Property:Gloss-def
From Buddha-Nature
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T
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. +
Smells are either fragrant or foul, which may be "balanced" (mnyam pa) or "unbalanced" (mi mnyam pa). Hopkins (1985, 227) explains the latter two traits: "An equal [or "balanced"] odor, such as the odor of sesame, does not infuse other objects, whereas the opposite is true of an unequal [or "unbalanced"] odor such as the odor of garlic." See Choephel 2012, 111; Hopkins 1985, 227–28; Kongtrul 2012, 543–44; and Pruden 1988–90, 66. +
A system that "assigns a different vowel to each of the days of the month, and calculates its effect on individuals and nations." www.tibetanmedical-astro.com. This is discussed in the Kālachakra Tantra, chapter 1, section 10. See Kongtrul 2012, 356, 826–27n894, and 827n895. +
Dolpopa Sherab Gyaltsen (Dol po pa She rab rgyal mtshan) (1292–1361). For more on Dolpopa's explanations of buddha nature, see Hopkins 2002, 274–85; Hopkins 2006, 199; Mathes 2008, 75–84; and Stearns 1999. For some discussion of the differences between the views of Rangjung Dorje and Dolpopa, see Brunnhölzl 2009, 114–17. +
The four establishments in mindfulness (dran pa nye bar bzhag pa bzhi); four correct relinquishments (yang dag par spong ba bzhi); four feet of miraculous powers (rdzu 'phrul gyi rkang bzhi); five faculties (dbang po lnga); five strengths (stobs lnga); seven branches of awakening (byang chub kyi yan lag bdun); and eightfold path of noble ones ('phags lam yan lag brgyad). See Hopkins 1983, 205–6. +
See glossary of enumerations: five embryonic stages. +
The six petals of the wind-dhātu uṣhṇīṣha chakra, which resides between the eyebrows, are "ten million" (bye ba); "swirling" (' khyil ba); "inexhaustible" (mi zad pa); "good name" (ming bzang); "support" (brtan); and "qualified" (mtshan nyid can). The three channels of the uṣhṇīṣha's throat, which are the fire dhātu, are "holder" ('dzin pa); "nonconceptual" (rtog med); and "full" (gang ba). +
Gravel Water (gSeg ma chu, Sharkārāmbhas); Sandy Water (Bye ma chu, Vālukāmbhas); Muddy Water ('Dam gyi chu, Paṅkāmbhas); Fiery (Me, Agni); Inexhaustible Smoke (Du ba mi zad pa, Tīvradhūmra); Wailing Hell (Ngu 'bod can, Mahākharavāta); Great Darkness (Mun pa chen po, Mahāndhakāra); and Vajra (rDo rje). These hells belong to the Kālachakra system and are presented in the Stainless Light's commentary on chapter 1, verse 10. See C.T. 6:391 and 6:399–400; and Newman 1987, 477–78 and 500. See also Wallace 2001, 68–69. (Note that in the Kālachakra system, although the Vajra Hell is mentioned, it is not listed as an eighth hell. The Kālachakra system has eight infernal regions: seven hells and the City of Nāgas.) +
"Indivisible" (mi phyed ma, abhedyā); "subtle form" (phra gzugs ma, sūkṣhmarūpā); "charming" (rtse ba ma, divyā), "joy" (dga' ba), or "clear" (gsal ba); "left" (g.yon pa ma, vāmā); "dwarf" (thung ngu ma, vāminī); "turtle born" (rus sbal skyes ma, kūrmajā); "meditation" (sgom pa mo, bhāvakī); "empowering" (dbang ma, sekā); "defects" (skyon ma, doṣhā), or "night-possessing" (mtshan mo can); "engaging" (' jug ma, viṣhṭā), or "great excrement" (bshang chen ma); "mother" (ma mo, mātarī); "shavarī" (mtshan mo); "cooling" (bsil sbyin ma/bsil ster ma, shītadā); and "hot" (tsha ba ma, ūṣhmā), or "heat" (drod ma), are the fourteen channels originating from the lalanā. "Descending" (gzhol ma, pravaṇā), or "night" (mtshan ma); "delight" (rangs ma, hṛiṣhā), or "black" (nag mo, kṛiṣhṇavarṇā); "well formed" (shin tu gzugs can ma, surūpiṇī); "common" (spyi ma, sāmānyā), or "shared" (thun mong); "cause granting" (rgyu sbyin ma, hetudāyikā); "yoga-free" (sbyor bral ma, viyogā); "beautiful" (sdu gu ma, premaṇī), or "joy-creating" (dga' byed ma); "siddhā" (grub ma); "boiling" ('tshad ma, pāvakī); "excellent mind" (yid bzang ma, sumanā) are the ten channels originating from the rasanā. +
One way to classify the five kāyas is as the dharmakāya, saṃbhogakāya, nirmāṇakāya, svabhāvikakāya, and unchanging vajrakāya. GTCD. +
Withdrawal (sor sdud, pratyāhāra); meditative concentration (bsam gtan, dhyāna); life-force control (srog rtsol, prāṇāyāma); retention ('dzin pa, dhāraṇā); recollection (rjes dran, anusmṛiti); and samādhi (ting 'dzin). See Kongtrul 2007b, 295–330; and Kongtrul 2008, 154–61. +
