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From Buddha-Nature
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In the Nyingma and Kagyu traditions, the name given to the fusion of the teachings of the second and third turnings of the Dharma wheel. These two turnings are paralleled, respectively, by the approach of Nagarjuna, the view that ultimate reality is beyond conceptual formulation, and the approach of Asanga, the view that ultimate reality is the buddha nature, the tathagatagarbha, free from all defects and primordially endowed with all enlightened qualities. The Great Madhyamika is also referred to as the Yogachara Madhyamika, for it stresses the role of meditation in the realization of ultimate reality, the nature of the mind. Associated with this system is the expression ''gzhan stong'', "emptiness of other," referring to the understanding that ultimate reality is an emptiness which is a freedom from all factors extraneous to itself. In other words, it is a positive value and not a mere negation. +
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A predecessor of Shantarakshita as an exponent of the upper school of the Svatantrika, but not considered its founder. +
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Phenomena are beyond the extremes of cessation and origin; they are not nothing and they are not eternal; they do not come and they do not go; they are not distinct and they are not one. Parallel with this, they are like dreams, illusions, mirages, reflections, optical illusions, echoes, castles in the clouds, and magical displays. These eight similes illustrate the indivisibility of the absolute and relative truths. +
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A mythical demon believed to cause eclipses by devouring the sun and moon. +
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The highest level in the formless realm and thus the summit of all possible states in the dimension of wordly experience. +
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Fifth-century master of Madhyamika who first explicitly asserted prasanga or reductio ad absurdum as the appropriate method for Madhyamika disputation, thereby heralding the Prasangika Madhyamika school as later systematized by Chandrakirti. +
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Method of accomplishment. A tantric meditative practice involving the visualization of deities and the recitation of mantra. +
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A psychophysical component that circulates in the subtle channels of the body and acts as the support of the mind. In ordinary beings the wind energy is impure. It is called karmic energy (''las kyi rlung'') because it is contaminated by karma. When purified, however, it becomes wisdom energy (''ye shes kyi rlung''). +
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Despite the fact that they have realized emptiness on attaining the path of seeing, Bodhisattvas traversing the path of meditation, when not absorbed in meditative equipoise, continue to experience the percept and the perceiving mind as two separate entities. This is the residue of dualistic habit, which continues but gradually fades away, until full enlightenment is attained, even though, by virtue of their realization, the Bodhisattvas in question have long abandoned any belief in the reality of the phenomena that continue to appear to them. +
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''See'' Path. +
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The famous monastic university built at the birthplace of Shariputra some distance north of Bodhgaya in Bihar and near Rajgir or Vulture Peak where Shakyamuni Buddha expounded the sutras of the Prajnaparamita. The place where many of the greatest masters of the Mahayana lived, studied, and taught, Nalanda had a long and illustrious history. +
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Positive energy arising from wholesome action or virtue (''dge ba''). There are two kinds of merit: (1) mere "merit tending to happiness" (''bsod nams tsam po pa'' or ''bsod nams cha mthun'') and (2) "merit tending to liberation" (''thar pa cha mthun''), on the basis of which the mind progresses toward emancipation from samsara. "Stainless merit" (''zag med dge ba'') is merit tending to liberation, accumulated on the five paths. See also Virtue tending to happiness; Virtue tending to liberation. +
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A commentary on the words of the Buddha. +
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The five families of Tathagata, vajra, jewel, lotus, and action, representing five aspects of buddhahood. Each of them is presided over by a Dhyani Buddha: Vairochana, Akshobhya, Ratnasambhava, Amitabha, and Amoghasiddhi, respectively. +
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The subtle channels, wind energies, and essences, brought under control in the practice of Anuyoga. +
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These are the gods who are traditionally considered to be the protectors of the four directions. Their realm is the lowest divine sphere of the desire realm situated on the four terraces or "steps" of Mount Meru. +
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The five perfections of place, teacher, retinue, time, and teaching. According to the Shravakayana, this refers to the Buddha Shakyamuni and the various moments and geographical locations in which he expounded the Dharma to his disciples. According to the Mahayana, this refers to the Sambhogakaya Buddhas such as Vairochana, expounding the teachings of the Great Vehicle in various buddhafields, in the eternal present beyond time, to a vast retinue of Bodhisattvas residing on the tenth ground. In the latter case, the five excellences are also called the "five certainties" (''nges pa lnga''). +
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The relative truth and absolute truth, the interpretation of which is pivotal in the establishment of the various system of Buddhist tenets. ''See'' Relative truth; Absolute truth. +
