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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). +
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The mirror-like gnosis, the gnosis of equality, the discriminating gnosis, the all-accomplishing gnosis, and the gnosis of the dharmadhātu. +
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Stupas, texts, and images, which symbolize the Buddhas body, speech, and mind, respectively. +
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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. +
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Ignorance, karmic formations, consciousness, name-and-form, six sense faculties, contact, feeling, craving, grasping, becoming, rebirth, and aging and death. +
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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. +
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Deities of the desire, form, and formless worlds. +
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Inner heat, illusory body, dream, clear light, transference of consciousness, and the bardo. +
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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. +
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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. +
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A set of instructions for practice conveyed by a guru to a disciple or group of disciples, either orally or in writing. Among Buddhist pedagogical styles, guidelines are less broad than teachings (''bstan'') or explanations/expositions (''bshad''), and more like instructions, praxis, or special instructions, which tend to be quite specifically focused. +
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A monk from the Chinese Buddhist
tradition. +
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In the Tiantai system the sudden entrance, gradual entrance, secret or special entrance, indefinite entrance, entrance to the ''piṭakas'', entrance to awareness, entrance to discrimination, and entrance to perfection. +
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In highest yoga tantra: vase, secret, wisdom gnosis, and fourth (or word). +
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For all Buddhists, the five constituent factors that comprise what we usually call a “person”： form or matter, sensation or feeling, perception or recognition, mental formations or dispositions, and consciousness or awareness. +
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In ''Madhyamaka'' thought, one of the two levels of discourse or truth. Unlike ultimate discourse, the conventional conceals the true nature of things, and is a mere nominal designation, acceptable by worldly standards but unable to withstand analysis, hence sublated in the attainment of an ultimate realization. +
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In the Kālacakra tantric corpus, the completion-stage yogas of： withdrawal, mental absorption, breath control, retention, recollection, and concentration. +
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The attribution to a phenomenon of characteristics that it does not possess, most notably the imputation of ''inherent existence'' to entities through ''conceptual thought or elaboration''. +
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Love, compassion, sympathetic joy, and equanimity. +
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In Cittamātra ontology, the three types of phenomena: imaginary, dependent, and thoroughly established. +
