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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. +
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In ''Madhyamaka'' thought, one of the two levels of discourse or truth. Unlike ''conventional'' discourse, the ultimate is the true and final nature of things, revealed through an analysis (and/or direct realization) of the ontological status of all entities and concepts. That search reveals them to be empty, and ''emptiness'' is the term most often used to indicate the ultimate, though its meanings have been interpreted in many ways. +
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Pūrvaáaila, Aparaśaila, Haimavata, Lokottaravãda, and Prajñaptivāda. +
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On the ''completion stage of highest yoga tantra'', the luminous, blissful realization of ''emptiness'' that is a prelude to the attainment of a buddhas ''dharmakāya'' at the moment of ''enlightenment''. In the Guhyasamāja tradition，it is the fourth of the five stages of the ''completion stage''. The term also may refer to the natural clarity of the mind in its subtlest state, which may be manifest at death and on various other occasions. +
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In any Buddhist tradition, a practitioner who advances toward the goal in a step-by-step sequence, moving on to advanced stages only when more basic procedures have been thoroughly mastered. Despite much literature celebrating the ''simultaneist'', or sudden, approach, it is presumed that most people must practice the path gradually. +
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The long lineage of oral tradition, the short lineage of treasure, and the profound lineage of pure vision. +
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Within the compass of the ''form body'', the glorified aspect of a ''buddha'' that appears only to selected disciples. The enjoyment body is said to be possessed of the major and minor marks of a buddha and to teach ''Mahayana'' Dharma in Akanistha heaven to high-level ''bodhisattvas'' for as long as ''samsara'' lasts. +
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In tantric meditation practices, the “actual” ''buddha''-deity that is absorbed into the "pledge being” one has visualized in place of one’s ordinary body. The absorption of the gnosis being seals ones identification with the buddhas body, speech, and mind. +
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A being who has achieved the highest goal of sentient striving: unsurpassed, perfect ''enlightenment''. In ''Hinayana'', a buddha is a special type of ''arhat'', appearing only periodically to start a dispensation of the Dharma. For most proponents of ''Mahayana, buddhahood'' is the destiny of all beings, and a buddha is asserted to consist of three “bodies” or aspects (''kāya''): ''dharmakāya'', ''enjoyment body'', and ''emanation body''. +
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In ''completion-stage'' practice in ''highest yoga tantra'', the simulacrum of the ''buddha's form body'' that one will attain at the moment of ''enlightenment''. In the Guhyasamāja tradition, it is the third of the five stages of the ''completion stage''. It is based on the extremely subtle energy that is the basis of our physical being. +
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The emptiness of the inner, the emptiness of the outer, the emptiness of the inner and the outer, the emptiness of emptiness, the emptiness of the great (i.e., the ten directions), the emptiness of the ultimate (i.e., nirvana), the emptiness of the composite, the emptiness of the noncomposite, the emptiness of that which is beyond extremes, the emptiness of that which is without beginning or end, the emptiness of that which should not be discarded (i.e., the path), the emptiness of true nature, the emptiness of all dharmas, the emptiness of defining characteristics, the emptiness of the imperceptible (i.e., the three times), the emptiness that is the absence of entities, the emptiness of entities, the emptiness of nonentities, the emptiness of intrinsic nature, the emptiness of an entity that is other. The last four are sometimes considered to be a summary of the first sixteen. +
