Property:Gloss-def
From Buddha-Nature
This is a property of type Text.
T
The abiding mode of the real nature of the mind. +
Uninterrupted line of transmission of teachings, as opposed to Terma or Treasure revelations. +
The Primeval Knowledge being equivalent with Awareness (''rig pa''). +
The ground or foundation of the natural state expressed in the triple mode of a primordially pure Essence, a spontaneously accomplished Nature and an unceasing Compassion. +
The Wisdom of the Natural State abiding in the heart of all sentient beings. It is the totally pure Knowledge of the real nature of Mind. +
The region of the skull where the frontal and the two parietal bones join; the sinciput; in infancy, before the sutures are closed, constituting the anterior fontanel. (OED) +
Another name for the proponents of the Chittamātra system. See Kongtrul 2007a, 176 and 349n520. +
The chakras in the three joints of each finger and toe. +
Ornament of Clear Realization (Abhisamayālaṃkāra, mNgon rtogs rgyan); Ornament for the Mahāyāna Sūtras (Mahāyānasūtrālaṃkāra, Theg pa chen po mdo sde rgyan); Differentiation of the Middle and the Extremes (Madhyāntavibhaṅga, dBus mtha' rnam 'byed); Differentiation of Phenomena and Their Nature (Dharmadharmatāvibhaṅga, Chos dang chos nyid rnam 'byed); and The Mahāyāna Treatise of the Highest Continuum (Mahāyānottaratantrashāstra, Theg pa chen po rgyud bla ma'i bstan bcos). +
Tibetan translators usually do not translate "chandoha" but transliterate it in Tibetan as ''tstshando ha'' or ''tshan do ha''. Dak Rampa (313) translates it as "deliberating on one's intention" ('dun rtog). Thubten Phuntsok (150) translates it as "commingling or intermingling" (bsdebs pa'am 'dres pa). In Revealing the Indestructible Vajra Secrets (381), Jamgön Kongtrul says: "There are the chandohas, where [yogins and yoginīs] bathe, and the nearby chandohas, where they sometimes bathe. That is the way the previous [masters] have explained [chandohas and nearby chandohas]. The lotsāwas, however, using the linguistic roots (byings don, dhātvartha) chanda, "intention" ('dun pa), and ūh "to conceive [or deliberate]" (rtogs pa), translated [chandoha] as "deliberating on one's intention." Thus they explain that [the chandohas] are where [yogins and yoginīs] always go to deliberate on their intentions regarding the dharma, and [the nearby chandohas] are where they sometimes go to deliberate." +
Yamāntaka (gShin rje gshed/gShin rje mthar byed); Achala (Mi g.yo ba); Prajñāntaka (Shes rab mthar byed); Ṭakkirāja ('Dod pa'i rgyal po); Padmāntaka (Padma mthar byed); Nīladaṇḍa (dByug pa sngon po); Vighnāntaka (bGegs mthar byed); Mahābala (sTobs po che); Uṣhṇīṣhachakravartin (gTsug tor 'khor los sgyur ba); and Sumbharāja (gNod mdzes rgyal po). +
The volcanic mountains that encircle the oceans and rock mountains of our world system are called "horse-faces' fires," or "maremouths'fires," according to ancient Indo-Buddhist cosmology. See Kongtrul 1995, 111. +
The inner sixteen are "gradual type" (rim rigs); "passionate one" ('dod pa can); "passionate lady" ('dod can ma); "life-force body" (srog gi lus); "short moon" (zla thung); "moon bestower" (zla ster); "gorgeous" (mdzes pa); "passionate" ('dod can); "silent" (mi smra ba); "kusha" (ku sha); "death rejecting" (shi ba spong ba); "pure" (dag pa); "fire" (me); "fiery taste" (me ro); "parrot" (ne tso); and "full" (gang ba). The outer sixteen are "sun" (nyi); "tasty" (ro ldan); "long chin" (kos ring); "beer bestower" (chang ster); "amṛita" (bdud rtsi); "conch holder" (dung can); "conch ear" (dung rna); "conch eye" (dung gi mig); "conch nose" (dung gi sna ba); "provisions" (rgyags pa); "powerful provisions" (dbang rgyags); "desirous" (brkam pa); "victorious- over-provisions" (rgyags pas rgyal); "marvelous provisions" (ngo mtshar rgyags); "smooth" (snyoms pa); and "joint supporting" (tshigs kyi brtan). +
