Property:English-Definition
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The four conceptions to be abndoned on the peak training of the path of seeing. 1-2. {gzung rtog gnyes/} two conceptual graspings at the object (see {gzung rtog gnyis}) 3-4. {'dzin rtog gnyis}1 two conceptual graspings at the subject (see {'dzin rtog gnyis}). +
[ṣoḍaṡa darṡanamārgakṣāḥ]/ The sixteen moments of cognition and forbearance of the path of seeing.\n1. {sdug bsngal chos bzod/} [duḥkhe dharmakṣānti]/ forbearance with the reality of suffering\n2. {sdug bsngal chos shes/} [duḥkhe dharmajñānam]/ cognition of the reality of suffering\n3. {sdu ga bsngal rjes bzod/} [duḥkhe 'nvayakṣānti]/ subsequent forbearance with suffering\n4. {sdug bsngal rjes shes/} [duḥkhe 'nyayajñānam]/ subsequent cognition of suffering\n5. {kun 'byang chos bzod/} [samudaye dharmakṣānti]/ forbearance with the reality of the origin of suffering\n6. {kun 'byung chos shas/} [samudaye dharmajñānam]/ cognition of the reality of the origin of suffering\n7. {kun 'byung rjes bzod/} [samudaye 'nyayakṣānti]/ subsequent forbearance with the origin of suffering\n8. {kun 'byung rjes shas/} [samudaye 'nvayajñānam]/ subsequent cognition of the origin of suffering\n9. {'gog pa chos bzod/} [nirodhe dharmakṣānti]/ forbearance with reality of the cessation of suffering\n10. {'gog pa chos shes/} [nirodhe dharmajñānam]/ cognition of the reality of the cessation of suffering\n11. {'gog pa rjes bzod/} [nirodhe 'nyayaakṣānti]/ subsequent forbearance with the cessation of suffering\n12. {'gog pa rjes shes/} [nirodhe anvayajñānam]/ subsequent cognition of the cessation suffering\n13. {lam chos bzod/} [mārge dharmakṣānti]/ forbearance with the reality of the path\n14. {lam chos shes/} [mārge dharmajñānam]/ cognition of the reality of the path\n15. {lam rjes bzod/} [mārge 'nyayakṣānam]/ subsequent forbearance with the path\n16. {lam rjes shes/} [mārge 'nvayajñānam]/ subsequent cognition of the path. dA na shI la/[dānaṡīla]/ An Indian pandit of the eighth century born in Kashmir. He was invited to Tibet during the reign of King Trisong Deutsan and made considerable contributions in the translation of Buddhist texts into Tibetan. +
The state free from the two delusions, obstructions to liberation and omniscience; Buddhahood. +
[catvāri pariṡuddhāḥ]/ The four punties; the four total purities of a Tathagata.\nA.\n1. {lus dag pa/} pure body\n2. {dmigs pa dag pa/} pure objectives\n3. {sems dag pa/} pure mind\n4. {ye shes dag pa/} pure primordial wisdom.\nB.\n1. {gnas dag pa/} pure abode\n2. {lus dag pa/} pure body\n3. {longs sbyod dag pa/} pure resources\n4. {ye shes dag pa/} pure wisdom. +
The New Kadampa. The lineage of teachings directly originating from Tsong Khapa, based on the examples of the life and deeds of past Kadampa masters inclusive of the middle way view and secret mantrayana paths. This refers to the Gelug tradition. +
The three pure stages of Bodhisattva; the last three grounds of a Bodhisattva—the eigth, ninth and tenth, where he or she is totally free of pride. +
[pariṡuddha māyakāya]/ The pure illusory body. One of the practices carried out in the completion stage practice of tantra. Meditating upon the illusory nature of the entire residence and resident [maṇḍala]. +
The three principles of purification, completion and ripening. A feature explained in the Nyingma tantra where each step of the generation stage practice is qualified by these three basic principles. +
The way in which Buddha first generated the Bodhimind. A. According to the Hinayana tradition, Buddha [ṡākyamuni] first generated the mind of enlightenment in the presence of Buddha [ṡakya Mahāmuni] (sha-kya thub-chen). B. According to [mahāyāna] tradition, he first generated the Bodhimind while yoked to a chariot"in the hell realm; this follows the tradition of the [sūtra] called Repaying the Kindness. +
The concentration of first union. One of the three concentrations of the generation stage practice. It is the first because the concentration of the principal male and female deities which become the origin or source of emanating all other deities of the [maṇḍala], take over the other two concentrations in series, and the unity of method and wisdom is inseparably maintained by this practice. +
