See: riddance

See: Corpus of Manifest Enlightenment

The lasting, enduring nature of all phenomena; the voidness of all phenomena.

See: naturally abiding family-traits

An epithet of a Buddha - one who has been able to reach the goal of enlightenment and is able to benefit all beings as much as is possible.

See: Able One

See: absolute absence

See: bare absence

The absence of something impossible; the absence of something that has never existed and never can exist.

The refutation of the possibility that something could exist.

Perfect concentration fully absorbed or sunk into an object of focus.

See: total absorption

See: clear light absorption on voidness

See: noncongruent affecting variable

See: static phenomenon

Through advanced meditation practices of the anuttarayoga tantra complete stage, to reach the clear light level of mind -- in the sense of stopping the grosser levels of mind so that the mind operates only on the underlying clear light level, which is the subtlest level of mental activity, and which has been operating with no beginning -- and then both to recognize this subtlest level of mind for what it is and utilize it for cognizing objects.

Through special methods used by a dzogchen master in a personal interaction with a fully prepared dzogchen practitioner, the practitioner reaching the rigpa (pure awareness) level of mind -- in the sense of making the exclusive focus of attention this underlying subtlest, untainted level of mental activity, which has been operating with no beginning -- and then both recognizing rigpa for what it is and making use of its natural properties.

See: highly accomplished

See: accomplishing deep awareness

One of the five types of deep awareness that all beings have as an aspect of Buddha-nature. The deep awareness that goes out to a cognitive object and which has the willingness to accomplish something with it, or to do something with it or to it, or to relate to it in some personal way. Also called: deep awareness to accomplish things.

The attainment of a spiritual goal.

A synonym for voidness (emptiness). Some translators render the term as "thusness."

See: fabulous accounts

See: illustrative accounts

See: past life accounts

See: revelatory accounts

The level of mind of arya shravakas, arya pratyekabuddhas, and arya bodhisattvas with which they accustom themselves to the joined pair of shamatha and vipashyana focused nonconceptually on voidness -- or, in general, on the sixteen aspects of the four noble truths -- and thereby rid themselves of either one or both sets of automatically arising obscurations. Other translators usually render it as "path of meditation."

States of release from all samsaric sufferings and their true causes, which are attained through the power of meditation.

The obtainment or gain of something, such as a vow or a spiritual attainment, imputable on the mental continuum of the one who has gained it. An acquirement or acquiring of something is a noncongruent affecting variable -- a nonstatic phenomenon that is neither a form of material phenomena nor a way of being aware of something.

See: acquirement

All phenomena, other than the result itself, which do not impede the production of the result.

See: faulty actions

See: karmic action

See: naturally uncommendable action

See: naturally uncommendable action

See: prohibited uncommendable action

See: thick actions

See: uncommendable action

To cause a karmic tendency to become a manifest karmic impulse that will give its result in the next moment. Also translated as "arouse."

A significant spiritual goal that one actually attains or, literally, "makes actual" or "makes real" on one's mental continuum. The ordinary actual attainments refer to extrasensory and extraphysical powers, while the supreme actual attainment refers to enlightenment.

A subtlest level of consciousness that has a nonconceptual, blissful cognition of voidness.

The main part of a text or practice, containing the actual discussion of the principal topic.

See: actualize

To attain a spiritual goal. To make the attainment of a spiritual goal really (actually) happen. Also translated as "attain" and "attainment."

A synonym for voidness (emptiness) or, in some mahamudra and dzogchen systems, the nature of everything as the play of inseparable awareness and voidness.

The full definitional state of something, such as one of levels of mental constancy.

See: actual state of the first level of mental stability

A state of mind attained on the basis of the attainment of a stilled and settled state of shamatha and which temporarily blocks all disturbing emotions and attitudes directed at phenomena on the plane of sensory desires (the "desire realm"). The various types of advanced awareness arise as a byproduct of the attainment of this state of mind. Also called: "actual state of the first dhyana."

Nonconceptual straightforward cognition of places, times, and distances that are obscure phenomena and of situations that are extremely obscure phenomena. A general term for both the five types of advanced awareness and the six extrasensory eyes, both of which are gained as a byproduct of the attainment of an actual state of the first level of mental constancy (the first dhyana). Sometimes also translated as "heightened awareness" or "extrasensory perception."

