emptiness. Respectively, these four are linked with the stages of death: 1) appearance, 2) increase, 3) attainment, and 4) luminosity. [TD 1110] +
Vajradhara is considered the sovereign lord of all families and the teacher of the tantras. It is also said that this is the form Śākyamuni took when teaching the Secret Mantra. [TD 1439] +
