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Tsadra Library Glossary Search/All Gloss Entries/The Uttara Tantra: A Treatise on Buddha Nature/Glossary + (Literally "heaps" are the five basic transformations that perceptions undergo when an object is perceived. These are form, feeling, perception, formation, and consciousness.)
Tsadra Library Glossary Search/All Gloss Entries/The Great Image/Glossary + (Literally "inconceivable." The first monastery in Tibet, it is located in the Tsangpo Valley southeast of Lhasa; built by King Trisong Deutsen, it was consecrated by Padmasambhava.)
Tsadra Library Glossary Search/All Gloss Entries/Mahāmudrā and Related Instructions/Glossary + (Literally "new," this contrasts with the " … Literally "new," this contrasts with the "old" or Nyingma (rnying ma) tradition, which has its origins in the first introduction of Buddhism to Tibet in the seventh and particularly eighth centuries. The Sarma traditions are based on teachings that were brought to Tibet from the eleventh century onward, beginning with the translations of Lotsāwa Rinchen Sangpothe translations of Lotsāwa Rinchen Sangpo)
Tsadra Library Glossary Search/All Gloss Entries/Mahāmudrā and Related Instructions/Glossary + (Literally "nonattention." In early Buddhis … Literally "nonattention." In early Buddhism, this term signified the negative state of inattentiveness. Maitripa, through reinterpreting the Sanskrit negative marker "a" as the primordial letter A, taught that this was a positive quality and really meant attention on the true nature. However, in the context of mahāmudrā, even if the "a" is interpreted as a negative marker, it can mean nonattention or nonengagement as a positive qualityion or nonengagement as a positive quality)
Tsadra Library Glossary Search/All Gloss Entries/Mahāmudrā and Related Instructions/Glossary + (Literally "nonperception." This is also translated as "nonreferentiality." It is in effect a synonym for emptiness)
Tsadra Library Glossary Search/All Gloss Entries/Mahāmudrā and Related Instructions/Glossary + (Literally "the dwelling place of Brahmā," … Literally "the dwelling place of Brahmā," this is a pre-Buddhist meditation on love, compassion, rejoicing, and impartiality or equanimity; the contemplation and generation of them were said to lead to rebirth in the realm of Brahmā. This was also taught by the historical Buddha who emphasized that as a general teaching they did not lead to liberation. In Tibetan Buddhism they are more commonly known as the four immeasurables and are considered a basis for the development of bodhicitta. Drigungpa, in tune with his presentation of the Buddhas teachings as being unitary, with no anomalies, denies the mundane identity of the immeasurables and states that they are the essence of buddhahood.s that they are the essence of buddhahood.)
Tsadra Library Glossary Search/All Gloss Entries/Lamp of Mahamudra/Glossary + (Literally "the view of discontinuance." The extreme view of nothingness: no rebirth or karmic effects and the nonexistence of a mind after death.)
Tsadra Library Glossary Search/All Gloss Entries/Drinking the Mountain Stream (2004)/Glossary + (Literally "to run around"; the condition of recurrent birth through the force of action (''karma'') and afflictive mental states. It applies to all states of existence of the three realms and their six life-forms.)
Tsadra Library Glossary Search/All Gloss Entries/The Hevajra Tantra I/Glossary + (Literally 'wheel' or 'circle', cakra refer … Literally 'wheel' or 'circle', cakra refers pre-eminently to the circle of divine forms of which the maṇḍala consists. Hence it may mean 'manifested being', viz. 'existence' in relation with the 'point' (bindu), where all manifestation is absorbed. Cakra is also used in a technical sense to refer to the 'psychic centres' within the yogin's body, envisaged as lotuses with radiating petals (see K, vol. II, p. 107). In the literal sense of 'wheel', it is the symbol of the Buddha-Family of Vairocana. symbol of the Buddha-Family of Vairocana.)
