Difference between revisions of "'bras bu'i theg pa"

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fruition form [the pure inner form arising from the cause of the four material elements w the special support or dominant condition of the eye consciousness] [IW]
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resultant vehicle[s], yanas of result, doctrine of result; Phalayana, the Fruitional Vehicle; result-oriented approach; effect vehicle, [Vajrayana] [RY]
  
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fruition form [IW]
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1) the resultant vehicle(s; 2) yana of result; 3) effect vehicle [IW]
  
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resultant forms, forms of effect, effect forms, resultant forms. See also [['bras gzugs bcu gcig]] Def. [[rnam pa gnyis / dbang po lnga dang don lnga'o]] Def. [['byung ba chen po bzhi dag rgyur byas pa las byung ba gang zhig de'i khyad par mig gi rnam par shes pa'i rten nam bdag rkyen du gyur pa'i nang gi gzugs dang ba'o]] [RY]
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result-oriented approach [RB]
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1) the resultant vehicle(s); 2) yana of result; 3) effect vehicle (/ [mantrayana: palaces deities and their enjoyment etc. from now on making into the path ] [IW]
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Resultant vehicle. The Vajrayana system of taking fruition as the path by regarding buddhahood as inherently present and the path as the act of uncovering the basic state. This is different from the 'causal philosophical vehicles' of Mahayana and Hinayana that regard the path as that which leads to and produces the state of buddhahood. Ultimately, these two approaches are not in conflict. See also 'Secret Mantra.' [RY]
  
 
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  [[Category:Tibetan Dictionary]] [[Category:rydic2003]] [[Category:ba]]

Latest revision as of 14:52, 4 May 2021

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འབྲས་བུའི་ཐེག་པ
resultant vehicle[s], yanas of result, doctrine of result; Phalayana, the Fruitional Vehicle; result-oriented approach; effect vehicle, [Vajrayana] [RY]

1) the resultant vehicle(s; 2) yana of result; 3) effect vehicle [IW]

result-oriented approach [RB]

1) the resultant vehicle(s); 2) yana of result; 3) effect vehicle (/ [mantrayana: palaces deities and their enjoyment etc. from now on making into the path ] [IW]

Resultant vehicle. The Vajrayana system of taking fruition as the path by regarding buddhahood as inherently present and the path as the act of uncovering the basic state. This is different from the 'causal philosophical vehicles' of Mahayana and Hinayana that regard the path as that which leads to and produces the state of buddhahood. Ultimately, these two approaches are not in conflict. See also 'Secret Mantra.' [RY]

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