Difference between revisions of "Glossary"
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Revision as of 14:43, 19 September 2018
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}}Basic Meaning:
Abhidharma generally refers to the corpus of Buddhist texts which deals with the typological, phenomenological, metaphysical, and epistemological presentation of Buddhist concepts and teachings. The abhidharma teachings present a meta-knowledge of Buddhist sūtras through analytical and systemic schemas and are said to focus on developing wisdom among the three principles of training. The Abhidharma is presented alongside Sūtra and Vinaya as one of the three baskets of the teachings of the Buddha.
Basic Meaning:
Actualized enlightenment is enlightenment that is attained through practice. It is contrasted with original enlightenment, which is the mind's innate purity in its natural state. Ultimately, there is no difference between them. Because of the presence of ignorance, sentient beings are blind to their true nature. By removing that ignorance, one actualizes enlightenment.
In the scriptures:
Grounded in the original enlightenment is nonenlightenment. And because of nonenlightenment, the process of actualization of enlightenment can be spoken of.~ The Awakening of Faith in the Mahāyāna
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}}Basic Meaning:
The second set of the three inner tantras and the eighth of the nine vehicles according to the Nyingma tradition. Anuyoga includes many yogini tantras and focuses on the Completion Stage practices of sacred channels, energies and essential fluids and espouses the actualisation of empty bliss.
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}}Basic Meaning:
A person who has reached nirvāṇa by eliminating the three poisons of attachment, hatred and ignorance having followed the path of seeking individual liberation as a Śrāvaka or a Pratyekabuddha. An arhat, thus, is a person who has overcome the cause of rebirth in the cycle of existence and will not take an ordinary birth again.
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}}Basic Meaning:
A system of esoteric thought and practice associated with the Nyingma tradition and equivalent to Great Perfection, it is considered as the pinnacle of the nine vehicles or paths one can follow to reach Buddhahood. The system focusses on the pure, luminous and empty nature of the mind as the ground reality which must be realised through the path of trekchö and thögal practice.
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}}Basic Meaning:
Literally "unknowing," it refers to a lack of knowledge or misunderstanding of the nature of reality. As such, it is considered to be the root cause of suffering and the basis for the arising of all other negative mental factors.
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}}Basic Meaning:
Enlightenment or awakening. In Tibetan it is translated as "purified" (byang) and "perfected" (chub), which corresponds to Siddhartha Gautama's achievement of purifying all obscurations and perfecting or attaining all qualities associated with a buddha.
Simplified English Usage:
". . . all beings, regardless of birth, race, social status, and gender, are capable of the attainment of the state of human perfection known as enlightenment."
(Source: page 192, “Liberation: An Indo-Tibetan Perspective” by José Ignacio Cabezón. Buddhist-Christian Studies, Vol. 12 (1992), pp. 191-198 Published by: University of Hawai'i Press Stable URL: https://www.jstor.org/stable/1389971)
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}}Basic Meaning:
The altruistic thought to seek enlightenment for the sake of all sentient beings. It is said to have two aspects: compassion aimed at sentient beings and their problems and the wisdom of enlightenment as the solution.
Simplified English Usage:
Thought of awakening
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}}Basic Meaning:
An alternative term for tathāgatagarbha found in early Nyingma sources. Though it is back-translated as bodhigarbha, this term does not seem to be found in Sanskrit sources. However, in other contexts, the Tibetan byang chub snying po is often used to translate the Sanskrit term bodhimaṇḍa, which is often translated as the "seat of enlightenment."
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}}Basic Meaning:
A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses.
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}}Basic Meaning:
Brahman is the universal principle, supreme truth or ultimate reality in the Hindu religion considered to be absolute, eternal and blissful. A metaphysical concept, it is described as the single binding unity behind the diversity of all that exists. In Buddhism, while this metaphysical principle is not presented, one finds frequent mention of the deity named Brahmā, who is the personification of this principle.
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}}Basic Meaning:
Though it is sometimes used synonymously with Yogācāra, it is in fact one of the more prominent philosophical theories associated with this school. It asserts that the objects in the external world with which we interact are actually mentally created representations appearing as those objects. The character of these perceptions is predetermined by our own karmic conditioning that is stored in the ālayavijñāna.
