Property:Gloss-def
From Buddha-Nature
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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] +
1) Dharmakāya (form of reality), sambhogakāya (form of perfect enjoyment), nirmāṇakāya (emanated form), svābhāvikakāya (essence form), and the unchanging vajrakāya - these five kāyas comprise the state of buddhahood. In the Nyingma School, the svābhāvikakāya may be replaced with the abhisambodhikāya (the form of complete enlightenment). Alternately, in the Nyingma tradition, this may also refer to the enlightened body, speech, mind, qualities, and activities that form the basis for the twenty-five fruitional qualities. [TD 120] +
''See'' true luminosity. +
The vase empowerment is a maturing empowerment that is common to both the outer tantras and inner tantras. In the latter, a maṇḍala (either one made from colored powders or painted on canvas) is used to bestow the various subdivisions of this empowerment upon the student. This includes the water, crown, and other sections. This process purifies physical impurities and, in terms of the path, empowers one to practice the development stage. In terms of fruition, a causal link is formed that leads to the attainment of the vajra body - the nirmāṇakāya. [TD 853, 2865] +
1) A blood-drinker; 2} Cakrasaṃvara; 3} a general term for wrathful deities. [TD 3069] +
Accomplishment is the third of the four divisions of approach and accomplishment. Though this stage is relevant in a variety of contexts, in terms of development stage practice accomplishment refers to the phase in which one gains mastery over wisdom. [KR 60] +
This tradition, which consists of nine vehicles, is also referred to as the Secret Mantra School of the Early Translations. The teachings of this school were first translated into Tibetan during the reign of King Trisong Deutsen and were then spread by the master Padmasambhava and his followers. [TD 992] +
''See'' view, meditation, conduct, and fruition. +
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 former," he continues, "having set the stage by ascertaining the view, go to a place free from anything that can harm your meditation, sit in the sevenfold posture of Vairocana, and settle your awareness in a fresh and uncontrived state. This is called 'the resting meditation of a simple yogi.'" [TK 4, 7] +
The unified path of training is one of five stages linked with the five luminosities. The five luminosities, as explained above, relate to the progressive refinement in the practitioner's perception of reality. Khenpo Yönga explains, "[These five luminosities] should be understood as: 1) the divine form of dedication linked with the path of accumulation, 2) the divine form of the energetic-mind on the path of joining, 3) the luminous divine form on the path of seeing, 4) the unified divine form of training linked with the path of cultivation, and 5) the unified divine form beyond training in the state of buddhahood." [NO 4, 17] +
