Property:Gloss-def
From Buddha-Nature
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Following the Lesser Vehicle and the Great Vehicle, the Vajra Vehicle is the third and highest vehicle in the Buddhist tradition. In particular, it contains the teachings on Buddhist Tantra. Ju Mipham explains the significance of this appellation: "In this system, one does not accept or reject illusory, relative phenomena. Instead, the relative and ultimate are engaged as an indivisible unity and one's own three gates are linked with the nature of the three vajras. Therefore, this vehicle is "vajralike" insofar as these elements are seen to be indivisible and the very embodiment of primordial enlightenment, in which there is nothing to accept or reject, hence the term 'Vajra Vehicle.'" [KG 39] ''See also'' Vehicle of Skillful Means, Fruition Vehicle, and Secret Mantra Vehicle. +
The five paths can be categorized in terms of the way in which the fundamental nature of things is perceived. The wisdoms associated with the perception of reality that occur at these various stages are: 1) the ''luminosity of intellectual understanding'' that occurs on the path of accumulation, 2) the ''symbolic luminosity'' that occurs on the path of joining, 3) the ''true luminosity'' that takes place on the path of seeing, 4) the ''luminosity of training'' that occurs on the path of cultivation, and 5) the ''culminating luminosity'', which takes place on the path beyond training. [NO 4, 17] ''See also'' luminosity. +
One of the three vajras; according to Jamgön Kongtrül, vajra mind is linked with the dharmakāya and the union of bliss and emptiness. [LW 37] +
[Lit. ''Activity Tantra''] - The first of the three outer tantras; the view of this system, in terms of the ultimate, relates to the natural purity of all phenomena, while relatively one gains spiritual accomplishments by being blessed by the pure deity. Practice in this tradition focuses on the wisdom being and mantra recitation. Its conduct involves various forms of ritual purification and asceticism. [KG 34] +
''See'' vajrakāya. +
One division of the forms (or kāyas) of buddhahood. This refers specifically to the form of ultimate basic space, which possesses a twofold purity. [TD 663] +
Vajrasattva is a yidam deity that is considered the sovereign lord of the hundred buddha families. He is white in appearance and sits in the vajra posture. With his right hand, he holds a vajra at his heart, and with his left, a bell at his hip. [TD 1442] +
Vajra wisdom is linked with the svābhāvikakāya and the union of awareness and emptiness. [LW 36] +
''See Tantra of the Secret Essence''. +
As one of the three vajras, the vajra body is the kāya of indivisible appearance and emptiness - the purification of ordinary form. [TD 122] +
Avalokiteśvara is the yidam deity considered to be the unified essence of the enlightened speech of all the buddhas and the embodiment of compassion. [TD 1674] +
A symbolic implement that represents the severing of the three times +
One of the ten glorious ornaments. [TN 85] +
The precious word empowerment is one of the three higher supreme empowerments. This is bestowed upon the student's ordinary body, speech, and mind in reliance upon the maṇḍala of ultimate bodhicitta. It purifies the impurities associated with the three gates, along with their related habitual patterns. In terms of the path, it empowers the student to train in the natural Great Perfection. As its result, a causal link is formed that leads to the attainment of the essence kāya, vajra wisdom. [TD 2271] +
The secret consort of a guru; the female embodiment of knowledge (''rig ma'') that a yogi of the Mantra tradition practices with. [TD 1733] +
A vajra master is a guru who either grants one empowerment into a maṇḍala of the Secret Mantra or who teaches one the liberating instructions. [TD 1442] +
An alternate term for the Vajra Vehicle; Ju Mipham explains the significance of this appellation, "This approach is referred to as such due to the four characteristics of its skillful means, which are great, easy, many, and swift. With the key points of this path, afflictive and pure phenomena are not engaged from the perspective of needing to be accepted or rejected. As this is the case, they do not obscure. In addition, its methods are great insofar as they lead to the perfection of the two accumulations. In other systems, such skillful means do not exist." [KG 38] +
One who has cleared away the darkness of the two obscurations and in whom the twofold wisdom has blossomed. [TD 2913] +
1) That which is virtuous and good in every way, completely perfect; 2) the basic space of phenomena, dharmakāya; 3) a general term for buddhahood; 4) a particular tathāgata; 5) a particular bodhisattva; and 6) the sambhogakāya of the Bön tradition. [TD 18] +
The four seals, or mudrās, are a focal point in the meditative tradition of Yoga Tantra. These four are the activity seal of enlightened activity (karma mudrā), pledge seal of enlightened mind (samaya mudrā), dharma seal of enlightened speech (dharma mudrā), and great seal of enlightened form (mahāmudrā). [SG 335] +