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}}Basic Meaning:
A fundamental component or essential constituent.
In the scriptures:
The dhātu of beginningless time
Is the foundation of all phenomena.
And also nirvāṇa are obtained.
Due to its existence, all forms of existence
~ The Abhidharmamahāyānasūtra, as cited in the Ratnagotravibhāgavyākhyā, Chapter 1, verse 149—152. Translated by Karl Brunnhölzl.
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}}Basic Meaning:
Analytical meditation is a technique involving critical analysis that focuses the mind on a specific contemplation, such as impermanence.
Simplified English Usage:
"Furthermore, broadly speaking, if [we look at this] from the perspective of the use of the terms “analysis” and “resting,” meditations that involve critical investigation must be considered analytical meditation, and meditations during which we settle into the natural state and rest must be resting meditation." (Dakpo Tashi Namgyal, Moonbeams of Mahāmudrā, Elizabeth Callahan translation, 89)
In the scriptures:
If you discriminate that phenomena are identityless
And meditate by discriminating them in this way,
Peace will not come about through any other cause.
This is the cause for the result of attaining nirvāṇa.
~ pp 273, Brunnhölzl, Karl, The Center of the Sunlit Sky: Madhyamaka in the Kagyü Tradition. Nitartha Institute Series. Ithaca, NY: Snow Lion Publications, 2004.
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}}Basic Meaning:
The Geluk tradition traces its origin to Tsongkhapa, who propagated a modified version of the Kadampa lojong and lamrim teachings. It is the dominant tradition of Tibet, having established its control of the government under the figure of the Dalai Lama.
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}}Basic Meaning:
The term Great Madhyamaka is utilized in different contexts depending on the tradition. In the Jonang tradition, it generally refers to the Zhentong Madhyamaka philosophy as it was developed and systematized by Dölpopa. In this context, the Great Madhyamaka refers to the presentation of ultimate truth, while Madhyamaka describes the emptiness of the relative level of truth. In the Nyingma tradition, Great Madhyamaka refers to the subtle, inner Madhyamaka that unifies the philosophical positions of Nāgārjuna and Asaṅga. This is presented in opposition to the coarse, outer Madhyamaka that is the dialectic approach of Prāsaṅgika and Svātantrika. In the Kagyu tradition, the term is used in a similar vein in that Madhyamaka is used to refer to philosophical inquiry, while Great Madhyamaka is used to refer to the view arrived at through yogic accomplishment. However, in all of these traditions, Great Madhyamaka is heavily associated with buddha-nature (tathāgatagarbha) and the definitive status of these teachings.
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}}Basic Meaning:
The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature.
In the scriptures:
Since adventitious, relative entities do not exist at all in reality, they are empty of their own essences; they are self-empty. The innate ultimate, which is the ultimate emptiness of these relative things, is never nonexistent; therefore, it is other-empty.~ Dölpopa Sherab Gyaltsen, Collected Works ('Dzamthang ed., 1998), Vol. 6: 416. Translated by Douglas Duckworth in "Onto-theology and Emptiness: The Nature of Buddha-Nature." (2014), page 1075.
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}}Basic Meaning:
The mainstream teachings and the early schools of Buddhism which primarily taught individual liberation through practice-focused renunciation and monasticism, considered lesser than the later movement of the Greater Vehicle (Mahāyāna), which professed enlightenment for all sentient beings and promoted compassion.
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}}Basic Meaning:
Literally, "those with great desire," icchantikas could be rendered as hedonists or addicts. However, the term is generally used to refer to those who, due to their insatiable desire, are incapable of enlightenment.
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}}Basic Meaning:
The Jonang tradition was established by Dölpopa Sherab Gyaltsen, a thirteenth-century Sakya monk famous for his Zhentong teachings. The Jonang teachings and monasteries were suppressed in Tibet in the seventeenth century but survived in Amdo.
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}}Basic Meaning:
Primordial purity is a term found in the Dzogchen tradition and refers to the empty nature of phenomena which is experienced through the practice of cutting-through meditation (khregs chod). It is often juxtaposed with spontaneous presence (lhun grub).