Tsadra Library Glossary Search/All Gloss Entries/The Hevajra Tantra I/Glossary + (Literally a (purificatory) sprinkling, the … Literally a (purificatory) sprinkling, the basic sense seems to come close to that of 'baptism'. It has acquired, however, the wider sense of any kind of initiation rite. In the earlier tantric period (as typified by the Mañjuśrīmūlakalpa and the Sarvatathāgatatattvasaṃgraha) it refers primarily to initiation into the mystic significance of the maṇḍala. Since there is explicit analogy with the rite of royal consecration, for which the term abhiṣeka is also used, 'consecration' seems to be the most suitable general translation. But the idea of a purificatory sprinkling is never lost. 'As externally one washes away exterior dirt with water, so one sprinkles water for the washing away of ignorance; it is thus called a sprinkling' (Advayavajrasaṃgraha, p. 36). In accordance with the general theory of the Buddhist tantric yogins, for whom everything goes in fours {Hevajra-tantra, I. i. 30), there are four consecrations : 1. Master-Consecration. 2. Secret Consecration. 3. Consecration in Knowledge of Prajñā. 4. Fourth Consecration. The first consecration may also be known as the Jar-Consecration (kalaśābhiṣeka), for it consists of six subsidiary consecrations, in all of which the ritual jar (kalaśa) is used. These six consecrations are those of Water, Crown, Vajra, Beli, Name, and Master.1 It is presumably because the Master-Consecration completes the set of six, that this name is also given to the whole set. The main set of four, with which the Hevajra-tantra is primarily concerned (see Index, consecrations), is interrelated with other sets of four, especially the four Moments (kṣaṇa), the four Joys (ānanda) and the four Mudrā. Externally they are related with the four classes of tantras and symbolized by the smile, gaze, embrace, and union (II. iii. n and 54). This set of four gestures is presumably related with the actual meeting of yogins and yoginīs at places of pilgrimage (see L vii). Concerning the internal interrelations I quote K(vol. II, p. 107, 1. 24ff.): ' "Consecration is said to be fourfold for the benefit of living beings. One is sprinkled, that is to say cleansed and the consecrations are distin- guished as four." Thus it is said (in our text, II. iii. 10) "the Master, the Secret, the Prajñā and then the Fourth thus", &c. In this yoginī- tantra the Master-Consecration is given, in order that (the initiate) may progress far from evil dharmas. It is his "bond" (samvara). The essential nature of the Master-Consecration is a conferment by means of the Karmamudrā and contains in essence the four Moments and the four Joys. Some say that one can receive the Master-Consecration by the mere receiving of the non-retrogression Consecration (avaivartikābhi- seka1), which is common to the kriyātantras and all the others; one is then worthy, they say, for exposition and initiation in the yoga-tantrasy yoginī-tantras and so on. What an idea is this ? In the first place then one is consecrated with the Master-Consecration in the Hevajra-tantra or some other yoginī-tantra, so that one may be worthy of the initiation, reflection and meditation (which follow). Then in accordance with one's knowledge the Master, the Secret, the Prajñā and the Fourth are charac- terized momentarily and so known. 'In the case of those of weak sensibility, who have received the Master- Consecration, when once their zealous application has been established, they should be given instruction in meditation with the Karmamudrā. Thus under the aspect of the Process of Realization (nispannakrama2) with the Gem (maṇi = tip of the vajra) set in the Secret (= lotus) they experience in accordance with their master's instructions the four Joys which have the nature of four Moments; this experience is the Secret Consecration because it cannot be explained to yogins in terms of diffuse mental concepts. 'Now in the consecration of those of medium sensibility instruction is given in meditation (bhāvanā) on the Samayamudrā. Even thus is Prajñā (Wisdom), for she is the highest knowledge, the knowledge that all the elements (dharmas) are nothing but one's own thought (citta- mātra). For conferring this the consecration is the Consecration of the Knowledge of Prajñā. In the unity of the three veins, which represent the three kinds of consciousness, imaginary (kalpita), contingent (para- tantra) and absolute (parinispanna), one marks the four Moments by means of the Gem and in accordance with one's master's instructions. Because of the external mudrā (= feminine partner) it is properly known as the Knowledge of Prajñā. 'When this consecration has been given, instruction is given to those of strong sensibility in the Dharmamudrā, the mental concentration (samādhi) in which all appears as illusion. And so (it is said: II. iii. io) "then the Fourth thus". It is "thus-ness" (tathatā), the climax of being (bhūtakoti), the elemental sphere (dharmadhātu) and similar names with- out any difference of meaning. The consecration by which its nature is 1 See Hevajrasekaprakriyā, p. 43; correct avaivarnika to read avaivartika, amending translation accordingly. 2 See Glossary below, p. 139, utpattikrama. seen or realized, its "thus-ness", is indicated by the word "thus". "Then" means that it is given immediately after the Consecration in the Knowledge of Prajñā. So this perfection is experienced with the external mudrā and by one's master's instruction, yet by a process of yoga which has no object of experience (anāłambanayogena); it is characterized by the absence of discrimination with regard to definite places of origin. This is the Fourth Consecration.' See also D's interpretation (translated p. 95 fn.), where the stages are related progressively with the four buddhakāya and with personality as expressed in the formula, Body, Speech, and Mind. The Tibetan term dbañ-bskur-ba means literally 'bestowal of power'.ind. The Tibetan term dbañ-bskur-ba means literally 'bestowal of power'.)
