Property:Gloss-def
From Buddha-Nature
This is a property of type Text.
T
The eighth, ninth, and tenth bhūmis. +
The letter अ in Devanāgarī, rendered as A in Tibetan. When the red element is said to have the shape of the short a, the reference is to the last stroke line in the formation of the letter (in either Sanskrit or Tibetan), which is triangular. This line turned upside-down is the shape of the red bindu below the navel. (Khenpo Tsültrim Gyamtso Rinpoche, October 1999) +
Kṛiṣhṇadīptā (Nag mo 'bar ma); Raktadīptā (dMar mo 'bar ma); Shvetadīptā (dKar ma 'bar ma); Pītadīptā (Ser mo 'bar ma); Dhūmā (Du ba ma); Marīchi (sMig rgyu ma); Khadyotakā/Khadyotā (mKha' snang ma/Me khyer ma); and Pradīpā (Mar me ma). See Wallace 2010, 86–87. +
"Enjoyment"; (longs spyod pa); "enjoyment" (longs spyod pa); "bestower" (ster ba); "secret" (gsang ba); "solar movement" (nyi 'gro); "clarity" (gsal ba); "fortune" (skal pa); "meditation" (sgom pa); "ashen face" (thal ba'i gdong); "bestowed-food consumer" (bza' ster za ba); "hunger" (bkres pa); "rasāyana" (bcud len pa); "taste honored" (ros bkur ba); "taste destroyer" (ro ' jig pa); "taste" (ro); and "crane" (khrung khrung). +
Moon (Zla ba, Chandra), White (dKar po/'Od dkar, Sitābha), Kusha (Ku sha), Kiṃnara (Mi'am ci), Crane (Khrung khrung, Krauñcha), and Wrathful (Drag po, Raudra). +
That which assists or aids the arising of its specific result. See Mind and Its World II Sourcebook 2007, 32–33. +
See glossary of enumerations: five embryonic stages. Karma Könchok Shönnu (Karma dkon mchog gzhon nu). Fourteenth century. Disciple of the fourth Karmapa, Rolpe Dorje. +
See Kongtrul 2011, 323–28. +
A Brahmic script derivative. It is either the Tibetan name for Ranjana/Rañjanā (the writing system for the Nepali language), or for a derivative of that script. See Kongtrul 2012, 779n453 and 248–50. +
This site is known to Tibetans as Tsari and is considered by many Tibetans to be located in southern Tibet. See Huber 1990. +
The place where all buddhas attain awakening and a name for Bodhgaya, where the Buddha Shākyamuni attained awakening. +
"Ratna crown" (rin chen cod pan); "great padma" (padma chen po); "great vajra" (rdo rje chen po); "great strength" (stobs po che); "great protector" (mgon po chen po); "great sound" (sgra chen po); "great joy" (nyer dga' chen po); and "great intoxication" (myos pa che ba). The Kālachakra Tantra (chapter 2, verse 45) calls them rohiṇī (snar ma); hastijihvā (glang chen lce); piṅgalā (ser skya/dmar ser); puṣhā (rgyal); jayā (rgyal ba); alambuṣhā (kun du 'chang ba); iḍā (lug); and kuhā (tshul 'chos pa). See C.T. 6:53–54; and Wallace 2004, 54. +
Equivalent to a minor saṃkrānti and a ghaṭikā, or nāḍī (''chu tshod'', "water-measure"). According to Henning (2007, 12): "[Daṇḍa] literally means stick, and this refers to an ancient Indian custom of beating a drum or gong with a stick to mark each nāḍī." A daṇḍa is equivalent to 360 breaths, or twenty-four minutes. +
Physical movements; sometimes referred to as "yogic exercises." +
The invisible and immortal digit present at the juncture between the new moon and the day after the new moon, and the juncture between the full moon and the day after the full moon. http://www.swami-krishna nanda.org/brdup/brhad_I-05c.html. For a fuller discussion of the significance of the sixteenth lunar digit in Indian thought, see White 1996, 36–43. +
The fifth Shamarpa (1525–83), who was a student of the eighth Karmapa, Mikyö Dorje. +
One of the five Saṃmitīya orders, also known as Pudgalavādins (Proponents of Persons) because of their assertions of an inexplicable self, or person. See also inexplicable self. +
The Compendium of the Mahāyāna (section 46) states that the latent tendencies for listening are the cause of the dharmakāya or supramundane mind. The Oral Teaching of the Great Lotsāwa (19) remarks that "the latent tendencies for listening" is a term used for the pure state of the ālaya and that they are the substantial cause for the dharmakāya attained by bodhisattvas. In his Commentary on "The Ornament of Clear Realization," Mikyö Dorje (211) states that the latent tendencies for listening are also called undefiled seeds (zag med so bon), which are deposited within the ālaya wisdom. He (213) explains: "The latent tendencies for listening are what enable us to listen to the buddhas'speech (with its twelve branches). They are the potential (nus pa) of undefiled cognition, which engages by virtue of dharmatā. This quality (cha) of capacity is given the name "latent tendencies for listening, which rely upon awakening."" For more of Mikyö Dorje's explanations, see Brunnhölzl 2010, 185–86 and 431–33. See also Brunnhölzl 2009, 429n295; Schmithausen 1987, 79–80; and Waldron 2003, 153–54, 235n54, and 236n55. +
The implements used to present the offering substances in burnt-offering rituals. +
Practices related to the four activities of pacifying, enriching, magnetizing, and subduing. +
