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The 253 prātimokṣa vows, the eighteen root and fortysix auxiliary bodhisattva vows, and the fourteen root and eight auxiliary tantric vows. +
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Body, speech, and mind. +
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Heat, peak, patience, and supreme mundane achievement. +
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Buddha Krodheśvarī, Buddha Heruka, Vajra Krodheśvarī, Vajra Heruka, Ratna Krodhcśvarī, Ratna Heruka, Padma Krodhdvarī, Padma Heruka, Karma Krodheśvarī, Karma Heruka, Kerima (or Gaurī), Pukkaśī, Caurimā (Chaurā), Ghasmarī, Pramohā, Caṇḍalī, Vetall (Vaitalī, Petalī), Śmaśalī (Śmaśanī), Siṃhamukhl, Grdhṛamukhī, Vyāghramukhī, Kańkamukhī, Sṛgalamukhī, Kākamukhī, Śvamukhī, Úlumukhī, Ankuśā, Paśadhāri, Vajraśṛńkhalā, Ghaṇṭā, yakheaded Rākṣasī, Brahmaṇī (Brahmī), Mahādevī, Vaisnavī (Lobhā), Kumārī, Indranī, cuckoo-headed Vajrā, sow-headed Vajri, Śānti, Amṛtā, Candrā, Daṇḍā, tiger-headed Rāksasl, antelope-headed Vajrā, Bhaksinī, Ratī, Mahāball, dog-headed Rākṣasī, Abhilāsī, Vasurakṣā, lion-headed Vajrā, Vajudevī, Nārī, sow-headed Varāhī, crow-headed Vajrī, Mahāhastini, Varunl, serpentheaded Vajrā. +
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Four transmissions received by Tilopa, regarding, respectively, Guhyasamāja, the ''Four Seats Tantra'', the illusory body, and transference of consciousness; Mahāmāyā and dreams; Cakrasaṃvara and clear light; and Hevajra and inner heat. +
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See ''three perfection of wisdom sutras''. +
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In Kālacakra tradition: [Mańjughoṣa] Yaśas (r. 277-177 b .c .e .), Puṇḍarīka (r. 177-77 B.C .E .), Bhadra (r. 77 b .c .e .-24 c.E.), Vijaya (r. 24-124), Sumitrabhadra (r. 124- 224), Ratnapāni (r. 224-324), Viṣṇugupta (r. 324-424), Sūryakīrti (r. 424-524), Subhadra (r. 524-614), Samudravijaya (r. 614-806), Aja (r. 806-1027), Sūrya (r. 1027-1127), Viśvarūpa (r. 1127-1227), Śasiprabha (r. 12.27-1317), Ananta (r. 1327-1417), Mahīpala (r. 1427-1527), Śrlpala (r. 1527-162.7), Siṃha (r. 1627-1717), Vikrama (r. 1727-1827), Mahábala (r. 1827-1927), Aniruddha (r. 1927-2.027), Narasimha ( r .1027-2127), Maheśvara (r. 2117-2227), Ananatavijaya (r. 2.227-2327), Yaśas or Raudracakrin (r. 2327-2427). +
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ithin the compass of the ''form body'', the aspect of a buddha that appears for the sake of ordinary sentient beings. A single buddha may manifest multiple emanation bodies, which may be in human, animal, or inanimate form. The “historical Buddha” Śākyamuni is generally regarded as an emanation body. The Tibetan term for emanation body, ''trulku'', is used to designate a deliberately reincarnated lama. +
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A controversial view of ''emptiness'', implicit in some Indian Buddhist sutras and tantras, and explicit to various degrees in thejonang, Nyingma, Kagyü, and Sakya traditions of Tibetan Buddhism, which asserts that all samsaric ''dharmas'' are empty of intrinsic existence, while a ''buddhas dharmakāya'' is empty of everything extrinsic to it, namely all samsaric dharmas, but is itself eternally replete with all buddha qualities. +
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Actions of body, speech, and mind, as well as their effects. Karma is, with ''delusion'', one of the two basic forces that drive sentient beings from rebirth to unsatisfactory rebirth. +
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Vasubandhu's ''Twenty Stanzas, Thirty Stanzas， Dissertation on the Five Aggregates, Rational System of Exposition Dissertation on the Proof of Deeds, Explanation of the Ornament of Mahayana Sutras，Explication of Distinguishing the Middle from the Extremes'', and as the last either the ''Treasury of Higher Knowledge'' or ''Commentary on Distinguishing Dharmas from the Dharma Realm''. +
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Literally the “''emanation body''” of a buddha. In a Tibetan context, a trulku (often given the epithet rinpoché, “precious one”) denotes the chosen reincarnation of a lama of high spiritual stature. A trulku usually inherits his (or her) predecessors prestige, wealth, and institutional seat. Important trulku lineages include the Dalai and Panchen Lamas and the Karmapas, who originated the tradition in the thirteenth century. +
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Guṇaprabha and Śākyaprabhā (or Nāgārjuna and Asaṅga). +
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With ''Hinayana'', one of the two great divisions of Buddhism. Based on ''sutras'' (and tantras) allegedly taught by the Buddha later in his career (and regarded by Hinayanists as spurious), it became the dominant style of Buddhism in east and central Asia, including Tibet. +
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Literally, the “mind-only” school of ''Mahayana'' philosophy. Roughly synonymous with Yogācāra and Vijñānavāda, Cittamātra defines the crucial concept of ''emptiness'' in terms of either an objects lack of difference from the subject perceiving it, or dependent phenomena’s lack of the imaginary nature imputed to them. Tibetan tradition identifies two major types of Cittamātrins: those following scripture (e.g., Asańga) and those following reasoning (e.g., Dharmaklrti). +
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The first, which involves investigation, analysis, joy, happiness, and one-pointedness; the second, which involves joy, happiness, and one-pointedness; the third, which involves happiness and one-pointedness; and the fourth, which involves one-pointedness. +
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In ''Mahayana'', a state of mind cultivated by a ''bodhisattva''. The conventional awakening mind is the vow to attain ''enlightenment'' for the sake of all sentient beings; the ultimate awakening mind is the empty nature of all ''dharmas'', including the enlightened mind. +
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Eye, form, eye consciousness； ear, sound, ear consciousness; nose, smell, nose consciousness; tongue,, taste, tongue consciousness; body, sensation, body consciousness; mind, dharmas, mind consciousness. +
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Those traditions ofTibetan Buddhism—Kadam, Kagyü, Sakya, Shijé, and Geluk一 that arose during the ''later spread of the teaching'' (post-9 50) and relied upon the translations of Indian Buddhist texts made during that period rather than the old translations” made during the ''early spread of the teaching''. +
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In both Hinayana and Mahayana traditions: the paths of accumulation, preparation, seeing, meditation, and no-more-learning. +
