Property:Gloss-term
From Buddha-Nature
This is a property of type Text.
T
gcig dang tha dad;གཅིག་དང་ཐ་དད་;unity or separateness;unity or separateness +
ldan min 'du byed;nonassociated formative forces;nonassociated formative forces;viprayuktasaṃskāra;The formative forces not associated with forms or mind are a category of conditioned phenomena discussed in the Treasury of Abhidharma, chapter 2, verses 35bcd–36ab (see Pruden 1988–90, 206–54);and the Compendium of Abhidharma (see Boin-Webb 2001, 18–21). Also translated as "nonassociated compositional factors," "nonassociated formations," and "formative predispositions disassociated with mind." See also Hopkins 1983, 268–71;and Kongtrul 2012, 506–10 and 546. +
Rahman,followers of.;Rahman is the creator worshipped by the Tajiks, according to the Kālachakra Tantra, chapter 2, verse 158, and the corresponding commentary in the Stainless Light. See C.T. 6:728;and Wallace 2004, 225–26 (note that it is verse 164 in Wallace 2004). +
snang cha;སྣང་ཆ་;appearing quality;appearing quality +
'Krul 'khor ma;འཀྲུལ་འཁོར་མ་;*Yantrī +
kun dga' snying po;ཀུན་དགའ་སྙིང་པོ་;Ānandagarbha;Author of Explaining the Difficult Points of the Glorious Guhyasamāja (Shrīguhyasamājapañjikā, dPal gsang ba 'dus pa'i dka' 'grel) and a number of other works included in the Tengyur. He was one of Padampa Sang-gye's teachers for the mother tantras. See Roerich [1949] 1979, 869. +
khu ba;ཁུ་བ་;shukra;See semen. +
yang dag par spong ba bzhi;ཡང་དག་པར་སྤོང་བ་བཞི་;four correct relinquishments;four correct relinquishments;To relinquish any unvirtues that have already arisen (mi dge ba skyes pa spong ba), to not give rise to any unvirtues that have not arisen (mi dge ba ma skyes pa mi bskyed pa), to give rise to virtues that have not yet arisen (dge ba ma skyes pa bskyed pa), and to increase already arisen virtues (dge ba skyes pa spel ba). GTCD. +
yan lag gi rlung lnga;ཡན་ལག་གི་རླུང་ལྔ་;five secondary winds;five secondary winds;Nāga (klu), tortoise (rus sbal, kūrma), lizard (rtsangs pa, kṛikara), devadatta (lha sbyin), and dhanaṃjaya (nor las rgyal). Note that the Sanskrit kṛikara/kṛikala is "partridge," whereas the Tibetan rtsangs pa is "lizard." See Wedemeyer 2007, 181n21. +
skye gnas rnam pa bzhi;སྐྱེ་གནས་རྣམ་པ་བཞི་;four modes,or places,of birth;four modes,or places,of birth;Womb (mngal skyes), an egg (sgong skyes), within heat and moisture (drod gsher skyes), or in a spontaneous manner (brdzus skyes). +
Zhe sdang rdo rje;ཞེ་སྡང་རྡོ་རྗེ་;"Vajra Anger";"vajra anger";Dveṣhavajra +
dran pa nye bar bzhag pa bzhi;དྲན་པ་ཉེ་བར་བཞག་པ་བཞི་;four establishments in mindfulness;four establishments in mindfulness;Body (lus), feelings (tshor ba), mind (sems), and phenomena (chos). +
yang dag min rtog,yang dag pa ma yin pa'i kun tu rtog pa;ཡང་དག་མིན་རྟོག་,ཡང་དག་པ་མ་ཡིན་པའི་ཀུན་ཏུ་རྟོག་པ་;imagination of what is unreal;imagination of what is unreal;abhūtaparikalpa;This imagination is the conception of percepts and perceivers. The term is used for afflictive mentation's sense of duality between subject and object. Maitreya's Differentiation of the Middle and the Extremes (chapter 1, verse 8ab;C.T. 70:903) describes it as: "The imagination of what is unreal is mind as well as mental factors belonging to the three realms." It should be noted that "imagination" (kun rtog, parikalpa) includes both conceptual and nonconceptual cognition (rnam rig) or perception (blo) and the perceived referents, thus "imagination" is