Property:English-Definition
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[tridaṡa anupūrva prayoga lakṣanāni]/ The thirteen topi charactesed by serial training. 1-6. {pha rol tu phyin pa dru gi mthar gyis sbyor ba/}\nThe serial training of the six perfections (see {phar phyin drag})\n7-12. {rjes su dran pa drug gi mthar gyis sbyor ba/} the serial training of the six recollections (see {rjes su dran pa drug})\n13. {ngo bo nyid med rtogs pa'i sbyor ba/} the serial training understanding the lack of true entity. +
The way in which Buddha finally attained Perfect Enlightenment. After accumulating merits for three countless aeons, he attained complete enlightenment in the celestial abode known as [akaniṣṭa], the Heaven Beneath None, in the name of Buddha Indraketudhvaja (dbang-po-tog) and displayed his attainment of enlightenment at Bodhgaya. This is the view of the Descent into Lanka [sūtra] (lankavatara). +
The four deities of the Kadampa tradition; the four divinities\nof the Kadampas.\n1. {thub pa/} Buddha [ṡākyamuni]\n2. {spyan ras gzigs/} [avalokiteṡvara]\n3. { sgrol ma/} [Та_га_]\n4. {mi g.yo ba/} [acalā]. +
The extreme view. An extreme view of nihilism that takes the self from the view of the transitory collection (see {ljigs lta}) as its object and apprehends it as being permanent or non-capable of connecting to subsequent rebirth. The function of such a view hinders the realization of the middle way path. +
The ultimate elusory body. The attainment of the state of union of a no-more learner, i.e. the sambhogakaya being of a Buddha by means of severing the karma and delusion through the force of the spontaneously born wisdom of the clear light mind ('od-gsal lhan-cig skyes-pa'i ye-shes). +
The three qualities of the ultimate result or fruit.\n1. {ngo bo ka nas dag pa rig stong dbyer med/} the inseparability of intuitive awareness and emptiness as the primordial nature\n2. {rang bzhin lhun gyis grub pa galas stong dbyer med/} the inseparability of clarity and emptiness as the spontaneous reality\n3.{_thugs rje kun la khyab pa snang stong dbyer med/} the inseparability of appearance and emptiness as the all pervading compassion. +
The five favourable conditions. The five-fold conditions required of someone wishing to accept ordination as a monk or nun.\n1. {yul mchog gsum dang mkhan slob bzhugs pa dang /}\nthe presence of the Three Jewels, abbot and masters as the object of receiving ordination and not forsaking vows already received 2. {tshig snga ma sngon du song ba/} having already made a personal request 3. {rtags skra dang kha spu bregs shing yo byad tshang ba/} possession of all the necessary articles required of an ordained person, and having a shaved head and beard as the signs 4. {bsam pa rgyu dus kyi kun slong dang ldan zhing nges 'byung gi bsam pas zin pa/}\none's mind being conjoined with the thought of renunciation, as the motivation.\n5. {cho ga sbyor dngos mjug gsum tshang ba/} conducting the rituals in its entirety from the preliminary to the conclusion. +
[sapta svargaguṇ_aḥ]/ The seven qualities of higher rebirth.\n1. {rigs bzang ba/} [kulaguṇa]/ better family-lineage\n2. {gzugs mdzes pa/} [rūpaguṇa]/ attractive physical features\n3. {tshe ring ba/} [cirāyuroguṇa]/ long life\n4. {nad med pa/} [arogaguṇa]/ good health\n5. {skal ba bzang ba/} [saubhāgyaguṇa]/ good fortune\n6. {nor phyug pa/} wealthy\n7. {shes rab che ba/} [prajñaguṇa]/ good wisdom. +
The five paths bestowing peace in this life.\n1. {nam mkha' mtha' yas kyi dngos gzhi'i snyims 'jug} the actual meditative absorption of infinite space\n2. {rnam shes mtha' yas kyi dngos gzhi'i snyoms 'jug} the meditative absorption of infinite consciousness\n3. {ci yang med kyi dngos gzhi'i snyoms 'jug} the actual meditative absorption of nothingness\n4. {sri rtse'i dngos gzhi'i snyoms 'jug} the actual meditative absorption of the peak of existence\n5. {'gog pa'i rnam thar/} the actual meditative absorption of emancipation in cessation. +
[dṛṣṭi prāpta]/ One who has attained the correct view; a devotee by reason. +
The three constant fetters to be abandoned on the path of seeing.\n1. {'jig lta kun btags/} satkaya dr.s.t.i/ intellectual view of the transitory collection\n2. {tshul khrims dang brtul zhugs mchog 'dzin/} [ṡīlavrataparamārṡa]/ holding bad ethics and discipline to be superior\n3. {the tshem nyon mongs can/} [kliṣṭavicikitsā]/ deluded doubt. +
The nine conceptions of grasping at the objects of\nengagement to be abandoned on the path of seeing. Grasping 1. {theg chen gyi lam 'bras spyi la dmigs pa/} the general [mahāyāna] paths and fruits 2. {theg chen lam gyi ngo bo la dmigs pa/} the nature of the [mahāyāna] paths\n3. {theg chen lam gyi mi mthun phyogs sel ba'i nus pa la dmigs pa/} the power to\neliminate negative forces from the [mahāyāna] paths\n4. {gzhan don byed pa po'i nus pa la dmigs pa/} the power of the persons who work for the welfare of others\n5. {gzhan don bya ba'i 'bras bu la dmigs pa/} the results of benefiting others\n6. {theg chen gyi rigs la dmigs pa/} the [mahāyāna] lineage\n7. {theg chen lam gyi yul la dmigs pa/} the objects of the [mahāyāna] paths\n8. {lam gyi 'bras bu rang don la dmigs pa/}\nthe personal benefit which is the result of the paths\n9. {gzhan don bya ba'i las la dmigs nas bden grub tu zhen pa/} activities for benefiting others. The mode of grasping is conceiving those practices as being truly existent objects to be cultivated. +
