Property:Gloss-def
From Buddha-Nature
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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] +
These four factors subsume the various elements involved in Buddhist practice. Jamgön Kongtrül explains one view on these four principles: "Though there are a great many divisions when it comes to the view, meditation, and conduct, they can all be applied to the individual mind. The view is absolute conviction in its actual nature, while meditation entails applying this view to one's own state of being. Conduct involves linking whatever arises with this view and meditation. Finally, fruition is the actualization of the way things are." [NO 6] +
The completion stage is divided into two categories, the conceptual completion stage and the nonconceptual completion stage. In the former, the practitioner works primarily with the subtle body - the channels, energies, and essences. As Ju Mipham points out, "This path is conceptual insofar as one must maintain mental reference points and make intentional effort, both physically and verbally." [ON 417] +
One of the three realms that comprise sarpsara. The sentient beings of this realm are attached to material food and sex, primarily because they sustain themselves through the five sense pleasures. This realm is referred to as such due to the fact that this environment is home to desirous sentient beings. [TD 1414] +
''See'' nectar. +
The path of accumulation, the path of joining, the path of seeing, the path of cultivation, and the path beyond training. [TD 2764] +
The yidam deity associated with enlightened form in the Eight Great Sādhana Teachings. +
According to Tsele Natsok Rangdröl, some refer to the various manifestations that occur during the stages of appearance, increase, and attainment as "symbolic luminosity" and the bare luminosity that follows these as "true luminosity." The reason the former is referred to as "symbolic luminosity," he explains, is because the perception of mirages, smoke, and so on are signs that the five sense consciousnesses have dissolved into the all-ground consciousness. The experience of whiteness that occurs during the stage of "appearance" signals the afflicted consciousness (the seventh of the eight consciousnesses) dissolving into the all-ground. The experience of redness that occurs during the stage of "increase" heralds the dissolution of the mental consciousness (the sixth consciousness). Once the stage of "attainment" has arrived and everything has dissolved into the basic space of phenomena, the wisdom of dharmakāya will manifest. This is true luminosity. [MM 46] This can also refer to the form of luminosity that occurs on the path of seeing, in contrast to the "symbolic luminosity" found on the path of joining. In this context, the terms "wisdom" and "luminosity" are interchangeable. See five luminosities for more details. +
The skull cup is a symbolic implement that represents the ability to sustain the bliss of nonconceptual wisdom. [CG 51] +
This absorption is the third of the three absorptions. According to Jigme Lingpa, the causal absorption purifies the consciousness present the moment one's existence is about to enter a new abode, as well as the tendency to take birth in the desire realm. [JL 221] Tenpe Nyima describes the practice of this absorption as follows: "Within a nonconceptual state, compassion will propel the mind, directing itself towards the essential nature of the mind in the form of a seed syllable, such as HūṂ or HRĪḤ. This syllable will appear vividly in the empty expanse of space, which has no foundation. The causal absorption is also known as part of 'the single seal,' 'the causal wisdom being,' 'training in the subtle syllable,' 'the illusory absorption,' and 'the unlabelled absorption.'" [KR 25] +
''See'' causal heruka. +
