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In Kagyü Mahāmudrā inner heat, which mixes desire with great bliss; illusory body， which mixes anger with lack of true existence; clear light, which mixes ignorance with nonconceptuality; the daytime meditation that mixes inner heat with illusory body; the nighttime meditation that mixes dream with clear light; the death-time meditation that mixes bardo with the transference of consciousness; inner-heat practice for energetic individuals; dream practice for lazy individuals; and mixing greater and lesser transference practices. +
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The three khecarīs: Nāro Khecarī, Indra Khecarī, Maitrī Khecarī; the three great red ones: Kurukulla, Gaṇapati, Ṭakkirāja; the three lesser red ones: Kurukulla with a Golden Heartdrop, Red Norgyünma, JTinuma; and Amāravajradevī, Red Jambala, Siṃhamukhā, and Black Mañjughoṣa. +
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Preoccupation with: pleasure and pain, praise and blame, fame and shame, loss and gain. +
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A fully-ordained Buddhist monk. In the Mūlasarvāstivāda tradition followed in Tibetan monasticism, a bhikṣu observes 2.53 vows, as opposed to the 227 of the Theravada tradition of Sri Lanka and Southeast Asia, and the 2.50 of the Dharmaguptaka tradition predominant in east Asia. +
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In tantric Buddhist ritual practice, one of a variety of sculpted dough images that are offered to a range of deities, from worldly gods and demons to ''buddha''-deities in order to secure their noninterference in or blessings for the advancement of ones aims. +
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Literally, “higher knowledge," the branch of Buddhist discourse and the section of the Buddhist canon concerned with categorizing and describing the basic constituents of existence, or ''dharmas''. In Tibetan tradition, the two most influential abhidharma texts are Vasubandhu’s ''Treasury of Higher Knowledge'' and Asaṅga's ''Compendium of Higher Knowledge''. +
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Dharmakīrti's ''Thorough Exposition of Valid Cognition, Ascertainment of Valid Cognition, Drop of Reasoning, Proofof Other Minds, Analysis of Relations, Principles of Debate, and Drop of Reasons''. +
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Āryadeva, Vasubandhu, Nāgārjuna, Asaṅga, Dignāga, and Dharmakīrti. +
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Also translated as “affliction(s)” or “defilement(s)，” these are the fundamental negative factors that, along with ''karma'', serve to keep sentient beings in their samsaric condition and must be uprooted for ''liberation'' to occur. Lists of delusions are manifold, and range from the so-called three poisons (ignorance, desire, anger), to the twenty deluded mental factors specified in ''abhidharma'', to symbolically potent but nonspecific references to 84,000 delusions. +
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In Sāṃkhyà thought: Eye, ear, nose, tongue, body, mind, speech, hand, foot, generative organ, and excretory organs. +
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Literally, a “descent of the word,” a lineage of transmission related to highly specialized and esoteric practices, most often related to the ''tantras'', as for instance, the four special oral traditions received by Tilopa. +
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The trigrams of the ''Classic of Changes'': ''qian'' (heaven), ''kun'' (earth), ''zhen'' (thunder), ''xun'' (wind), ''kan'' (water), ''li'' (fire), ''gen'' (mountain), and ''dui'' (valley). +
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In tantric theory, one of a number of “wheels” at the intersection of important channels in the ''subtle body''. The càkras are important for understanding human physiology and meditative praxis, and are replete with symbolic significance. The most commonly mentioned are those at the sexual organ, navel, heart, throat, forehead, and crown. +
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Vaibhāṣika, Sautrāntika, Cittamātra, and Madhyamaka. +
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In later Indian and in Tibetan categorizations, one of two traditions within ''Mahayana'', along with the ''perfection vehicle''. The secret-mantra vehicle (also called the tantra vehicle or the vajra vehicle) draws primarily from Mahayana tantras and their commentaries, and focuses on the identification of the practitioner with a ''buddha''-átity through a range of ritual and contemplative methods. +
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The collections of merit and gnosis, which produce the form and dharma bodies of a buddha, respectively. +
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The “field,” “sphere,” “realm,” or ‘ element in which (metaphorically, at least) one who has attained the ultimate resides, as contrasted with the “element” connected to the sensory fields that comprise ''samsara''. The term sometimes is synonymous with ''emptiness'' or ''dharmakāya'', and also refers to a ''gnosis'' attained when one becomes a ''buddha''. +
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The view of ''emptiness'' most prominent in the Geluk tradition (but found in other traditions as well), which insists that all ''dharmas'' of both ''samsara'' and ''nirvana'' are empty in the same fashion, namely as intrinsically devoid of inherent existence. It is stated in contradistinction to the ''extrinsic emptiness'' view, in which nirvanic dharmas are seen to be empty in a different way than are samsaric dharmas. +
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The capacity for ''enlightenment'' inherent in all beings according to ''Mahayana'' Buddhism. Debates about the negative or positive characterization of buddha nature form the basis of the debate in Tibet between proponents of ''extrinsic emptiness'' and ''intrinsic emptiness''. +
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In tantric theory, the related physical and mental energies that course through the ''subtle body'' and are the true basis for what sentient beings are and become. In its subtlest form, the wind-mind is found in the indestructible drop at the heart ''cakra''; it is through transformation of the subtlest wind-mind through the practices of the ''completion stage'' that ''buddhahood'' is achieved. +
