Property:Gloss-def
From Buddha-Nature
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T
''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. +
Following the Lesser Vehicle and the Great Vehicle, the Vajra Vehicle is the third and highest vehicle in the Buddhist tradition. In particular, it contains the teachings on Buddhist Tantra. Ju Mipham explains the significance of this appellation: "In this system, one does not accept or reject illusory, relative phenomena. Instead, the relative and ultimate are engaged as an indivisible unity and one's own three gates are linked with the nature of the three vajras. Therefore, this vehicle is "vajralike" insofar as these elements are seen to be indivisible and the very embodiment of primordial enlightenment, in which there is nothing to accept or reject, hence the term 'Vajra Vehicle.'" [KG 39] ''See also'' Vehicle of Skillful Means, Fruition Vehicle, and Secret Mantra Vehicle. +
The five paths can be categorized in terms of the way in which the fundamental nature of things is perceived. The wisdoms associated with the perception of reality that occur at these various stages are: 1) the ''luminosity of intellectual understanding'' that occurs on the path of accumulation, 2) the ''symbolic luminosity'' that occurs on the path of joining, 3) the ''true luminosity'' that takes place on the path of seeing, 4) the ''luminosity of training'' that occurs on the path of cultivation, and 5) the ''culminating luminosity'', which takes place on the path beyond training. [NO 4, 17] ''See also'' luminosity. +
One of the three vajras; according to Jamgön Kongtrül, vajra mind is linked with the dharmakāya and the union of bliss and emptiness. [LW 37] +
[Lit. ''Activity Tantra''] - The first of the three outer tantras; the view of this system, in terms of the ultimate, relates to the natural purity of all phenomena, while relatively one gains spiritual accomplishments by being blessed by the pure deity. Practice in this tradition focuses on the wisdom being and mantra recitation. Its conduct involves various forms of ritual purification and asceticism. [KG 34] +
''See'' vajrakāya. +
One division of the forms (or kāyas) of buddhahood. This refers specifically to the form of ultimate basic space, which possesses a twofold purity. [TD 663] +
Vajrasattva is a yidam deity that is considered the sovereign lord of the hundred buddha families. He is white in appearance and sits in the vajra posture. With his right hand, he holds a vajra at his heart, and with his left, a bell at his hip. [TD 1442] +
Vajra wisdom is linked with the svābhāvikakāya and the union of awareness and emptiness. [LW 36] +
''See Tantra of the Secret Essence''. +
As one of the three vajras, the vajra body is the kāya of indivisible appearance and emptiness - the purification of ordinary form. [TD 122] +