Cognition that is able to produce many different simultaneous emanations that are any one of three types: (1) physical emanations made of the five elements of earth, water, fire, wind, and space, (2) verbal emanations - speaking in such a way that various people can understand the words in their own languages and at their own levels of understanding, or (3) mental emanations of thoughts and levels of mind, such as awareness of many levels of meaning of a Dharma passage. One of the six types of advanced awareness gained as a byproduct of the attainment of an actual state of the first level of mental constancy (the first dhyana).

Cognition of others' thoughts and states of mind. One of the six types of advanced awareness gained as a byproduct of the attainment of an actual state of the first level of mental constancy (the first dhyana).

Cognition of past lives. One of the six types of advanced awareness gained as a byproduct of the attainment of an actual state of the first level of mental constancy (the first dhyana).

One of the six types of advanced awareness gained as a byproduct of the attainment of an actual state of the first level of mental constancy (the first dhyana). Cognition of one's own state of being rid forever of the emotional obscurations preventing liberation from samsara.

Cognition that is able to hear sounds at any distance and to understand them, regardless of language. One of the six types of advanced awareness gained as a byproduct of the attainment of an actual state of the first level of mental constancy (the first dhyana).

One of the six types of advanced awareness gained as a byproduct of the attainment of an actual state of the first level of mental constancy (the first dhyana). (1) According to the Karma Kagyu explanation, cognition of the different effects of karma on different beings, such as their future rebirths. (2) According to Gelug, cognition of gross (obvious) forms and subtle forms, including those at great distances in space and time.

To be influenced by or conditioned by causes and conditions.

A phenomenon that arises because of the influence of causes and conditions, and which changes because of constantly being influenced by causes and conditions. This refers to all nonstatic phenomena. Translators often render the term as "conditioned phenomenon."

To influence or condition other things so that it contributes to causing effects to happen.

See: link of affecting impulses

See: link of affecting impulses

A phenomenon that continually changes (a nonstatic phenomenon) and which influences other nonstatic phenomenon to arise, in the sense that it contributes to causing them to happen.

See: aggregate of other affecting variables

See: affirmation phenomenon

An item, or a truth about an item, defined in terms of the establishment of something, without an object to be negated being explicitly precluded by the sounds that express it.

See: affirmation phenomenon

See: implicative negation phenomenon

See: disturbing emotion or attitude

See: karmic aftermath

See: karmic aftermath

The person who commits an action.

A network of many items, all of which are nonstatic phenomena. See also: aggregate factors of experience.

The five networks (five aggregates) that constitute all the nonstatic phenomena that make up each moment of the mental continuum of each limited being.

See: aggregate of primary consciousnesses

One of the five aggregate factors of experience. The network of all instances of the subsidiary awareness (mental factor) of distinguishing that could be part of any moment of experience on someone's mental continuum. Some translators render the term as "aggregate of recognition." See: distinguishing.

See: aggregate of feelings of levels of happiness

One of the five aggregate factors of experience. The network of all instances of the subsidiary awareness (mental factor) of feeling a level of happiness or unhappiness that could be part of any moment of experience on someone's mental continuum. Also called "aggregate of feelings." See: feeling a level of happiness.

See: aggregate of forms of physical phenomena

One of the five aggregate factors of experience. The network of all instances of all types of sights, sounds, smells, tastes, physical sensations, physical sensors, and forms of physical phenomena included only among the cognitive stimulators that are all phenomena. Any of these can be part of any moment of experience on someone's mental continuum. Also called "aggregate of forms."

See: aggregate of other affecting variables

One of the five aggregate factors of experience. The network of all instances of subsidiary awarenesses (mental factors), other than feelings of levels of happiness and distinguishing, as well as all instances of noncongruent affecting variables, that could be part of any moment of experience on someone's mental continuum. Some translators render the term as "aggregate of volitions" or "aggregate of karmic formations."

