Property:Gloss-def
From Buddha-Nature
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One of three types of mantra; knowledge mantras are used primarily to accomplish the enlightened activities of a deity and the aspect of knowledge, vajra mind. [TD 2681] +
One of the four knowledge holders, four levels of spiritual attainment that constitute the Nyingma School's approach of progressing through the paths and levels of Secret Mantra; this classification refers to the path beyond training and the attainment of the ultimate fruition, the spontaneous presence of the five kāyas - the state of a vajra holder. [TD 3107] +
The development stage and completion stage comprise the inner tantric path to liberation. Explaining the function of these two approaches, Lochen Dharmaśrī writes, "The development stage purifies [the idea that] the environment and its inhabitants are real entities with their own characteristics, while the completion stage purifies the subtle clinging that can occur while meditating that these are all illusory, as is the case in development stage practice." [SD 325] As Khenpo Ngaga points out, all the various categories of Tantra relate to this twofold approach. He explains, "In the Vajrayāna, there are three inner divisions - the three inner tantras. The Father Tantra emphasizes the skillful methods of the development stage and the completion stage of the subtle energies. In the Mother Tantra, the completion stage associated with the subtle essences is emphasized, in which case one relies either upon the body of another or one's own body. The Nondual Tantra stresses the view of the path of liberation alone. In actuality, however, all of these are included within the two stages of development and completion." [ST 6] +
The central channel is the main energetic channel in the body, running vertically through its center. Its upper end is located at the cranial aperture on the crown of the head, while its lower end is found in the secret place (the perineum). [TD 2212] +
Enlightened activity is one aspect of the fruitional state ofbuddhahood. The most common presentation of enlightened activity contains four divisions: pacifying, enriching, magnetizing, and wrathful activity. To these four, a fifth division is sometimes added, that of spontaneous activity. [TD 1771] According to Ju Mipham, enlightened activity can also be divided into supreme and mundane activities. The former, he writes, involves "planting the seed of liberation in the minds of others by granting empowerments, and through mantras, mudras, and so forth, while the latter functions to bring others more temporary forms of happiness." [ON 559] +
The single seal involves focusing on one principal deity. One focuses on the body of one deity that expresses the unfabricated union, and which arises together with the blissful melting of meditative absorption. Visualizing the body of the deity in this way, as nondual appearance-emptiness, is the practice of the single seal, the single mudrā. [JG 31] +
The nine vehicles comprise the path of the Nyingma School of the Early Translations. The first three vehicles are those of the Sūtra Vehicle, the exoteric Buddhist teachings: 1) the Vehicle of the Listeners, 2) the Vehicle of the Solitary Buddhas, and 3) the Vehicle of the Bodhisattvas. The next set comprises the three outer tantras: 4) the Vehicle of Kriyā, or Activity Tantra, 5) the Vehicle of Ubhaya, or Dual Tantra, and 6) the Vehicle of Yoga, or Union Tantra. The final set of three represents the inner tantric tradition: 7) the Vehicle of Mahāyoga, or Great Yoga, 8) the Vehicle of Anuyoga, or Concordant Yoga, and 9) the Vehicle of Atiyoga, or Supreme Yoga (also known as the Great Perfection). [NS 164] +
Knowledge is the factor that focuses on a specific entity, examines this object, and is then able to distinguish its essence and individual features, its general and specific characteristics, and whether it should be taken up or abandoned. Once perfected, it functions to dispel doubt. Knowledge is synonymous with the terms complete awareness, complete understanding, awakening, thorough analysis, thorough understanding, confidence, intelligence, mental functioning, and clear realization. [TD 2863] +
''See'' Anuttarayoga Tantra. +
The four joys are a common principle in the teachings on the conceptual completion stage. Though they are listed differently depending on the context, they are often presented as: 1) joy, 2) supreme joy, 3) freedom from joy (or special joy), and 4) coemergent joy. ''The Great Tibetan-Chinese Dictionary'' explains: "Four joys are produced when bodhicitta descends to each of the four cakras. [These four comprise] a realization associated with the yogic heat practice, which involves taking control of the subtle energies. When bodhicitta descends from the crown center, joy is produced; when it descends to the throat center, supreme joy; when it descends to the heart center, freedom from joy; and when it reaches the navel center, coemergent joy." [TD 2562] +
''See'' treasure. +
A powerful, violent, and malicious spirit. [TD 1315] +
There are four phases of tantric practice: approach, close approach, accomplishment, and great accomplishment. Ju Mipham explains, '~pproach and accomplishment subsume all the various practices that utilize the unique methods of the Secret Mantra tradition to achieve whatever spiritual accomplishments one desires, whether supreme or mundane." [ON 534] As seen in the preceding commentaries, these classifications can be applied to the fruitional state (as in the relationship between these four and the four knowledge holders discussed by Jigme Lingpa), to mantra recitation (as discussed by Getse Mahapaṇḍita), and also to development stage practice in general (''see'' individual Glossary entries). +
As a symbolic representation used in development stage practice, blood is often visualized filling a skull cup, representing the conquering of the four demons. [KR 51]. +
''See'' four types of birth. +
The second of the five paths; the point at which one has amassed the fundamental virtues that are the critical factors needed to transcend mundane existence, "joined" with the direct realization of the truth, grasped this truth through the knowledge that comes from meditation, and realized that phenomena lack any true nature. [TD 2030] +
According to Jamgön Kongtrül, this is one of the three most important approaches to development stage visualization, along with the five manifestations of enlightenment and the ritual of the three vajras. He explains, "To visualize the four vajras, start out by meditating on emptiness. Next, radiate light outwards from the sun disc, moon disc, and seed that are resting upon the lotus seat. Then, gathering it back in, visualize the form of the deity in its entirety, place the three syllables at its three places, and so on. This form of visualization is taught in the ''Subsequent Tantra of the Assembly'' and the ''Two Sections''." [TK 3, 208] +
Mantras are formations of syllables that protect practitioners of the Vajra Vehicle from the ordinary perceptions of their own mind. They also function to invoke the yidam deities and their retinue. [TD 707] Explaining the etymology of the term, Dudjom Rinpoche writes, "''Mana'', which conveys the meaning of mind, and ''trāya'', which conveys that of protection, become 'mantra' by syllabic contraction, and therefrom the sense of protecting the mind is derived." [NS 257] ''See also'' Secret Mantra Vehicle. +
As Jamgön Kongtrül explains, in the context of development stage practice, the seed syllable is the spiritual life-force of the yidam deity, "the unchanging nature of its respective family." [LW 14] +
Close approach is the second of the four divisions of approach and accomplishment. Though this phase can be discussed in a variety of contexts, in terms of development stage practice, close approach involves the merging of the enlightened mind of the yidam deity with one's own ordinary consciousness. [KR 60] +
