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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. +
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The last of the Buddhist tantric systems to develop in India, regarded by new translation schools as the most advanced of Buddhist practices. It often is divided into ''father tantras'' (e.g., Guhyasamāja), which stress methods for generating the ''illusory body'', and ''mother tantras'' (e.g., Cakrasamvara), which emphasize attainment of the clear-light mind. Its practices are VNofolà ''generation stage'' and ''completion stage''. +
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Asaṅgas Compendium of Mahayana Sutras and Compendium of Abbidharma +
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''Ornament of Higher Realization, Ornament of Mahayana Sutras, Sublime Continuum, Distinguishing the Middle from the Extremes, and Distinguishing Dharmas from the Dharma Realm''. +
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In general, the mode in which a ''buddha'' or ''meditational deity'' is properly encountered in tantric practice, whether deliberately evoked or unbidden. It also refers to a way of seeing beings and the world, as essentially pure. In Nyingma ''Dzokchen'' tradition, it is the name given to one of three major lineages. +
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Disciples of Tsongkhapa: Jampal Chösang, also known as Lama Jamkarwa the venerable Sangkyongwa; the venerable Rinchen Gyaltsen the venerable Jangsengwa Tokden Jampal Gyatso; Geshé Sherap Drak; Geshé Jampal Tashi and Geshé Palkyongwa. +
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A “hearer” or “disciple,” most often of ''Hinayana'' teachings. The term may refer cither to one who follows a Hinayana path or to an ''arhat'' who has reached the end of that path. As distinguished from the Hinayana ''pratyekabuddha'' vehicle, the śrāvaka vehicle refers to an approach to the path in which one receives teachings from others rather than proceeding independently. +
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Seven aspects of ritual offering that are crucial to meditation in Mahayana Buddhism prostration, offering, confession, rejoicing in the virtue of others, requesting the buddhas to turn the Dharma wheel, entreating them not to enter final nirvana, and dedication of merit. +
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In Kālacakra traditions: Sucandra (d. 877 b.c.e.), Sureśvara (r. 877-777 b.c.e.), Tejin (r. 777-677 b.c.e.), Somadatta (r. 677-577 b.c.e.), Sureśvara (r. 577-477 b.c.e.), Viśvamūrti (r. 477-377 b.c.e.), and Sureśāna (r. 377-277 b.c.e.). +
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At the time of monastic ordination, the officiating monk who actually confers the vows. In Tibetan tradition, it is the most common term for the abbot of a monastic community. +
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A being who has attained enlightenment without recourse to a teacher or who, having attained enlightenment, chooses not to teach but to remain solitary. Along with the ''śrāvaka'' vehicle, the vehicle of the pratyekabuddha is often treated as a ''Hinayana'' approach to ''liberation'', requiring a thorough realization of ''dependent arising''. +