The three types of faith.\n1. {yid ches pa'i dad pa/} convinced faith\n2. {dang ba'i dad pa/} pure faith\n3. {mngon 'dod kyi dad pa/} longing faith. +
The four types of faith.\n1. {yid ches pa'i dad pa/} convinced faith\n2. {dang ba'i dad pa/} pure faith\n3. {mngon 'dod kyi dad pa/} longing faith.\n4. {phyir mi ldog pa'i dad pa/} the irreversible faith. +
[ṡraddha bala]/ The power of faith. One of the five powers of the thirty-seven auxiliaries to enlightenment (see {byang phyogs so bdun}); an overwhelming faith in the three jewels free of any obstacles that oppose faith. +
[ṡraddhā dhanam]/ The wealth of faith. One of the seven possessions of the noble ones (see {'phags pa'i nor bdun}); the convinced faith in the law of causality which helps turning one's mind towards the dharma; analogous to a precious wheel. +
[ṡraddhendriya]/ Faculty of faith. One of the five faculties of the thirty-seven auxiliaries to enlightenment (see {byang phyogs so bdun}); an overwhelming conviction in the four noble truths. +
The Three Buddhist Councils. The first council was held during the same summer of the Buddha's passing into [parinirvāṇa] at [rājagṛha] sponsored by King [ajātaṡatru], in which [ānanda] recited the collection of [sūtra] teachings and [upāli] recited the collection of Abhidharma teachings. The second council was held 110 years after Buddha's pan[nirvāṇa] at [vaishālī] sponsored by King [ashoka]. At that time, monks, especially from Magadha, who had transgressed their vows were expelled and thus the code of monastic discipline was revised. The third council was held at Pataliputra 137 years after Buddha's passing into [parinirvāṇa] during the reign of King [kaniṣka]. The purpose of this council was to create harmony amongst the different schools of philosophy. +
[ṡraddhā bhūmi]/ The ground of faith. The stage of a spiritual path where a practitioner is predominantly skillful in the practice of faith, efforts, mindfulness, concentration and wisdom. +
The six-fold supreme ways. The six fundamental ways of accomplishing the six perfections (see {phar phyin drug}). These are:\n1. {rten dam pa byang chub kyi sems dang ldan pa/} maintaining the mind of enlightenment as the fundamental basis\n2. {dngos po dam pa sbyin sogs phyogs re ba ma yon par gzhi thams cad la 'jug pa/} engaging in all six perfections in an unbiased manner as the fundamental approach\n3. {ched du bya ba dam pa sems can thams cad kyi don du sbyod pa/} working for the welfare of all sentient beings as the fundamental beneficiary of one's practices\n4. {thabs dam pa 'khor gsum rnam par mi rtog pa'i shes rab kyis zin pa/} conjoining all one's practices with the thought of purity of the three factors (see {'khor gsum yongs su dag pa'i 'jug sgrub}) through skillful wisdom as the fundamental means\n5. {yongs su bsngo ba dam pa bla med byang chub tu bsngo ba/} dedicating all one's virtues to the attainment of the sublime state of enlightenment as the fundamental dedication\n6. {rnam dag dam pa sgrib gnyis kyi dngos gnyen du spyod pa/} applying antidotal forces against the two types of delusions (see {sgrib pa gnyis}) as the fundamental purification. +
The hundred supreme divinities. The one hundred deities according to Guhyasamaja meditation, visualized as the Victorious one's {rgyal ba'i phung po lnga ba de gshegs lnga/} five aggregates as the five Tathagatas; {khams bzhi yum bzhi/} four elements as the four consorts; {skye mched drug sems dpa' drug} six sources of perception as the six Bodhisattvas; {yul lnga rdo rje ma lnga /} five objects of perception as the five Vajra Dakinis. Each of these twenty is further visualized into a class of five deities each making a cycle of one hundred deities in all. +
[pañca samaya maṁsāḥ]/ The five fleshes of commitment.\n1. {mi'i sha} [manuṣya māṁsa]/ human flesh\n2. {glang po che'i sha} [hasti māṁsa]/ elephant flesh\n3. {ba glang gi sha} [go māṁsa]/ ox flesh\n4. {khyi'i sha} [kukkura māṁsa]/ dog flesh\n5. {rta'i sha} [aṡva māṁsa]/ horse flesh. +