Property:Gloss-def
From Buddha-Nature
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Demon or demonic influence that creates obstacles for practice and enlightenment. Mythologically said to be a powerful god, who dwells in the highest abode in the realm of desire; the master of illusion, who attempted to prevent the Buddha from attaining enlightenment at Bodhgaya. For the Dharma practitioner, Mara symbolizes one's own ego-clinging and preoccupation with the eight worldly concerns. Generally, there are four maras or obstructions to practice of the Dharma: those of defilements, death, the aggregates, and the godly mara of seduction. Sometimes the four maras are mentioned by name: Klesha, Lord of Death, Skandha, and Godly Son. +
Tantra belonging to the Sadhana Section of Mahayoga, focused on a wrathful form of Manjushri. +
The "diamond seat" under the Bodhi Tree in Bodhgaya where Buddha Shakyamuni attained enlightenment. +
Compassion that arises due to understanding the causes and conditions for suffering: ignorance, delusion, disturbing emotions, and the mistaken belief in an individual self and a real self-entity in phenomena. The yogi who perceives that all sentient beings undergo such self-inflicted suffering is overcome with the deepest compassion. Compassion that is beyond a focus (dmigs pa med pa'i snying rje) This is the ultimate form of compassion. When the practitioner recognizes and realizes the innate nature, compassion is spontaneously present as an intrinsic quality that transcends the domain of ordinary dualistic confines. +
Tantra belonging to the Sadhana Section of Mahayoga. Tantras with similar titles are found in the Nyingma Gyūhum, vols. DZA and HA. +
One of the Eighteen Mahayoga Tantras. In The Golden Garland Chronicles, this same text is named Peaceful Vajradhatu Tantra (zhi ba rdo rje dbyings kyi rgyud). +
The second of the four vidyadhara levels. Corresponds to the path of seeing. The practitioner's body turns into the subtle vajralike body, while his mind matures into the wisdom of the path of seeing. It is the attainment of longevity beyond birth and death. +
Divine sight, divine hearing, recollection of former lives, cognition of the minds of others, capacity for performing miracles and, in the case of accomplished practitioners, the cognition of the exhaustion of defilements. +
The chief buddha of the lotus family and lord of the pure land of Sukhavati. He is also the manifestation of discriminating wisdom. +
A certain Chinese meditation teacher, Hashang Mahayana, whose viewpoint was refuted by Kamalashila in a public debate during the early spread of the teachings. +
The world and sentient beings; whatever can be experienced, the five elements, and has the possibility of existence, the five aggregates. +
Tantra belonging to the Sadhana Section of Mahayoga. Two versions are found in the Nyingma Gyiibum) vol. HA. +
Situated in the southern end of the Kathmandu Valley, near the village of Pharping. The Upper Cave of Yangleshő is also known as Asura Cave. +
The particular protector of the Samye appointed and bound under oath by Padmasambhava. Phonya (pho nya) (1) Messenger, emissary. (2) Spiritual consort in vajrayana practice. +
The incarnation of Semlhag Chen, a god who earlier had been empowered by the buddhas. Immaculately conceived, his mother was a nun, the daughter of King Uparaja (Dhahenatalo or Indrabhuti) of Uddiyana. Garab Dorje received all the tantras, scriptures, and oral instructions of Dzogchen from Vajrasattva and Vajrapani in person and became the first human vidyadhara in the Dzogchen lineage. Having reached the state of complete enlightenment through the effortless Great Perfection, Garab Dorje transmitted the teachings to his retinue of exceptional beings. Manjushrimitra is regarded as his chief disciple. Padmasambhava is also known to have received the transmission of the Dzogchen tantras directly from Garab Dorje's wisdom form. +
Our known world. The southern of the four continents, so-called because it is adorned with the Jambuvriksha (rose apple) tree. +
Chemchok Heruka. Usually identical with Nectar Quality, the chief heruka of the ratna family. Sometimes, in the case of Assemblage of Sugatas, Most Supreme is the heruka who embodies all the buddha families. +
The three roots of Vajrayana practice: the guru is the root of blessings, the yidam is the root of accomplishments, and the dakini is the root of activities. +
(1) "Center and surrounding." Usually a deity along with its surrounding environment. A mandala is a symbolic, graphic representation of a tantric deity's realm of existence. (2) A mandala offering is an offering visualized as the entire universe, as well as the arrangement of offerings in tantric ritual. +
A deity and set of scriptures belonging to the Nine Sadhana Sections. Often the Guru Vidyadhara and the eight herukas in the Eight Sadhana Teachings form a single mandala with nine groups of deities. The chief existing scripture for the teachings on Guru Vidyadhara is called the Root Tantra oĵ the Assemblage of Vidyadharas (rig 'dzin 'dus pa rtsa ba'i rgyud) and is the fifteenth tantra within the Assemblage of Sugatas, an immensely detailed collection of teachings on the Eight Sadhana Teachings and associated Vajrayana material brought to Tibet by Padmasambhava and taught to his main disciple. The Assemblage of Sugatas was concealed as a terma and later revealed by Nyang Ral Nyima Oser. The practice of Guru Vidyadhara is expressed through the principle known as the four aspects of approach and accomplishment. The most detailed terma on this principle was revealed by Sangye Lingpa (1340—1396) and is still renowned as Lama Gongdū (bla ma dgongs 'dus) in eighteen volumes of approximately seven hundred pages each. The Guru Vidyadhara is also the basis for innumerable sadhanas propagated by other tertőns, for instance the Rigdzin Dupa cycle within the termas of Longchen Nyingtig as well as the Barchey Kunsel cycle revealed by Chokgyur Lingpa and Jamyang Khyentse Wangpo, which are both widely practiced to this day. +