Illumination (snang ba, āloka), radiance (mched pa, ābhāsa), and imminent attainment (nyer bar thob pa, upalabdhaka). These terms are discussed most relevantly to The Profound Inner Principles' presentation in ryadeva's Lamp That Summarizes Conduct and the Vajra Wisdom Compendium Tantra. As both those texts state, these terms are used in the Vajrayāna as synonyms for mind, mentation, and consciousness. Jamgön Kongtrul explains (TOK, 2:690–91) this relationship as follows: "In essence, all three illuminations are of the nature of the ālaya consciousness. Nevertheless, illumination serves as the cause that produces the mental consciousness and the sense consciousnesses. Radiance acts as the cause that produces afflictive mentation. Thus [illumination and radiance] are considered to be, respectively, those [consciousnesses]. Attainment, from the point of view of the isolate of attainment, simply has the characteristics of the ālaya consciousness itself; and, while it indirectly produces [the other consciousnesses], it does not serve to directly produce those seven consciousnesses. Thus, it is only considered to be the ālaya [consciousness]. Therefore, the three illuminations are taught to be mind, mentation, and consciousness." See Kongtrul 2005, 252–70; and Kongtrul 2008, 209–11, where these are translated as "light," "increase," and "culmination." See also Wedemeyer 2007, 95–102 and 215–21, where these are translated as "luminance," "radiance," and "imminence." Note that the collective term, three illuminations, is also translated as "three appearances," "three lights," or "three luminances." +
Author of one work in the Tengyur on the Chakrasaṃvara Tantra. +
The strengths of knowing: what is the case and what is not the case; the maturation of karma; the various inclinations [of beings]; their various dispositions; their various faculties; the path that leads everywhere; the meditative concentrations, samādhis, absorptions, and so forth; previous lives; death and rebirth; and the exhaustion of defilements. GTCD. +
The nasalization of the vowel indicated by a dot above the letter, represented in transliteration by ṃ. +
Mars (Mig dmar, Kuja/Aṅgāraka; bKra shis, Maṅgala), Mercury (Lhag pa, Budha), Jupiter (Phur bu, Bṛihaspati), Venus (Pa sangs, Shukra), and Saturn (sPen pa, Shanaishchara/ Shanina). See Henning 2007, 357. +
Henning (2007, 95) explains: "[Rāhu] is equivalent to the nodes of the Moon's orbit, the places where the Moon crosses over the plane of the ecliptic during its path around the Earth. As there are two such places Rāhu has two components, known as the Head (gdong, vaktra) and Tail (mjug ma, puccha). The first of these is the ascending node, where the Moon crosses the ecliptic travelling northward. The Tail is the descending node. Another name often used for the Tail is Kālāgni (dus me). Rāhu . . . is treated as a planet in its own right, . . . but . . . it is also the indicator of eclipses." See Henning 2007, 95–139; and Kongtrul 2012, 349–51. +
Karma Tinle (373.3–374.2) comments: "The Autocommentary [532.5–6] explains heruka by quoting [the Hevajra Tantra, part 1, chapter 7, verse 27; Dg.K. 8b.5]: 'HE signifies [the emptiness of causes and the rest. / RU stands for the absence of collections. / KA means not dwelling anywhere.]' Heruka was translated into Tibetan as khrag 'thung, "blood-drinker." It has the meaning of drinking, without duality, the blood of great bliss because the three kāyas or four wisdoms (which are the culmination of unification) are said to be herukas. The Hevajra Tantra and Chakrasaṃvara Tantra [the Abhidhāna-uttaratantra; Dg.K. 292.1] share the following lines: 'HE signifies the emptiness of causes and the rest. / This describes the dharmakāya and mirror-like wisdom. / RU stands for the absence of collections.' This refers to the saṃbhogakāya and the wisdom of equality. 'KA means not dwelling anywhere.' This characterizes the nirmāṇakāya, discriminating wisdom, and all-accomplishing wisdom." For some thoughts on the origins of the term, see Sanderson 2009, 148n340. +
