Property:Gloss-def
From Buddha-Nature
This is a property of type Text.
T
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] +
''See'' eight measures of clarity and stability. +
There are three groupings of empowerments linked with the peaceful and wrathful deities of the ''Tantra of the Secret Essence''. The second group consists of the five inner empowerments of potentiality, which relate to the development of the student's potential. The first and third groupings are the ten outer, beneficial empowerments and the three profound, secret empowerments. [PA 10-12] +
One of the four knowledge holders, four levels of spiritual attainment that present the progression through the paths and levels of Secret Mantra according to the Nyingma School. This level of attainment occurs on the path of seeing, where one first gains stability in the development stage. Though the mind itself matures into its divine form at this point, the residual elements are not able to be purified. [TD 1574] ''See also'' knowledge holder and four knowledge holders. +
'See' meditative absorption. +
Jamgön Kongtrül writes, "Wisdom energy is the mind's own nature - blissful, dear, and nonconceptual. When this becomes aware of itself, all fluctuations of the karmic winds are pacified." [TK 3, 45] This term is often contrasted with karmic energy. +
A factor that upsets or disturbs the mind and body and produces fatigue. [TD 971] +
The term "recollecting purity" refers to the symbolic associations between the features of the deity and the celestial palace and the enlightened state. Along with clear appearance and stable pride, this is one of the key features of the development stage. As Tenpe Nyima explains, development stage practice forms a link between the enlightened qualities that are present as our own fundamental nature and the state where these qualities actually manifest. He writes, "Once the experiences of clarity and stability have arisen, you should use the development stage to mature the proximate cause of the supreme spiritual accomplishment. To do this, recall the purity [of the divine form]. This will form a link with the fundamental fruition. Nevertheless, you should not fixate on the visualization as being an independent entity that really exists. In reality, it is just the natural manifestation of wisdom. The wisdom maṇḍala does not have projected features like color, shape, a face, or hands. Rather, the qualities that naturally appear with the state of buddhahood arise, from the perspective of disciples, in various symbolic forms, such as those of the support and supported, the celestial palace, and the deity." [KR 50] ''See also'' clarity, purity, and pride. +
This is one of the primary practices of the completion stage. In this practice, the vital points of the channels, energies, and essences are penetrated, thereby causing a warm bliss to blaze forth from the "a tung" at one's navel center. This blazing bliss, in turn, incinerates the impure aggregates and elements, and conquers all afflictions and concepts. In this sense, it functions in a destructive manner and causes coemergent wisdom swiftly to take birth. [TD 1046] Though this practice brings a number of temporary benefits and spiritual accomplishments, the true practice of yogic heat, as Dza Patrul explains, "is to attain the supreme spiritual accomplishment, the great seal, by undoing the knots in the central channel." [DR 444] +
In the Mother Tantra, the completion stage associated with the subtle essences is emphasized, in which case one relies either upon the body of another or one's own body. In the New Schools, the Mother Tantra includes Naropa's Six Dharmas. [ST 6] In the Nyingma tradition, Mother Tantra is equated with Anuyoga, the eighth of the nine vehicles. [DZ 24] +
One of the four knowledge holders, four levels of spiritual attainment that present the progression through the paths and levels of Secret Mantra in the Nyingma School. This level of attainment occurs on the path of seeing, where the support present in the supreme state transforms into a clear, vajralike body, while the mind matures into the wisdom of the path of seeing and, as a result, one attains a state of freedom from birth and death. [TD 2282] +
