Property:Gloss-def
From Buddha-Nature
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Karuna or Nying-je (in Tibetan) means noble heart. You cannot develop this until you have discovered the meditative state through anapanasatti. Once you are in the process of dealing with this state of being, then you cannot help radiating warmth; there is something which is open. In this case, anapanasatti means actually being aware of that relationship between inner and outer, this and that, which could be a primitive way of looking at Shunyata. But when you develop an open and carefree state of being, that is to say, non-dualistic, non-security-oriented, then the understanding of basic warmth arises. You are no longer involved with the conscious kindness of a pious and deliberate scene. You are able to give an open welcome since you have no territory of your own to preserve. The more you welcome others the freer you become. So the more you are involved with basic compassion, the more you welcome others without the host centralised notion of attempting to bring them into your scene. Warning: Do not gulp down pious, idiot compassion; you have to use basic intelligence to see the situation clearly. You should be able to deal with the situation intuitively rather than as written about in books. +
Symbol of meditation or the mind of the Enlightened One. It is the never-ending discriminating awareness of wisdom. It is the state of being fully true, a continuous flow with no beginning and no end. +
The symbol of peace and non-violence. Buddha gave his first teachings on the four noble truths (the teaching of Dukha) in a place called the Deer Park. The deer symbolises harmless and peaceful intelligence. But when one talks in terms of the wounded deer, it means that in spite of being harmless and pure, the deer has been wounded by negativities based on aggression. The innocent deer-like openness has been abused or blamed so that the basic simplicity and nonviolence has been hurt by the aggressive and war-like quality of ego. The deer in Sarnath plays a very prominent part as an inspiration to us who are so involved in a very materialistic society. +
The seed syllable of the indestructible vajra nature, also representing great joy. It is the principle of son or youthful prince, the active force of clear light. +
Personified as Vidyadhara, the holder of scientific knowledge. In this case, knowledge is not impersonal and abusive, but plays a compassionate role. This is outrageous wisdom devoid of self and the common sense of literal thinking. Crazy wisdom is wild; in fact, it is the first attempt to express the dynamics of the tenth stage of the Bodhisattva, to step out with nakedness of mind, unconditioned, beyond conceptualisation. In this state, one acts purely on what is, with the qualities of earth, water, fire, space and stormy air. +
May be more precisely termed rebirth because the accumulation of feelings, perceptions, impulses and consciousness which are the constituents of so-called spirit, do not live through as one solid thing, but are constantly changing. This state of consciousness does not belong exclusively to human beings and is not determined by the physical body. Rebirth into different lives is possible. It is a natural karmic force. +
The six Paramitas or transcendental actions are attributes of Buddha activity. In perfecting them, one transcends the notion of a centralised ego. +
The seed syllable for all-encompassing space, the womb which accommodates all creations, the mother principle. It is passiveness or emptiness. +
It is a way of stepping out of the neurotic and complicated state of ego. It is not worship, nor is it ritual. Yet, ironically, meditation is the only way of spiritual practice. By transcending the questioning mind, meditation provides an enormous situation of free communication. It is a way of being simple-beyond the dualistic network. It is not a mental gymnastic practice. +
is the production of the neurotic ego. However, sometimes it manifests as sparks of intelligence. It often shows as the playback of memories and emotions. It is largely either discursive or in pictorial form. Thoughts only possess power if one is fascinated by them. Consciousness is a tendency of dualistic projection which makes for the discrimination between subject and object. The subconscious is the underlying gossip. +
Along with the Kangyur (q.v.), the Tengyur forms the central corpus of Buddhist texts in the Tibetan tradition. There are many editions, the Derge being the most popular, and they contain translations of over 3,500 Indian treatises in more than 200 volumes. +
An institute of higher learning focused on the in-depth study of the major Buddhist treatises. +
The second phase of visualization practice, following the generation stage. At this stage, all the images are dissolved back into the emptiness whence they came. More subtly, this stage can be divided into an aspect that has features, referring to the practice of nadi, prana, and bindu (q.v.), and an aspect without features, referring to the practice of mahamudra. +
The winds or currents of energy that flow through the channels, or nadis, of the subtle body. +
A special accomplishment stemming from authentic practice. There are two types: mundane siddhis, such as clairvoyance or walking through walls, which are not essential, and supramundane siddhi, which is the realization of mind's nature, the goal of meditation practice. +
Among the different mental events, the afflictions are detailed as the six root afflictions of ignorance, aversion, attachment, pride, doubt, and wrong view. They are also described as the five mental and emotional afflictions of ignorance, aversion, attachment, pride, and envy, which can be condensed into the three poisons of ignorance, aversion, and attachment. +
Pearl-like relics left behind when the body of a highly realized lama is cremated. +
A prayer wheel, often carried by older Tibetans in the right hand, consisting of a handle serving as an axis for a spinning metal container filled with mantras. The metal is often embossed with Chenreziks mantra, ''Om mani padme hung'', and practitioners recite this mantra while turning the wheel, hence the name. The term can also refer to the larger drums filled with mantras, which can be lined up in walls, stood in a large room by themselves, or set in a stream to be turned by water or on a roof to be spun by the wind. +
The embodiment of enlightened power, shown holding a vajra; often mentioned together with Chenrezik and Manjushri. As Lord of the Secrets, he is the holder of the tantras. +
A fierce, blue-black protector deity central to the Kagyu lineage. +
