Property:Gloss-def
From Buddha-Nature
This is a property of type Text.
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The six sensory and mental consciousnesses are produced from the inner sources of their corresponding six sensory and mental organs connecting with the outer sources of the six sensory and mental objects. +
Generally, this term refers to the prime function of any consciousness apprehending its own object. The branch of ''apprehending'' is the fourth yoga of six yogas that comprise an alternative categorization of the completion stage. In terms of the five stages, it is a synonym for clear light. ''See also'' six-branch yoga. +
Performed at the beginning of generation-stage sādhana, this practice involves the mental creation of a wheel or circle around the meditator and his or her environment consisting of protective elements such as fire, indestructible vajras, or various wrathful figures. +
These are names given to the arising of the three appearances and the clear light. The empty state (''stong pa''), the very empty state (''shin tu stong pa''), the greatly empty state (''stong pa chen po''), and the all-empty state, or clear light (thams cad stongpa). In some traditions they equate to the four joys. +
Subtle material avenues for wind and for subtle drops of blood and semen within the body. Each cakra has channels branching off from it. The three main channels are the central channel ([''ava'']''dhūtī'') and the left (''lalanā'') and right (''rasanā'') channels on either side of it. Completion-stage practice manipulates the flow of winds in these channels. +
The advanced meditative state of single-pointed focus of the mind. +
Third of the five stages; a form created during completion-stage practices that is composed of the subtle winds and able to separate itself out from the ordinary body. In the aspect of the deity, it is the substantial cause for the resultant form body at the enlightened stage. +
Appearance (''snang ba''), increase (''mched pa'') of appearance, and close-to-attainment (''nyer thob''), or culmination of appearance. During the normal death process, the four elements withdraw, followed by the gradual withdrawal of the mind itself, during which these appearances occur. In tantra this natural process is brought into the path and even initiated through meditative techniques before death occurs. This is done in order to make use of the subtle mind of clear light that dawns after the third appearance. In their aspects of appear ing like the sky at various times, they are known as "appearances". As entities, however, they are mental consciousnesses. They are indicative of their respective sets of intrinsic conceptual minds and accompanying winds. These three appearances recur in reverse order when the mind leaves the clear light and enters the intermediate state. +
Bliss is generated through a number of completion-stage practices, all of which should involve bringing the winds into the central channel. This bliss consciousness is then brought to focus upon emptiness, the ultimate mode of existence of all phenomena. These two become as one, like "water poured into water." This is the union of bliss and emptiness and is one of the key features distinguishing tantra from sutra. +
Along with the four modes these are six "gateways" for the complete understanding of a tantric text that is sealed by these six. The first two are text understood literally and text understood nonliterally. An example of the first is "holding the vajra" understood as the literal hold ing of the five-pronged deity implement. An example of the second would be the same phrase understood as fifth-stage union. Here one text has two "sides" of meaning. The third and fourth refers to text using unrelated lan guage that has to be understood as something else and text that does not do this. The first is for intelligent students, and an example is the phrase from the ''Guhyasamāja Root Tantra'' "young, with wide eyes" referring to the stage of union. The second is for lesser students of tantra and does not use unrelated language. An example would be "engaged in the meditative equipoise of the samādhi of the vajra of no self" which refers to clear light. In these two, one meaning is expressed with two "sides" of text. The fifth is factual or instructional text, such as instructions on how to draw mandalas. The sixth is text exclusive to the tathāgatas that has no literal meaning and is not found in grammar treatises or conventionally known. Examples would be the name Koṭākhya as an epithet of Vajrapāṇi or the special names given to the ten winds in the ''Illusory Samvara Tantra''. These last two are differentiated by the typeof language they use and so depend upon "sides"of both text and meaning. Here the term ''six sides'' refers to six different "gateways" to the understanding of the intended meaning. The above explanation of these six has been translated from Phüntsok's ''Lord of the Stars Excellent Explanation''. +
Pacification, increase, power, and wrathfulness. These are powers gained through tantric practice and are used to remove obstacles and hindrances for self and others. +
The second of the five stages but third of the three isolations. This completion-stage practice correlates to the death- withdrawal practice of the generation stage, only here the withdrawal of the winds into the central channel and into the drop at the heart actually occurs. +
Usually a process of bringing the upper life- sustaining wind and lower evacuative winds together at the navel. +
The resultant state of a fully enlightened buddha that dwells in neither samsara nor nirvana. +
The state of existence between death and the start of the next rebirth. The being of the intermediate state has a body composed of subtle wind. In advanced completion-stage practice, this state is replaced by the illusory body in the form of a deity. +
Generally refers to the generation stage where conceptualization is used to "create" divine forms, as opposed to the more nonconceptual completion stage. Within the generation stage, it refers to the more advanced practices of subtle yoga and drop yoga. +
The wisdom arising from the subtle consciousness characterized by great bliss focused upon the ultimate truth of phenomena. +
Like ''meditative absorption'' this term refers to a concentrated state of mind, and these two are sometimes synonymous. ''Samādhi'',however, has a wider range of application, to the point of there being specific samādhis named according to their particular power. In this work the term often refers to the sixth of the six yogas, which equates with the stage of union from the five stages. See also six-branch yoga. +
The completion-stage practice of taking basic-state experiences and "mixing" them with the three enlightened bodies in order to bring one closer to the resultant state.There are three categories of experience_ sleep, death, and meditative experience—each divided into three, thereby making nine mixings. +
The fourth of the fifth stages. When third-stage illusory body withdraws into illustrative clear light, the illusory body itself disappears, but the remaining clear light becomes the ''actual'' clear light. Its nature is the very subtle mind focused on the ultimate truth of phenomena, and its function is to serve as the substantial cause for the exalted-wisdom dharmakāya. +
