Property:Gloss-term
From Buddha-Nature
This is a property of type Text.
T
kun snang gi ting nge 'dzin;Absorption of Total Illumination;absorption of total illumination;As the second of the three absorptions, this absorption involves an impartial and unified compassion towards all beings. According to Jigme Lingpa, this compassion is the natural radiance of the empty luminosity of the first absorption, the absorption of suchness. He also states that practicing this absorption frees the practitioner from nihilistic views and rebirths in the form realm, and allows for the transformation of the intermediate state into the sambhogakāya. [JL 222] Concerning the actual practice of this absorption, Tenpe Nyima writes, "Within this state of empty clarity, meditate for a while on a nonreferential, illusory compassion towards the sentient beings who do not recognize their own innate wisdom. This is the all-illuminating absorption." He further mentions that this absorption is also known as the "practice of illusory compassion," "the heroic gait," and "aspiration-free absorption." [KR 25] +
mdo;sūtra;sūtra +
bdud rtsi;Nectar;nectar;amṛta;A substance that allows one to conquer death +
so sor rtogs pa'i ye shes;Discerning Wisdom;discerning wisdom;Quoting the ''Sūtra of the Levels of Buddhahood'', Jigme Lingpa explains, "Discerning wisdom is like our solar system, which can be divided into distinct elements - the continents, sun, moon, and so on. Just so, discerning wisdom is the knowledge of each and every perfectly complete transcendent quality, the entire range of causes along with their results, and the genuine attainments of the listeners, solitary buddhas, and bodhisattvas." [YT 431] +
dka' thub rig byed kyi theg pa;Vedic Vehicles Of Ascetic Practice;vedic vehicles of ascetic practice;Alternate term for the three outer tantras. +
khor gsum;Three Spheres;three spheres;Agent, act, and object. [TD 320] +
chos kyi dbyings;basic space of phenomena;basic space of phenomena +
rig 'dzin;Knowledge Holder;knowledge holder;In this term, "knowledge" refers to deity, mantra, and the wisdom of great bliss. One who "holds" these three, then, with profound and skillful means is a "knowledge holder." [TD 2683] In the ''Chariot to Omniscience'', Jigme Lingpa points out that there are many different approaches to classifying these levels of realization. Explaining the approach advocated by Longchenpa, he writes. "The approach taken by the great Omniscient One is to link the four knowledge holders with the five paths. By stabilizing one's practice of the development stage, the mind itself matures into a divine form. Nevertheless, at this stage one does not engage the immediate cause and: hence, is unable to refine the impure elements. Such individuals are on the paths of accumulation and joining, which are associated with the matured knowledge holder." <br>Addressing the second and third levels, he continues, "If the physical body, the maturation [of past karma], is destroyed before they attain the supreme state on the path of joining, the practitioner will attain the great seal in the intermediate state, without having to take rebirth. The rationale is that the mind will have already matured into the form of the deity, the illusory empty form. Hence, as soon as the matured body is cast away, one will immediately attain the bodhisattva's path of seeing. On the other hand, if one reaches the supreme state with [the ordinary body] as one's basis, one will, as is said, 'attain the level of the supreme knowledge holder with power over longevity.' Said differently, the physical body itself, the support, will transform into a clear, vajralike body." [YT 418] <br>It should be noted that there are different presentations of the relationship between the four knowledge holders and the five paths. Dudjom Rinpoche, for example, places all four levels of knowledge holder on the transcendent paths, the path of seeing, the path of cultivation, and the path beyond training. [NS 281]<br>According to Khenpo Yönga, this is also the approach taken by the masters of the Zur clan, the famed Nyingma lineage that flourished in the eleventh and twelfth centuries. He explains, "The textual lineage of the Zur clan places the four knowledge holders on the three paths of seeing, cultivation, and liberation, encompassing the ten levels upon which the noble ones train. The first two knowledge holders relate to the path of seeing. At this stage true reality is seen, but the flame of wisdom is, as of yet, unable to purify the matured body. This is the 'matured knowledge holder.' When this capacity is in place, the body transforms into a clear form, free from birth and death, which is the 'knowledge holder with power over longevity.' 'The knowledge holder of the great seal' applies to the path of cultivation and the spontaneously present knowledge holder to the state of liberation.' Concluding, Khenpo Yönga writes, "These two approaches come to the same point, however. The difference is only in terms of the point at which certain ''labels'' are applied, in this case that being whether or not the label 'matured knowledge holder' applies to the paths of accumulation and joining." [NO 419]
jam dpal dbyangs,'jam dpal gzhon nur gyur pa;Mañjuśrī,Mañjughoṣa;The "Gentle, Glorious, and Melodic One" or, alternately, the "Gentle, Glorious, and Youthful One";a bodhisattva and yidam deity that personifies perfect knowledge. [TD 888] +
bzod pa;patience;patience +
mchog dbang gong ma gsum;Three Higher Supreme Empowerments;three higher supreme empowerments;These three empowerments mature the student and provide access to the maṇḍala of Anuttarayoga Tantra. In order, they are the secret empowerment, knowledge-wisdom empowerment, and the precious word empowerment. [TD 853] +
rdzogs rim;Completion Stage;completion stage;Tantric practice is divided into two phases, the development stage and the completion stage. Lochen Dharmaśrī explains, "To summarize, the development stage involves transforming impure appearances into pure ones and meditating on the mandala circle. In the completion stage, the aim is to realize the wisdom of bliss-emptiness." The latter, he continues, can be divided further into two approaches, the conceptual completion stage and nonconceptual completion stage. He writes, "In this stage, one either meditates conceptually on the energies, channels, and essences, or nonconceptually by absorbing oneself in reality." [SD 325] Ju Mipham summarizes this phase as follows, ''All the various forms of completion stage practice bring about the manifest appearance of pure wisdom by bringing the karmic energies into the central channel, though this may be brought about either directly or indirectly.'' [ON 417] +
rdzogs pa;Perfection;perfection;''See'' purification, perfection, and maturation. +
'phrin las;enlightened activity;enlightened activity +
spyod pa;conduct;conduct +
dpe'i ye shes;symbolic wisdom;symbolic wisdom +
phrin las rnam pa bzhi;Four Kinds of Enlightened Activity;four kinds of enlightened activity;'See' enlightened activity. +
sbyong byed;Process of Purification;process of purification;There are four factors that subsume all aspects of development stage practice. Jamgön Kongtrül explains, "To engage in development stage practice, one needs to have at least some understanding of four factors: the basis, object, and process and result of purification ... The process of purification involves the various form yogas. Here, the five manifestations of enlightenment, the four vajras, the ritual of the three vajras, and other such visualizations are employed to purify the birth process, such as womb birth, egg birth, and heat-moisture birth. Miraculous birth is purified by visualizing instantaneously, in others words by perfecting the visualization with an instant of mindfulness ... In short, though there are various approaches found in the Nyingma tradition and the New Schools, they are fundamentally the same in that they all purify the affiictions, the impurities of confusion." [ND 13-14] +
tshogs sgrub;group practice;group practice +
shar bu spyi blugs;rainspout vessel;rainspout vessel +
