Property:Gloss-term
From Buddha-Nature
This is a property of type Text.
T
drod rtags;warmths and signs;warmths and signs;The warmths are various key experiences that arise along the path. These are precursors or foretastes of the actual signs that arise later. The warmths are like smoke and the signs are like fire. Smoke appears first, indicating the imminent arising of fire. The warmths arise on the mundane path and the signs arise on the transcendent path. +
heruka;A Sanskrit term used in the Buddhist tantric tradition for a male semi-wrathful deity. +
la dor;total release;total release;This obscure term refers to the total release of knots in the channels, of pains and so forth in the channels, and of attachment to various experiences. It refers to definitive techniques for the elimination of these hindrances so that they are permanently removed. +
kun gzhi;universal ground;universal ground;The mental ground of an individual that is the basis for all the experiences included in saṃsāra and nirvāṇa. +
rkyang ma;rasanā;One of the three main channels. The rasanā is located to the right of the central channel. +
rten dkyil 'khor bzhi;four supporting maṇḍalas;four supporting maṇḍalas;The four maṇḍalas are the channels of the body, the channel syllables, the essential constituent nectars (enlightenment mind, drops), and the vital wind of primordial awareness. These are the supports that transform into the four kāyas. The universal ground consciousness, or mind, is supported by these four and transforms into the fifth kāya. +
rgyal ba;conqueror;conqueror;A buddha. This term can also be used as an epithet for a great Buddhist master. The Conqueror is Śākyamuni Buddha. +
gtum mo;caṇḍālī;Literally, "fierce woman." A Sanskrit term used for the fire visualized inside the body during completion stage practices. +
rgyud;continuum;continuum;The Tibetan word ''rgyud'' was used to translate the two Sanskrit words ''tantra'' and ''saṃtāna'', which are not synonyms in Sanskrit. The word ''tantra'' is primarily used for certain scriptures, systems of practice, and so forth. The word ''saṃtāna'' is used to mean "continuum," in the sense of the stream of being, mindstream, or continuum that constitutes a living being. In Tibetan, the word ''rgyud'' was used for both meanings. In this book ''continuum'' means the continuity, or continuum, of a living being. Furthermore, the terms ''root continuum (rtsa rgyud)'' and ''explanatory continuum (bshad rgyud)'' have an additional resonance in Tibetan because of the dual meaning of the Tibetan word ''rgyud''. In the context of its meaning as "tantra" or "tantric scripture," a root tantra such as the ''Hevajra Tantra'' is clarified by other scriptures referred to as ''explanatory tantras'', such as the ''Vajrapañjara'' and the ''Sampuṭa''. +
paṇḍita;Sanskrit title for a learned master or scholar. +
bsam gtan gyi yan lag dgu;nine branches of meditation;nine branches of meditation;These are the nine uncommon preliminary practices for all the yogas of the path. They are explained fully in Lama Dampa's commentary in the section on the path of the secret initiation. Briefly, these are three purifications of body, speech, and mind;three key points of body, speech, and mind;and three preliminary meditations. +
ro ma;lalanā;One of the three main channels. The lalanā is located to the left of the central channel. +
phyag rgya;mudrā;A Sanskrit term that literally means "seal," but also has many other uses. In the translated texts, perhaps the most common meaning of the term is "female consort," whether imagined or actual. In other contexts the word is used to mean "seal," "ornament," "ritual gesture," "formal position," "yogic technique," and more. Keeping these possible meanings in mind, a careful reader will be able to understand the intended meaning of the term in each specific instance. +
thig le;drop,seminal drop;drop,seminal drop;The translation "seminal drop" has been used for the physical reproductive fluids. The term "drop" has been used in other contexts involving the visualization of drops not related to the reproductive fluids. +
zhing khams;vast domain;vast domain;Four vast domains are associated with the four kāyas. In this context alone, the English translation "vast domain" has been used to clearly distinguish between this specific meaning and the more common general meaning of "paradise" or "pure realm." +
byang sems;enlightenment mind;enlightenment mind;This term is oft en used in the tantric sense in the Tibetan texts translated in this book. It can refer to semen, to the reproductive fluids in both males and females, and to the clear essences of the essential constituents. Context dictates meaning. Often several layers of meaning exist simultaneously. +
thams cad mkhyen pa;omniscient one;omniscient one;A buddha. This term can also be used as an epithet for a great Buddhist master. The Omniscient One is Śākyamuni Buddha. +
shes rab ye shes kyi dbang;initiation of primordial awareness dependent on an embodiment of wisdom;initiation of primordial awareness dependent on an embodiment of wisdom;The term ''wisdom (shes rab)'' refers to the female consort, or mudrā, whether imagined or actual, who is the ''embodiment of wisdom (shes rab ma)''. Through the practices of the third initiation, which are dependent on her, the connate ''primordial awareness (ye shes)'' arises. Chogye Trichen Rinpoché glossed the name of the third initiation with the phrase "connate primordial awareness dependent on a female embodiment of wisdom" ('''''shes rab''' ma la brten nas lhan cig skyes pa'i '''ye shes'''''). His Holiness Sakya Trizin agreed with this definition and the meaning is also clear in Lama Dampa's commentary. +
tshogs gsog;accumulate the assemblies;accumulate the assemblies;The two assemblies of merit (''bsod nams'') and primordial awareness (''ye shes'') must be accumulated to reach full enlightenment. +
rlung sems;vital winds and mind;vital winds and mind;Synonymous with the ten essential constituents and with the ten inner father and mother ḍākas and ḍākinīs. Five of the essential constituents are the five vital winds of earth, water, fire, wind, and space, which are also referred to as the five ḍākinīs. In the phrase ''vital winds and mind'', the word ''mind (sems)'' is an abbreviation for the five enlightenment minds (''byang sems''), which are the clear essences of the physical constituents of feces, urine, blood, reproductive fluid, and flesh. These five are also referred to as the five father ḍākas or as the enlightened bodies of the tathāgatas. To complicate matters, the enlightenment mind, or ''mind'' in this phrase, is the support of the ''mind'' in the usual sense of the word. Thus a double level of meaning is always present. States of mind are dependent on the inner movements and locations of the vital winds and enlightenment minds within the channel network of the subtle body. +
