In advanced tantric traditions, a female figure who assists a practitioner in deepening meditative realization. As with their male counterparts, ḍākas, there are both worldly and transmundane ḍākinīs. Ḍākinīs may manifest as embodied human beings or in subtler forms, and they may appear alluring or wrathful. In consonance with Buddhist gender symbolism, they signify ''gnosis'', or transcendental wisdom. +
When a reason is uncertain (where the presence of the predicate in subject is debatable), inconclusive (where the reasons positive or negative pervasion of the predicate is not determined), or contradictory (where the reason and the predicate are opposites). +
In tantric practice: scorning or deriding the guru, transgressing the words of a buddha, criticizing vajra brothers or sisters because of anger, giving up love for sentient beings, giving up the awakening mind, criticizing our own or others’ philosophical systems, revealing teachings to those who are unready, reviling or abusing our aggregates, denying emptiness, abetting malevolenr people, not meditating on emptiness continually, discouraging the faithful, not properly utilizing the substances for tantric practice, deriding women. +
Short lifespan, false view, domination by the delusions, and the impurities of beings, and the age they live in. Alternatively, killing brahmans, taking intoxicants, theft, adultery with wives of ones elders, and association with those who commit any of the first four (sec Mittal, p. 35, note). +
In confession practice: recognition of one s transgression, regret at its commission, a promise not to repeat, and purification, e.g., through visualization and mantra recitation or meditation on emptiness. +
Ignorance, karmic formations, consciousness, name-and-form, six sense faculties, contact, feeling, craving, grasping, becoming, rebirth, and aging and death. +
n any Buddhist tradition, a buddha to be. In ''Hinayana'' schools, ''buddhas'' are rare (though arhats are not), so bodhisattvas are the exception rather than the rule. According to most ''Mahayana'' schools, all beings will eventually become buddhas, so each of us must become a bodhisattva, motivated by compassion and the ''awakening mind'' to attain ''enlightenment'' for the sake of all beings. +
In Indian and Tibetan philosophical systems, an authoritative source of knowledge. Buddhist schools generally accept only two types of valid cognition—perception and inference. The analysis of valid cognition promulgated by Dharmaklrti is a major topic of study in the Tibetan system of monastic education. +
In Kagyü traditions of ''Mahāmudrā'' practice, the “single powerful” medicine, realization of the nature of mind or reality, that is all that is required to attain ''enlightenment''. The concept was utilized by Gampopa and Shang Tsalpa and criticized by Sakya Pandita. +