Property:English-Definition
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D
1. A glib person, only interested in words or literal conventions.\n2. One who was the first to give names to things, a name abbot. +
[Vyavahārasatya]/ The conventional truth. A phenomenon that is real only to an ordinary consciousness, i.e. to a consciousness other than the meditative equipoise of an exalted being ([ārya]). +
A person possessing five features. According to the Vinaya\ntradition these are:\n1){mi yin pa/} being a person\n2){smra shes pa/} being able to speak\n3){don go ba/} being able to understand the meaning of a language\n4){shes pa rang bzhin du gnas pa/} being in possession of a sound mind\n5){ma ning sogs min pa/} being neither an eunuch nor a hermaphrodite. +
The three features of a person.\n1){mi yin pa/} being a person\n2){shes pa rang bzhin du gnas pa/} having sound mind\n3){'dod khams pa'i sa pa yin pa/} living in the desire realm. +
[Catvāri bhedāḥ]/ The four types of differences; the four separate existences.\n1){rang lngog tha dad pa/} separate self-reversed identity\n2){ngo bo tha dad pa/} separate nature\n3){rigs tha dad pa/} separate family or class\n4){rdzas tha dad pa/} separate substantial entity. +
The ten innermost jewels of the Kadampa tradition. A. {gtad pa bzhi/} The four entrustments:\n1. {blo phugs chos la gtad/} entrusting yourself to the dharma as the simplest way of thought\n2. {chos phugs sprang la gtad/} entrusting yourself to poverty as the simplest way of practising dharma\n3. {sprang phugs shi la gtad/} entrusting yourself to death as the extreme consequence of poverty\n4. {shi phugs grog po skam po la gtad/} entrusting yourself to an empty cave as the simplest place to die.\nB. {rdo rje gsum/} The three diamond hard resolutions:\n1. {thebs med rdo rje/} the resolution to reject objections\nfrom parents, etc. to one's practising in seclusion\n2. {khrol med rdo rje/} the resolution to face embarrassment\n3. {ye shes rdo rje dang 'grogs pa/} the resolution to abide by promised practices.\nС {bud snyegs thob gsum/} The three-expulsion, finding and attaining:\n1. {mi gral nas bud/} self expulsion from human society\n2. {khyi gral snyegs/} finding the company of dogs\n3. {lha gral thob/} attaining heavenly status. +
The five fetters with respect to the last realm (also called,\n{tha ma'i cha mthun gyi kun sbyor lnga /}); the five fetters that bind one in the desire realm.\n[1-3]{mthong spang kun sbyor gsum/} the three constant letters to be abandoned on the path of seeing (see- {mthong spang kun sbyor gsum}).\n4){'dod pa la 'dun pa/}[kāmacchanda]/ admiration for sensual objects\n5){gnod sems/} [vyāpāda]/ malicious thought. +
The ordinary death; natural death. +
Compulsive attraction to ordinary appearances. The idea of oneself as an ordinary person which must be abandoned through generating divine pride in the practice of deity yoga in order to produce divine vision and pride. +
[Upāya maṇḍala]/ The method [maṇḍala]. The [maṇḍala]s representing paths:\n1){rdul mtshon gyi dkyil 'khor/} sand powdered [maṇḍala]\n2){ras bris kyi dkyil 'khor/} [maṇḍala] painted on cloths\n3){tshom bu'i dkyil 'khor/} heaped up [maṇḍala] (this could be just a heap of sand, grains, stones or metal erected for the purpose of representing a [maṇḍala]). +
[Upāya yāna]/ The method vehicle. The tantric path is known as the method vehicle due its four special features (see- {gsang sngags kyi khyad chos bzhi}) that makes it superior in comparison to the perfection vehicle. +
