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stong pa nyid;སྟོང་པ་ཉིད་;emptiness;emptiness;śūnyata;The true nature of phenomena, ultimate reality. Emptiness is the lack of inherent existence all of phenomena, including mind. In this text, the empty nature of the mind is called ''natural buddha-nature'', which is one of the three aspects of buddha-nature (see also ''buddha-nature''). +
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sems tsam;སེམས་ཙམ་;Cittamātra;Literally, "Mind-only," one of the two philosophical systems of the Mahāyāna, the other being Madhyamaka. The Cittamātra school is known under various other names such as Vijñānavāda ("School of Consciousness"), Yogācāra ("School of the Practice of Yoga"), and Vijñāptimatra ("Cognition Only"). It can be traced back to the sūtras of the third turning of the Dharma wheel, such as the ''Saṃdhinirmocana'' and the ''Laṅkāvatāra'', the treatises attributed in the Tibetan tradition to Maitreya, and the writings of Asaṅga and his students. Asserting that all phenomena are objects of experience that are by nature inseparable from the mind perceiving them, this tradition holds the nondual nature of consciousness as one of its principal tenets. +
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sangs rgyas kyi snying po;སངས་རྒྱས་ཀྱི་སྙིང་པོ་;buddhagarbha;buddhagarbha;A synonym for buddha-nature (''tathāgatagarbha/sugatagarbha'', ''bde gshegs snying po/de gshegs snying po''). See the introduction for a discussion of the term ''garbha''. +
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sangs rgyas kyi rigs;སངས་རྒྱས་ཀྱི་རིགས་;buddhagotra;buddhagotra;Literally, "buddha-family" or "buddha-lineage." See ''gotra''. +
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nyan thos;ཉན་ཐོས་;Śrāvaka;Literally, "hearer." A follower of the foundational path taught by the Buddha culminating in the attainment of arhathood. +
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med dgag;མེད་དགག་;nonaffirming negation;nonaffirming negation;In Buddhist logic, two ways to negate a thesis are used: the nonaffirming negation (Tib. ''med dgag'') and the affirming negation (Tib. ''ma yin dgag''). A nonaffirming negation negates the thesis without positing anything in its stead, while an affirming negating negates one thing to imply the existence of something else instead. For the followers of Ngog Loden Sherab's analytical school, buddha-nature is presented in terms of a nonaffirming negation because it is understood to be synonymous with emptiness, which negates the concept of inherent existence without positing anything at its place. For the followers of Tsen Khaboche's meditative school it is understood in terms of an affirming negation, negating the existence of adventitious defilements while affirming the presence of buddha qualities. +
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kun gzhi rnam shes;ཀུན་གཞི་རྣམ་ཤེས་;ālayavijñāna;The ālayavijñāna or all-base consciousness is the eighth type of consciousness in the eight-consciousness model of the mind according to Yogācāra. It is comprised of two aspects: the seed part (''sa bon gyi cha''), which is the causal aspect that will produce future results, and the maturation part (''rnam smin gyi cha''), which is the resultant aspect of the produced experience. +
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gzhan stong;གཞན་སྟོང་;zhentong;Literally, "other-emptiness." Zhentong is term used to denote a group of Madhyamaka subschools based on the writings of various Tibetan masters, including Dolpopa Sherab Gyaltsen (1292-1361), Shakya Chokden (1428-1507), and Situ Panchen (1700-1774). According to the ''zhentong'' view, the mind is by nature devoid of defilements, but inherently endowed with enlightened qualities which become manifest upon awakening. The term ''zhentong'' is used in contrast to the term rangtong (''rang stong'', "self-emptiness"), which refers to the schools adhering to the view that all phenomena, including the mind, are empty of self-nature. +
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sngags kyi theg pa;སྔགས་ཀྱི་ཐེག་པ་;Mantrayāna;also Secret Mantrayāna (Tib. ''gsang sngags kyi theg pa''). The tantric path of Mahāyāna Buddhism, also called Vajrayāna, based on a specific class of scriptures called tantras, and characterised by the great number of skilful means used to attain enlightenment. This name emphasises the use of mantras and the secret nature of this path, which is revealed only to those who have received the appropriate empowerments and subsequent permissions. +