One of the five aggregate factors of experience. The network of all instances of mental consciousness or of any of the five types of sensory consciousness that could be part of any moment of experience on someone's mental continuum. It also includes the network of all instances of deluded awareness and all-encompassing foundation consciousness in those systems that assert these two. Also called: "aggregate of consciousness."

See: aggregate of distinguishing

See: aggregate of other affecting variables

See: obtaining aggregates

See: tainted aggregates

See: untainted aggregates

In a particular rebirth, the period starting immediately after the moment of conception and ending with the moment of death.

See: link of aging and dying

See: causal motivating aim

See: contemporaneous motivating aim

See: motivating aim

See: basis for all

See: deep awareness alaya

See: primordial deepest alaya

See: specific-awareness alaya

In the dzogchen system, foundational awareness for the habits of grasping for truly established existence, for karma, and for memories. The type of limited awareness that basis rigpa functions as, when it is mixed with dumbfoundedness.

See: all-encompassing foundation consciousness

The subsidiary awareness (mental factor) that checks the condition of mindfulness's mental hold on the object of focus. It sees if the mental hold has been lost or is too weak or too tight due to flightiness of mind or mental dullness. It is more, however, than just reflexive awareness or implicit apprehension, which merely notices what is happening with the meditation. It resembles an alarm system to trigger a response with restoring attention to correct any faults.

Including everything within its domain.

An unspecified, nonobstructive, individual consciousness that underlies all cognition, cognizes the same objects as the cognitions it underlies, but is a nondetermining cognition of what appears to it and lacks clarity of its objects. It carries the karmic legacies of karma and the mental impressions of memories, in the sense that they are imputed on it. It is also translated as "foundation consciousness" and, by some translators, as "storehouse consciousness." According to Gelug, asserted only by the Chittamatra system; according to non-Gelug, assserted by both the Chittamatra and Madhyamaka systems.

The quality of rigpa (pure awareness) that it interpenetrates and pervades all instances of limited awareness (sem) without obstruction, in the same manner as oil permeates sesame seeds.

Pertaining to everything.

The suffering that comes simply from having tainted aggregates that serve as the basis for experiencing the suffering of suffering and the suffering of change. Such suffering is all-pervasive since it affects every moment of samsaric experience.

See: all-pervasively affecting suffering

A tradition of mahamudra meditation transmitted in the Shangpa Kagyu school.

See: subtle discernment

See: subtle discernment

See: discerning meditation

Stories from ancient times that Buddha told. One of the twelve scriptural categories.

A root disturbing emotion, aimed at another limited being, one's own suffering, or situations entailing suffering, and which is impatient with them and wishes to get rid of them, such as by damaging or hurting them, or by striking out against them. It is based on regarding its object as unattractive or repulsive by its very nature.

A visualization practice in which one imagines oneself to be a Buddha-figure, for which one has received empowerment, and which one does as a method for actualizing oneself as the figure. It is "antecedent" in the sense of being a meditation practice undertaken both before and as a condition for being able to actualize oneself as the Buddha-figure. Synonymous with "sadhana."

See: would-be divine

In the Sarma (New Translation Period) Tibetan Buddhist schools, the fourth or highest class of tantra practice, emphasizing special internal methods for actualizing oneself as a Buddha-figure.

In the Nyingma system, the second of the three inner classes of tantra, emphasizing practices involving the subtle energy-system of winds, channels, and creative energy-drops.

The Corpus of Forms of a Buddha, as a source of safe direction.

The twelve textual categories of teachings proclaimed by a Buddha's enlightening speech, as a source of safe direction.

The level of Three Rare and Supreme Gems that are apparent to limited beings and which conceal a deeper level gem.

The individual person of any arya, whether lay or monastic, as a source of safe direction.

See: superficial true phenomenon

See: superficial truth

The mental hologram (mental representation) of any external or internal object of cognition, which arises in the mind. Also called "cognitive appearance."

See: appearance

See: deceptive appearance

See: appearance-making

See: impure appearance

See: pure appearance

See: reflexive appearance

One of the three subtle appearance-making minds.

Also translated as: appearance, white appearance

The aspect of mental activity that gives rise to (makes) a mental hologram of an object of cognition.