The twelve skillful means of a Bodhisattva.\n1){sems can thams cad la snying rje dang lngan pa/} he is compassionate towards all beings\n2){rang bzhin ji lta ba bzhin mkhyen pa/} he knows their nature as it is\n3){bla med byang chub mngon du byed 'dod pa/} he aspires to attain supreme enlightenment\n4){'khor ba mi gtong ba/} he does not release himself from cyclic existence\n5){nyon mongs can ma yin pas 'khor bar 'khor ba/} he is able to take repeated rebirths in cyclic existence because he is not under the sway of delusions\n6){'tshang rgya 'dod pas brtson 'grus 'bar ba/} he strives hard for the attainment of Buddhahood\n7){dge ba'i rtsa ba chung rnams tshad med par sgyur bar byed pa/} he transforms minor roots of virtue into immeasurable virtue\n8){dka' tshegs chung ngus dge rtsa chen po 'grub par byed pa/} he accumulates enormous virtue with little effort\n9){bstan pa la 'gran pa rnams kyi khong khro 'joms par byed pa/} he pacifies anger in those wishing to harm Buddha's doctrine\n10) {bar mar gnas pa rnams bstan pa la 'dzud par byed pa/} he turns the minds of those indifferent to the doctrine\n11) {zhugs pa rnams smin par byed pa/} he matures the minds of those\nengaged in the teachings\n12) {smin pa rnams grol bar byed pa/} he liberates those who are matured. +
The knowledge of the basis near to the resultant mother due to skill in means. +
The ten trainings in skillful means. The special qualities of a Bodhisattva on the three pure grounds—the eighth, ninth and tenth.\n1){bdud bzhi las rgyal ba'i sbyor ba/} victonous from the four demons (see- {bdud bzhi})\n2){dom dam par mi gnas shing tha snyad du gnas pa'i sbyor ba/} abides in relative state and not in ultimate\n3){gzhan don sngon gyi smon lam gyis 'phen par byed pa'i sbyor ba/} projects the fulfilment of others' goals through the power of past prayers\n4){thun mong ma yin pa'i sbyor ba/} uncommon trainings\n5){chos thams cad la bden par rang bzhin med pa'i sbyor ba/} apprehension of the lack of truly existent or the inherent nature of all phenomena\n6){bden par mi dmigs pa'i sbyor ba/} lack of grasping at true existence\n7){mtshan ma med pa'i sbyor ba/} grasping at signs of true existence\n8){smon pa med pa'i sbyor ba/} lack of truly existent aspiration\n9){phyin ci log bzhi las grol ba'i rtags kyi sbyor ba/} has four irreversible signs\n10) {rtogs pa tshad med pa'i sbyor ba/} has immeasurable insight into realizations. +
The knowledge of the basis distant from the resultant mother due to lack of skill in means. +
The union of method and wisdom. The union of the mind of enlightenment and emptiness as method and wisdom respectively. +
The Kadampa palace, name of two chambers at Radreng and Tashi Lhunpo. +
[Mūlasarvāstivāda] School. One of the eighteen Hinayana schools. They assert all phenomena as included in the five categories (see- {gzhi lnga}), recite [sūtra]s in Sanskrit, their abbots are necessarily those belonging to the king's lineage, their multi-patched yellow upper shawl bears a wheel or lotus symbol, their [bikṣus] bear surnames with bhadra or Hridhya, they assert the three times as substantially existent, and they propound that through meditation on the selflessness of person and the accumulation of merits for three countless aeons an individual gains full enlightenment. There are seven sub-schools of this tradition (see- {gzhi thams cad yod par smra ba'i sde pa bdun}). +
[Mokṣa]/ [nirvāṇa]; state of liberation. Freedom from the sufferings of cyclic existence through overcoming the obscurations to liberation ({nyon sgrib}). A state of peace, and the primary goals of the [ṡrāvakas] and Pratyeka buddhas. +
The eight types of logical pervasion.\n1){rjes khyab rnal ma/} correct subsequent pervasion (see- {rjes khyab rnal ma})\n2){rjes khyab phyin ci log} wrong subsequent pervasion (see- {rjes khyab phyin ci log})\n3){thur khyab rnal ma/} correct downwards pervasion (see- {thur khyab rnal ma})\n4){thur khyab phyin ci log} wrong downward pervasion (see- {thur khyab phyin ci log})\n5){ldog khyab rnal ma/} correct counter pervasion (see- {ldog khyab rnal ma})\n6){ldog khyab phayan ci log} wrong counter pervasion (see- {ldog khyab phyin ci log})\n7){'gal khyab rnal ma/} correct contrary pervasion (see- {khyab rnal ma})\n8){'gal khyab phyin ci log} wrong contrary pervasion (see- {khyab phyin ci log}). +