Property:Gloss-def
From Buddha-Nature
This is a property of type Text.
T
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. +
The Pāramitāyāna discusses eight āyatanas of overpowering (zil gyis gnon pa'i skye mched brgyad), four connected to shapes and four to colors. By focusing on those shapes or colors in the context of our samādhis, we will transform them and not be overpowered by them. Thus, our mind is not captivated by them. GTCD. +
Recollecting the ten pāramitās (phar phyin bcu), the three jewels (dkon mchog gsum), ethical conduct (tshul khrims), generosity (gtong ba), and the deities (lha). +
A common name in Buddhist works for Jains (rGyal ba pa, "Followers of the Victor"), specifically for the Digambaras ("Sky-Clad Ones"), who were the naked ascetics (all other Jains are known as Shvetāmbaras, "White Clad Ones"). See Kongtrul 2012, 414–15. +
Paths of accumulation (tshogs lam), preparation (sbyor lam), seeing (mthong lam), meditation (sgom lam), and perfection (mthar phyin pa'i lam). +
Six skandhas; six dhātus; six faculties; six objects; six faculties of action; and six functions of the faculties of action. +
This term was translated into Tibetan both as ser skya ("light yellow") and dmar ser ("red-yellow," that is, "orange"). The Autocommentary (436.2–3) quotes Tsami Lotsāwa's translation of the Kālachakra Tantra (chapter 2, verse 45) where piṅgalā is rendered as the Tibetan ser skya. Somonātha's translation of the Kālachakra Tantra (C.T. 6:53–54) renders it as the Tibetan dmar ser. Some PIP commentators use the name dmar ser when referring to this channel (e.g., Ngo-tro Rabjampa, 203.1), but most simply follow Rangjung Dorje with ser skya. +
The six objects of perception, six sense faculties, and six consciousnesses. +
Code name for the male sexual organ. See the Hevajra Tantra, part 2, chapter 3, verse 60cd. Farrow and Menon 1992, 201; and Snellgrove 1959, part 1, 100. +
Joy (dga' ba, ānanda), supreme joy (mchog dga', paramānanda), joy-without-joy/special joy (dga' bral gyi dga' ba/khyad dga', viramānanda), and connate joy (lhan cig skyes pa'i dga' ba, sahajānanda). The order of the first two is always joy and supreme joy; however, the order of the second two depends on the circumstances. When the context is ordinary people's experience, their lack of recognition of connate joy is followed by without-joy (see the commentary on chapter 6, lines 77–83). The main presentation in the Hevajra Tantra (part 1, chapter 10, verse 13; Dg.K. 12.2) is as follows: "The first is simply joy. "What is considered second is supreme joy. "The third is said to be without-joy. "The fourth is connate joy." The four joys are differentiated in terms of their intensity and degree of conceptuality. The Hevajra Tantra (part 1, chapter 8, verses 31–33; Dg.K. 9b.7–10.1) says: "The first joy is the warrior. "Supreme joy is the yoginī. "Intensely blissful joy is found in all. "The methods of such bliss [bring] perfect awareness. "The bliss of joy is slight. "Supreme joy exceeds it. "Without-joy is a joy without passion. "What remains is connate joy. "The first is the desire for contact. "The second is the desire for bliss. "The third is the collapse of your passion. "Thus, the fourth is to be meditated upon." In Revealing the Indestructible Vajra Secrets (31–32), Jamgön Kongtrul explains: "Joy, the first of those, is like a warrior because it involves a coarse level of concepts and just a little bliss. The second, supreme joy, is like a yoginī since its concepts are more subtle and its bliss greater. The third, intensely blissful joy, or without-joy, is found in every bliss because it is devoid of coarse and subtle concepts and [occurs when the practitioner's] mindstream is filled with bliss. The fourth, connateness, is recognized, or realized, perfectly through the methods that generate those kinds of bliss since it is the wisdom of great bliss, free from all concepts. . . . The third, without-joy, does not involve the sense faculties' perceptions of objects (such as forms), and it focuses on its object of bliss simply on the basis of the mental consciousness. Its joy is a mental state, which is of a relative nature without any apprehension of joy or bliss. Since it is not stuck on the object of its desires, it is "that which is without." Since it is that which is passionless, it is without passion. The fourth—what remains after those—is obtained after the passing of the [other] three joys (such as joy): it is nonconceptual connate joy that is not released from the vajra's jewel [or the lotus's pistils]." Regarding the Tibetan translations of viramānanda, Newman (1987, 377n18) says: "Kvaerne (1975: 111 [n101]) notes that vi- in the compound viramānanda is sometimes translated as khyad par gyi (khyad par gyi dga' ba), and taken as meaning viśiṣṭa, "special" or "extraordinary," and that -rama- is either untranslated, or regarded as synonymous with ānanda. . . . Other times viramānanda is translated as dga' bral gyi dga ba, "the joy of separation from joy"; cf. Snellgrove (1959a, 2.163).
Fish (nya, matsya); tortoise (rus sbal, kūrma); boar (phag pa, varāha); man-lion (mi yi seng ge, nara-siṁha); dwarf (mi'u thung, vāmana); Rāma of the Axe (dGra stva rā ma, Parashu Rāma); flowering Rāma (rgyas pa Rā ma); Kṛiṣhṇa (Nag po); the Buddha (Sangs rgyas); and kalki (rigs ldan). +