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phung po;ཕུང་པོ་;skandha;This term is translated as "aggregate," "heap," or "bundle." The five skandhas are the five groups of psychophysical phenomena making up the entirety of human experience. The five are form (''rūpa, gzugs''), feeling (''vedanā, tshor ba''), discrimination (''saṃjñā, 'du shes''), formative factors (''saṃskara, 'du byed''), and consciousness (''vijñāna, rnam shes''). The self of the individual is imputed on the basis of these five skandhas. +
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pha rol tu phyin pa;ཕ་རོལ་ཏུ་ཕྱིན་པ་;pāramitā;The qualities cultivated on the path to bring one's spiritual potential to full maturation. The six primary are giving (''dāna, sbyin pa''), ethical discipline (''śīla, tshul khrims''), forbearance (''kṣānti, bzod pa''), diligent perseverance (''vīrya, brtson 'grus''), meditative stability (''dhyāna, bsam gtan''), and wisdom (''prajñā, shes rab''). To this list four more pāramitās are added to complete the bodhisattva path: means (''upāya, thabs''), aspiration (''praṇidhāna, smon lam''), power (''bala, stobs''), and gnosis (''jñāna, ye shes''). +
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sgrib pa;སྒྲིབ་པ་;veil;veil;āvaraṇa;That which impedes awakening. On the Mahāyāna path, two veils are removed: the veil of afflictions (''kleśavaraṇa, nyon mongs pa'i sgrib pa''), consisting of the mental afflictions such as desire, anger, and so forth, and the cognitive veil (''jñeyāvaraṇa, shes bya'i sgrib pa''), consisting of the latencies and residues of the afflictions. By removing the first, one attains liberation from samsara, and by removing the second, the omniscient state of buddhahood. +
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spang bya;སྤང་བྱ་;discards;discards;That which is to be eliminated by means of a given path. The discards to be eliminated by means of the path of seeing are the mental afflictions and their seeds. The discards to be eliminated through the path of cultivation are the imprints or latencies of these afflictions. +
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rang sangs rgyas;རང་སངས་རྒྱས་;pratyekabuddha;Literally, "self-realised buddha." Individuals who cultivate insight into dependent arising and thereby attain liberation from samsara by themselves, during periods when there is no buddha and his teachings are no longer available. +
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sa;ས་;bhūmi;The ten levels of realization of a bodhisattva, from the initial realisation of emptiness to the moment before the attainment of perfect buddhahood (often called the eleventh bhumi). See also ''path of seeing'' and ''path of cultivation''. +
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ye shes;ཡེ་ཤེས་;gnosis;gnosis;jñāna;The knowledge or wisdom exclusive to noble beings or ''āryas''. Also termed "pristine wisdom," "transcendent awareness," and the like. +
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ngo bo gsum;ངོ་བོ་གསུམ་;three natures;three natures;trisvabhāva;also three characteristics (''trilakṣaṇa, mtshan nyid gsum'').</br>The model of reality according to the Yogācāra tradition, consisting of the imputed, the dependent, and the perfected. The imputed (''parikalpita, kun brtags'') is the erroneously imputed existence of apprehended objects and the apprehending mind as two separate entities;the dependent (''paratantra, gzhan dbang'') refers to all appearances or phenomena arising in dependence on causes and conditions;and the perfected (''pariniṣpanna, yongs grub'') refers to the realisation of the true nature of appearances, that is, the dependent nature freed of imputed duality. +
rnam par shes pa,vijñana;Consciences (les);au nombre de cinq, six ou huit : les cinq consciences sensorielles-visuelle, auditive, olfactive, gustative et tactile;auxquelles s’ajoute parfois la «conscience mentale» (yid kyi rnam par shes pa, manovijñana), dont les objets sont les informations fournies par les consciences sensorielles;les textes du Cittamatra et les tantras considèrent en plus la «conscience liée aux émotions négatives» (nyon yid, manas), qui a pour objet la huitième conscience qu’elle prend pour un soi, et la conscience fondamentale (kun gzhi’i rnam shes, alayavijñana), qui intègre les six premières consciences sous l’aspect des semences dont elle forme la continuité. +
byis pa;Être puéril;les êtres « ordinaires » (so so skye bo) qui, en ne recherchant que leur bien personnel, engendrent leur propre malheur et celui des autres, par opposition aux êtres «sublimes». +
theg dman;Véhicule Fondamental;« Petit Véhicule » de ceux qui n’aspirent qu’à s’extraire du samsâra en tant que contraire absolu du nirvâna. « Fondamental » parce qu’il forme l’assise et le point de départ de toutes les pratiques. +
