Property:Gloss-def
From Buddha-Nature
This is a property of type Text.
T
''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] +
''See'' four types of birth. +
The third of the five paths; the stage of spiritual attainment in which one witnesses the true nature of reality for the first time, progressing to the level of a noble one. [TD 1222] +
Along with the completion stage, this is one of two phases that constitute Buddhist practice in the inner tantras. Explaining this approach, Ju Mipham writes, "The phases of development stage practice correspond to the way in which conventional existence develops. There are five such phases: great emptiness, illusory wisdom, the single seal, the elaborate seal, and group assembly practice. Practicing this fivefold approach ''purifies'' the habitual patterns of saṃsāra, ''perfects'' the fruition of nirvāṇa, and ''matures'' the practitioner for the completion stage. [ON 416] +
The so-called "union of development and completion" seems to have been a controversial theory in Tibet. Confirming this view, Khenpo Ngaga writes, "There are those who do not accept the union of development and completion associated with deity meditation. They justify this view by saying that such an approach did not exist in the noble land of India. This, however, is not the case. There are two renowned approaches linked with the ''Guhyasamāja Tantra'', one associated with noble Nāgārjuna and another with Jñānapāda. In the latter approach, it is said that, when meditating on a deity, those who have directly experienced the way things truly are 'seal the development stage with the completion stage.'" [ST 8-9] +
One of the five kāyas; encompassing all the manifestations of knowledge, love, and ability, this kāya is the basis for all the unique qualities of buddhahood. [NS 140] +
''See'' Caryā Tantra. +
The concepts of the three spheres, which obstruct the attainment of complete omniscience (the state of buddhahood). [TD 2860] +
The secret empowerment is the first of the three higher supreme empowerments (the other two being the knowledge-wisdom empowerment and the precious word empowerment). This is bestowed upon the ordinary speech of the student by relying upon the maṇḍala of the relative enlightened mind of the male and female teachers in union. This purifies the impurities of ordinary speech. In terms of the path, this empowers one to meditate on the energetic practices and recite mantra. In terms of the fruition, a link is formed to the attainment of the sambhogakāya and vajra speech. [TD 3006] +
The samaya being is one of the three beings set forth in development stage practice. This is the deity that one visualizes in conjunction with the ritual of which ever yidam deity is being practiced. [TK 3, 45] According to Jamgön Kongtrül, the samaya being corresponds to the luminous, enlightened mind. This, in turn, is inseparable from the wisdom being, the dharmakāya of all buddhas. [LW 62] +
Quoting the ''Sūtra of the Levels of Buddhahood'', Jigme Lingpa explains, "The wisdom of the basic space of phenomena can be exemplified by all the forms space can take. Although space is present in these forms, by its very nature there is nothing that can be said about it; it is not manifold, but of a single taste. In the same way, though the wisdom of the basic space of phenomena is present in everything that can be known, it is ineffable. And since it isn't manifold, it is of one taste." [YT 431] +
