Property:Gloss-def
From Buddha-Nature
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When, for example, the sun moves through Capricorn, Aquarius, and Pisces—the first three houses of itsnorthern journey. +
The consummate development of bliss; definitively achieved for the first time on the branch of meditativeconcentration; also used sometimes to refer to the nondefinitive bliss of nonemission +
The time the sun takes to complete its orbit through the twelve houses or signs divided by 360 +
Literally, “turn-around of the sun.” +
The bliss of nonemission or the nondefinitive unchanging bliss +
Central channel below the navel. +
Yoginīs who possess special siddhis; female deities born in buddha realms; female spirits who assist in tantric rites. +
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Literally, "the one gone to suchness," an epithet for the historical Buddha, or, as in this text, in general for the state of buddhahood. +
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Extraordinary, direct knowledge gained as a result of the practice of concentration. The five types of supernatural knowledge are: (1) divine eye, seeing others' karmic destinations; (2) divine ear, hearing divine and human sounds from near and far; (3) knowledge of the minds of others, knowing the mental states of others; (4) recollection of past lives, knowing one's own previous lives; and (5) miraculous powers, such as the ability to multiply one's body, passing through solid objects, and so forth. To this list a sixth type of knowledge is added: knowledge of the exhaustion of outflows or afflictions. This knowledge is based on the practice of insight and is only possessed by buddhas. +
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The true nature of things, a synonym for ultimate reality and emptiness. +
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The potential for perfect awakening. According to Rongtön, and following the exposition of Ngog Loden Sherab, three types of buddha-nature can be distinguished: ''causal buddha-nature'', which is the spiritual potential present in all beings; ''natural buddha-nature'', equated with suchness; and ''resultant buddha-nature'', which is the dharmakāya or resultant state of perfect awakening. See the introduction and the commentary on RGV 1.27-28 for a discussion. +
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The third of the five stages of the path to awakening. This path consists of the direct, nohconceptual realisation ofemptiness and the accomplishment of the seven limbs of awakening. On this stage, the veil of afflictions is removed and one reaches the first bodhisattva ground (''bhūmi, sa''), thus becoming an ārya. +
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also selflessness.</br> The absence of an inherent identity. Two types of no-self or selflessness are distinguished: the selflessness of the individual (''pudgala-nairātmya'', ''gang zag gi bdag med'') and the lack of inherent identity in phenomena (''dharma-nairātmya'', ''chos kyi bdag med''). The focus on the paths of the śrāvakas and pratyekabuddhas is the realisation that an individual is composed of nothing but the five skandhas—which are momentary processes—and lacks a self, that is, a permanent, independent, and unitary identity. Bodhisattvas further realise that all phenomena without exception are devoid of inherent identity. The inseparable qualities the tathāgatagarba is endowed with are precisely these two types of selflessness. +
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Mental events that disrupt the mind's natural peace, causing unrest and preventing it from seeing ultimate reality. The ''Abhidharmakośa'' lists six root afflictions (desire, hatred, ignorance, pride, doubt, and wrong views) and twenty secondary afflictions derived from these six. +
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An individual who has attained liberation from samsara by eliminating the veil of mental afflictions from the mind stream. Having attained the fruition of the vehicle of śrāvakas, arhats are no longer propelled into a new samsaric existence after death. Since the realisation of fully awakened buddhas and bodhisattvas on the stages of awakening (''bhūmi'') includes this attainment, they are also referred to as arhats. (The Tibetan rendering of the term, ''dgra bcom pa'', literally means ''foe destroyer''.) +
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A synonym for what Rongtön calls ''causal buddha-nature'', the potential for awakening present in all beings. It comprises two aspects: the mind's cognitive aspect and its ultimate nature or emptiness. Two types of gotra are distinguished in this text: the gotra naturally present in all beings (''prakṛtiṣṭha'') and the gotra developed in those who are actively engaged in the path (''samudānīta''). +
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An individual who has made the resolve to attain the perfect awakening of a buddha for the benefit of all beings and follows the Mahāyāna path for that purpose. +
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The mental afflictions and their residues that temporarily cover the mind's true nature, thus preventing the attainment of buddhahood. Liberation is said to be possible precisely because these defilements are not inherent to the nature of the mind and can be removed by means of the path. +
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The Buddha's discourses are divided into two categories: those of provisional meaning and those of definitive meaning (''nīartha; nges don''). Sūtras of provisional meaning are expedient means designed to lead students temporarily on the path. Their purport should not be taken as definitive. In this text, the teaching that there are beings with a cut-off gotra is a statement of provisional meaning meant to shake up the minds of certain disciples who would otherwise make no effort on the path. Sutras of definitive meaning express the final intention of the Buddha. Here, the teachings that all beings have buddha-nature or that emptiness is the true nature of all phenomena are of definitive meaning. The ''Saṃdhinirmocanasutra'', a foundational text for the Yogācāra tradition, addresses this question explicitly, attempting to resolve apparent contradictions in the teachings. Which statements are to be classified as provisional and which as definitive remains a point of contention between the various schools of thought. +
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"Middle Way," one of the two philosophical systems of the Mahāyāna, the other being Cittamātra. As a school of thought, Madhyamaka is based on the sūtras of the second turning of the Dharma wheel, in particular the ''Prajñāparamitāsūtras'', and the writings of Nāgārjuna and his followers. The principal assertion of this system is that all phenomena without exception are devoid of true existence and that there is nothing that can be apprehended as being ultimately real. +
