Property:Gloss-def
From Buddha-Nature
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The excellent marks and signs are physical qualities that signify the enlightened state. [TD 2306] +
Beings in the intermediate state of the desire realm; this term literally means "scent-eater" due to the fact that these beings subsist on either pleasant or unpleasant smells, depending on their karmic propensities. [TD 1330] +
These three principles are used to present the most important aspects of development stage visualization. Jamgon Kongtrül explains, "Regardless of whether you are meditating on the development stage in an elaborate or concise form, there are three factors involved. The clear appearance of the visualization purifies one's fixation towards "objective" appearances, recollecting purity eliminates the idea that it is a solid thing, and stable pride vanquishes the belief in an ordinary 'I'." [ND 15] +
Generally, three types of faith are discussed in the scholastic tradition: lucid faith, desirous faith, and the faith of conviction. The first entails a lucid frame of mind that arises in reference to the Three Jewels. The second concerns the desire to take up and reject the four truths. The third involves having conviction in the principle of karmic causality. [YD 607] +
The three meditative concentrations that enable one to attain complete liberation: 1) the gate to complete liberation of emptiness, 2) the gate to complete liberation of the absence of characteristics, and 3) the gate to complete liberation of being without desire. [TD 1569] +
According to Jamgön Kongtrül, the spiritual life-force is the specific seed syllable of the yidam deity, "the unchanging nature of its respective family." [LW 14] +
Quoting the ''Sūtra of the Levels of Buddhahood'', Jigme Lingpa explains, "Mirrorlike wisdom is similar to a reflection that appears on the surface of a mirror, which doesn't really exist. Reflections require no effort and are not something that can be formed. Similarly, when it comes to mirrorlike wisdom, all the various reflections of omniscience do occur, yet do not truly exist. They do not require effort, nor are they something that can be formed." [YT 431] +
A yidam deity associated with the principle of enlightened speech (from the Eight Great Sādhana Teachings). +
As taught in the inner tantras, it is generally considered essential to have all three of these factors present when engaging in the tantric practice of the development stage. By meditating in accordance with the processes of the birth, death, and the intermediate state (which comprise cyclic existence) - the four types of birth and so on-all clinging and appearances related to the three levels of existence are refined away and ''purified''. By meditating on the pure realms, deities, and so forth (which accord with nirvāṇa) the qualities of the fruition, such as the three kāyas, are ''perfected'' in the ground, and the unique potential that allows for these qualities to be actualized comes into existence. In the same manner, penetrating the vital point of both purity and perfection (or, said differently, of the channels, energies, and essences in the vajra body), one is matured for the symbolic wisdom and true luminosity of the completion stage. [TD 1238] +
''See Tantra of the Secret Essence''. +
The four classes of Tantra are Kriyā Tantra, Caryā Tantra, Yoga Tantra, and Anuttarayoga Tantra. These four divisions are commonly presented in the New Schools and subsume all tantric teachings. Though this classification system is also found in the Nyingma School, this tradition often groups the tantric teachings into the three outer tantras and the three inner tantras. +
Along with the supreme spiritual accomplishment, there are eight mundane spiritual accomplishments as well: 1) the sword that enables one to travel through the sky and space, 2) pills that allow one to be invisible and shift shape, 3) eye salve that allows one to see any worldly form as nonexistent, 4) swift-footedness, 5) the ability to extract and sustain oneself on the essences of plants and minerals (including the practice of alchemy), 6) the ability to travel to celestial realms, 7) invisibility, and 8) the ability to extract treasures from the earth and provide beings with what they desire. [TD 675] +
The primary mantra of a given yidam deity. [TD 2206] +
The demon of the afflictions, the demon of the aggregates, the demon of the lord of death, and the demon of the divine son. [TD 1364] +
There are ten experiential signs that mark one's progress in tantric practice. Longchenpa explains, "There are ten signs that herald the basic space and wisdom becoming of one taste, which occurs once the energetic-mind enters the central channel. These ten are: 1) smoke, 2) mirages, 3) clouds, 4) fireflies, 5-6) the sun and moon, 7) blazing jewels, 8) eclipses, 9) hairs, and 10) the appearance of lights. These ten are presented slightly differently in other traditions." [MS 157] +
Five substances that come from a cow, which must not have touched the ground: urine, dung, milk, butter, and curd. [TD 1802] +
In the Vajrayāna tradition, the bell is a symbolic implement used to represent a number of important principles. Generally speaking, it is linked with the female principle, emptiness, and knowledge. [YT 671] +
The three roots are the three inner objects of refuge: the guru, yidam deity, and Ḍākinī. A guru is a qualified spiritual teacher who has liberated his or her own mind and is skilled in the methods that tame the minds of others. The yidam deities are the vast array of peaceful and wrathful deities and those associated with the Eight Great Sādhana Teachings. The ḍākinīs are those associated with the three abodes. The latter refers to Vajravarāhī in particular, the divine mother who gives birth to all buddhas. [KN 23] +
The fourth of the five paths; this stage functions as the gateway to liberation, in which one cultivates and familiarizes oneself with the nature that was realized on the path of seeing. [TD 598] +
The two accumulations are those of merit and wisdom. Traditionally, these two are said to lead to the attainment of the dharmakāya and the rūpakāyas, respectively. In terms of the tantric path, the accumulation of merit is often equated with the development stage, and the accumulation of wisdom with the completion stage. However, as Getse points out above, when sealed with the completion stage, the development stage also gathers the accumulation of wisdom. [Cg 198] +