Tsadra Library Glossary Search/All Gloss Entries/The Crystal Mirror of Philosophical Systems/Glossary + (Literally a “means of accomplishment,” it refers to the meditative procedures applied in tantric practice whereby one visualizes oneself as a deity at the center of a ''mandala''. It also may refer to a text that describes those procedures.)
Tsadra Library Glossary Search/All Gloss Entries/The Great Image/Glossary + (Literally means "abode of the gods." The capital of Tibet.)
Tsadra Library Glossary Search/All Gloss Entries/The Uttara Tantra: A Treatise on Buddha Nature/Glossary + (Literally means "action" and karma is a natural law stating that when one does a wholesome action, one's circumstances will improve; when one does an un-wholesome action negative results will eventually occur from the act.)
Tsadra Library Glossary Search/All Gloss Entries/The Uttara Tantra: A Treatise on Buddha Nature/Glossary + (Literally means "great seal" and is the meditative transmission handed down especially by the Kagyu school.)
Tsadra Library Glossary Search/All Gloss Entries/The Song of Lodro Thaye: A Vajra Song on Mahamudra by Jamgon Kongtrul/Glossary + (Literally means "great seal" or "great symbol." This meditative transmission emphasizes perceiving mind directly rather than through skillful means.)
Tsadra Library Glossary Search/All Gloss Entries/The Uttara Tantra: A Treatise on Buddha Nature/Glossary + (Literally means "great vehicle" and are the teachings of the second and third turning of the wheel of dharma that teach the path of a bodhisattva, compassion for all beings, and realization of emptiness.)
Tsadra Library Glossary Search/All Gloss Entries/The Uttara Tantra: A Treatise on Buddha Nature/Glossary + (Literally means "solitary realizer" and in this text it is a realized hīnayāna practitioner who has achieved the jñāna of how-it-is and variety, but who has not committed him or herself to the bodhisattva path of helping others.)
Tsadra Library Glossary Search/All Gloss Entries/The Uttara Tantra: A Treatise on Buddha Nature/Glossary + (Literally means "the lesser vehicle" which refers to the first teachings of the Buddha such as the four noble truths that developed into the 18 early schools of Buddhism. Also called the Theravādin path.)
Tsadra Library Glossary Search/All Gloss Entries/White Lotus (Mipham)/Glossary + (Literally the "dharma-body." According to context, this refers simply to the dimension of emptiness of Buddhahood. Alternatively, it may indicate the union of emptiness and luminous primordial wisdom.)
Tsadra Library Glossary Search/All Gloss Entries/Lamp of Mahamudra/Glossary + (Literally the "eight aspects of the path of noble beings": right view, thought, speech, conduct, livelihood, effort, mindfulness, concentration. These are perfected on the path of cultivation.)
