Property:Gloss-def
From Buddha-Nature
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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). +
Vajra body (sku rdo rje), vajra speech (gsung rdo rje), and vajra mind (thugs rdo rje). +
Pacifying (zhi ba); increasing (rgyas pa); controlling (dbang ba); summoning (dgug pa); killing (bsad pa); expelling (skrad pa); paralyzing (rengs pa); stupefying (rmongs pa); neutralizing poison (dug gzhil ba); separating (dbye ba); causing plagues (rims kyis gdab pa); striking with kīlas (phur bus gdab pa); reviving (slar gso ba); and becoming invisible (mi snang ba). +
Blue Radiance ('Od sngon, Nīlābha); Mandara (Mandha ra, Mandrarādri); Night (mTshan mo, Niṣhaḍha); Jewel-Creator (Nor bur byed/Nor bu 'Od, Maṇikara); Vessel (Bre bo, Droṇa); Snowy (Kha ba can, Shītādri); and Vajra Mountains (rDo rje'i ri, Vajraparvata). These seven mountains are described in the Kālachakra system. See the Kālachakra Tantra, chapter 1, verses 16 and 19 (C.T. 6: 7–8; and Newman 1987, 501 and 509). See also the Stainless Light's commentary on the Kālachakra Tantra, chapter 2, verse 35 (C.T. 6: 554–55; and Wallace 2004, 44). +
The groupings of mental factors according to the lower abhidharma system. See Kongtrul 2012, 144–45. +
Mañjushrī, Vajrapāṇi, and Avalokiteshvara of the tathāgata, vajra, and padma families, respectively. +
The five skandhas, five dhātus, twelve āyatanas, and body, speech, and mind; or the five skandhas, five dhātus, five physical sense faculties, five objects, and five perceiving subjects of those objects. +
The eight female gatekeepers plus the two of the zenith and nadir, Siṃhāsyā (Seng gdong ma) and Vyāghrāsyā (sTag gdong ma). +
Motility (rdul, rajas), darkness (mun pa, tamas), and lightness (snying stobs, sattva) are the three constituents enumerated by the Sāṃkhya school. See Brunnhölzl 2004, 795; Hiriyanna [1932] 2000, 271–73; Hiriyanna [1948] 2000, 108–9; and Kongtrul 2012, 407. +
A term used for non-Buddhist spiritual practitioners in India. Jamgön Kongtrul (TOK, 2:335) explains that it means that they remain at the edge (mu) of, or on a rung (stegs) to, liberation; that is, they approach liberation, but they are not on the path to the true nirvāṇa. +
In addition to the sixteen emptinesses, the emptiness of nonentities (dngos po med pa stong pa nyid) and the emptiness of an essence (ngo bo nyid stong pa nyid). GTCD. See Brunnhölzl 2010, 501. +
