Property:Gloss-def
From Buddha-Nature
This is a property of type Text.
T
Great accomplishment is the last of the four divisions of approach and accomplishment. Though this stage is relevant in a variety of contexts, in terms of development stage practice great accomplishment entails working for the welfare of others, primarily via the four kinds of enlightened activity. [KR 60] +
One of the four stakes that bind the life-force; Tenpe Nyima explains, "Concerning the stake of projection and absorption, while recognizing that the universe and its inhabitants are, by nature, deity, mantra, and wisdom, emanate an inconceivable number of light rays from the deity's form and the mantra chain. Ultimately, this will result in the supreme spiritual accomplishment - the accomplishment of the twofold benefit. On a temporal level, it will accomplish the four kinds of enlightened activiry. White light, for example, will carry out peaceful activiry; yellow light, enriching activity; and so on. It will also bring, among other things, the eight mundane spiritual accomplishments." [KR 57] +
A pure land where buddhas and bodhisattvas abide, such as the Realm of Bliss (Dewa Chen). [TD 2388] +
An alternate term for the Vajra Vehicle; Ju Mipham explains, "This vehicle is referred to as such because the essential fruition is seen to be present within the very ground, whereas in other systems it is believed to be something that must be attained. Hence, in this system the fruition is taken as the path in the present moment." [KG 40] +
''See'' great seal. +
One part of a twofold visualization process found in the Mahāyoga teachings of the Nyingma School. In this stage of practice, all the phenomena of saṃsāra and nirvāṇa are transformed through a complex visualization process in which the central deities of the maṇḍala "give birth" to the deities in the retinue. [LT 460] +
The illusory body is referred to as such because although there are not various forms in reality, various forms appear. And though they appear, they do not truly exist. [TD 602] As a specific completion stage practice, there are three types of illusory body: the impure illusory body, the pure illusory body, and the hidden meaning - the illusory body of the energetic-mind. [DR 444] According to Jamgön Kongtrül, the most extensive treatment of this practice is found in the ''Guhyasamāja Tantra''. [TK 4, 29] +
This is one method of entering into meditative absorption. Jamgön Kongtrül explains, "There are two methods for settling the mind in a state of nonconceptual concentration: resting in the immediacy of complete awareness and resting subsequent to insight." "With the latter," he continues, "bring to mind the view you have studied and contemplated previously and then settle in that. This is called 'the analytical meditation of the paṇḍita scholar.'" [TK 4, 7] +
'See' development stage. +
''See'' stake of projection and absorption. +
The three beings are the samaya being, wisdom being, and absorption being. These three embody the various aspects of the deity principle in development stage practice and are visualized successively. +
Along with the path of liberation, this is one of two approaches to practice found in the Anuttarayoga Tantras. Ju Mipham explains, "In this phase of practice, one relies primarily upon certain activities to force the arising of one's innate wisdom. This results in the swift attainment of the fruition. To be more specific, one practices by relying upon the six cakras to enact a process of blazing and melting. This, in turn, generates the wisdom of bliss." [ON 419]<br> The various practices associated with this path are found in the tantras of both the Nyingma School and the New Schools. Listing the practices found in the tantras of the New Schools, Jamgön Kongtrül writes, "The various classifications of subtle energies and the instructions on illusory body and luminosity are treated extensively and clearly in the ''Guhyasamaja Tantra'' and other Father Tantras. The classifications of energetic channels and essences, on the other hand, as well as the practices of yogic heat and karma mudra training, are treated clearly in Mother Tantras, cycles such as those of Hevajra and Cakrasaṃvara. The ''Vajrayoginī'' and ''Saṃvarodaya Tantras'' teach the trainings of dream practice and intermediate state, while transference is taught in the ''Samatā'' and ''Caturpīṭhamahāyoginī Tantras''. In particular, the classifications of the channels, energies, and essences and the various practices, including those of yogic heat and karma mudrā, are taught in great detail and very clearly in the nondual ''Kalacakra Root Tantra'' and its three main commentaries [including the famed ''Vimalaprabhā'']." [TK 4, 29] Patrul Rinpoche singles out the ''Tantra of the Perfect Secret'' and the ''Heruka Galpo Tantra'' as sources for these practices in the Nyingma School. [LT 472] +
