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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. +
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The fourth and final vision on the path ofdirect crossing over, in which all phenomena dissolve into the space of awareness. This corresponds to the attainment of the supreme ground of a spontaneously actualized vidyādhara on the mantra path, which surpasses the tenth āryabodhisattva ground, known as the Cloud of Dharma. +
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Negative thoughts, rooted in ego-grasping, which cause saṃsāra to come into existence. +
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(1) Taking refuge, (2) cultivating bodhicitta, (3) offering the mandala, (4) practicing the purificatory meditation and mantra of Vajrasattva, (5) guru yoga, (6) transference of consciousness, and (7) severance of māras. +
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Milk, curd, and butter. +
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Discourses attributed to the Buddha, but not included among the tantras, many of which, according to the Vajrayāna tradition, are also attributed to the historical Buddha (as in the case of the Kālacakra Tantra) or to later emanations of the buddhas (as in the case of the Vajra Essence, which is described as a tantra). +
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The spiritual vehicle taught in the "yoga tantras," which is perfected by recognizing the profound view as being of greatest importance. +
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Steadfast engagement in practices to cultivate bodhicitta as profound means to simultaneously accomplish the six perfections for the sake of all beings. See VE 204-5. +
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The appearances of the apprehended object, the apprehending mind, and the body of a sentient being. appearances, threemodes of (Tib. snang tshul gsum). Appearances in the form of one's environment, one's body, and the five sensory objects. +
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The Youthful Vajra, an activity emanation of Vajrakila whose upper body has three faces and six arms and whose lower body is a kila, a three-edged ritual dagger. See GD 182- 83, VE156. See also Khenpo Namdrol, Ihe Practice of Vajrakilaya (Ithaca, NY: Snow Lion Publications, 1999). 57-59- +
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Dualistic mental activity involving reification of subject and object. +
