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In the Ayurvedic and Tibetan medical systems, the bodily constituent, or humor, that maintains structural integrity and lubricates. +
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The knowledge that determines everything included in the phenomenal world of saṃsāra and nirvāṇa as being empty, identityless, and non objective, such that all appearances and mindsets are gradually extinguished in the space of awareness. +
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Within the Vajrayāna, the method by which one achieves stability in one's own pristine awareness, whereby ordinary appearances and clinging are transferred to the nature of buddhafields, and one's body, speech, and mind are transferred to the dwelling of the three vajras. See VE 199-178. +
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The cycle of existence, perpetuated by compulsively taking rebirth due to the power of one's mental afflictions and karma. +
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A ritual staff that is commonly topped with three skulls in varying degrees of freshness. +
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An accomplished contemplative. +
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A female deva. +
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Mirror-like primordial consciousness, discerning primordial consciousness, primordial consciousness of equality, primordial consciousness of accomplishment, primordial consciousness of the absolute space of phenomena, and the primordial consciousness that perceives the full range of phenomena. +
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The absence of the true, inherent existence of all phenomena. Emptiness itself is not to be reified. +
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The first of the two major phases in the practice of the Great Perfection, aimed at gaining direct, sustained realization of the original purity of pristine awareness. +
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The spiritual vehicle of anuyoga, which corresponds to the stage of completion, following the mahāyoga. +
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The quality or feature of some phenomenon, such as the mind, whose nature is luminosity. +
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Within the Vajrayāna, the path that reveals the deities and buddhafields as definitely existing by their own characteristics, and which emphasizes only the avenue of relative skillful means. See VE 199. +
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The spontaneous emergence of qualities and activities from the dharmakāya, the realization ofwhich is the central aspect of the practice ofdirect crossingover. +
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A spirit whose existence is dominated by insatiable hunger, thirst, and craving. +
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A being in whom bodhicitta arises effortlessly and who devotes himsel for herself to the cultivation of the six perfections, in order to achieve enlightenment for the benefit of all beings. +
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Lit. "superior vision," contemplative insight into fundamental aspects of reality, such as impermanence, suffering, nonself, and emptiness. +
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A ritual offering cake in which the nutritive essence of the universe is synthesized and which acts as a source of all desirable things. See VE nr. +
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(1) The vase, or water, empowerment, (2) the secret, or crown, empowerment, (3) the wisdom-primordial-consciousness, or vajra, empowerment, and (4) the word, or bell, empowerment. To take the four empowerments, visualize that (1) from a white Om at your gurus crown, white light rays descend to the point between your eyebrows, purifying physical obscurations with the vase empowerment; (2) from a red Ah at your guru's throat, red light rays descend to your throat, purifying verbal obscurations with the secret empowerment; (3) from a dark blue Hūm at your guru's heart, dark blue light rays descend to your heart, purifying mental obscurations with the wisdom-primordial-consciousness empowerment; and (4) from a red Hrih at your guru's navel, red light rays descend to your navel, purifying the obscuration of grasping at the three doors as differentwith the fourth, or word, empowerment. See also Padmasambhava, Natural Liberation-. Padmasambhava's Teachings on the Six Bardos, commentary by Gyatrul Rinpoche, trans. B. Alan Wallace (Boston: Wisdom Publications, 1008), 78-79. See GD 25S-57,271; VE 248-9. +
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The natural power of mindfulness occurring without strenuously observing the mind's stillness and movement. +