See: dualistic appearance-making

See: dualistic appearance-making

See: dualistic appearance-making

Pure awareness (rigpa) from the point of view of its aspect of spontaneously establishing appearances. Synonymous with the term "effulgent rigpa."

According to the Nyingma school, the aspect of a limited being's sensory or nonconceptual mental activity that gives rise to (makes) a mental hologram of objects of cognition without making them appear to be truly existent "this"s or "that"s, in the sense in which Madhyamaka defines true existence.

The aspect of a limited being's mental activity that gives rise to (makes) a mental hologram of seemingly true existence. It makes the mental holograms of objects of cognition appear to be truly existent, in the sense in which the Madhyamaka schools define true existence. In the non-Gelug systems, it occurs only with conceptual cognition and it makes appearances of objects of cognition to be truly "this"s and "that"s.

See: dualistic appearances

See: dualistic appearances

See: dualistic appearances

In the Nyingma system, mental holograms of objects of cognition, which do not make them appear as if they were truly existent "this"s or "that"s. This occurs only with sensory and nonconceptual mental cognition.

The mental hologram (mental representation) of any external or internal object of cognition, which a cognition gives rise to. Equivalent to the cognitively taken object. Sometimes used interchangeably with "mental aspect," and sometimes differentiated from "mental aspect" in the sense that a cognition takes on the "mental aspect" of its appearing object.

The level of mind of shravakas, pratyekabuddhas, and bodhisattvas with which they apply the joined pair of shamatha and vipashyana, focused conceptually on voidness -- or, in general, on the sixteen aspects of the four noble truths -- and which they gained with a building-up pathway mind, to gaining a nonconceptual focus on voidness. Other translators often render this term as "path of preparation."

Valuing something highly, usually the kindness of someone. Often used in the context of appreciating the kindness of one's spiritual mentor. Sometimes translated as "respect."

To cognitively take an object of cognition both correctly and decisively.

See: apprehend

See: explicit apprehension

See: implicit apprehension

Intensive tantric meditation practice entailing visualization of oneself as a Buddha-figure and recitation of the appropriate mantras.

See: threshold

See: great approximation retreat

A practitioner, of the shravaka, pratyekabuddha, or bodhisattva class, who has achieved a true stopping of the emotional obscurations and thus has attained liberation (nirvana). Also called a "liberated being." Some translators render the term as "foe-destroyer."

The state of an arhat.

See: dawn

See: making arise

See: automatically arising

See: cognitive arising

See: simultaneously arising

The process through which a disturbing emotion or attitude brings on the arising of a karmic impulse. Also translated as "activate."

See: contrived

A practitioner who has had nonconceptual cognition of the four noble truths and thus has attained a shravaka, pratyekabuddha, or bodhisattva seeing pathway of mind (path of seeing). Also called a "highly realized practitioner" or a "highly realized being." Some translators render the term as "noble one."

A bodhisattva that has attained nonconceptual cognition of voidness. See also: bodhisattva.

The three pathway minds of shravaka, pratyekabuddha, and bodhisattva aryas (those with nonconceptual cognition of the four noble truths) -- namely, their seeing and accustoming pathway minds, and their pathway minds needing no further training.

A pratyekabuddha that has attained nonconceptual cognition of the four noble truths. See also: pratyekabuddha.

A shravaka that has attained nonconceptual cognition of the four noble truths. See also: shravaka.

See: decisively determine

A decisive cognition of a cognitive object; decisively knowing what an object of cognition is or how it exists. Also translated as "decisive awareness" and "decisive cognition."

See: mental aspect

See: natural inseparability

(1) A prayer for the attainment of a spiritual goal or of the circumstances conducive for reaching that goal. (2) In the context of the ten Mahayana far-reaching attitudes, a special discriminating awareness concerning phenomena toward which to aspire. This discriminating awareness is in connection with the aspiration never to be parted from a bodhichitta aim in all one's lifetimes and for the continuity of one's far-reaching activities for benefiting all beings never to be broken.

A mind of bodhichitta which, when focused on one's own individual future enlightenment, is accompanied by the aspiration or wish to attain that enlightenment.

