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The samādhis of aspiration (Tib. 'dunpa),enthusiasm (Tib. brtson 'grus), intention (Tib.semspa), and analysis (Tib. dpyodpa).) +
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How things actually are, in contrast with their modes of appearance (Tib. snang tshul). +
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The "full enjoyment embodiment" of an enlightened being, which is accessible only to āryabodhisattvas and buddhas. +
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A ritual offering made to beings to persuade them not to interfere with ones spiritual practice. +
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A female counterpart to a vira. +
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The pristine essence of a phenomenon, as contrasted with its impure portion, derivative, residue, or dregs (Tib. snyigs ma, Skt. kaṣāya). See VE129,424-5. +
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Primordial consciousness that unimpededly discerns the displays of pristine awareness, which knows reality as it is and perceives the full range of all phenomena; this is purified as Bhagavān Amitābha. When obscured by ignorance, it manifests externally as red light; this is reified as the derivative element of fire. Its radiance is transformed into mentation and gives rise to thoughts of attachment and the aggregate of recognition. See GD 150-55, VE 1x1-15. +
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A "wheel" of channels through which vital energies course. The fivefold classification of the cakras includes the cakra of great bliss at the crown of the head, the cakra of enjoyment at the throat, the dharmacakra at the heart, the cakra of emanation at the navel, and the cakra ofs ustaining bliss at the genital region. See VEz8o. +
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The eye of great, all-pervasive wisdom that comprehends saṃsāra and nirvāṇa as being totally subsumed within great enlightenment, which entails natural liberation in the absolute space of the ground—the great purity and equality of saṃsāra and nirvāṇa. See GD }i6. +
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The illuminating nature of pristine awareness. +
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The six domains of the desire realm, which are spontaneously actualized by mentation, are those of the gods, asuras, humans, animals, pretas, and hell beings. +
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The "way it is," synonymous with nature of existence. +
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A Vajrayāna system of practice, corresponding to mahāyoga, in which one's own body, speech, and mind arc regarded as displays of the vajra body, speech, and mind of one's personal deity. As a result ofsuch practice, one achieves stability in one's own awareness, ordinary appearances and clinging arc transferred to the nature of buddhafields, and one's body, speech, and mind are transformed into the three vajras. +
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The wrathful activity of taking a being's life and delivering that being to a higher state of existence. +
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The generation and development of bodhicitta by skillful means, such as meditation on the four immeasurables, recitation, mind training (Tib. lo jong), and the exchange of self and others (Tib.gtong len). See VE 119,204-5. +
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The enlightened manifestation, or embodiment, chosen as one's primary object of refuge and meditative practice. +
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Lit. "wheel-turning monarch," a worldly ruler said to possess seven precious things, including a wheel as the source ofpower. +
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A doctrine that denies the possibility of authentic knowledge, meaning, values, or morality. +
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Modification of one's body, speech, and mind. +
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The "full-lotus" seated posture,with the left foot upon the right thigh and the right foot upon the left thigh. +
