Property:Gloss-def
From Buddha-Nature
This is a property of type Text.
T
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. +
A nonconceptual, nonmistaken awareness arisen on the basis of its own uncommon dominant condition, a physical sense faculty. See Mind and Its World I Sourcebook 2007, 67–70. +
The third of three generation-process samādhis. They are described by Kongtrul 2008, 69: "[Supremely victorious activities consist] of deeds such as the purification of realms by all deities. Because these deeds are similar to the deeds of the Buddha, [this samādhi is referred to as] supremely victorious [activities]. +
That which primarily produces the continuum of its own substance as its specific result. See Mind and Its World II Sourcebook 2007, 19–22. +
The vinaya observances of lay precepts (gso sbyong, poṣhadha, lit. "purification-renewal"), summer retreat (dbyar gnas), and "release" (dgag dbye). See Kongtrul 1998, 131–36, where these are translated as purification-renewal, rainy season retreat, and lifting of restrictions. +
The four mental skandhas: feelings, discriminations, formative forces, and consciousnesses. When paired with forms, they are names-and-forms (ming gzugs, nāmarūpa), the fourth of the twelve links of dependent origination (after ignorance, formative forces, and consciousnesses). +
Magical powers (rdzu 'phrul); divine eye (lha'i mig); divine ear (lha'i rna); recollection of previous lives (sngon gnas rjes dran); knowledge of others' minds (gzhan sems shes pa); and knowledge of the exhaustion of defilements (zag zad mkhyen pa). The sixth is only possessed by buddhas. GTCD. +
Class of goddesses called "without desires." +
A nonconceptual, nonmistaken awareness arisen on the basis of its own dominant condition, the mental sense faculty. See Mind and Its World I Sourcebook 2007, 126–37. +
Demigods, nāgas, hungry ghosts, and the eight hells. Another list is the hot hells, cold hells, nāga state, demigod state, humans, and those of the six classes of desirous gods. GTCD. Alternatively they are the states of the six classes of desirous gods; hell beings; hungry ghosts; animals; humans; and gods and demigods (counted as one). Dzogchen Ponlop Rinpoche 2004, 229. +
Four Great Royal Lineages (rGyal chen rigs bzhi); Thirty-Three (Sum cu rtsa gsum); Strife-Free ('Thab bral); Tuṣhita (dGa' ldan); Enjoying Emanations ('Phrul dga'); and Controlling Others' Emanations (gZhan 'phrul dbang byed). +
