Property:Gloss-term
From Buddha-Nature
This is a property of type Text.
T
thod pa (ka' pa la);skull cup;skull cup +
phur pa;kīla dagger;kīla dagger +
gnas tshul;natural state;natural state +
rtsa gsum;Three Roots;three roots;The three roots are the three inner objects of refuge: the guru, yidam deity, and Ḍākinī. A guru is a qualified spiritual teacher who has liberated his or her own mind and is skilled in the methods that tame the minds of others. The yidam deities are the vast array of peaceful and wrathful deities and those associated with the Eight Great Sādhana Teachings. The ḍākinīs are those associated with the three abodes. The latter refers to Vajravarāhī in particular, the divine mother who gives birth to all buddhas. [KN 23] +
mtshan dpe;marks and signs;marks and signs +
sgom lam;Path of Cultivation;path of cultivation;The fourth of the five paths;this stage functions as the gateway to liberation, in which one cultivates and familiarizes oneself with the nature that was realized on the path of seeing. [TD 598] +
tshogs gnyis;Two Accumulations;two accumulations;The two accumulations are those of merit and wisdom. Traditionally, these two are said to lead to the attainment of the dharmakāya and the rūpakāyas, respectively. In terms of the tantric path, the accumulation of merit is often equated with the development stage, and the accumulation of wisdom with the completion stage. However, as Getse points out above, when sealed with the completion stage, the development stage also gathers the accumulation of wisdom. [Cg 198] +
snang stong zung 'jug;unity of appearance and emptiness;unity of appearance and emptiness +
gsal ba'i tshad bzhi;Four Measures of Clarity;four measures of clarity;''See'' eight measures of clarity and stability. +
rnying ma;Nyingma School;nyingma school +
rtsa 'khor;root cakra;root cakra +
nang nus pa'i dbang;Inner Empowerments Of Potentiality;inner empowerments of potentiality;There are three groupings of empowerments linked with the peaceful and wrathful deities of the ''Tantra of the Secret Essence''. The second group consists of the five inner empowerments of potentiality, which relate to the development of the student's potential. The first and third groupings are the ten outer, beneficial empowerments and the three profound, secret empowerments. [PA 10-12] +
rten;support;support +
rnam smin rig 'dzin;Matured Knowledge Holder;matured knowledge holder;One of the four knowledge holders, four levels of spiritual attainment that present the progression through the paths and levels of Secret Mantra according to the Nyingma School. This level of attainment occurs on the path of seeing, where one first gains stability in the development stage. Though the mind itself matures into its divine form at this point, the residual elements are not able to be purified. [TD 1574] ''See also'' knowledge holder and four knowledge holders. +
ting nge 'dzin;Absorption;absorption;samādhi;'See' meditative absorption. +
ye shes kyi rlung;Wisdom Energy;wisdom energy;Jamgön Kongtrül writes, "Wisdom energy is the mind's own nature - blissful, dear, and nonconceptual. When this becomes aware of itself, all fluctuations of the karmic winds are pacified." [TK 3, 45] This term is often contrasted with karmic energy. +
nyon mongs pa;Affliction;affliction;A factor that upsets or disturbs the mind and body and produces fatigue. [TD 971] +
dgod pa;laughing;laughing +
rnam dag dran pa;Recollecting Purity;recollecting purity;The term "recollecting purity" refers to the symbolic associations between the features of the deity and the celestial palace and the enlightened state. Along with clear appearance and stable pride, this is one of the key features of the development stage. As Tenpe Nyima explains, development stage practice forms a link between the enlightened qualities that are present as our own fundamental nature and the state where these qualities actually manifest. He writes, "Once the experiences of clarity and stability have arisen, you should use the development stage to mature the proximate cause of the supreme spiritual accomplishment. To do this, recall the purity [of the divine form]. This will form a link with the fundamental fruition. Nevertheless, you should not fixate on the visualization as being an independent entity that really exists. In reality, it is just the natural manifestation of wisdom. The wisdom maṇḍala does not have projected features like color, shape, a face, or hands. Rather, the qualities that naturally appear with the state of buddhahood arise, from the perspective of disciples, in various symbolic forms, such as those of the support and supported, the celestial palace, and the deity." [KR 50] ''See also'' clarity, purity, and pride. +
