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From Buddha-Nature
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The pristine expanse of the sole bindu inside the citta lamp of the flesh, which is the space of awareness, in which the bindus and vajra strands appear. See CM 424-26, VS 591, VE 425-27. +
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The stage of generation entailing objects that are grasped with the mind as if they existed by their own characteristics. Within the Vajrayāna, this is taught as the path of definite perfection and the path of the power of the view. See VE199. +
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The manifestation ofreality unfolding as a "dance" or "play" +
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A revealer of treasures. +
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Powerful realization or empowerment that is experienced in connection with a guru or a physical place or object associated with a realized being. Consecration of an inanimate object or substance. +
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Lit. "awakened one," an enlightened being in whom all mental afflictions and obscurations are dispelled and all excellent qualities are brought to perfection. +
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The teachings concerning rules and discipline of the Buddha's disciples; one of the three baskets of sūtra, vinaya, and abhidharma. +
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The unceasing stream of consciousness that goes from one life to another and finally to the state of enlightenment, so it may become virtuous or nonvirtuous. Only when its essential nature becomes manifest is it seen to be of the nature of unstructured awareness. It is identical to the substrate consciousness. See VE 109-10. +
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The mirror like aspect of primor dial consciousness. A characteristic of the sharp vajra of wisdom, the experience of the spontaneously actualized essential nature. See CM 363,386. +
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An object grasped by the conceptual mind. +
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The natural glow (rang mdangs) of awareness, which is transcendently present in the ground, expresses itself as self-emergent, innate primordial consciousness. When this is obscured by ignorance, its radiance is transformed into subde grasping, afflictive mentation, mentation, and the external display of the elements and aggregates of saṃsāra. See SV 618; VS 533-34, 555-56; CM 326-29; GD 151-56; VE122-27. +
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Spiritual liberation, in which one is forever freed from suffering caused by delusion and all other mental afflictions. +
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A reliquary that holds sacred objects, such as the remains of an enlightened being; its form symbolizes the mind of a buddha. +
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The appearance of the five quintessences in luminous spheres or bindus. See CM 426-27, VE 417» VS 591. +
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The desire, form, and formless realms. +
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Those who engage in (i) destroying the teaching, (2) despising the Three Jewels, (3) robbing the possessions of the Sangha, (4) abusing the Mahāyāna, (s) threatening the bothes ofgurus, (6) holding vajra siblings and friends in contempt, (7) creatingobstacles to spiritual practice, (8) being utterly devoid ofmercy and compassion, (9) lacking samayas and vows, and (10) holding false views concerning actions and their ethical consequences. +
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The ground of the whole of saṃsāra and nirvāṇa. The unaware aspect of the ground is the substrate, and its enlightened aspect is the dharmakāya. See CM 377-78» MF 486. +
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A "great adept," who has accomplished mundane and supermundane abilities and realizations. +
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Lit. "awakening mind," it is described as having two relative aspects called aspirational and engaged, along with its absolute, ultimate aspect. The nominal cultivation of aspirational bodhicitta means wishing to achieve enlightenment in order to liberate all sentient beings in saṃsāra. Bodhicitta is called engaged when one actually practices with this motivation to achieve buddhahood. In Vajrayāna, the red and white bodhicittas are the female and male regenerative fluids, which are composed of the red and white bindus. In the Great Perfection, bodhicitta is the primordial, originally pure ground, which pervades the whole of saṃsāra and nirvāṇa. SeeVE19, n9,204-5, 291,294. +
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The culminating phase of the stage of generation. See VE 199-200. +