See: merely aspiring state of aspiring bodhichitta

The fourth of the four "obtainers" that constitute the ninth link of dependent arising. Equivalent to a deluded outlook toward a transitory network.

A position, accepted by a Buddhist or non-Buddhist tenet system, in regard to a philosophical point.

See: Master Debate Partner

See: tainted

See: would-be divine

In the Nyingma system, the third of the three classes of inner tantras, in which meditation practices to actualize the immediate causes for an enlightening mind and Corpus of Forms of a Buddha are emphasized.

The disturbing emotion that exaggerates the good qualities of an object that one possesses and does not wish to let go of it.

See: sticky attachment

See: actualize

See: actual attainment

See: subsequent attainment

The ever-functioning mental factor that engages mental activity with a specific cognitive object. The cognitive engagement may be merely to pay some level of attention to the object (strong or weak), or to focus on the object in a certain way (painstakingly, effortlessly, etc.), or to consider the object in a certain way (concordantly or discordantly). Also called: paying attention, consideration, take to mind, taking to mind.

See: restoring attention

A mental factor that takes its cognitive object by regarding it from a certain point of view.

See: distorted antagonistic thinking

See: disturbing attitude

See: far-reaching attitude

See: nominal disturbing attitude

A spiritual training in which one cleanses disturbing attitudes from one's mind and trains to replace them with constructive attitudes. Also called: cleansing of attitudes, mind-training, Lojong.

The conceptual category of the sound of a word or name, in which the sound of all individual pronunciations of the word or name fit, regardless of the voice, volume, or pronunciation with which it is spoken.

See: audio category

See: ear consciousness

Naturally arising or occurring on a mental continuum from time to time, without being based on previously having been taught an incorrect tenet system. When something, such as a constructive or a disturbing emotion automatically arises, it does so from a tendency for that emotion, built up from previous occurrences of the same emotion, and does not entail the occurrence or production of an emotion that has never occurred before.

Disturbing emotions and attitudes that arise on a person's mental continuum without being based on that person having been taught an incorrect tenet system.

See: automatically arising unawareness

The mental factor of either not knowing or knowing invertedly either behavioral cause and effect or the manner in which the self and all phenomena exist, and which arises on a person's mental continuum without being based on that person having been taught an incorrect tenet system. Others often translate it as "automatically arising ignorance" or "innate ignorance."

See: automatically releases itself in its own place

The quality of a conceptual thought or cognition that it ceases or dissolves simultaneously with its arisal, without any effort required to make it cease. Also called: automatically liberates itself in its own place.

A set of nine practices and attitudes that, during an anuttarayoga tantra empowerment, one pledges to maintain in order to keep a close connection with tantra practice.

A set of twenty disturbing emotions that derive from one of the three poisonous emotions of longing desire, hostility, or naivety. See: disturbing emotions and attitudes.

See: auxiliary thick actions

A set of actions, in addition to the eight thick actions, that, at either a yoga or anuttarayoga empowerment, one vows to avoid and which, if committed, weaken meditation practice and hamper progress along the tantra path. Also called: auxiliary secondary tantric vows.

See: anger

The most general, all-inclusive term for cognizing an object. It is used in the sense of both being aware of something and making something an object of awareness, but not necessarily as a conscious act of will or knowing what the object is.

See: accomplishing deep awareness

See: advanced awareness

See: basis or fundamental realized awareness

See: clear light awareness

See: ascertainment

See: deep awareness

See: discriminating awareness

See: general awareness

See: sem

See: normal awareness

See: omniscient realized awareness

See: pathway realized awareness

See: primal purity

See: principal awareness

See: pure awareness

See: reflexive awareness

See: reflexive deep awareness

See: specific awareness

See: subsidiary awareness

The nonconceptual cognition, by rigpa (pure awareness), of its own nature.

See: four axioms

The mental state of being neither overly or underly attentive and neither overly, underly, or inappropriately responsive, both with feelings and actions, to either the situation of others or oneself, or the effect of one's behavior on others or on oneself.

The state of existence from the moment immediately after death until the moment immediately before conception. Translated as the "inbetween state."

The period of time in the mental continuum of an individual limited being starting from the moment immediately after death until the moment immediately before conception.

