Property:Gloss-def
From Buddha-Nature
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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] +
This is 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] +
These three factors function as the support for consciousness, ensuring that the life remains stable and the life-force uninterrupted. Of these three, the channels are said to be like a house, the essences like the wealth contained therein, and the energies like their owner. [TD 2213] +
The five buddha families function as the support for the five wisdoms. The relationship between these two groups is as follows: the wisdom of the basic space of phenomena is linked with the buddha family and the Buddha Vairocana; all-accomplishing wisdom with the karma family and the Buddha Amoghasiddhi; the wisdom of equality with the jewel family and the Buddha Ratnasambhāva; discerning wisdom with the lotus family and the Buddha Amitābha; and mirrorlike wisdom with the vajra family and either Vajrasattva or Akṣobhya. [TK 2, 80] +
[Lit. "One Who Has Passed into Reality"] - An epithet of the buddhas; this refers to one who, in dependence upon the path of reality, abides in neither existence nor peace and has passed into the state of great enlightenment. [TD 1287] +
The innate potential or strength present in the various qualities of the path of the noble ones. [TD 1885] +
An alternate name for Caryā Tantra. +
Approach is the first of the four divisions of approach and accomplishment. Though this stage is relevant in a variety of contexts, in terms of development stage practice, approach refers to the phase in which the wisdom being "approaches" one's own state of being. [KR 60] +
The bardo, or intermeditate state, typically refers to the state that occurs between death and a future rebirth. It can also, however, refer to the transitional periods that constitute the entire stream of existence, inclusive of birth, dreaming, meditation, death, reality itself, and transmigration. Concerning the specific completion stage practice, Dza Patrul writes (referring to the three intermediate states of death, reality itself, and transmigration), "In the first intermediate state, one brings luminosity onto the path as dharmakāya. In the second, union is brought onto the path as sambhogakāya. And in the third, rebirth is taken onto the path as nirmāṇakāya." [DR 445] +
Mahāyoga is one of nine vehicles found in the Nyingma tradition. In this system, one begins by maturing one's state of being with the eighteen supreme empowerments: the ten outer, beneficial empowerments, the five inner empowerments of potentiality, and the three profound, secret empowerments. In the next step, one comes to a definitive understanding of the view, which relates to the indivisibility of the superior two truths. In terms of meditation, the development stage is emphasized - the three meditative absorptions form the structure for this stage of practice, while its essence consists of a threefold process: purification, perfection, and maturation. This is then sealed with the four stakes that bind the life-force. In the completion stage practice of this system, one meditates on the channels, energies, essences, and luminosity. Then, as the conduct, one relies upon the proximate cause, which can be either elaborate in form, simple, or extremely simple, and then attains the fruition of this process - the completion of the five paths (which are subsumed under the four knowledge holders). This state of fruition is known as the unified state of the vajra holder. [TD 2052] +
The three maṇḍalas possess a variety of meanings, depending on the context. These three frequently refer to the maṇḍalas of body, speech, and mind. In the Anuyoga tradition, these three represent the view and are presented as follows: 1) empty basic space - the ''primordial maṇḍala of Samantabhadrī'', 2) wisdom - the ''natural maṇḍala of spontaneous presence'', and 3) the union of emptiness and wisdom - the ''fundamental maṇḍala of enlightenment''. [NS 285] +