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}}Basic Meaning:
The Kadam tradition, which traces its origin to the teachings of Atiśa, was the first of the so-called New Schools of Tibetan Buddhism, traditions which arose during or after the Second Propagation of Buddhism (phyi dar) in the tenth century.
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}}Basic Meaning:
The Kagyu school traces its origin to the eleventh-century translator Marpa, who studied in India with Nāropa. Marpa's student Milarepa trained Gampopa, who founded the first monastery of the Kagyu order. As many as twelve subtraditions grew out from there, the best known being the Karma Kagyu, the Drikung, and the Drukpa.
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}}Basic Meaning:
Although it is commonly used as an abbreviation of ālayavijñāna (kun gzhi'i rnam shes), in later Tibetan traditions, particularly that of the Kagyu and the Nyingma, it came to denote an ultimate or pure basis of mind, as opposed to the ordinary, deluded consciousness represented by the ālayavijñāna. Alternatively, in the Jonang tradition, this pure version is referred to as ālaya-wisdom (kun gzhi'i ye shes).
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}}Basic Meaning:
Can refer to either the Kālacakra Tantra and its derivative texts or to the systematic tantric tradition based on these texts, as well as the deity Kālacakra upon which the associated practices are centered.
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}}Basic Meaning:
Lam rim refers to the stages on the path and, by extension, more commonly to the genre of teachings which contain practical instructions for training on the stages of the path to enlightenment. Related to the blo sbyong practice, it is particularly known among the Kadampa and Geluk schools. Tsongkhapa's Byang chub lam rim chen mo is the most well known in this genre and the term lam rim is often used specifically to refer to this text.
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}}Basic Meaning:
Along with Yogācāra, it is one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Nāgārjuna around the second century CE, it is rooted in the Prajñāpāramitā Sūtras, though its initial exposition was presented in Nāgārjuna's Mūlamadhyamakakārikā.
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}}Basic Meaning:
Mahāmudrā refers to an advanced meditation tradition in Mahāyāna and Vajrayāna forms of Into-Tibetan Buddhism that is focused on the realization of the empty and luminous nature of the mind. It also refers to the resultant state of buddhahood attained through such meditation practice. In Tibet, this tradition is particularly associated with the Kagyu school, although all other schools also profess this tradition. The term also appears as part of the four seals, alongside dharmamūdra, samayamudrā, and karmamudrā.
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}}Basic Meaning:
This is first one of the inner tantric schools according to the Nyingma tradition. Mahāyoga includes two sub-sections of the tantras which includes eighteen tantras and the sādhanās that includes the eight sādhanā practices. Mahāyoga focuses on the Development Stage and espouses the view of equality and purity in which equality refers to equal nature of phenomena in being empty and purity refers to all appearances being inherently enlightened energies. The Mahāyoga path leads to four stages of vidyadharas.
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}}Basic Meaning:
Mahāyāna, or the Great Vehicle, refers to the system of Buddhist thought and practice which developed around the beginning of Common Era, focusing on the pursuit of the state of full enlightenment of the Buddha through the realization of the wisdom of emptiness and the cultivation of compassion.
Mahāyānottaratantraśāstravyākhyā
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}}Basic Meaning:
This is the title of Asaṅga's commentary to the Gyü Lama that is given by Tibetan sources instead of the Ratnagotravibhāgavyākhyā.
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}}Basic Meaning:
An fully enlightened Buddha is said to have the power to manifest in many forms in order to help the sentient beings. The emanation body of a buddha, as the third of the three bodies of a buddha, refers to the many forms in which a buddha can manifest and which are accessible to ordinary sentient beings. Buddhist scholars present four types of emanation bodies: emanation as supreme being, emanation as rebirth, emanation as artisan and emanation in diverse forms.
Basic Meaning:
According to East Asian Buddhism, the intrinsic enlightenment of all sentient beings. This is obscured by the many stains present in the ālayavijñāna. When these are purified, the natural state of enlightenment is recovered, a status known as "actualized enlightenment."