The natural state of being without concepts or conceptual cognition, which is the natural state or nature of awareness (mind). Also translated as "bareness."

Cognition of a cognitive object without that cognition being through the medium of a concept, universal, or category.

See: bare absence

In Gelug, equivalent to individually characterized object exclusions of something else, which serve as the bases for imputation of the corresponding conceptually isolated items. For instance, the nonstatic negation phenomenon "nothing other than 'this,'" implicitly apprehended when explicitly apprehending "this" and which serves as the basis for imputation of the static negation phenomenon "nothing other than this," which is the mental representation of "nothing other than 'this'" in the conceptual cognition of "this."

A synonym for rigpa (pure awareness), used primarily in treasure texts of the mind division.

See: basis for labeling

See: basis for labeling

A phenomenon on which another phenomenon is mentally labeled. Also translated as "basis for imputation" or "basis for designation."

In the context of basis, pathway, and resultant levels of something being specified, the level of something - for instance, the level of Buddha-nature -- that occurs in general, whether or not one has achieved some attainment on the Buddhist spiritual path.

Pure awareness (rigpa) from the point of view of it being a type of Buddha-nature or working basis for attaining enlightenment.

See: link of further existence

See: tamed behavior

The principles of karma, whereby certain actions produce certain effects. The cause is one's behavior – how one acts, speaks, and thinks – and the effect is what one experiences. Behavioral cause and effect is about the connection between one's behavior and what one experiences as a result.

See: divine being

See: person

See: limited being

See: ordinary being

See: limited being

The mental state with which, once one gives one's word to do something to benefit others, one does not break one's promise. The seventh of the ten far-reaching attitudes developed by bodhisattvas according to the Theravada tradition.

See: clearheaded belief in a fact

A constructive emotion that considers a fact about something to be true, based on having thought, with logic, about the reasons that prove it. Also called "confident belief."

A constructive emotion that considers true both a fact about something and a wish one holds about that object, such as that one can attain a positive goal and that one will attain it.

See: believing a fact to be true

A constructive emotion that focuses on something existent and validly knowable, something with good qualities, or an actual potential, and considers it either existent or true, or considers a fact about it as true. Some translators render the term as "faith."

See: belief in a fact based on reason

The mental factor of wishing to benefit others, wishing others well. Often translated by others as "altruism."

A naive state of mind of not know what is happening.

See: Vanquishing Master Surpassing All

A level of mind of an arya bodhisattva with either a seeing or an accustoming pathway mind. Some translators render the term as "bodhisattva stage" or simply as "stage" or "ground."

See: four binding factors

See: Vanquishing Master Surpassing All

See: inspiration

See: blissful awareness

A state of mind, either tainted or untainted, characterized by varying levels of intensity of happiness. Some of the untainted ones can be utilized in anuttarayoga tantra practice as the type of awareness with which to focus on voidness, and as an aid for dissolving the energy-winds in the central channel in order to gain access to clear light awareness.

An epithet of a Buddha - one who has reached the blissful goal of enlightenment through methods that produce happiness along the way to reaching that goal.

See: purified state

Usually used in the meaning of relative bodhichitta: A mind or heart focused first on the benefit of all limited beings and then on one's own individual not-yet-happening enlightenment, validly imputable on the basis of the Buddha-nature factors of one's mental continuum, with the intention to attain that enlightenment and to benefit others by means of that attainment. Alternative Tibetan: byang-sems.

See: aspiring bodhichitta

See: conventional bodhichitta

See: deepest bodhichitta

See: engaged bodhichitta

See: pledged state of aspiring bodhichitta

See: pledged state of aspiring bodhichitta

See: conventional bodhichitta

See: deepest bodhichitta

See: unlabored bodhichitta

The type of aim, goal, or focus that a bodhichitta mind has. Used as a synonym for bodhichitta.

The kind of motivation that bodhichitta is. Used as a synonym for bodhichitta.

Someone who has developed unlabored bodhichitta.

Bodhisattvas who have been definite about their lineage as bodhisattvas from before attaining arhatship and thus who have attained arhatship as bodhisattvas and not as shravakas or pratyekabuddhas before developing bodhichitta.

