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From Buddha-Nature
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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''. +
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''See'' Formless realm. +
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(1) The knowledge of the nature of things (''ji lta ba'i mkhyen pa'') and (2) the knowledge of all things in their multiplicity (''ji snyed pa'i mkhyen pa''), both of which are possessed by enlightened beings. +
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This expression is used to refer to the fact that phenomena, in their true nature, are "empty," or beyond the four possible ontological positions: they cannot be said to exist; they cannot be said not to exist; they cannot be said both to exist and not to exist; and they cannot be said neither to exist nor not to exist. +
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The Dhyani Buddha of the Tathagata family corresponding to the aggregate of form. +
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Mental factors that produce states of mental torment both immediately and in the long term. The five principal kleshas, which are sometimes called poisons, are attachment, hatred, ignorance, envy, and pride. +
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The fundamental system of Buddhist thought and practice deriving from the first turning of the wheel of Dharma and centering around the teachings on the four noble truths and the twelvefold chain of dependent arising. In situations where it might be understood in a pejorative sense, Hinayana (small or low vehicle) is often avoided in favor of Shravakayana (the vehicle of the Shravakas or Hearers). It should in any case be noted that in Tibetan Buddhism, the Hinayana is regarded as an intrinsic part, indeed the foundation, of the teachings and is not disparaged, even though the narrowly "hinayana motivation," of aiming solely for one's own liberation (as contrasted with the universal attitude of bodhichitta), is considered incomplete and insufficient. Altogether there were eighteen hinayana schools, of which only one, the Theravada, still exists today, existing mainly in the countries of south Asia. +
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''See'' Obscurations. +
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The twelfth level of the form realm corresponding to the highest, but still mundane (i.e., not beyond samsara), level of the fourth samadhi. +
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An important fifth-century master of the Madhyamika teachings and initiator of the Svatantrika school. ''See also'' Svatantrika. +
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These are centers of the psychophysical wind energy located at the different points on the central channel, from which smaller channels radiate to the rest of the body. Depending on the teachings and practice in question, their number varies from four to six. +
