Property:Gloss-def
From Buddha-Nature
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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. +
A type of mantra in which bliss-emptiness manifests in the form of syllables, bringing the attainment of the divine form and vajra speech. [TD 2507] +
The term "luminosity" is often used to refer to wisdom, the subjective counterpart to reality. As the practitioner progresses along the various paths and levels, the manner in which luminous wisdom perceives its object, reality, becomes more and more refined. [NO 4, 17] As a specific completion stage practice, Dza Patrul explains, "There are three forms of luminosity: those of the ground, path, and fruition. The first of these is further divided into the luminosity that occurs during deep sleep, union, and death. Path luminosity is divided into fine luminosity, dense luminosity, and experiential luminosity. Finally, fruitionalluminosity refers solely to that which is supreme and eternal." [DR 444] According to Jamgön Kongtrul, "The various classifications of subtle energies and the instructions on illusory body and luminosity are treated extensively and clearly in the ''Guhyasamaja Tantra'' and the other Father Tantras." [TK 4, 29] ''See also'' five luminosities and luminosity of the first intermediate state. +
In the Nyingma tradition, the system of the inner tantras is said to comprise three avenues of practice - the development stage, completion stage, and the Great Perfection. These three, in turn, are associated with Mahāyoga, Anuyoga, and Atiyoga - the three inner tantras. As Dilgo Khyentse explains, "Development and Mahāyoga are like the basis for all the teachings, completion and Anuyoga are like the path of all the teachings, and the Great Perfection of Atiyoga is like the result of all the teachings." [WC 773] +
Ten factors related to the visualization of wrathful deities: 1-8) eight charnel ground ornaments, 9) fire of wisdom, and 10) vajra swings. [TN 85] +
Devoted training and definitive perfection are two approaches one can take when practicing development stage meditation. According to Lochen Dharmaśrī, "Devoted training refers to the stage when one has yet to achieve a stable concentration and has the mere appearance of [true] meditation, as when one practices all the various aspects of the development stage ritual in a single practice session. Definitive perfection, on the other hand, refers to the five yogas related to the defiled paths of accumulation and joining and the four undefiled knowledge holders." [SD 35] +
''See'' true luminosity. +
One of the common denominators and causes of all meditative absorptions. This form of meditation involves settling the mind one-pointedly in order to pacify mental distraction towards external objects. [TD 2384] +
[Lit. "Unsurpassed"] - 1) The eight planes of existence associated with the fourth level of meditative concentration. The gods born in this plane have reached the highest level of the form realm. This realm, which is one of the five pure realms, is referred to as such because there are no other realms of embodied beings higher than this; 2) the Densely Arrayed Realm of Akaniṣṭha (Akaniṣṭhaghandavyūha), a sambhogakāya realm located above the seventeen form realms. [TD 2529, 1103] +
The eight knowledge holders were the Indian masters entrusted with the Eight Great Sādhana Teachings: Vimalamitra, Hūṃkara, Mañjuśrīmitra, Nāgārjuna, Padmasambhava, Dhanasaṃskṛta, Rambuguhya-Devacandra, and Śāntigarbha. These individuals are also referred to as the "eight great accomplished masters" (''grub pa'i slob dpon chen po brgyad''). Details on the lives of these masters can be found in NS 475-483. +
In the Nyingma School, the four knowledge holders are used to present the various levels of spiritual attainment, from the path of training to that which is beyond training. These four are the matured knowledge holder, the knowledge holder with power over longevity, the knowledge holder of the great seal, and the spontaneously present knowledge holder. [TD 2685] It should be noted, however, that according to Jigme Lingpa's presentation above, Longchenpa maintains that the four knowledge holders encompass all five paths (rather than only taking place on the three transcendent paths, which is the position of the Zur lineage). +
