The Blazing Lights of the Sun and Moon

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especially with the perfecting stage. 4 shin tu: supreme yoga or ati.
rnal 'byor rgyud: Yoga tantra, the sixth yana. See theg pa dgu.
rnal 'byor [pa]: Yoga, yogin, literally meaning inseparable union with the absolute.
rnal a'byor spyod: yogachara philosophy. See sems tsam
rnal ma: The fundamental state before the various projections of subject and object occur. Cf. gnas lugs [tshul]
rnam kun mchog ldan stong nyid: Emptiness possessing all the supreme aspects, as described in the Uttaratantra.
Emptiness as realized by the buddhas is not nihilistic nothingness. It is the great emptiness, the union of
appearance and emptiness, possessing the kayas, wisdoms, buddha qualities and activities, etc. The details are an
important part of resolving the view of emptiness.
rnam pa: Aspect, phenomena, always.
rnam rtog: Discursive thought, conceptualization, the conceptualized phenomena of sa.msara.
rnam shes lnga/drug eye, ear, nose, tongue/ taste, body
rten 'brel: 1 Interdependent arising, eg. as a rainbow appears from interconnection of sunlight, rain, air, the eyes,
and mind, as reflections appear in a mirror, or as appearances appear in the mind. The rainbow is not the
appearance of any of these, or all of these, Yet it is not the appearance of something completely independent of the
above either. In madhyamaka rten 'brel is equated to emptiness. 2 Auspicious coincidence.
rten dang brten pa: Environment and inhabitants. OR support and supported. For example it will be said in general
that the physical environment is he support and mind the supported, cf. snod bcud. In particular, the environment of
the mandala, the palace and surrounding features, and the deities inhabiting it are called rten dang brten pa.
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THE BLAZING LIGHTS OF THE SUN AND MOON
rtog pa: Concept, or perceiving things in terms of concepts.
rtogs su ma chod: Not cut off by concepts.
rtsa gsum: the 3 main channels of prana, wind or vital energy in the body. These are the central channel, and the
right and left channels ro ma and rkyang ma. They are visualized in breath control yoga.
rtsa rlung thig le: Nadi, prana, and bindu. These are aspects of hatha yoga practices such as gtum mo that lead to
awareness of insight. See for example Chang and others. See rlung. The direct insight of tregch� is not directly
concerned with these practices.
sa bcu: The ten bhuumis or levels of the bodhisattva path, entered on attaining the path of seeing from the five
paths, lam lnga, and perfected on the path of meditation. See pha rol tu phyin pa.
sa bon: 1 = bag chags. The seeds of good and bad karma. From the path viewpoint, transmission and practice are
like planting and cultivating seeds that will ripen as the fruition. 2) But from the absolute viewpoint this is only
uncovering the ultimate sugatagarbha that was there all along. So relative reality is itself a seed of buddhahood in
that sense.
sa gsumabove the earth (god realms) on the earth (human realm etc. and below the earth (nagas and hells)
sa sbyang: Training on the bhuumis. See JOL.
Sa ra ha: Saraha, a mahasiddha, grub thob chen po, who worked as an arrow-maker and had a consort of the same
trade. He composed many songs or dohas describing the enlightened state.
sal le ba: Vividness. Ego fixation draws on the energy of the natural state to produce blockage and obscuration.
So, by comparison, experience of things as they are is one of vivid splendor and immensity.
sang nge [ba]: Pristine etherial; the spacious clarity and primordial purity of emptiness, like fresh mountain air.
sangs rgyas kyi yon tan the pure qualities of enlightened perception of things as they are.
sangs rgyas: Buddha[hood], enlightenment.
sangs: Purified, awakened.
sangs rgyas: buddha, enlightened
sbubs: 1) Covering, cocoon, shell, confinement, hollow, narrow space, sheath. 2) TT essence (cf. bcud), nature.
3) Field of....
sdug bsngal brgyad: birth old age, sickness, death, meeting enemies, separation frm intimates, not getting what we
want, sufferings of the skandhas.
sdug bsngal gsum: the sufferings of suffering, the composite, and change.
sems can: Sentient being = 'gro ba, unenlightened inhabitant of the six lokas having dualism of body and mind,
vessel and essence, snod bcud, etc.
sems dang yid dang chos: TT sems = Basic mind of duality, alayavij�ana and klesha consciousness. yid =
Intellectual consciousness, yid kyis rnam shes. chos = Perceptions of the sense consciousnesses.
sems dp'a: = bodhisattva, byang chub sems dp'a
sems dpa' chen po: mahasattva, a bodhisattva of the pure bhuumis from the eighth upward, who experiences the
pure vision of luminosity.
sems dpa'i rnal 'byor: Sattva yoga: See rnal 'byor bzhi.
sems las 'byung ba: Mental contents, inner feelings and so forth, not counting external perceptions of the five
senses.
sems tsam: With madhyamaka one of the two great philosophical systems of the mahayana. It is associated with
Asaga and his brother Vasubandhu. It is also propounded in such sutras of the third turning (chos kyi 'khor lo 'khor)
such as the Lakavatara and Sandhinirmocana. It is said to record the realization experience of those who
emphasized yoga more than the logical dialectics of madhyamaka, and hence is also known as rnal 'byor spyod. It
holds that luminous mind is the absolute reality, yongs grub, parinispanna. Experiences of mind, like waves in
water, are relative, dependently arising reality, gzhan dbang, paratantra. Our beliefs concerning a world of external
objects that are other than mind are confused, merely imputed, and false, kun btags, parikalpita. Therefore, the
duality of perceiver and object is a feature of sa.msaric confusion, and does not occur for enlightened mind. As
there is nothing other than enlightened mind for it to perceive, it can be said to be intrinsically self-perceiving,
rang rig rang gsal. Ati too accepts non-duality, the absolute nature of mind itself, rang rig rang gsal etc. But as
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THE SWORD OF PRAJ�A
Longchenpa notes in the text it sees this in the light of madhyamaka emptiness. Therefore it is not accepted that
any of this terminology describes anything that is truly existing or non-empty of the level of the absolute. The use
is for practical benefit in the relative sphere, in the same way exponents of madhyamaka speak practically of chairs
and tables in everyday life, without believing that they have absolute existence. This kind of use all schools of
madhyamaka sanction.
sems: 1 Dualistic mind. 2 = sems nyid or byang chub sems: The nature of mind, mind itself, bodhicitta (occurs in [ Pobierz całość w formacie PDF ]

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