In the scriptures:
The essence of Mind is free from thoughts. The characteristic of that which is free from thoughts is analogous to that of the sphere of empty space that pervades everywhere. The one [without any second, i.e., the absolute] aspect of the world of reality (dharmadhātu) is none other than the undifferentiated dharmakāya, the “essence body” of the Tathāgata. [Since the essence of Mind is] grounded on the dharmakāya, it is to be called the original enlightenment. Why? Because “original enlightenment” indicates [the essence of Mind (a priori)] in contradistinction to [the essence of Mind in] the process of actualization of enlightenment; the process of actualization of enlightenment is none other than [the process of integrating] the identity with the original enlightenment.~ The Awakening of Faith in the Mahāyāna
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}}Basic Meaning:
"Ultimate truth" or "absolute truth"; the reality of things as they truly are.
Simplified English Usage:
"There is no higher truth to be seen. The mind that sees that reality experiences truth as it is. Thus it is called "ultimate truth," the essential mode of existence. For all other truths, their mode of appearance and their essential mode of existence are incongruent. Thus, they are called deceptive and superficial." - The 14th Dalai Lama, Transcendent Wisdom (1988)
In the scriptures:
Relative and ultimate,
These the two truths are declared to be.
For intellect is said to be the relative.
The ultimate is not within the reach of intellect,
~ The Way of the Bodhisattva, Padmakara Translation Group, 2008, page 229
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}}Basic Meaning:
The second of the three natures, according to the Yogācāra school. It is the dependent nature that is used to describe the relationship between mind and its objects, though there is a clear emphasis on the latter. Hence, this nature is concerned with the nature of seemingly external objects that arise in dependence upon causes and conditions.
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}}Basic Meaning:
The third of the three natures, according to the Yogācāra school. It is the perfect nature that represents the most authentic understanding of phenomena, which is classically defined as the complete absence of the imaginary nature within the dependent nature.
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}}Basic Meaning:
The luminous aspect of mind that is often contrasted with its empty aspect. It is often used figuratively to reference the cognizant, or knowing, aspect of mind and sometimes more literally as the natural luminosity of mind and luminous wisdom that is experienced in meditation.
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}}Basic Meaning:
In a general sense, that which clears away darkness, though it often appears in Buddhist literature in reference to the mind or its nature. It is a particularly salient feature of Tantric literature, especially in regard to the advanced meditation techniques of the completion-stage yogas.
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}}Basic Meaning:
One of the key terms for wisdom or knowledge, most often having the sense of insight, transcendent knowledge, or perhaps gnosis. In some contexts it can also refer to cognition or intellectual understanding.
Simplified English Usage:
Three types of wisdom (prajñā) are distinguished in Buddhist teachings: wisdom developed through study or learning, wisdom developed through reflection or analysis, and wisdom developed through cultivation or meditation.
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}}Basic Meaning:
A class of Mahāyāna sūtras which represents some of the earliest known literature of this genre of Buddhism. There are around forty texts associated with this category, though the most widespread is the exceedingly brief Prajñāpāramitāhṛdayasūtra, popularly known as the Heart Sūtra. This class of literature is typically associated with the second turning of the dharma wheel and especially with the teachings on emptiness (śūnyatā). As such, these texts were the primary scriptural source for the philosophy of the Madhyamaka school.
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}}Basic Meaning:
Pratyekabuddhas are saints who, in their last birth in the cycle of existence, are said to become enlightened through solitary practice on the nature of dependent ordination. These saints are said to appear when there is no buddha around and work either alone or in small groups.
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}}Basic Meaning:
The notion that all phenomena arise in dependence on causes and conditions.
In the scriptures:
Because there are no phenomena
That are not dependently arisen,
There are no phenomena
That are not empty.~ Nāgārjuna. Mūlamadhyamakakārikā Chapter 24, Verse 19.
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}}Basic Meaning:
The six or ten types of practices which lead an individual to Buddhahood. The practice of perfections is particularly important in Mahāyāna Buddhism in which the entire path of the Bodhisattva to reach full enlightenment is included in the six or ten perfections. The six perfections are that of giving, of discipline, patience, zeal, meditation, and wisdom. The perfection of skill-in-means, aspirations, power, and pristine wisdom are added to them to make ten perfections.
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}}Basic Meaning:
The state of being empty of self, which references the lack of inherent existence in relative phenomena.
