Property:Gloss-def
From Buddha-Nature
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These "twelve nidanas" describe the nature of samsara as well as its cause. The twelve nidanas are: (1) fundamental ignorance, (2) karmic formations or impulsive accumulations, (3) [dualistic] consciousness, (4) name and form, (5) sense consciousness, (6) contact with the phenomenal world, (7) sensation or feeling, (8) craving [for experience], (9) grasping, (10) becoming, (11) birth, (12) aging and death. +
Hindu mythology speaks of nine planets. Rahu is depicted as a demon whose head was severed from his body by Vishnu. These two parts of his body became the eighth and ninth planets, Rahu and Ketu. Rahu is the celestial body said to be responsible for eclipses by swallowing the sun and the moon. +
The buddha associated with healing, on both the spiritual and physical levels. He is blue in color, and holds a begging bowl full of medicine in his left hand, and a myrobalan (amra) flower in his right hand. +
One of Gampopa's foremost disciples, from Kham. Sal means "clear" and Tong is short for Tong Pa Nyid, meaning "emptiness," indicating that he was born with the realization of emptiness and clear luminosity. Shogum means "harelip," because he was born with a cleft palate. Saltong Shogum became the guru who founded the Traleg Kyabgon line of tulkus, the supreme abbots of Thrangu Monastery in Kham. +
Mount Gampo Dar is the location where Gampopa established his monastery, and it is the source 6f his name, Gampopa, "the man from Gampo." Gampo means calm, sober, deep. Khenpo Karthar Rinpoche says, "Of all the places in Tibet, Gampo Dar has the most breathtaking scenery." +
A level of meditation where one is so absorbed in meditative concentration that one needs no food. +
The intermediate state. Although bardo commonly refers to the state between death and rebirth, there are actually six bardos: (1) the bardo of dying; (2) the bardo of dharmata (the luminosity immediately following death); (3) the bardo of becoming (where one is drawn toward rebirth); (4) the bardo of birth and death (life in one of the six realms); (5) the bardo of dreaming (the state between falling asleep and waking); (6) the bardo of meditation (samadhi). +
Diamond Vehicle, also called Mantrayana or Tantrayana. A branch of Mahayana Buddhism that first began to emerge in India, particularly in the northwestern state of Oddiyana, between the first and sixth centuries c.E. Vajrayana embraced the Mahayana ideals, but was traditionally practiced in secret. It is often referred to as the "path of transformation," as the tantric meditator trains to transform his view of ordinary reality into the extraordinary and sacred insight and perception of a Buddha.
:Another hallmark of Vajrayana practice is its extensive use of visualization and ritual meditation, and the techniques of mantra, mudra, and samadhi within the context of deity yoga. Even though one is not yet enlightened, one emulates the body, speech, and mind of an enlightened deity. Thus Vajrayana is also called the "path of fruition or result," because it uses yogas that bring future results into the current practice. +
The story of Sadaprarudita searching for his guru is related in the last chapters of the ''Prajnaparamita Sutras''. +
Yogic breathing exercises designed to direct body, prana, and mind. +
The first three are related to actions of the body: (1) killing; (2) stealing or taking what is not freely given; (3) sexual misconduct or harmful sexual relations. The next four are related to speech: (4) lying; (5) slander or divisive speech; (6) harsh speech; (7) gossip or idle chatter. The last three are related to mind: (8) covetousness or greed; (9) anger, ill-will or hatred; (10) wrong view. The last three are synonymous with the "three poisons": desire, aversion, and ignorance. These three are the foundations of all our non-virtuous actions, through which we produce negative karma which binds us to suffering in samsara. +
The four generosities are: Giving material goods such as food and alms, giving loving-kindness, giving refuge from fear, and sharing the Dharma teachings. +
One of the eighty-four Indian mahasiddhas. His teachings were passed down through Tilopa and Naropa, and brought to Tibet by Marpa, who passed them on to Milarepa. +
The four bodies or four kayas of the Buddha are: (1) the dharmakaya or ultimate truth body, corresponding to the mind aspect of the Buddha; (2) the sambhogakaya or complete enjoyment body, corresponding to the speech and prana aspect of the Buddha; (3) the nirmanakaya, the emanation body, corresponding to the physical human body of the Buddha; and, (4) the svabhavikakaya, the essential or nature body, representing the inseparability of the first three Bodies.
:Sometimes only two kayas are mentioned: the dharmakaya, and the rupakaya or form body. In this instance, the rupakaya encompasses both the sambhogakaya and the nirmanakaya. These are sometimes spoken of in the context of the "two benefits": one realizes the ultimate non-dual truth body of dharmakaya for one's own benefit; and one realizes the relative manifestations of the rupakaya in order to benefit all sentient beings. +
The generation and completion stages of tantric meditation. +
Used in all lineages of Tibetan Buddhism to develop bodhichitta, the mind of enlightenment, and to accumulate merit. The seven parts of the prayer are: (1) to prostrate and pay homage, either physically or mentally, to all Buddhas and bodhisattvas in the universe; (2) to make actual and visualized offerings to the Buddhas and bodhisattvas; (3) to confess all one's wrongdoings and one's violations of vows and precepts; (4) to rejoice in the virtuous conduct of all beings; (5) to pray that the Dharma continues to be present and taught to all beings in accordance with their capacity to understand; (6) to beseech the Buddhas not to pass into nirvana yet, but to remain in samsara and teach until all beings are enlightened; (7) to dedicate the merit of one's practice toward one's own enlightenment in order to be able to guide all sentient beings to a similar level of attainment. The Seven Branch Prayer can be practiced on its own or in short form as a preliminary prayer for other practices. +
The essential view of Vajrayana practice. The tantric practitioner seeks to maintain the pure perceptions of an enlightened being, wherein one's environment is viewed as a Buddha field; all beings appear in the form of one's yidam or as Buddhas, bodhisattvas, dakas and dakinis; all sound is perceived as mantra; and all that arises in the mind is perceived as inseparable from emptiness.
:In the Vajrayana view, maintaining sacred outlook is considered to be seeing into the true nature of reality and not merely idealistic projection. It helps us to cut through our ordinary distorted fixations on the nature of reality and to see things as they truly are. +
Four of the major obstacles to spiritual practice and enlightenment. These are: (1) skandha-mara, falsely perceiving the five skandhas as an inherently existing self; (2) klesha-mara, being overcome by the mental confusion of conflicting emotions; (3) mrtyu-mara, death, which causes a break in spiritual practice unless the practitioner is able to use the experience of dying to achieve enlightenment; (4) devaputra-mara, the "mara of the gods' son," where We becomes so pleasurable that one is distracted from spiritual practice. +
Master or teacher. Usually signifies accomplishment in both study and practice. See also ''vajracharya''. +
The pure nature of reality, phenomena, and mind as they are, without elaboration. +
