rnal 'byor yoga'i theg pa;Yogayāna;The spiritual vehicle taught in the "yoga tantras," which is perfected by recognizing the profound view as being of greatest importance. +
'jug pa'i sems bskyed;bodhicitta,engaged;bodhicitta,engaged;prasthānacittotpāda;Steadfast engagement in practices to cultivate bodhicitta as profound means to simultaneously accomplish the six perfections for the sake of all beings. See VE 204-5. +
snang gsum;appearances,three;appearances,three;The appearances of the apprehended object, the apprehending mind, and the body of a sentient being. appearances, threemodes of (Tib. snang tshul gsum). Appearances in the form of one's environment, one's body, and the five sensory objects. +
phur pa sras mchog;Supreme Son Kila;supreme son kila;The Youthful Vajra, an activity emanation of Vajrakila whose upper body has three faces and six arms and whose lower body is a kila, a three-edged ritual dagger. See GD 182- 83, VE156. See also Khenpo Namdrol, Ihe Practice of Vajrakilaya (Ithaca, NY: Snow Lion Publications, 1999). 57-59- +
rdzogs pa chen po;The Great Perfection, or atiyoga, the pinnacle of the nine vehicles transmitted by the Nyingma school. The clear-light absolute nature of reality, having no center or periphery, from which all phenomena of saṃsāra and nirvāṇa spontaneously arise as creative displays. See VE 301-11. +
mtshan dang dpe byad;signs and symbols of enlightenment;signs and symbols of enlightenment;The thirty two excellent signs and eighty symbols of a supreme nirmaṇakaya buddha. +
don dam byang chub kyi sems;bodhicitta,ultimate;bodhicitta,ultimate;paramārthabodhicitta;In the Great Perfection, the realization of ultimate bodhicitta is the actualization of identitylessness as the play of the consummation of saṃsāra and nirvāṇa, free of activity and conceptual elaboration. Precious bodhicitta subsumes all authentic realities and is the ultimate source of all phenomena;it manifests the wisdom of realizing identitylessness, liberating the three realms of saṃsāra as the play of the three kāyas. See CM 396;GD 282;VS 526, 544;VE 19, 119, 174, 204-5, 291, 294-95. +
zhi gnas;śamatha;An advanced degree of meditative concentration, in which attentional stability and vividness have been developed to the point that one can fully engage in the cultivation of insight. +
training in creative power;training in creative power;A direct crossing over practice in which one forcefully, meditatively permeates one's external environment and inner body with Hūm syllables, finally dissolving them all into emptiness. See VE 411-13. +
bden dzin;reify;reify;Lit. "to grasp at true existence," attributing independent, inherent existence to that which exists only conventionally by the power of conceptual designation. +
gzugs khams;form realm;form realm;rūpadhātu;The seventeen domains of the form realm, which are spontaneously actualized by afflictive mentation, include the domains of Brahma's Assembly, the Priests of Brahma, and Great Brahma in the first dhyāna;Lesser Radiance, Immeasurable Radiance, and Clear Radiance in the second dhyāna;Lesser Virtue, Immeasurable Virtue, and Most Extensive Virtue in the third dhyāna;Cloudless, Increasing Merit, and Great Fruition in the fourth dhyāna;and the five pure heavens: the Slightest, the Painless, Perfect Appearance, Extreme Vision, and Akaniṣṭha. +
rang grol;self-liberated;self-liberated;The liberation of pristine awareness perceiving its own essential nature for itself, characteristic of the youthful vase kāya. SeeGD 149 . +
kun tu snang ba'i ting nge 'dzin;samādhi,all-illuminating;samādhi,all-illuminating;To actualize the great display of all phenomena included in saṃsāra and nirvāṇa by realizing the mode of being of the ground. See 141, VE114. +
mu stegs pa;tirthika;Lit. "ford-maker," this designation for non-Buddhist philosophies and traditions connotes those on the steps at the edge of the river of saṃsāra, which they seek to ford. +