The nine conceptions of grasping at the imputed objects to be eliminated on the path of seeing. The grasping at:\n1. {'bras bu don du gnyer bya mi thob pa la dmigs pa/} fruits wnich are\nimpossible to attain\n2. {lam la phyin ci log tu zhen pa la dmigs pa/} wrong apprehension of the paths\n3. {dgag sgrub bden par 'dzin pa la dmigs pa/} truly existent negative and positive\nphenomena\n4. {chos ldan mi ldan bden par 'dzin pa la dmigs pa/} truly existent phenomena with or without qualities\n5. {gnas lugs kyi don bden par 'dzin pa la dmigs pa/} truly existent conceptions of the mode of reality\n6. {theg chen gyi lam dang 'gal ba dman pa'i rigs nyams pa la dmigs pa/} the\ndegenerated lineage of the lower vehicle which contradicts the [mahāyāna] lineage\n7. {'bras bu khyad par can la don gnyer med pa la dmigs pa/} persons not interested in the superior fruits\n8. {rnam mkhyen gyi rgyu sher phyin gyi nyams len med pa la dmigs pa/}\npersons lacking the practice of the perfection of wisdom that is a cause for producing omniscience\n9.{_'gal rkyen bdud la sogs pas zin pa la dmigs nas bden grub tu zhin pa/} those\nbeing seized by demons which are obstacles to one's practice. The mode of grasping is conceiving the person imputed by these nine practices as being truly existent. +
The four deities and three texts of the Kadampa tradition. 1-4. (see {bka' gdams lha bzhi}). 5-7. (see {sde snod gsum}). +
The nine conceptions of grasping at the objects of elimination to be abandoned on the path of seeing. The grasping at:\n1.{_nyan rang gi lam 'bras rtogs pa dman pa la dmigs pa/} the lesser path; results and insights of the Hearer's vehicle\n2. {bdag rkyen yongs 'dzin dman pa la dmigs pa/} the lesser spiritual master who is the fundamental cause\n3. {gzhan don sgrub pa'i thabs dman pa la dmigs pa/} the lesser means of fulfilling other's purpose\n4. {rang don sgrub pa'i thabs dman pa la dmigs pa/} the lesser means of fulfilling one's own purpose\n5. {rang gzhan gnyis ka'i don sgrub pa'i thabs dman pa la dmigs pa/} the lesser means of fulfilling the purposes of both\n6. {spang bya dman pa la dmigs pa/} the lesser objects of elimination\n7. {rtags pa dman pa la dmigs pa/} the lesser insights or realizations\n8. {lam khyad par can ma thob pas nyams pa la dmags pa/} the degeneration caused by the failure to attain superior paths\n9. {'bras bu khyad par can ma thob pas nyam pa la migs nas bden grub tu zhen pa/} the degeneration caused by the failure to attain superior fruits. The mode of grasping is conceiving those as being the truly existent objects of elimination. +
The nine conceptions of grasping at the substantial objects to\nbe abandoned on the path of seeing Grasping at:\n1. {blang dor la zhen pa/} those to be cultivated and abandoned\n2. {de'i kun slong la zhen pa/} their motivation\n3. {de'i nyes dmigs la zhen pa/} their faults\n4. {de dag bden par zhen pa la dmigs pa/} their truly existent nature\n5. {de dag bden med du zhen pa la dmigs } {pa}! their lack of truly existent nature\n6. {btags pa tsam du zhen pa la dmigs pa/} their mere imputation\n7. {mi mthun phyogs la zhen pa la dmigs pa/} their opposite aspects\n8. {gnyen po la zhen pa la dmigs pa/} their antidotes\n9. {'bras bu rnam mkhyen las mas pa la zhen pa la dmigs nas bden grub tu zhen ba/}\nthe degeneration from the resultant omniscient mind. The mode of grasping is by conceiving the persons engaged in those practices as being truly existent practitioners. +
[darṡana bhūmi]/ The stage of seeing. One of the seven stages of a Hearer (see {nyan thos kyi sa bdun}), the realization within the mental continuum of a person abiding on the level of fruit of the stream-winner, where the selflessness of person is cognized directly for the first time via a transworldly path. +
[bhāvana mārga]/ The path of seeing. The third of the five paths to enlightenment, where a practioner cognizes reality directly for the first time. +
[aṣṭa bhāvanā mārga dharmakṣāntayaḥ]/ The eight moments of forbearance of the path of seeing. These are the eight moments of wisdom of the path of seeing known as the uninterrupted paths (bar-chad med-lam, see mthong-lam shes-bzod skad-cig bcu-drug—the eight forbearances and subsequent forbearances connected to the four noble truths). +
The eight moments of cognition of the path of seeing. These are the eight moments of wisdom of the path of seeing known as the path of thorough liberation (rnam-grol-lam, see mothong-lam shes-bzod skad-cig-ma bcu-drug—the eight cognitions and subsequent cognitions connected to the four noble truths). +