Property:Gloss-def
From Buddha-Nature
This is a property of type Text.
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According to the Vaibhāṣika school, after a deed has been committed by a sentient being, it produces an inexhaustible entity which acts as the link between karma and result. +
The direct teachings of the Buddha are known as sutras. +
Object of mode ofapprehending ofthe concept which conceives mere self as inherently existing ‘self or individual. +
Definition of emptiness according to other (non Gzhan stong) Tibetan schools. The short form of this term is rang stong (self-emptiness). +
With respect to the four Indian schools, the Madhyamaka school regards itself as the highest. From this perspective, the two Hinayāna schools (Vaibhāṣika and Sautrāntika) and the Mahāyāna Cittamātra school are known as the ‘lower schools.’ +
Greatly powerful Hindu deity who resides in the form-realm. +
Conceptual thought conceiving a self or an ‘I’ which has been imputed upon the ''skandhas'' as truly existent. +
This expression refers to the level of conventional reality, where things function in terms of cause and result. When these appearances are analysed by means of logical reasoning investigating the ultimate nature of things, they fall apart and are thus no longer ‘satisfactory’. +
The 'I' which is superimposed on the aggregates, as opposed to the ‘permanent I' imputed mainly by Hindu schools. +
This is the term given to afflictive emotions and their seeds, which obscure sentient beings from attaining liberation +
A proponent of the Cittamātra view. Even though this term is not attested in Indian literature, we use it as a convenient convention instead of the lengthy ‘proponent of the Cittamātra view.’ +
Refers to the proposition, which is the composite ofthe basis of argument (''dharmin'') and the predicate. +
Śrāvaka arhatship, pratyekabuddhahood and the complete and perfect buddhahood of the Mahāyāna. +
In terms of the doctrine and tenets, this refers to the teachings of the ‘higher vehicles,’ or the upper two of the four Indian Buddhist tenets. In terms of causes and results, it refers to the paths and results of bodhisattvas +
Ultimate state of being of phenomena. Synonym of “emptiness” and “ultimate reality,” etc. +
This is the mode of perceiving by non-conceptual subjective perception, through any one of the six sense consciousnesses. It perceives whatever appears to it without any process of elimination, in contrast to conceptual subjective mind, which produces a generic image of the object by a process of elimination and is thus known as “eliminative engager.” +
According to Gorampa, this refers to conceptual thoughts apprehending phenomena in any of the four conceptually possible ways (i.e. as existent, as nonexistent, as both existent and nonexistent, or as neither existent nor nonexistent). +
The ''āyatanas'' are ‘doors’ through which consciousness arises. They consist of the six inner sense powers (i.e. the five sense faculties plus the mind) and their six corresponding objects (i.e. form, sound, odour, taste, tangible objects and phenomena or objects of mental consciousness). +
This refers to the conceptual thought which conceives the individual or phenomena as truly existent. It is an abbreviation of “conceiving 'I' or phenomena as truly existent.” +
Also known as “gzhan stong” or “emptiness of other.” With regard to the Tibetan Gzhan stong school, among the three characteristics: the ‘perfect’ [pariniṣpanna] is devoid ofthe ‘imputed’ [parikalpita] and ‘dependent’ [paratantra]. This is their definition of actual ultimate reality. +
