Property:Gloss-term
From Buddha-Nature
This is a property of type Text.
T
rlung sems;energetic-mind;energetic-mind +
bsrung ba'i 'khor lo;protection circle;protection circle +
gar gyi nyams dgu;Nine Expressions Of The Dance;nine expressions of the dance;Wrathful deities are said to have nine qualities. They are captivating, heroic, and terrifying (their three physical expressions);laughing, ferocious, and fearsome (their three verbal expressions);and compassionate, intimidating, and peaceful. (JL 233] +
yi dam;Yidam Deity;yidam deity;iṣṭadevatā;Yidams are the deities, buddhas, and bodhisattvas that form the unique support for the practices of the tantras. [TD 2565] There are a great variety of such deities, including the various classes of peaceful, wrathful, and semi-wrathful deities. Though these variations may have different appearances, this should not be taken to imply that they are fundamentally different, however. As Tenpe Nyima explains, "Though peaceful and wrathful deities may have slightly different bodies, colors, faces, hands, and so on, in terms of their compassion and enlightened activities there is no difference. They appear in accord with the inclinations of the disciple and there is no conflict between them." [KR 48] Ultimately, yidam practice is a skillful method that allows the practitioner to connect with his or her enlightened nature. For this reason, it is also important to keep the true nature of the yidam deity in mind. As Jigme Lingpa explains, "You must realize that it is Yout own mind, with its eightfold collection of consciousnesses, that arises as the form and wisdom of the deity. In its innate state, awareness itself is the enlightened mind - the fruitional form of the deity." [JL 235] +
phyag rgya spros bcas;Elaborate Seal;elaborate seal;With the elaborate seal, one builds upon the maI).q.ala that was practiced via the single seal. The focus widens from a single deity to two deities in union. Alternately, the development stage of the elaborate seal can also refer to the realization that all the hosts of thoughts are the maṇḍalas of multiple deities. [JG 31] +
tsi pa ta;dragon;dragon +
sdig pa;negativity;negativity +
yang dag;Viśuddha;A yidam deity associated with the principle of enlightened mind from the Eight Great Sādhana Teachings. +
yab yum;Male and Female Consorts;male and female consorts;In the Secret Mantra Vehicle, male and female deities are visualized as the embodiment of key Buddhist principles. Getse Mahāpaṇḍita explains, "Subjective appearances relate to the masculine principle of skillful means. In contrast, the object, emptiness, relates to knowledge, the feminine principle. The indivisible unity of these two is the great primordial union of everything." Discussing further, he writes, "Emptiness is seen based on appearance, while appearances arise unhindered from the expressive potential of emptiness, which itself manifests as causality. Since the truth of this is undeniable, the two truths are in union;they do not conflict with the principle of interdependent origination. You cannot attain the perfect result of nirvāṇa by utilizing just one of these while abandoning the other. Therefore, the way to bring this onto the path is to meditate on the male and female deities in union, symbolizing the indivisible union of skillful means and knowledge." [CG 50] +
nang rgyud;Inner Tantras;inner tantras;''See'' three inner tantras. +
rdzus skyes;miraculous birth;miraculous birth +
gsar ma;Sarma Schools;sarma schools;''See'' New Schools. +
dran pa nye bar bzhag pa bzhi;four foundations of mindfulness;four foundations of mindfulness +
mu stegs pa;Non-Buddhist;non-buddhist;The term "non-Buddhist," which is often translated literally as "forder," is often used in a pejorative sense to refer to non-Buddhist Indian religions and philosophical schools. The original term, however, also implies certain similarities between some of these traditions and Buddhism. When it comes to the development stage, such similarities do exist between practices found in the Hindu tradition and those practiced in Buddhist Tantra. There are also important differences, however. Taking a polemic approach, Jigme Lingpa explains, "From a general point of view, the practices found in the non-Buddhist traditions do involve a tremendous amount of virtue. Nevertheless, it is nothing more than a moderate degree of virtue, insofar as these practices do not involve any sense of self-discipline. Their development stage practices are bereft of the vows of the knowledge holder and, despite their status as methods of the Secret Mantra path, they have no capacity to bring enlightenment. The specific problem is that these individuals do not grasp the interdependent link between the basis of purification and the methods that comprise the process of purification, insofar as these relate to development stage practice. Demonstrating a complete lack of understanding, in this style of development stage practice, the apparent aspect, shape, and color, for example, are believed to be permanent. This is the approach taken by the non-Buddhist schools, as well as some powerful spirits." [YT 408] +
rnal 'byor chen po;Mahāyoga;mahāyoga +
rdzus skyes;Miraculous Birth;miraculous birth;''See'' four types of birth. +
rdo rje sku;Vajrakaya;One of the five kāyas;this refers to the indivisibility of the two rūpakāyas and the dharmakāya, showing that, while the two rūpakāyas do manifest, they have no independent existence. [TD 2065] +
dpa' ba;heroic;heroic +
dbang;empowerment;empowerment +
brtan pa'i tshad bzhi;Four Measures of Stability;four measures of stability;''See'' eight measures of clarity and stability. +
