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From Buddha-Nature
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The practitioners of Dharma are identified as belonging to two different sets of teaching, or ''vehicles'', according to the nature of their aspirations. These are known as the Hīnayāna, or Fundamental Vehicle, and the Mahāyāna, or Great Vehicle. The Fundamental Vehicle is subdivided into the way of the Hearers (or Shrāvakas), who are disciples of the Buddha, and the way of those who seek enlightenment relying only on themselves, or Pratyekabuddhas. The goal of the Shrāvaka and Pratyekabuddha paths is nirvāṇa, conceived of as definitive liberation from the sufferings of saṃsāra. The Great Vehicle is that of the Bodhisattvas, or those who, while accepting the validity and efficacy of the other vehicle, aspire to the full enlightenment of Buddhahood for the sake of all beings. The term ''Hīnayāna'' means "Lesser Vehicle," but this should not be understood in a pejorative sense, since its teachings are fundamental to the practice of the Great Vehicle as well. The Dalai Lama has suggested the term ''Shrāvakayāna'' be used instead of Hīnayāna. In this case the term should be understood as including the Pratyekabuddha-yāna as well. +
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''See'' Six realms. +
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A state in meditation in which the mind concentrates one-pointedly and effortlessly on the object of meditation. +
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The five principal negative emotions: ignorance, attachment, hatred, pride, and jealousy. +
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A practitioner on the path to Buddhahood, training in the practice of compassion and the six pāramitās (q.v.), who has vowed to attain enlightenment for the sake of all beings. The Tibetan translation of this term means "hero of the enlightened mind." +
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These eighteen characteristics comprise eight freedoms and ten endowments. The eight freedoms consist in not being born (1) in the realms of hell; (2) as a hungry ghost; (3) as an animal; (4) in the realms of the gods; (5) among barbarians who are ignorant of the teachings and practices of the Buddhadharma; (6) as one with wrong views, such as those of nihilism, of the substantiality of the ego and phenomena, etc.; (7) in a time or place where a Buddha has not appeared; and (8) as mentally handicapped. The ten endowments are subdivided into five that are considered intrinsic and five considered extrinsic. The five intrinsic endowments are (1) to be born as a human being; (2) to inhabit a ''central land'', that is, one where the Buddhadharma is proclaimed; (3) to be in possession of normal faculties; (4) to be one who has not abandoned oneself to great karmic negativity; and (5) to have faith in the Dharma. The five extrinsic endowments are the facts (1) that a Buddha has appeared in the world; (2) that he has expounded the Dharma; (3) that his Teaching still persists; (4) that it is practiced; and (5) that one is accepted as a disciple by a spiritual master. +
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Mental factors whose influence on thoughts and actions ultimately produces suffering. The five principal negative emotions are the five poisons (q.v.). +
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An epithet for a Buddha. +
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''See'' Six realms. +
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The vehicle of the secret mantras, sometimes called the Diamond Vehicle, or Vajrayāna. This collection of teachings and practices is based on the tantras, and though it is, in fact, an aspect of the Mahāyāna, it is sometimes considered a separate vehicle. ''See'' Shrāvakayāna. +
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The wheel, or round, of existence. The state of being unenlightened, in which the mind, enslaved by the three poisons of attachment, hatred, and ignorance, passes uncontrolled from one state to another through an endless stream of psychophysical experiences that are all characterized by suffering. ''See also'' Six realms; Three worlds. +
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(1) Suffering: the nature of existence in saṃsāra is suffering. (2) Cause: the cause of suffering is negative or obscuring emotions. (3) Cessation: the cessation of suffering is Buddhahood. (4) Path: the path is the means to attain liberation. +
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One who has removed the two veils (the veil of afflictive emotions, which is the cause of suffering, and the veil of ignorance, which is the obstacle to omniscience) and who has brought to perfection the two sorts of knowledge (of the ultimate and relative nature of phenomena). +
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The six activities of generosity, moral discipline, patience, endeavor, meditative concentration, and wisdom, which form the practice of the Bodhisattva path. They are termed transcendent because, unlike ordinary generosity, etc., they are untainted by attachment and other negative emotions. +
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One who attains enlightenment alone, without the aid of a master, and who does not transmit teachings to others. +
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The earliest of the four main traditions of Tibetan Buddhism, founded in the eighth century by Guru Padmasambhava. +
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In some contexts saṃsāra is spoken of as being divided into three worlds, or realms — those of desire, of form, and of formlessness. The world of desire includes all the six realms (q.v.). The worlds of form and formlessness exist only for certain types of celestial beings, who have attained these states through the four meditative concentrations of form and the four formless absorptions, respectively. +
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One of the four main traditions of Tibetan Buddhism, founded by Tsong-khapa (1357-1419). +
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Lineage of Tibetan Buddhism deriving from the teachings of Atīsha (982—1054). Its teaching emphasizes monastic discipline, study, and the practice of compassion. The influence of the Kadam tradition is pervasive in all schools of Tibetan Buddhism, although it is especially associated with the Gelug teaching, which is indeed sometimes referred to as the New Kadam. +
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The Mahāyāna has two subsections: the Sūtrayāna, that is, the teachings based on the sūtras and propounding the practice of the six pāramitās, and the Mantrayāna, the teachings and practices based on the tantra texts. +
