Property:Gloss-def
From Buddha-Nature
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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). +
''See'' male and female consorts. +
''See'' Vajra Vehicle. +
One of the three vajras; according to Jamgön Kongtrül, vajra speech is linked with the sambhogakaya and the union of luminosity and emptiness. [LW 36] +
Torma is one of the primary offerings found in the Secret Mantra tradition, where, along with medicine and rakta, it is one of the inner offerings. Though there are various divisions of torma, the outer torma offering consists of "the choicest types of edibles heaped upon a vessel of precious substances," which, as Jamgön Kongtrül explains, embodies "the indivisibility of basic space and wisdom." [LW 129] Explaining the significance of torma in different contexts, Dilgo Khyentse writes, "Generally speaking, torma should be viewed as the maṇḍala in the context of approach and accomplishment, as sense pleasures in the context of making offerings, as the deity in the context of empowerment, and as the spiritual accomplishments at the conclusion of a practice." [WC 743] +
Along with the vows of individual liberation found in the Lesser Vehicle and the bodhisattva precepts of the Great Vehicle, the samaya vows are one of three sets of vows that form the basis for Buddhist practice. These are the vows associated specifically with the Vajrayāna. Jamgön Kongtrül explains, "The word ''samaya'' means 'pledged commitment,' 'oath,' 'precept,' etc. Hence, this refers to a vajra promise or samaya because one is not to transgress what has been pledged. Samaya vows involve both benefit and risk because, if kept, samaya vows become the foundation for all the trainings of Mantra. If not kept, however, all the trainings become futile." There are innumerable divisions of the samaya vows found in the various tantras. At the most fundamental level, however, one pledges to continually maintain the view of the enlightened body, speech, and mind of the buddhas. [LW 46] +
In terms of development stage practice, the celestial palace is the abode of the deities. It is "immeasurable" in the sense that its dimensions and enlightened qualities cannot be fathomed. [TD 2416] According to Jigme Lingpa, "Meditating on the form of the celestial palace in boundless space allows the impure nature of one's ordinary environment to be blessed as Akaniṣṭha." [JL 221] +
The central yidam deity, associated with the principle of enlightened qualities, from the Eight Great Sādhana Teachings. +
To desire the attainment of complete enlightenment while focusing on the welfare of others. [TD 1869] +
'''All-Accomplishing Wisdom''' (''bya grub ye shes'') - Quoting the ''Sūtra of the Levels of Buddhahood'', Jigme Lingpa explains, "This form of wisdom is exemplified by the physical, verbal, and mental acts that are carried out by sentient beings. All-accomplishing wisdom is similar to this, as it involves the enlightened body, speech, and mind spontaneously accomplishing the welfare of sentient beings." [YT 431] +
''See'' Great Glorious Heruka. +
