Property:Gloss-def
From Buddha-Nature
This is a property of type Text.
T
1) That which is unchanging and indestructible; 2) an ancient Indian symbol that, of skillful means and knowledge, is used to symbolize knowledge; 3) one of the twenty-seven coincidences in Tibetan astrology; 4) an abbreviation of the Tibetan word for diamond. [TD 1438] In Vajrayāna practice, this symbolic implement is associated with a number of important principles. Generally speaking, it is linked with the male principle, compassion, skillful means, and the great bliss of unchanging reality. [YT 671] +
Concepts, such as avarice, that obstruct the attainment of liberation. [TD 970] +
Inborn knowing; the empty and dear awareness that is naturally present within the mind streams of all sentient beings. [TD 2593] +
'See' stable pride. +
Mahāyoga is traditionally divided into two groups, the Collected Tantras, which includes the ''Guhyagarbha Tantra'', and the Collected Sādhanas. The latter division contains the Eight Great Sādhana Teachings, which comprise the ritual practices and instructions associated with eight divinities - five transcendent deities and three mundane deities. The five wisdom deities are Mañjuśrī Yamāntaka (enlightened form), Padma Hayagrīva (enlightened speech), Viśuddha (enlightened mind), Vajramṛta Mahottara (enlightened qualities), and Vajrakīlaya (enlightened activity). The three classes of worldly divinities are Mātaraḥ (liberating sorcery), Lokastotrapūja (mundane praises), and Vajramantrabhīru (wrathful mantra). [NS 283] These teachings have been maintained and practiced in both the Transmitted Teachings and the treasure tradition. In the former, the primary source is a cycle titled the ''Fortress and Precipice of the Eight Teachings: The Distilled Realization of the Four Wise Men''. There are a great many related teachings in the treasure tradition, the most important, however, are found in the revelations of Nyang Ral Nyima Özer, Guru Chöwang, and Rigdzin Gödem. [WC 777] +
oṃ svabhāva śuddhaḥ sarvadharmāḥ svabhāva haṃ; This mantra is commonly used at the outset of development stage practice to dissolve all phenomena into emptiness (prior to developing the visualization). Tsele Natsok Rangdröl explains, "One begins the development stage with purifying into emptiness by means of the svabhāva mantra. This mantra is meant to remind the practitioner of the essence of emptiness, the original natural state of all phenomena ... It is precisely the natural expression of this emptiness, the magical display of its unceasing cognizant quality, that emanates and manifests in the form of a celestial palace and various types of deities." [EM 88] +
To specific disciples it is taught that the profound nature of all phenomena is emptiness, free from arising, cessation, and every other form of conceptual projection, and that the actual condition and nature of things is one of luminosity, beyond anything that can be thought or put into words. The definitive meaning is this nature, as well as the scriptures that teach it and their related commentaries. [TD 655] +
See mundane spiritual accomplishment and spiritual accomplishment. +
Vajra recitation is the practice of linking mantra recitation with movements of the breath. This often involves linking the inhalation, resting, and exhalation of the breath with the mental recitation of the seed syllables OṂ AḤ HūṂ, while simultaneously holding the vase breath. [NO 4, 20] +
[Lit. "heroic being of enlightenment"] - An individual who trains in the Great Vehicle, so-called because such individuals do not become discouraged in the face of the long duration it takes to attain great enlightenment, nor in giving away their own head and limbs out of generosity. [TD 1870] +
According to Jigme Lingpa, wisdom can be divided into twenty-five categories, as there are five different forms of wisdom present in each continuum of the five buddha families. [YT 431] More commonly, however, five forms of wisdom are taught. Dudjom Rinpoche explains that the wisdom of the basic space of phenomena is that which realizes how things really are, whereas the four subsequent wisdoms - mirrorlike wisdom, the wisdom of equality, discerning wisdom, and all-accomplishing wisdom - in their function of supporting and depending upon the former comprise the wisdom that comprehends all that exists. It has also been explained that the first wisdom mentioned above refers to the ultimate, while the latter four relate to the relative. [NS 140] +
''See'' three appearances. +
The mere negation of superficial reality. +
In terms of doctrine and tenets, the term Hinayāna refers to the teachings of the ‘lower vehicle,’ or the lower two of the four Indian Buddhist tenets. In terms of causes and results, it refers to the paths and results of the śrāvakas and pratyekabuddhas. +
The first seven of the ārya bodhisattva bhūmis. +
All the compounded and uncompounded phenomena are regarded as dhātus, or ‘spheres of perception,’ in terms of being either the object, the supporting base or the primary causes of perception. There are eighteen dhātus: six objects (form, sound, odor, taste, tangible objects, and objects of mental consciousness), six sense powers (the five senses plus the mind), and six consciousnesses (of the five senses plus the mind). +
This term has several meanings, depending on the context. It may mean conceptual elaboration, distinguishing characteristic, or mark. +
This is the consciousness containing the latencies through which the results of karma arise from life to life. It is accepted only by the Mahāyāna schools (Madhyamaka and Cittamātra). +
A superior being who has attained direct realization of ultimate reality. There are four kinds of ārya: śrāvaka ārya, pratyeka ārya, bodhisattva ārya and the fully enlightened ārya. +
Taking the three factors ofthe method practice of generosity as an example, they are: the gift, the receiver and the giver. +