In the scriptures:
Since adventitious, relative entities do not exist at all in reality, they are empty of their own essences; they are self-empty. The innate ultimate, which is the ultimate emptiness of these relative things, is never non-existent; therefore, it is other-empty.~ Dölpopa Sherab Gyaltsen, Collected Works ('Dzamthang ed., 1998), Vol. 6: 416. Translated by Douglas Duckworth in "Onto-theology and Emptiness: The Nature of Buddha-Nature." (2014), page 1075.
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}}Basic Meaning:
Sangpu Neutok is an important monastery in central Tibet, just south of Lhasa, that was founded in 1072 by Ngok Lekpai Sherab, a disciple of Atiśa, and developed by his nephew, Ngok Lotsāwa Loden Sherab. Originally a Kadam monastery with two colleges, it evolved into a monastery that includes both Sakya and Geluk traditions. At its peak in the 11th to 14th centuries, it was one of the most highly esteemed centers for monastic education and the study of Buddhist philosophy in all of the Tibetan plateau. Many influential philosophers of the time studied there.
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}}Basic Meaning:
The new Buddhist schools which began to rise in the second millennium in Tibet after Buddhism declined in the ninth century as a result of the fall of the Yarlung dynasty. The Sarma schools were mostly based on Buddhist teachings freshly received from India and Nepal in contrast to the revival of the old teachings which already existed in Tibet.
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}}Basic Meaning:
The physical form of a buddha which resides in a pure buddha realm, possesses the marks and tokens of an enlightened being, teaches Mahāyāna teachings to a retinue of Bodhisattvas for eternity. This embodied form of a buddha is the source from which all the forms of emanation originate.
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}}Basic Meaning:
"Relative truth" or "conventional truth"; the erroneously perceived reality common to the unenlightened.
Simplified English Usage:
Without a proper understanding of the vast aspects of the relative truth, meditation on Emptiness can be misleading and even dangerous.
- (Khenpo Tsultrim Gyamtso, Progressive Stages of Meditation on Emptiness, 1988)
In the scriptures:
Relative and ultimate,
These the two truths are declared to be.
For intellect is said to be the relative.
The ultimate is not within the reach of intellect,
~ The Way of the Bodhisattva, Padmakara Translation Group, 2008, page 229
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}}Basic Meaning:
Literally, the "essence" or "heart of the Bliss Gone One(s)," a synonym for tathāgatagarbha that is likewise often rendered into English by the term buddha-nature. Though it is often back translated into Sanskrit as sugatagarbha, this term is not found in Sanskrit sources.
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}}Basic Meaning:
An important term for the Yogācāra that refers to a consciousness of consciousness itself, or how one knows that they know something. It was a hotly debated topic that was disputed by followers of the Madhyamaka. In Tibet it would later become a common Dzogchen term, though with the entirely different meaning of one's own innate awareness (rig pa), a crucial concept in the Dzogchen teachings.
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}}Basic Meaning:
Sādhana refers to a method of practice through which one can actualise a specific spiritual result, and by extension to the texts and manuals which present such methods. A sādhana in the Vajrayāna Buddhist context generally involves the worship and visualisation of a tantric deity, chanting of mantras, and associated practices. The practice often begins with verses of taking refuge and cultivating altruistic thought, then carrying out meditation on emptiness and the mandala of deity, seven-part worship, chanting of mantras, and finally the dissolution of the deity which was visualised.
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}}Basic Meaning:
Tantra, when juxtaposed with Sūtra, generally refers to the scriptures and texts which discuss esoteric topics. While the term is used to refer to texts on other topics, it is mostly used to refer to the genre of scriptures and texts on themes and topics associated with Vajrayāna Buddhism.
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}}Basic Meaning:
Suchness itself, absolute reality, or thusness, as in the ultimate state of being of phenomena.
In the scriptures:
Since the perfect buddhakaya radiates,Since suchness is undifferentiable, And because of the disposition,
All beings always possess the buddha heart. Ratnagotravibhāga, Verse I.28~ When the Clouds Part, Brunnhölzl, 356–57.
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}}Basic Meaning:
Buddha-nature, literally the "womb/essence of those who have gone (to suchness)."
In the scriptures:
Son of good family, the True Nature (dharmatā) of the dharmas is this:
whether or not tathāgatas appear in the world, all these sentient beings contain at all times a tathāgata.~ Ratnagotravibhāgavyākhyā 73.11-12. As translated in Zimmerman, A Buddha Within, 2002, p 40.