Tsadra Library Glossary Search/All Gloss Entries/The Hevajra Tantra I/Glossary + (Literally the 'warp' of woven fabric, the … Literally the 'warp' of woven fabric, the term tantra refers to a clearly definable type of ritual text common to both Hindu and Buddhist tradition, concerned with the evoking of divinities and the gaining of various kinds of siddhi by means of mantra, dhyāna, mudrā and maṇḍala. K glosses the term with prabandha, 'connected discourse' and defines our work under three aspects: as a hetu-tantra ('cause-tantra'), members of the vajra-family being the cause; as a phala-tantra ('result-tantra'), the perfected form of Hevajra being the result; as an upāya-tantra ('means-tantra'), the way which it teaches being the means (vol. II, p. 105). The Hevajra-tantra is in fact a yoginī-tantra as distinguished from a yoga-tantra (see p. İ32 above, also Buddhist Himalaya, p. 203). According to another mode of grouping, it is classed as an anuttarayoga- tantra, a 'tantra of supreme yoga', for it is the means to the highest form of siddhi.1 Five classes of tantras are mentioned by K: kriyā, caryā, yoga, yogottara and yoganiruttara (vol. II, p. 156), but the number was traditionally fixed at four (for everything goes in fours) and it was in four such groups that the Tibetans later arranged their impressive collection. As grades they are associated, probably quite artificially, with the four consecrations (abhiṣeka) and typified by the four gestures of the 'smile', &c. kriyā-tantra Master Consecration smile caryā-tantra Secret Consecration gaze yoga-tantra Knowledge of Prajñā embrace anuttarayoga-tantra Fourth Consecration union 'In some kriyā-tantras the smile indicates the impassioning of the Wis- dom and Means of the divinities, by which symbolizing (visuddhi, q.v.) the Master Consecration is indicated; in some caryā-tantras the mutual gaze indicates their impassioning, by which symbolizing the Secret Consecration is indicated; in some yoga-tantras the embrace indicates their impassioning, by which symbolizing the Consecration in Know- ledge of Prajñā is indicated; in some anuttarayoga-tantras the union indicates their impassioning, by which symbolizing the Fourth Con- secration is indicated' (K, vol. II, p. 142). K also refers to the universally authoritative nature (sarvādhikāritvam) of this Hevajra-tantra which is authoritative in that it is yoginĩ-niruttara in kind (loc. cit.). It is suitable for women as well as men of all three grades: weak, medium, and strong sensibility (vol. II, p. 126). See the references to these grades under abhiṣeka. sensibility (vol. II, p. 126). See the references to these grades under abhiṣeka.)
Tsadra Library Glossary Search/All Gloss Entries/The Crystal Mirror of Philosophical Systems/Glossary + (Literally the “''emanation body''” of a bu … Literally the “''emanation body''” of a buddha. In a Tibetan context, a trulku (often given the epithet rinpoché, “precious one”) denotes the chosen reincarnation of a lama of high spiritual stature. A trulku usually inherits his (or her) predecessors prestige, wealth, and institutional seat. Important trulku lineages include the Dalai and Panchen Lamas and the Karmapas, who originated the tradition in the thirteenth century.d the tradition in the thirteenth century.)
Tsadra Library Glossary Search/All Gloss Entries/Mahāmudrā and Related Instructions/Glossary + (Literally ālaya means a dwelling or abode, … Literally ālaya means a dwelling or abode, as in Himālaya, the "abode of snows." It is translated into Tibetan as kun gzhi, which means "basis of everything." However, it primarily relates to the separate mind or continuum of an individual and not a shared universal foundation. The concept existed in early Buddhism as an explanation of why an individual does not cease to exist when consciousness stops and was termed bhavanga in the Theravāda tradition. The ālaya later became an explanation, particularly in the Cittamātra tradition, for where karmic seeds are stored and was considered the source of an individual's mentally produced experiences. It is usually synonymous with the ālaya consciousness, which is the neutral basis for samsara and which ceases upon liberationr samsara and which ceases upon liberation)
Tsadra Library Glossary Search/All Gloss Entries/The Crystal Mirror of Philosophical Systems/Glossary + (Literally “taking in hand.” These are instructions for practice conveyed by a guru to disciples, somewhat akin to ''guidelines'', and often included within ''instructions'' or ''special instructions''.)
Tsadra Library Glossary Search/All Gloss Entries/Dōgen's Pure Standards for the Zen Community/Glossary + (Literally" sitting futon," this word is usually used in the West for the square, flat mat the zafu is placed on during zazen. In Japan this is called zaniku, and the word zabuton is used for smaller, everyday sitting mats. 78n. 18)

Tsadra Library Glossary Search/All Gloss Entries/Enlightened Beings/Glossary + (Literally, "Conqueror." A common epithet for a Buddha.)

Tsadra Library Glossary Search/All Gloss Entries/Enlightened Beings/Glossary + (Literally, "Deathless." The sacred nectar, or ambrosia, used in Vajrayāna initiations and practice.)
Tsadra Library Glossary Search/All Gloss Entries/Enlightened Beings/Glossary + (Literally, "Diamond Yogic Practitioner," V … Literally, "Diamond Yogic Practitioner," Vajrayoginī is the female deity who is the chief consort of Lord Cakrasaṃvara. The name "Vajravārāhī" is used to emphasize her ''function'', which is to destroy the ignorance of holding the view of an inherently existent "I," while the name "Vajrayogini" is used to indicate her ''essence'', which is the insight that cognizes the inseparability of bliss and voidness. the inseparability of bliss and voidness.)
