Property:Gloss-def
From Buddha-Nature
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A particular form of tantric practice that is often presented alongside the single seal and elaborate seal; Ju Mipham explains, "In group assembly practice, the five perfections form the basis. The main practice is then carried out via the four divisions of approach and accomplishment, which allows one to swiftly attain the states of the four knowledge holders that result from this process (in thirty-six days, for example}." [ON 536] +
''See'' individual entries for vajra body, vajra speech, and vajra mind. +
Symbolic implements are images, either visualized or represented in material form, that embody key principles in Vajrayāna practice. In particular, they are one expression of the principle of purity, which, along with clear appearance and pride, is one of the hallmarks of development stage practice. Explaining the significance of some of the most well known implements, Tenpe Nyima writes, "The five wisdoms are represented by the five-pronged vajra. The cakra symbolizes cutting through the afflictions. The source jewel represents desirable qualities, while the lotus signifies not being stained by faults. Unobstructed activity is represented by the double vajra. The curved knife symbolizes the severing of the four demons. The skull cup signifies sustaining the bliss of nonconceptual wisdom. The blood that fills the skull cup represents the conquering of the four demons. The sword symbolizes cutting through mortality, while the ''khaṭvdāṅga'' represents severing the three times." [KR 51] +
''See'' Sūtra Vehicle. +
The wisdom being is one of the three beings set forth in development stage practice, that which is visualized in the heart center of the samaya being. Dza Patrul explains, "At the heart center of each of the assembly of deities you are meditating on, visualize a wisdom being that resembles the deity it inhabits, though bereft of ornamentation and implements." [SS 422] While this is the most common presentation, according to Kongtrül, meditating on the wisdom being can occur in other forms as well. It can involve visualizing a form that resembles the samaya being, as explained above, yet it can also entail meditating on a deity with a form, color, face, and arms that are different than the samaya being, or meditating on a symbolic implement that arises from the seed syllable. [TK 3, 209] +
The perfect teaching, the perfect time, the perfect teacher, the perfect place, and the perfect retinue. [TD 1718] +
The three appearances are stages of the death process: appearance, increase, and attainment. An experience of luminosity, which usually goes untecognized, follows these three stages. According to Dilgo Khyenste Rinpoche, "When the connection between the body and mind is cut, the five elements of the body - earth, water, fire, wind, and space - dissolve into each other. There are many different experiences of dissolution of the elements, depending on the individual. The most common among beings is the threefold experience called appearance, increase, and attainment." He goes on to say that during the first stage, once the breath has ceased, the white essence (related to the father's semen) descends from the forehead center to the heart center. This is experienced as a white glow and an experience of intense bliss. In recognizing the nature of this experience, which is linked with the affliction of anger, one recognizes the essence of the nirmāṇakāya. The second stage is linked with the red element (related to the mother's menstrual blood), which ascends from the navel center to the heart center. At this point one's experience is suffused with a red glow. This is related to the affliction of passion and, when recognized, is seen to be the essence of the sambhogakāya. The third stage is as follows. Once these two have merged into the heart center, consciousness dissolves. This is experienced as a state of complete darkness and is linked with the affliction of ignorance. When its nature is recognized, it is realized to be the essence of the dharmakāya. If none of these stages are recognized for what they are, an experience of emptiness then follows. [PA 41-45] +
These three factors are commonly listed as the primary forms of meditative experience (in contrast to actual realization). In particular, they are intimately connected with the nature of mind itself. Jamgon Kongtrül writes, "Wisdom energy is the mind's own nature-blissful, clear, and nonconceptual. When this becomes aware of itself, all fluctuations of the karmic winds are pacified." [TK 3, 45] In addition, as Lochen Dharmaśrī points out, these three also relate to the conceptual completion stage. He explains, "In the completion stage, the wisdom of bliss, clarity, and nonconceptuality arise from the channels, energies, and essences. [SD 35] +
''See'' stable pride. +
The teachings of the Nyingma School have been transmitted through two lineages, the distant lineage of the transmitted teachings and the close lineage of the treasures. In the former, the teachings of Mahāyoga, Anuyoga, and Atiyoga are preserved, respectively, under the headings of the ''Tantra of the Magical Web'', the ''Sūtra of the Condensed Realization'', and the Mind Class. [NS 396] +
1) "Great seal" is the term given to the ultimate fruition, the supreme spiritual accomplishment; 2} this can also refer to one of the four seals taught in the Yoga Tantra. In this context, the practice of the great seal relates to the enlightened form. As such, it eliminates the temporary confusion of the all-ground consciousness and actualizes its nature, mirrorlike wisdom. [TD 1732] +
1) a triangular shape visualized in development stage practice; 2) a symbol of the feminine principle. [TD 8401] +
Explaining the meaning of this term, Ju Mipham writes, "''Maṇḍa'' means 'essence' or 'pith,' while ''la'' has the sense of 'to take' or 'grasp.' Hence, together this term means ''that which forms the basis for grasping essential qualities''. Alternately, when this word is translated literally as a whole, it means ''that which is wholely spherical and entirely surrounds''." <br>Concerning the various types of maṇḍala, Mipham continues, "There are three types of maṇḍala, those of the ground, path, and fruition. The ''natural maṇḍala of the ground of being'' refers to the universe and its inhabitants being primordially present as divinities, both in terms of the support and supported ... In terms of the path, there is the ''maṇḍala of meditation'', of which there are the two forms: the symbolic maṇḍala (such as paintings, lines, arrangements, and those made from colored powder) and the true maṇḍala that is represented by these forms (enlightened body, speech, and mind). The ''maṇḍala of the ultimate fruition'' is composed of the kāyas and wisdoms that occur once the path has been completely traversed and one has attained the state of Samantabhadra." [ON 494] +
1) Great Vajradhara; 2) Vajrapāṇi; 3) a master of the Secret Mantra; 4) Indra. [TD 1440] +
'See' skillful means. +
A female yidam deity whose name (Lit. "the Liberator") signifies her capacity to liberate beings from the eight forms of fear. [TD 625] +
The absorption being is one of the three beings taught in development stage practice. In particular, this refers to the seed syllable or symbolic implement that is visualized at the heart center of the wisdom being. [TD 1029] +
"Daily cycle" refers to the 21,600 cycles of breathing that are said to transpire each day. [TD 1275] +
The three garments (''bgo ba'i gos gsum''): elephant, human, and tiger skin; two fastened ornaments (''gdags pa'i rgyan gnyis''): human skulls and snakes; and three smeared things (''byug pa'i rdzas gsum''): ashes, blood, and grease. These also form part of the ten glorious ornaments. [TN 84] +
Three meditative practices that, in the Nyingma tradition, provide the framework for development stage practice: the absorption of suchness, absorption of total illumination, and causal absorption. +