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}}Basic Meaning:
The reality or the objective state of things as they are. In the Buddhist context, it refers to the ultimate nature of things although what exactly suchness means would depend on the philosophical position of the specific schools. The Middle Way school, for instance, consider emptiness as the suchness of all things.
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}}Basic Meaning:
Persons who have experience in meditation on the nature of the mind or emptiness are said to be able to remain in a meditative equipoise after death. Although they have stopped breathing and are clinically dead, they are said to be able to retain their body without decay, often with lustre and flexibility. They are believed to have actualised their buddha-nature at the time of death and attained the state of enlightenment.
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}}Basic Meaning:
Three successive stages of the Buddhist teachings. Though they are traditionally attributed to the historical Buddha, modern scholarship tends to view them as developmental stages that occurred over the course of an extended period of time, with interludes of several centuries, in which we see major doctrinal shifts often based on seemingly newly emergent scriptural sources.
In the scriptures:
From the seventh chapter of the Saṃdhinirmocana Sūtra:
- Then the Bodhisattva Paramārthasamudgata said to the Bhagavan, "Initially, in the Vārānasī area, in the Deer Park called Sages' Teaching, the Bhagavan taught the aspects of the four truths of the Āryas for those who were genuinely engaged in the [Srāvaka] vehicle. The wheel of doctrine you turned at first is wondrous. Similar doctrines had not been promulgated before in the world by gods or humans. However, this wheel of doctrine that the Bhagavan turned is surpassable, provides an opportunity [for refutation], is of interpretable meaning, and serves as a basis for dispute.
- "Then the Bhagavan turned a second wheel of doctrine which is more wondrous still for those who are genuinely engaged in the Great Vehicle, because of the aspect of teaching emptiness, beginning with the lack of own-being of phenomena, and beginning with their absence of production, absence of cessation, quiescence from the start, and being naturally in a state of nirvana. However, this wheel of doctrine that the Bhagavan turned is surpassable, provides an opportunity [for refutation], is of interpretable meaning, and serves as a basis for dispute.
- "Then the Bhagavan turned a third wheel of doctrine, possessing good differentiations, and exceedingly wondrous, for those genuinely engaged in all vehicles, beginning with the lack of own-being of phenomena, and beginning with their absence of production, absence of cessation, quiescence from the start, and being naturally in a state of nirvāna. Moreover, that wheel of doctrine turned by the Bhagavan is unsurpassable, does not provide an opportunity [for refutation], is of definitive meaning, and does not serve as a basis for dispute.
~ Translated from the Tibetan by John Powers, Wisdom of Buddha (1995), pages 139-140.
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}}Basic Meaning:
The three enlightened forms of a buddha one attains when one becomes fully enlightened. They include the truth body (dharmakāya), enjoyment body (saṃbhogakāya), and the emanation body (nirmāṇakāya). The three bodies comprise the many qualities and powers associated with buddhahood and thus are the result sought through Mahāyāna Buddhist practice.
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}}Basic Meaning:
According to the Yogācāra school, all phenomena can be divided into three natures or characteristics: the imaginary nature (parikalpitasvabhāva), the dependent nature (paratantrasvabhāva), and the perfect or absolute nature (pariniṣpannasvabhāva).
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}}Basic Meaning:
The three poisons are a reference to the afflictive emotions of rāga (Tib. 'dod chags), dveṣa (Tib. zhe sdang), and moha (Tib. gti mug). These three detrimental states or afflictive behavioral patterns are difficult to definitively translate, and thus there are several common English variations of this group of three, such as desire, aggression, and bewilderment, or attachment, aversion, and delusion. It is useful to think of these three as a process that involves our insatiable urge to possess that which we desire and the ensuing aggravation that arises when we don't get what we want or have what we don't want forced upon us. Yet we are oblivious to the futility of these conditioned responses due to our lack of discernment, and thus we mindlessly continue to get caught up in this causal nexus.
