Property:Gloss-def

From Buddha-Nature

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An apparitional city of ethereal beings appearing by the power of samādhi in conjunction with the presence of a nearby vessel and moisture.  +
This is the honorific form of bsam pa, which means "thought" or "intention." However, according to Gangteng Tulku Rinpoché, in the context of these teachings it is the honorific form of lta ba, which means "view" or "perspective."  +
Exceptional modes of perception that arise along thepath to enlightenment. perfections, six (Tib. pha rol tu phyin pa drug, Skt. saṭpāramita). Generosity, ethical discipline, patience, enthusiasm, meditation, and wisdom. See VS 515, FP 7-8.  +
The four dimensions of the formless realm, which are spontaneously actualized by the substrate, arc boundless space, boundless consciousness, nothingness, and neither discernment nor nondiscernment.  +
The perfect time, place, teacher, retinue, and Dharma, or teaching. Also called five fully endowed circumstances, excellences, or certainties.  +
Direct insight into some fundamental aspect of reality. In the context of the Great Perfection, this refers to the subtle, exact knowledge ofhow all appearing phenomena are nonobjective and empty from their own side, culminating in the decisive knowledge of the one taste ofgreat emptiness—the fact that the whole of samsāra and nirvāṇa naturally arises from the expanse of the ground and is not established as anything else.  +
Lit. "giving and taking," this refers to the exchange of self and others in order to reduce self-cherishing and cultivate bodhicitta, practiced by giving others one's happiness with the out breath and taking on their sufferings with the in breath.  +
Maheśvara, Indra, Brahmā, Viṣṇu, Kāmeśvara, Gaṇapati, Bhriṅgiridhi, and Kumāraṣaṇmukha.  +
The unsatisfying nature of saṃsāra, the first Noble Truth, consisting of blatant suffering, the suffering of change, and existential suffering.  +
One's own awareness, the sugatagarbha, which witnesses the displays of primordial consciousness. See CM 427-28, VS 591, VE 427-28.  +
A meditative practice established in Tibet and Bhutan by Padampa Sangyé's main disciple, Machik Lapdrön (1055-1149), in which one imaginatively offers up one's entire being as a means to realizing the empty nature of all phenomena, severing all clinging to the appearances of the three realms, and realizing that all gods and demons are none other than one's own appearances. See GD116-27, VE 153-60.  +
A dark blue gemstone; it is astringent in taste, its post-digestive effects are cooling, and in terms of its healing effects, it benefits illnesses from poisoning, leprosy, lymph disorders, and skin disorders. Blue beryl may match this description, but this requires further research.  +
The teachings on direct crossing over describe six metaphoric "lamps," whose nature is luminosity: the three lamps of the vessel (the citta lamp of the flesh, the hollow crystal kati channel, and the fluid lasso lamp) and the three lamps of the vital essence (the lamp of the pristine space of awareness, the lamp of empty bindus, and the lamp of self-emergent wisdom). See CM 423-28, VS 591, VE 424-28.  +
The selflessness or lack of inherent identity of phenomena. There are two types: (1) the identitylessness ofpersons and (2) the identitylessness of phenomena.  +
Actions with such negative karmic force that upon death, the perpetrator is reborn immediately in hell, bypassing the intermediate period: matricide, patricide, killing an arhat, creating a schism in the Saṅgha, and maliciously drawing the blood of a tathāgata.  +
Dharma protector. This may be a worldly being oath-bound to protect the Dharma and sentient beings ('jigtenpa) or a wisdom deity who is an enlightened manifestation of compassion (jig ten ha 'daspa). The chiefprotectress of the Dzokchen teachings is Ekajati.  +