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From Buddha-Nature
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The wisdom mind of a buddha. A synonym for ''dharmakāya''. +
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Literally, "buddha-element," a synonym for what Rongtön calls natural ''buddha-nature'' or undefiled suchness. It is the empty nature of the mind, identical in both sentient beings and buddhas. +
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Literally, "essence or womb of the Victorious One," a synonym for buddha-nature. +
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The "Blessed One," epithet of the Buddha. The Tibetan term literally means conquering (''bcom''), possessing [qualities] (''ldan''), and being transcendent ('''das''). +
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The nature of the mind. The mind's nature comprises two aspects, which are in fact inseparable: luminosity, which is the cognitive aspect of the mind, and emptiness, which is its ultimate nature. The union of these two is the ''gotra ''or ''causal buddha-nature''. +
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The real nature of things, usually a synonym for ultimate reality. In this text two types of suchness are distinguished: defiled suchness (''samalā-tathatā, dri bcas de bzhin nyid''), equated with the dhatu, causal buddhanature, and the spiritual potential (''gotra, rigs'') naturally present in all beings; and undefiled suchness (''nirmalā-tathatā, dri med de bzhin nyid''), which refers to the dharmakāya, resultant buddha-nature, or perfect awakening. +
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The first four of the five stages of the path to awakening: path of accumulation (''saṃbhara-mārga, tshogs lam''), path of joining (''bhāvanā-mārga, sgom lam''), path of seeing (''darśana-mārga, mthong lam''), and path of cultivation (''bhavana-marga, sgom lam''). The fifth stage, the path of no further training (''aśaikṣa-mārga, mi slob lam''), is synonymous with buddhahood. +
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Literally, "dharma expanse" or"expanse ofphenomena." The unchanging level of fundamental reality within which the phenomena of conventional reality appear and disappear. A synonym for ultimate reality or emptiness. +
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Literally, "those upholding autonomous syllogism." A branch of the Madhyamaka school going back to the writings of the sixth century Indian scholar Bhavaviveka. The peculiarity of this system lies in its use of autonomous syllogisms to establish ultimate reality. The other main branch of the Madhyamaka school is the Prasaṅgika system (Tib. ''thai 'gyur ba''; lit., "consequentialist"), which restricts itself to refuting any assertion concerning the ultimate by pointing out the undesired logical consequences inherent to any such position. According to the scholars of the Sakya tradition, the difference between these two approaches is merely a didactic one, the ultimate view of the proponents of both systems being identical. +
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The fourth of the five stages of the path to awakening. After perceiving emptiness directly on the path of seeing, this path consists of deepening that realisation through meditation and through the application of the eightfold ārya path. In this way, one gradually removes the cognitive veils, thereby attaining increasingly higher levels of realization (that is, the second to the tenth bodhisattva grounds). +
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The level of experience of the ordinary, dualistic mind. The phenomena of conventional reality seem real to the mind perceiving them, when in fact they are not ultimately real. A mind that has penetrated the ultimate, however, sees that the mind apprehending these phenomena is in fact concealing the true nature of reality. The various tenets of Buddhist thought define conventional reality in different ways. In the Abhidharma tradition, for instance, conventional reality refers to the world of concepts and ideas conjured by the mind. The individual components of the phenomena that are experienced (''dharmas''), on the other hand, are ultimately real. In mainstream Madhyamaka, conventional reality is defined as that which can be apprehended by the mind, including all phenomena and objects of knowledge. Ultimate reality is beyond the grasp of the mind and refers to the fact that the very nature of phenomena is their lack of inherent existence, which is nothing the mind can hold on to. In Yogācāra, the imagined and the dependent nature both constitute conventional reality. See also ''ultimate reality'' and ''three natures''. +
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The term ''dhātu'' has many meanings and is rendered in different ways in Tibetan translations, depending on the context (''khams, dbyings'', or ''byings''). In this text, ''dhātu'' refers to causal buddha-nature (see also ''buddha-nature''). +
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The true nature of things. Ultimate reality is defined in different ways by different authors throughout the history of Buddhist thought. In the Abhidharma tradition, the smallest physical particles and the shortest moment of consciousness are said to be ultimately real because they cannot be divided or broken down any further. According to the mainstream Madhyamaka position, ultimate reality is emptiness, the lack of inherent existence of all phenomena, because even particles and moments of consciousness can be mentally divided ad infinitum into ever smaller parts. In the Yogācāra tradition, emptiness is explained in terms of the three natures, where the dependent empty of the imagined is the perfected, that is to say the ultimate. In this text, ultimate reality also refers to the fact that all beings possess buddha-nature. +
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The "bodies" of perfect enlightenment. A buddha's awakening has three levels of manifestation, which are known as the three kāyas. These are (1) the dharmakāya, or dharma-body (Tib. ''chos sku''), which is a buddha's perfect realization of ultimate reality and is not perceptible by others; (2) the saṃbhogakāya, or body of enjoyment (Tib. ''longs sku''), which is the pure manifestation of this realisation in forms perceptible by bodhisattvas on the highest level of realisation; and (3) the nirmāṇakaya, or emanation body (Tib. ''sprul sku''), which is the manifestation of enlightenment accessible to ordinary beings. Sometimes a fourth kāya is added to this list, the svabhāvikakāya, or essence body (Tib. ''ngo bo nyid kyi sku''), which refers to the inseparability of the three other kāyas. +
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The periods in between formal meditation sessions. From the attainment of the first bhūmi onward, the path of bodhisattvas is divided into two types of activities: meditative equipoise (Tib. ''mnyam bzhag''), during which the mind abides in the direct, nonconceptual realisation of ultimate reality, and post-meditation, during which the bodhisattvas engage in various activities for the benefit of sentient beings. +
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A proponent of a non-Buddhist tradition. The term is mostly used to denote followers of Indian religious and philosophical schools that promote any form of extreme view, such as the beliefs in permanence and annihilation. +
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Ultimate reality as realised by means of the Mahāyāna path. Since the Mahāyāna combines the wisdom realising emptiness with the skillful means of the six pāramitās, the result of the practice is not a "dry" state of realisation, but one where the realisation of the ultimate is inseparable from the supreme aspects of the pāramitās, such as giving and so forth. +
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The true nature of phenomena, ultimate reality. Emptiness is the lack of inherent existence all of phenomena, including mind. In this text, the empty nature of the mind is called ''natural buddha-nature'', which is one of the three aspects of buddha-nature (see also ''buddha-nature''). +
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Literally, "Mind-only," one of the two philosophical systems of the Mahāyāna, the other being Madhyamaka. The Cittamātra school is known under various other names such as Vijñānavāda ("School of Consciousness"), Yogācāra ("School of the Practice of Yoga"), and Vijñāptimatra ("Cognition Only"). It can be traced back to the sūtras of the third turning of the Dharma wheel, such as the ''Saṃdhinirmocana'' and the ''Laṅkāvatāra'', the treatises attributed in the Tibetan tradition to Maitreya, and the writings of Asaṅga and his students. Asserting that all phenomena are objects of experience that are by nature inseparable from the mind perceiving them, this tradition holds the nondual nature of consciousness as one of its principal tenets. +
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A synonym for buddha-nature (''tathāgatagarbha/sugatagarbha'', ''bde gshegs snying po/de gshegs snying po''). See the introduction for a discussion of the term ''garbha''. +