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}}Basic Meaning:
Commonly seen in a Mahāyāna context, the three vehicles are the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna, which reference the three different types of Buddhist practitioners. However, these three vehicles can also reference the three types of Buddhist teachings of the Hīnayāna, Mahāyāna (or Pāramitāyāna), and the Vajrayāna.
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}}Basic Meaning:
The Ultimate Continuum, or Gyü Lama, is often used as a short title in the Tibetan tradition for the key source text of buddha-nature teachings called the Ratnagotravibhāga of Maitreya/Asaṅga, also known as the Mahāyānottaratantraśāstra.
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}}Basic Meaning:
Literally, vajra-footing, or base. In the context of the Ratnagotravibhāga, this is the name given to the seven subjects that are addressed in the treatise. These seven are the buddha, dharma, saṅgha, the element (dhātu), enlightenment (bodhi), enlightened qualities (guṇa), and enlightened activities (karman).
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}}Basic Meaning:
The esoteric Buddhist tradition which developed as a syncretic system involving deity worship, use of mantras, physical energy, and mystical practices. It is also known as the mantra tradition and the tantric school as a result of being based on texts known as tantras.
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}}Basic Meaning:
Vinaya refers to the corpus of Buddhist teachings on moral discipline and precepts and is one of the three canonical sets of teachings alongside Sūtra and Abhidharma. It also refers to the monastic tradition which has been passed down since the Buddha's time until our time.
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}}Basic Meaning:
The misperception or incorrect view a person has of reality, which must be overcome by having correct understanding and right view. The four well known incorrect views are seeing impermanent phenomena as permanent, dissatisfactory nature of things as blissful, impure things as pure, and illusory things as absolute and real. However, in the context of buddha-nature theory or other systems, there are also other forms of misconceptions which contradict with objective reality.
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}}Basic Meaning:
Along with Madhyamaka, it was one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Asaṅga and Vasubandhu around the fourth century CE, many of its central tenets have roots in the Saṃdhinirmocanasūtra and the so-called third turning of the dharma wheel (see tridharmacakrapravartana).
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}}Basic Meaning:
Mental stains that are not inherent to the nature of the mind but are temporarily present as the residue of past actions or habitual tendencies. It is sometimes iterated as adventitious defilements (Skt. āgantukakleśa, Tib. glo bur gyi nyon mongs), which references the fickle and temporary nature of disturbing emotions that lack an ultimately established basis for existence.
Simplified English Usage:
Even though defilements exist, they are adventitious [to the buddha-element, because the buddha-element] is naturally pure.
- Sangpuwa Lodrö Tsungme, Wangchuk, Tsering trans. The Uttaratantra in the Land of Snows (2017), page 32.
In the scriptures:
All beings are buddhas,
But this is obscured by adventitious stains.
When those are removed, they are buddhas at once.~ Adapted from Snellgrove, The Hevajra Tantra: A Critical Study, 1959, page 107
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}}Basic Meaning:
A neutral base consciousness that is posited as the storehouse for the seeds of past karmic actions in which they remain in a latent state until the circumstances arise for them to ripen as karmic consequences.
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}}Basic Meaning:
Though it can simply be used as the expression "I" or "me", in Indian thought the notion of self refers to a permanent, unchanging entity, such as that which passes from life to life in the case of people, or the innate essence (svabhāva) of phenomena.
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}}Basic Meaning:
Literally, that which obscures or conceals. Often listed as a set of two obscurations (sgrib gnyis): the afflictive emotional obscurations (Skt. kleśāvaraṇa, Tib. nyon mongs pa'i sgrib pa) and the cognitive obscurations (Skt. jñeyāvaraṇa, Tib. shes bya'i sgrib pa). By removing the first, one becomes free of suffering, and by removing the second, one becomes omniscient.
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}}Basic Meaning:
The disciples of the Buddha who aspire to attain individual liberation or nirvāṇa. The final goal of the Hearers is to become an arhat, a state in which one has totally eliminated the inner problems of attachment, hatred and ignorance, the main causes for rebirth in this cycle of existence. There are four stages of a śrāvaka path including eight phases.
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}}Basic Meaning:
The state of being empty of an innate nature due to a lack of independently existing characteristics.
In the scriptures:
Form is emptiness; emptiness is form.
Emptiness is not other than form; form is not other than emptiness.~ Heart Sūtra