'See' Great Perfection. +
There are four factors that subsume all aspects of development stage practice. Jamgon Kongtrul explains, "To engage in development stage practice, one needs to have at least some understanding of four factors: the basis, object, process, and result of purification. The basis of purification is the permanent, stable, and unconditioned basic space of phenomena - the buddha nature that thoroughly pervades all beings. This includes all the marks, signs, and other qualities of the dharmakāya, which are integral aspects of wisdom." [ND 13-14] +
An alternate term for the Vajra Vehicle; Ju Mipham explains, "This system is 'secret' insofar as the profound maṇḍala of the victorious ones' enlightened body, speech, and mind is present as the innate nature of all phenomena. Nevertheless, this is inherently hidden from those who are confused and must be revealed skillfully. It is not revealed explicitly to the inferior practitioners of the lower approaches, bur is transmitted secretly. Hence, it is not part of the range of experience of ordinary disciples. The term 'mantra' indicates that, in order to practice the maṇḍala of these three secrets, this nature is presented as it actually is; it is not hidden or kept secret." [KG 38] +
Secret Mantra is the wisdom of great bliss, which protects the mind from subtle concepts through the union of empty knowledge and compassionate skillful means. It is referred to as such because it is practiced in secret and not divulged to those who are not suitable recipients of these teachings. [TD 3002] ''See also'' Secret Mantra Vehicle. +
This is one method of developing the visualization of a deity. First, a seat is visualized, comprising a lotus, sun disc, and so forth. Upon this seat appears the seed syllable of the deity, from which the symbolic implement arises, marked with the seed syllable. Finally, this transforms into the complete form of the deity. [TD 822] According to Jamgön Kongtrül, this is one of the three most important forms of visualization, along with the five manifestations of enlightenment and the four vajras. [TK 3, 208] +
''See'' four divisions of approach and accomplishment. +
An extensive approach to development stage practice found in the Mother Tantras. According to Jamgön Kongtrül, the five manifestations of enlightenment are presented differently in the various tantric lineages. There are, however, certain elements common to these different approaches. The following presentation from the ''Hevajra Tantra'' mirrors Jigme Lingpa's description translated in this book. Kongtrül writes, "Developing the five manifestations of enlightenment involves the following. On top of the lotus and other elements that make up the throne, visualize that a moon disc comes out of ''ali'' and a sun disc out of ''kali''. Resting on the center of these is a symbolic implement marked by a seed syllable. Light radiates out from this implement. Gathering back in, it coalesces into the complete form of the deity. This is what is referred to as 'the five manifestations of enlightenment.' From the moon comes mirrorlike wisdom; from the sun, the wisdom of equality; from the seed and implement, discerning wisdom; from the coalescing of all these factors, all-accomplishing wisdom; and from the complete form of the deity, the wisdom of the basic space of phenomena. This is based on the explanation of the ''Hevajra Tantra''." [TK 3, 208] +
According to tantric theory, all forms of birth fall into one of four categories: miraculous birth, heat-moisture birth, egg birth, and womb birth. Relating these four to the various forms of existence, Kangyur Rinpoche writes, "For animals and humans, anyone of the four types of birth is possible, while bodhisattvas, deities, hell beings, and beings in the intermediate state are born miraculously. Spirits can take birth via the womb or miraculously." [TS 257] These four, in turn, are purified via the various types of development stage practice. Tenpe Nyima explains, "Of the four types of development stage practice, those that purify egg and womb birth accord with Mahāyoga, that which purifies heat-moisture birth accords with Anuyoga, and that which purifies miraculous birth accords primarily with Atiyoga." [KR 24] In the commentaries of Jigme Lingpa and Patrul Chökyi Wangpo, these four approaches are listed as, respectively, the very extensive, very elaborate and extensive, elaborate approaches of the Mahāyoga system, the intermediate, simple approach of Anuyoga, and the concise, completely simple approach of the Atiyoga tradition. [JL 218-229] +
