Originally a Hindu scholar who converted to Mahayana Buddhism under the influence of Aryadeva. He is sometimes identified with the master Shura (''dpa' bo''). A great poet, as important in the history of Sanskrit literature as in the history of Buddhism, he is celebrated as the author of a celebrated account of the Buddha's life, the ''Buddhacharita''. +
Referred to also as the Nyingma or Ancient school, the original tradition of Tibetan Buddhism. Its adherents study and practice the tantras (and their related teachings) that were translated in the first period between the introduction of the Buddhadharma to Tibet in the eighth century and the period of New Translation inaugurated by Rinchen Zangpo (958—1051). +
Empowerment or initiation. Of these two terms, "initiation," though in many ways unsatisfactory, has the advantage of indicating that it is the point of entry into tantric practice. On the other hand, "empowerment" is closer to the Tibetan word and refers to the transference of wisdom power, from the master to disciples, authorizing and enabling them to engage in the practice and reap its fruit. In general, there are four levels of tantric empowerment. The first is the Vase Empowerment, which purifies the defilements and obscurations associated with the body, grants the blessings of the vajra body, authorizes the disciples to practice the yogas of the generation stage, and enables them to attain the Nirmanakaya. The second is the Secret Empowerment. This purifies the defilements and obscurations of the speech faculty, grants the blessings of vajra speech, authorizes disciples to practice the yogas of the perfection stage, and enables them to attain the Sambhogakaya. The third empowerment is the Wisdom Empowerment. This purifies the defilements and obscurations associated with the mind, grants the blessings of the vajra mind, authorizes disciples to practice the yogas of the "Skillful Path," and enables them to attain the Dharmakaya. The final empowerment, which is often simply referred to as the Fourth Initiation, is the Precious Word Empowerment. This purifies the defilements of body, speech, and mind and all karmic and cognitive obscurations; it grants the blessings of primordial wisdom, authorizes disciples to engage in the practice of Dzogchen, and enables them to attain the Svabhavikakaya. +
Spiritual qualities (e.g., the realization of the five kinds of enlightened vision) that shine forth in proportion as the emotional and cognitive veils are removed from the mind's nature. +
a disciple of Shantarakshita and Yairotsana in the late eighth century. He was an exponent of the Yogachara Svatantrika Madhyamika school. He did much to propagate the teachings of the Prajnaparamita and is well known for his commentary on the same sutra. He was the preceptor of the Buddhist king Dharmapala and was closely associated with the monastic university of Vikramashila. +
According to the Buddhist tradition, a class of beings, superior to humans, who, although not immortal, enjoy immense power, bliss, and longevity. The Tibetan and Sanskrit terms are also used to refer to powerful spirits as well as to the deities visualized in tantric meditation, which are not to be understood as "gods" in the ordinary sense of the word. Occasionally, the term is also used in a technical sense to refer to the Buddha or to the guru, as well as, honorifically, to great and powerful kings. The Tibetan usage reflects that of the Sanskrit term, which is rich and elusive in meaning. Originally it seems to have meant "bright" and, later, the "bright ones who give to man." Accordingly, the range of meaning is wide and covers the sun and moon as universal luminaries, human parents who give life and sustenance, and thence to the learned and to spiritual guides who impart knowledge. +
The "Loving One," one of the eight Close Sons of the Buddha and a tenth-ground Bodhisattva. He resides in the Tushita heaven as the Buddha's regent and will appear on earth as the next Buddha of this Fortunate Kalpa. ''See also'' Asanga. +
The second of the three worlds of existence. It is divided into four levels of samadhi which, all together, are again subdivided into seventeen spheres. These are the heavens of: (1) the Pure (''tshangs ris''); (2) Priests of Brahma (''tshangs pa'i mdun na 'don''); (3) Great Pure Ones (''tshangs chen''); (4) Dim Light ('' 'od chung''); (5) Measureless Light (''tshad med 'od''); (6) Clear Light ('' 'od gsal''); (7) Lesser Virtue (''dge chung''); (8) Limitless Virtue (''tshad med dge''), (9) Flourishing Virtue (''dge rgyas''); (10) Cloudless (''sprin med''); (11) Merit-Born (''bsod nams skyes''); (12) Great Fruit ('' 'bras bu che''); (13) Not Greater (''mi che ba''); (14) Without Distress (''mi gdung ba''); (15) Manifest Richness (''gya nom snang ba''); (16) Good Vision (''shin tu mthong ba''); (17) Akanishta (the Unsurpassed, '' 'og min''). This realm is characterized by the absence of gross afflictive emotions. Beings in the form realm remain in blissful states of meditative concentration. +
The sacramental bond and commitment in the Vajrayana established between the master and the disciples on whom empowerment is conferred. The samaya bond exists also between the disciples of the same master and between disciples and their practice. +