Tsadra Library Glossary Search/All Gloss Entries/The Great Image/Glossary + (Literally, "Ever-Excellent One." (1) Bodhi … Literally, "Ever-Excellent One." (1) Bodhisattva Samantabhadra, one of the eight close sons of the Buddha, renowned for his offerings emanated through the power of his concentration; (2) the primordial buddha who has never fallen into delusion and who is the symbol of awareness, the ever-present pure and luminous nature of the mind.sent pure and luminous nature of the mind.)
Tsadra Library Glossary Search/All Gloss Entries/Machik's Complete Explanation (2003)/Glossary + (Literally, "Great Completion," the fruitional teachings of the Nyingma school of Tibetan Buddhism.)
Tsadra Library Glossary Search/All Gloss Entries/Machik's Complete Explanation (2013)/Glossary + (Literally, "Great Completion," the fruitional teachings of the Nyingma school of Tibetan Buddhism.)
Tsadra Library Glossary Search/All Gloss Entries/Machik's Complete Explanation (2003)/Glossary + (Literally, "Great Illusion," an important tantric yidam deity.)
Tsadra Library Glossary Search/All Gloss Entries/Machik's Complete Explanation (2013)/Glossary + (Literally, "Great Illusion," an important tantric yidam deity.)
Tsadra Library Glossary Search/All Gloss Entries/The Great Image/Glossary + (Literally, "Great Seal." This refers to the seal of the absolute nature of all phenomena. The term is used for the teaching, the practice, and the supreme accomplishment.)
Tsadra Library Glossary Search/All Gloss Entries/Enlightened Beings/Glossary + (Literally, "Holder of the Vajra," Vajradha … Literally, "Holder of the Vajra," Vajradhara is the name used for the Dharmakāya, or "Truth Body," of Buddha and for the deity who heads the tantric practice lineages. According to the various traditions of Tibetan tantrism, he is the source from which the tantric teachings originated and from which all such lineages issue. Thus, according to the Kagyüpas, the Mahāmudrā teachings were passed directly from Vajradhara to Tilopa and, through the latter, to Nāropa, Milarepa, etc. According to the Gelukpas, the Mahāmudrā lineage descended from the Buddha Vajradhara to Lord Mañjuśrī. Tsongkapa then received the teachings directly from Lord Mañjuśrī himself.hings directly from Lord Mañjuśrī himself.)
Tsadra Library Glossary Search/All Gloss Entries/Perfect or Perfected? Rongtön on Buddha-Nature/Glossary + (Literally, "Mind-only," one of the two phi … Literally, "Mind-only," one of the two philosophical systems of the Mahāyāna, the other being Madhyamaka. The Cittamātra school is known under various other names such as Vijñānavāda ("School of Consciousness"), Yogācāra ("School of the Practice of Yoga"), and Vijñāptimatra ("Cognition Only"). It can be traced back to the sūtras of the third turning of the Dharma wheel, such as the ''Saṃdhinirmocana'' and the ''Laṅkāvatāra'', the treatises attributed in the Tibetan tradition to Maitreya, and the writings of Asaṅga and his students. Asserting that all phenomena are objects of experience that are by nature inseparable from the mind perceiving them, this tradition holds the nondual nature of consciousness as one of its principal tenets.sciousness as one of its principal tenets.)
Tsadra Library Glossary Search/All Gloss Entries/Mahāmudrā and Related Instructions/Glossary + (Literally, "Secret Assembly"; one of the higher tantric deity practices, and probably the earliest. In later classification it became one of the father tantras)
Tsadra Library Glossary Search/All Gloss Entries/Dōgen's Pure Standards for the Zen Community/Glossary + (Literally, "attain the Way;" used for home-leaving monk ordination. See jukai. 182n. 3)
Tsadra Library Glossary Search/All Gloss Entries/The Great Image/Glossary + (Literally, "awareness-holder." Someone of … Literally, "awareness-holder." Someone of high attainment in the Vajrayana. According to the Nyingma tradition, there are four levels of vidyadhara corresponding to the ten (sometimes eleven) levels of realization of the Sutrayana. They are: (1) the vidyadhara with corporal residue, (2) the vidyadhara with power over life, (3) the Mahamudra vidyadhara, and (4) the vidyadhara of spontaneous presence.4) the vidyadhara of spontaneous presence.)
