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From Buddha-Nature
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An epithet of the Buddha. +
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Essentially a concentration in which the mind remains unmoving on an object of focus. It is a state of calm abiding which though of great importance is itself incapable of overcoming ignorance and the conception of a self. ''See also'' Vipashyana. +
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According to the Mahayana presentation, this is the absorption practiced by the Shravakas and Pratyekabuddhas as a means of gaining contentment in the course of their present existence. It involves the cessation of the sense consciousnesses and the defiled emotional consciousness. Bodhisattvas also enter this absorption, not, however, as an end in itself, but as a method of training in concentration. +
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''See'' Tantra. +
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''See'' Mahayana. +
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The Middle Way philosophy of shunyata, or emptiness, which avoids the extreme ontological positions of existence and nonexistence. It was first propounded by the Indian master Nagarjuna in the latter half of the second century C.E. and is still upheld in Tibetan Buddhism as the supreme philosophical view. +
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An ancient Indian monastic university founded in the eighth century and second only to Nalanda in importance. +
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The primal substance; one of the two great principles that account for the manifested universe according to the Hindu Samkhya philosophy. Prakriti comprises the three gunas, or universal qualities, which, when disturbed, give rise to the phenomenal appearances of the world. ''See'' Purusha. +
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The last and highest of the inner tantras, the summit of the system of nine vehicles according to the Nyingma classification; a synonym of Dzogchen (''rdzogs pa chen po''), the Great Perfection. +
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The direct disciple and "heart son" of Nagarjuna. He was a powerful advocate of Nagarjuna's teaching later to be known as the Madhyamika. He probably lived at the turn of the second and third centuries c.e. His most celebrated work is the ''Catuhshatakashastra-karika, The Four Hundred Verses on the Middle Way''. +
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The ultimate nature of the mind and the true status of all phenomena, the state beyond all conceptual constructs which can be known only by primordial wisdom and in a manner that transcends duality. Thus defined, this is the absolute truth "in-itself" (''rnam grangs ma yin pa'i don dam''), which is ineffable. This is different from the likeness or similitude of the absolute truth that is experienced or known as one approaches it through the avenues of rational analysis and meditation on the absence of origin and so on. For here one is still within the sphere of the relative truth. Nevertheless, since this is the authentic method of progressing toward a direct realization of the absolute and is in accord with it, it is called the "approximate" absolute (''rnam grangs pa'i don dam'') or "concordant" absolute (''mthun pa'i don dam''). +
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In his ''Vyakhyayukti'', Vasubandhu describes a five-element structure around which treatises are to be composed. This comprises the purpose of the treatise (''dgos pa''), the correct arrangement of its parts (''mtshams sbyor''), the explanation itself (''tshig don''), its overall meaning (''bsdus don''), and responses to possible objections ('' 'gal lan''). +
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''See'' Accomplishment. +
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lit. "One who has gone to, and proceeds in, bliss." An epithet of the Buddhas. +
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lit. the state beyond suffering. As a blanket term, this indicates the various levels of enlightenment attainable in both the Shravakayana and Mahayana, namely, the enlightenment of the Shravakas, Pratyekabuddhas, and Buddhas. It should be noted, however, that when nirvana, or enlightenment, is understood simply as emancipation from samsara (the goal, in other words, of the Hinayana), it is not to be understood as buddhahood. As expounded in the Mahayana, buddhahood utterly transcends both the suffering of samsara and the peace of nirvana. Buddhahood is therefore referred to as "nonabiding nirvana" (''mi gnas myang 'das''), in other words, a state that abides neither in the extreme of samsara nor in that of peace. +
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The six samsaric states of hell beings, pretas, animals, humans, asuras, and the six classes of the lower gods. The six divine spheres are called: (1) the heaven of the Four Great Kings (''rgyal chen rigs bzhi''); (2) the heaven of the Thirty-three (''sum bcu rtsa gsum''); (3) Free of Conflict ('' 'thab bral''); (4) Joyous Realm (''dga' ldan''); (5) Enjoying Magical Creations ('''phrul dga'''); and (6) Mastery over Magical Creations of Others (''gzhan 'phrul dbang byed''). The desire realm is so called because the beings inhabiting it are prey to intense emotion and crave happiness based on the pleasures of the senses. +
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''See'' Vajrayana. +
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Ground or level. In the Mahayana, the ten grounds of bodhisattva realization (so described from the point of view of post-meditation experience only) extend from the path of seeing through the path of meditation and culminate in the attainment of the path of no more learning, which is buddhahood. The first seven grounds are termed impure, because the defiled emotional consciousness (which, turning toward the alaya, is what constantly conceives of "I") is still present in the mind of the yogi, and, even though not active, this results in the perception of a distinction between the observing mind and the object observed (''gnyis snang''). On the eighth ground, this defiled consciousness is removed, with the result that the strongest manifestations of this dualistic appearance are dissipated. On the ninth and tenth grounds, even the most subtle traces of this gradually cease. According to the Hinayana, there are eight grounds of realization. According to the Vajrayana, there are thirteen grounds or more. +
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The virtue arising from all trainings, meditations, and positive action, accompanied by the determination to free oneself from samsara and combined with the wisdom that realizes the absence of inherent existence. +
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a master of Nalanda university and the ordaining abbot of Shantarakshita. He was an exponent of the "upper school" of Svatantrika Madhyamika and the author of the celebrated ''Two Truths of the Middle Way''. +
