Property:Gloss-def
From Buddha-Nature
This is a property of type Text.
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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. +
"Guardian of Peace." The Indian pandita and abbot of Vikramashila and of Samye, who ordained the first Tibetan monks. He was an incarnation of the bodhisattva Vajrapani and is also known as Khenpo or Master Bodhisattva or Bhikshu Bodhisattva Shantarakshita. He is the founder of a philosophical school combining Madhyamaka and Yogachara. This tradition was reestablished and clarified by Mipham Rinpoche in his commentary on the Madhyamakalamkara. +
The tantric practice of attaining immortality by accomplishing the vidyadhara level of longevity. +
Additional practices for a tantrika in order to train in implementing the view of Vajrayana in daily activities; for example, feast offering. +
The name of the text used for this translation of Padmasambhava's life story. See Translator's Preface. +
The direct introduction to the nature of mind. A root guru is the master who gives the pointing-out instruction so that the disciple recognizes the nature of mind. +
Of or pertaining to samsara; worldly, mundane, profane. +
Generally, the period of being involved in sense perceptions and daily activities. Specifically, the period of being distracted from the natural state of mind. +
The ruler of the gods of the realm of form. +
Mahayoga, Anu Yoga, and Ati Yoga. These three sections of tantra are the special characteristics of the Nyingma School of the Early Translations. According to Jamgőn Kongtrűl the First: "The Three Inner Tantras are also known as the vehicles of the methods of mastery, because they establish the way to experience that the world and beings are the nature of mind manifest as kayas and wisdoms, and that everything is the indivisibility of the superior two truths, hereby ensuring that the practitioner will become adept in the method of gaining mastery over all phenomena as being great equality." The Three Inner Tantras are, respectively, also renowned as "development, completion, and great perfection" or as "tantras, scriptures, and instructions." According to Mipham Rinpoche, the Three Inner Tantras reached Tibet through six different lines of transmission: (1) As perceived by ordinary people in Tibet, Padmakara, the Second Buddha, taught only the instruction on the garland of views, but bestowed both the profound and extensive empowerments and instructions of all of the Three Inner Tantras to his exceptional disciples, including Sangye Yeshe, Rinchen Chok, Lui Wangpo of Khőn, and many others, the oral lineages of which have continued unbroken until this very day. Moreover, the major part of his teachings were sealed as terma treasures for the benefit of followers in future generations. (2) When the great translator Vairochana had received extensively the profound teachings of the Great Perfection from the twenty-five panditas, especially from Shri Singha, he returned to Tibet and imparted the Mind Section five times, as well as the oral lineage of the Space Section—both of which we have continued uninterruptedly. (3) The great pandita Vimalamitra arrived in Tibet and taught the Instruction Section chiefly to Tingdzin Sangpo of Nyang. This lineage was transmitted both orally and through terma treasures. (4) Sangye Yeshe of Nub received from four masters in India, Nepal, and Drusha innumerable teachings, headed by the important scriptures of Anu Yoga and Yamantaka. His lineage of the Scripture of the Embodiment of the Realization of All Buddhas is still unbroken. (5) Namkhai Nyingpo received the transmission of the teachings of Vishuddha from the Indian master Hungkara, which he then spread in Tibet. (6) During following generations, incarnations of the king and the close disciples of Padmasambhava have successively appeared—and still continue to do so—as great masters who, at opportune times, reveal the profound teachings that had been concealed as terma treasures in order to ensure the supreme welfare of people in Tibet and all other countries, both temporarily and ultimately.
Of or pertaining to Vajrayana. +
