Property:Gloss-def
From Buddha-Nature
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According to Ju Mipham, the path of Anuttarayoga Tantras can be divided either in terms of its essence or in terms of practice. The former consists of the development and completion stages, while the latter comprises the path of skillful means and the path of liberation. [ON 415] +
''See'' yidam deity. +
Though this appellation is used as a general title for wrathful yidam deities, it often refers to the deities of the Eight Great Sādhana Teachings, such as Mahottara and Viśuddha. +
In general, this refers to the presence of the aggregates and elements as the male and female buddhas, the senses and sense objects as the male and female bodhisattvas, and the limbs as the male and female wrathful deities. [TD 1342] +
Vajrapāṇi is the condensation of the enlightened mind of all the buddhas and the embodiment of their strength, might, and power. [TD 1734] +
''See'' true luminosity. +
The female counterpart of Samantabhadra; representing wisdom, Samantabhadrī embodies the empty nature of all phenomena, the "pure spacious expanse." [NS 284] +
These two factors are considered the basis for development stage practice. In his commentary on Jigme Lingpa's ''Treasury of Precious Qualities'', Khenpo Yönga echoes this point: "Emptiness and compassion are like pillars that support the teachings. As such, they are absolutely indispensable, whether one is practicing Sūtra or Mantra. In these dark times, most tantric practitioners don't understand this point. In their version of 'the path of Mantra' emptiness and compassion are superfluous. Consequently, they meditate on the deity with a self-centered attitude. In doing things like mantra recitation, they only benefit themselves. Not only that, their anger drives them to use powerful and malicious mantras towards others. This arrogant behavior is actually a distortion of the Mantra teachings, though, a teaching for demons!" "Knowing this," Yonga continues, "realized masters of the past stressed the importance of these two factors, particularly in the context of explaining the texts of the Mantra tradition. They taught over and over again that these two are of vital importance for those who engage in the main practices of development and completion. As this is the case, we would do well not to forget it ... Hence, all beginners who have begun practicing mantra in our tradition should take this to heart." [NO 4, 2] +
Jamgön Kongtrul explains this term as follows: "All of saṃsāra and nirvāṇa are said to be, by nature, energy. There are two forms of energy: karmic energy and wisdom energy. The former consists of two further divisions, the conceptual and the indivisible. Conceptual karmic energy includes the energies of ignorance, attachment, and aggression; this aspect is what must be eliminated. <br>The second form of karmic energy consists of antidotes that cut the continuity of this conceptuality. This includes more authentic concepts, such as the belief in selflessness. Together, these two are referred to as 'karmic energy.'" [TK 3, 45] +
[Lit. "One Gone to Bliss"] - An alternate term for the buddhas who, by relying upon the path of bliss - the Bodhisattva Vehicle - progress to the blissful fruition, the state of perfect buddhahood. [TD 1368] +
As a symbolic implement used in development stage practice, the lotus signifies not being stained by faults. [KR 51] +
The form of one's particular yidam deity with all its marks and signs vivid and complete. [CG 44] +
This term is commonly used in reference to conceptual completion stage practice, where it relates to the movement of energy in the subtle body and the subsequent experience of bliss that follows. [TK 4, 36] +
This is the first of the three absorptions. According to Jigme Lingpa, this absorption relates to reality itself - the empty, luminous nature of mind. It also purifies the death state, the belief in permanence, and the formless realm. [JL 221] Tenpe Nyima describes the actual practice of this absorption as follows: "Start out by relaxing your mind from within; don't follow after any deluded thoughts. Mind itself is empty, yet aware - a bare reality beyond anything you can think or say. Settle for a moment in this simplicity ... This is the absorption of suchness." He further notes that this absorption is also known as "the practice of great emptiness," "the vajralike absorption," and "the absorption of emptiness." [KR 25] +
Meditative absorption has the meaning of "to truly grasp," meaning that with this mental state one is able to focus one-pointedly and continuously on a given topic or the object one is examining. [TD 1027] +
The unified state beyond training is one of five stages linked with the five luminosities. ''See'' unified path of training. [NO 4, 17] +
Medicine is one of the primary offerings found in the Secret Mantra Tradition, where, along with torma and rakta, it is one of the inner offerings. In this context, medicine takes the form of "nectar that dispels the demon of dualistic thinking," which, as Getse Mahāpaṇḍita explains, symbolizes "the realization that all phenomena are equality, beyond acceptance or rejection." [CG 62] +
The Mahāyoga teachings are traditionally divided into two groups, the Collected Tantras and the Collected Sādhanas. The former includes the ''Guhyagarbha Tantra'', one of the most widely studied texts in the Nyingma tradition. [NS 283] +
Along with clear apearance and the recollection of purity, this is one of three key elements in the practice of the development stage. Tenpe Nyima writes, "With stable pride, the deity one is meditating on is not seen as just an image that appears to the mind. Instead, the appearance of the deity is recognized to be none other than the meditator's very own mind. Without any sense of fixation, one thinks, 'I myself am the yidam deity.' By practicing in this way, obstacles will have no effect and ego-fixation will be destroyed." [KR 49] ''See also'' clarity, purity, and pride. +
A uniquely effective tantric ritual for accumulating the two accumulations of merit and wisdom. This ritual involves blessing the five sense pleasures, and food and drink in particular, as wisdom nectar. This is then offered to the deities of the three roots and to one's own body, which is regarded as the complete maṇḍala of the three seats. [TD 2289] +
