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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. +
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''People Treasury of Dohas, Queen Treasury of Dohas'', and ''King Treasury of Dohas''. +
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In Mahayana discourse, an alternative name for the ''perfection vehicle'' or sutra vehicle. It sometimes is translated as “dialectical vehicle” or “philosophical vehicle. +
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In ''highest yoga tantra'', the second and final stage of practice, usually involving manipulation of energies in the ''subtle body'' and culminating in ''buddhahood''. Completion-stage practices arc divided in various ways, e.g., the five stages of the Ārya tradition of Guhyasamāja, the six yogas of the Kālacakra, the six Dharmas of Nāropa, etc. +
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Powers attained by advanced meditators: retrocognition, clairvoyance, clairaudience, telepathy, yogic achievements, and knowledge of the destruction of the corruptions, i.e., delusions. The first five can be gained through deep ''concentration'', and arc not specific to Buddhism； the last is unique to Buddhists and is attained only on the basis of ''superior insight'' into the nature of reality. +
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A gradual approach to the attainment of ''enlightenment'' (especially prominent among the Geluk) in which one develops progressively stronger motivation and understanding, moving from a narrowly focused desire for self-improvement to an altruistic aspiration to ''enlightenment'' for the sake of all beings, and from the acceptance of common Buddhist truths to the cultivation of the ''Mahayana'' perfections and, ultimately, the path of the ''secret-mantra vehicle''. +
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The eighth through tenth bodhisattva stages, on which one has fully abandoned all delusion obstacles but is separated from buddhahood by knowledge obstacles. +
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Objective cause, immediate cause, cooperative cause, dominant cause. +
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Deities in the Nyingma tradition of eight transmitted precepts： Manjuśri/Yamāntaka, Hayagrīva, Heruka, Vajṛāmrta, and Vajrakila. +
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Gugé, Purang, and Mangyul. +
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That which comprises the “person”： form, scnsations, perceptions, mental formations, and consciousness. +