not identical with "thought" or "concept" (rnam rtog, vikalpa). As Urban and Griffiths (1994, 14) say: "Parikalpa [imagination] . . . has the potential to be pure and error-free;vikalpa [thought] does not: it is what produces defilement and error in the flow of concepts and percepts." Urban and Griffiths (1994, 12) also quote Sthiramati's explanation in his Subcommentary on the "Differentiation of the Middle and the Extremes" (Madhyāntavibhaṅ- ga-ṭīkā, dBus dang mtha' rnam par 'byed pa'i 'grel bshad;chapter 1, verse, 1): "The compound "unreal comprehensive construction" [or the imagination of what is unreal] may be understood to indicate that the duality comprehensively constructed either by it or in it is unreal. The term "unreal" indicates that the extent to which something is comprehensively constructed in terms of a dichotomy between subject and object is the extent to which it does not exist. The term "comprehensive construction" indicates that the extent to which an object is comprehensively constructed is the extent to which it is not found." Boquist (1993, 69) states: "To account for the fact of illusion, Maitreya introduces the concept of "the imagination of the unreal" (abhūtaparikalpa). Ignorance and illusion require a mind and this mind constitutes the imagination of the unreal subject (grāhaka) and object (grāhya) expressed as a duality (dvaya). This very act of cognition is the dependent being (paratantrasvabhāva), which is real, while the cognitive images reflecting the bifurcation into duality make up the imagined nature (parikalpitasvabhāva), which is unreal. The imagination's sole reality is the pure and unified awareness expressed as emptiness, suchness, or pure mind, which is within it and in which it resides. This absence of discriminative thinking is the consummated nature (pariniṣhpannasvabhāva)." For more discussion of this term, particularly in the context of the three characteristics, see Kongtrul 2007a, 350–52n532.
yud tsam;ཡུད་ཙམ་;"trice" or "moment";Equivalent to two daṇḍas, or 720 breaths;there are thirty muhūrtas in one solar day. See Kongtrul 2012, 352, where the term is translated as "hour." +
phra mo'i gzugs,phra gzugs ma;ཕྲ་མོའི་གཟུགས་,ཕྲ་གཟུགས་མ་;subtle form;subtle form;sūkṣhmarūpā +
dus me;དུས་མེ་;Kālāgni;See Rāhu. +
chos nyid;ཆོས་ཉིད་;reality;reality;dharmatā +
phag na mo;ཕག་ན་མོ་;hidden phenomena;hidden phenomena +
rDo 'jog;རྡོ་འཇོག་;Takṣhashilā +
stong nyid bcu drug;སྟོང་ཉིད་བཅུ་དྲུག་;sixteen emptinesses;sixteen emptinesses;In the Kālachakra Tantra presentation, these are [the fourteen days of] the dark [lunar] phase (nag po'i phyogs), sun (nyi ma), and prajñā (shes rab). See the Stainless Light, chapter 1, section 2. C.T. 6:292;and Newman 1987, 285. In Chandrakīrti's Entrance to the Middle Way, these are the emptiness of the internal (nang);the external (phyi);the external and internal (phyi nang);emptiness (stong pa nyid);the great (chen po);the ultimate (don dam);the conditioned ('dus byas);the unconditioned ('dus ma byas);what transcends extremes (mtha' las 'das pa);what is beginningless and endless (thog ma dang tha ma med pa);what is not to be discarded (dor ba med pa);a nature (rang bzhin);all phenomena (chos thams cad);specific defining characteristics (rang gi mtshan nyid);what is not observed (mi dmigs pa);and an essence of nonentities (dngos po med pa'i ngo bo nyid). See Brunnhölzl 2004, 122–124;Dewar 2008, 431–485;and Padmakara 2002, 316–323. +
