Property:Gloss-def
From Buddha-Nature
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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. +
An activity that enables one to accomplish a given outcome easily. [TD 1148] ''See also'' path of skillful means and Vehicle of Skillful Means. +
One of the five kāyas; while not wavering from the form of reality, the dharmakāya, this form appears solely to those disciples who are noble bodhisattvas. It is also the basis for the arising of the emanated form, the nirmāṇakāya, and is adorned with major and minor marks. [TD 2818] Padmasambhava explains further, "Sambhogakāya is the enjoyment of the self-existing wisdom of awareness because the kāyas and wisdoms are present within the continuity of the innate nature of your mind." [DE 190] +
''See'' three beings. +
The Zur tradition is one of the three most prominent sublineages in the Transmitted Teachings of the Nyingma School. Citing the importance of the lineages of Nyak Jñānakumāra, Nup Chen Sangye Yeshe, and Zur Shakya Jungne in the early history of the Nyingma tradition, Dudjom Rinpoche notes that the Nyingma teachings "fell first to Nyak, fell to Nup during the intermediate period, and fell to Zur in the end." [NS 599] This lineage of masters is also known for developing some of the most unique and enduring interpretations of Buddhist scripture, especially concerning the textual lineage of the ''Tantra of the Secret Essence''. An extensive discussion of this lineage can be found in NS, pp. 617-649. +
The four spheres of perception, from that of boundless space up to the peak of existence. In these spheres, there is no coarse form, only clear mental forms. The beings in these realms are free of attachment to form, bur are attached to the state of formlessness. [TD 2503] +
In the tradition of practical instructions, it is said that there are five experiential stages that occur during the practice of calm abiding. First is the experience of movement, which is likened to a waterfall cascading off a cliff. Second is the experience of familiarity, which is similar to a river winding through a narrow ravine. Third is the experience of attainment, which is exemplified by a gently flowing stream. Fourth is the experience of stability, which is like a wave-free ocean. Fifth is the experience of perfection, in which one is able to rest in a state of lucid clarity, unmoved by any circumstances. This final stage is likened to the flame of a candle that is undisturbed by the wind. [TK 3, 172] +
This term is used in the tantric tradition of the Nyingma School, where it refers to dharmakāya (the fact that the nature of the mind lacks an essence), sambhogakāya (its clear nature), and nirmāṇakāya (its pervasive compassion). Thus, in the Great Perfection, all the qualities of the three kāyas are spontaneously ''perfect'', and since this is the way all phenomena really are, it is ''great''. [TD 2360] +
''See'' yidam deity. +
'See' channels, energies, and essences. +
Atiyoga is the highest of the Nyingma tradition's nine vehicles. In the textual tradition of this tantric system, Atiyoga is equated with the Great Perfection, the naturally-occurring wisdom that is free from conceptual complexities and not subject to any sense of partiality or limitation. As such, it is considered the very pinnacle of all the various vehicles since it contains all of their significance. Within this Great Perfection, all the various phenomena of saṃsara and nirvāṇa, all that appears and exists, arise as the play of naturally-occurring wisdom, apart from which nothing exists. The fundamental basis of existence, in this tradition, is this naturally-occurring wisdom. In terms of the path, there are two forms of practice: the break-through stage of innate purity and the direct leap stage of spontaneous presence. Through these two practices the four visions are brought to a state of culmination and one attains the result of this process, liberation into the very ground. Said differently, one attains the permanent state of the youthful vase body. [TD 3118] +