Tsadra Library Glossary Search/All Gloss Entries/Dōgen's Pure Standards for the Zen Community/Glossary + (Literally, "back hall," referring to the person who is the head of training in a large monastery, and who sits at the head of the platform by the back entrance of the north side of the hall, opposite the seats of the abbot and head monk. 105n. 34)
Tsadra Library Glossary Search/All Gloss Entries/Dōgen's Pure Standards for the Zen Community/Glossary + (Literally, "back shelves." Refers to the washroom and separate toilet room at the back of the sōdō, off the passageway around the naidō and gaidō (see shōdo). 78n. 19)
Tsadra Library Glossary Search/All Gloss Entries/The Great Image/Glossary + (Literally, "basket." A collection of scriptures.)
Tsadra Library Glossary Search/All Gloss Entries/Dōgen's Pure Standards for the Zen Community/Glossary + (Literally, "big" or "great"; used for daishin, the tenzo's "magnanimous" mind. 56n. 48, 57n. 54)
Tsadra Library Glossary Search/All Gloss Entries/The Great Image/Glossary + (Literally, "blood drinker." A wrathful deity, drinker of the blood of ego-clinging.)
Tsadra Library Glossary Search/All Gloss Entries/The Lotus-Born/Glossary + (Literally, "blood drinker." A wrathful dei … Literally, "blood drinker." A wrathful deity; drinker of the blood of ego-clinging. Heruka Galpo (he ru ka gal po) One of the Eighteen Mahayoga Tantras; focused on Vishuddha Mind. Both the Galpo and the Galpoche tantras are found in the Nyingma Gyūbum, vol. RA. Hinayana (theg pa dman pa) The vehicles focused on contemplation of the four noble truths and the twelve links of dependent origination for the sake of individual liberation. His Holiness Dilgo Khyentse Rinpoche (skyabs rje ldil mgo mkhyen brtse rin po che; 1910—1991) Regarded by followers of all four schools as one of the foremost masters of Tibetan Buddhism. Among his other names are Rabsel Dawa and Tashi Paljor, and his tertŏn names Osel Trulpey Dorje and Pema Do-ngak Lingpa. Hundred and Eight Sadhanas of Guru Vidyadhara (bla ma rig 'dzin gyi sgrub thabs brgya rtsa brgyad) One of the Nine Sadhana Sections of Mahayoga. of the Nine Sadhana Sections of Mahayoga.)
Tsadra Library Glossary Search/All Gloss Entries/Perfect or Perfected? Rongtön on Buddha-Nature/Glossary + (Literally, "buddha-element," a synonym for what Rongtön calls natural ''buddha-nature'' or undefiled suchness. It is the empty nature of the mind, identical in both sentient beings and buddhas.)
Tsadra Library Glossary Search/All Gloss Entries/Perfect or Perfected? Rongtön on Buddha-Nature/Glossary + (Literally, "buddha-family" or "buddha-lineage." See ''gotra''.)
Tsadra Library Glossary Search/All Gloss Entries/The Mirror of Mindfulness (1989)/Glossary + (Literally, "center and surrounding," but the term should be understood according to context. Usually a deity along with its surrounding environment.)
Tsadra Library Glossary Search/All Gloss Entries/Dōgen's Pure Standards for the Zen Community/Glossary + (Literally, "container for the appropriate … Literally, "container for the appropriate amount," another name for hatsu-u, the set of five eating bowls with wrapping cloth, wiping cloth, lap cloth, utensil bag with utensils, and lacquered paper place mat. The word ōryōki is used for the whole set or just for the largest bowl, and is much more commonly used today than the word hatsu-u (although Dōgen does not use the word ōryōki in "The Dharma for Taking Food"). In modern Sōtō practice, in Japan and the West, the traditional style of ōryōki is used only by priests, and a slightly simplified version with three bowls is used by laypeople.103n. 19 three bowls is used by laypeople.103n. 19)
Tsadra Library Glossary Search/All Gloss Entries/Enlightened Beings/Glossary + (Literally, "continuity," the term is used to refer both to the texts that elaborate the views and practices of Vajrayāna Buddhism and to those practices themselves.)
Tsadra Library Glossary Search/All Gloss Entries/The Great Image/Glossary + (Literally, "continuity." The Vajrayana teachings given by the Buddha in his sambhogakaya form. Tantra can also refer to all the resultant teachings of Vajrayana as a whole.)