See: bhumi-mind

The set of restraints from committing certain actions (eighteen root downfalls and forty-six faulty actions) that, if committed, would be detrimental to achieving enlightenment and benefiting all others.

See: rainbow body

See: subtle body

See: subtlest body

See: vajra-body

See: Corpus Encompassing Everything

A network of Buddha-figures arranged inside the body of a Buddha-figure.

See: Corpus of Deep Awareness' Enlightening Influence

See: Corpus of Deep Awareness' Encompassing Everything

See: Corpus of Essential Nature

See: Corpus of Forms

See: Corpus of Full Use

See: Corpus of Great Bliss

See: Corpus of Manifest Enlightenment

The pre-Buddhist spiritual tradition of Tibet.

A type of behavior or a state of mind, which, when practiced, maintains a close connection with either a certain tantra or a certain spiritual master. Also called: closely bonding practice, close bond.

See: auxiliary bonding practices

Substances, such as alcohol and meat, purified, transformed, and consecrated during a tantra ritual and offered to a Buddha-figure in order to maintain a close bond (close connection) with that figure, as one has promised to do.

A follower of the Bon tradition.

In mahamudra meditation, an experience of bliss, clarity, nonconceptuality, and bareness that arises as a bonus result of the attainment of a stilled and settled state of shamatha. With this experience, the meditator still has a dualistic sense of there being the meditator on the one side and, on the other, these four as things to be meditated on or experienced.

See: network of positive force

The practice, and resultant stage of the practice, in dzogchen during which one "breaks through" the level of limited mind (sems) and both recognizes and accesses essence rigpa, thereby attaining a seeing pathway of mind (path of seeing) and becoming an arya.

A fully enlightened being; someone who has totally eliminated, forever, from his or her mental continuum both the emotional and cognitive obscurations.

See: enlightening influence

See: Five Corpuses of a Buddha

See: Four Corpuses of a Buddha

See: Three Corpuses of a Buddha

See: Two Corpuses of a Buddha

See: Corpus of a Buddha

A non-samsaric realm in which the circumstances are the most conducive for uninterrupted intense spiritual practice for gaining Buddhahood. It is a field in the sense of being a place in which one can grow or develop a tremendous amount of positive force (merit). It is synonymous with a pure-land.

An emanated form of a Buddha, often with multiple faces, arms, and legs, which tantric practitioners visualize themselves as. This is done in order to create a close bond with the figure so as to be able to attain enlightenment, in the form of that figure, through such practice.

See: apparent Buddha Gem

See: deepest Buddha Gem

See: nominal Buddha Gem

Literally: Buddha caste-trait, Buddha family-trait. A factor imputable on the stained mind of a limited being (sentient being) that transforms into or allows for the attainment of enlightenment.

A teacher, either lay or monastic, Western or Asian, who imparts information about Buddhism gained from scriptural knowledge and/or scholarly research.

The level of mind with which shravakas, pratyekabuddhas, or bodhisattvas build up, among other good qualities, the joined pair of a stilled and settled state of mind (shamatha) and an exceptionally perceptive state of mind (vipashyana) focused conceptually on voidness -- or, in general, on the sixteen aspects of the four noble truths. It only pertains to shravakas and pratyekabuddhas once they have attained an unlabored determination to be free, or to bodhisattvas once, in addition, they have attained unlabored bodhichitta. Others often render this term as "path of accumulation."

See: stilled and settled state of mind

See: caring attitude

The subsidiary awareness (mental factor) that takes seriously the situations of others and oneself, and the effects of one's actions on others and on oneself, and which consequently causes one to build up as a habit constructive attitudes and behavior and safeguards against leaning toward tainted or destructive attitudes and behavior. Also translated as "carefulness."

See: caring attitude

See: love

A phenomenon shared in common by the individuals on which it is imputed. Some translators render the term as "universal" or "generality." For a fuller definition, see: conceptual category.

All the causes that have the power to produce a specific result.

In the twelve links of dependent arising, the three links of craving, an obtainer, and further existence, which activate the karmic aftermath of throwing karma in the moments preceding death so that the karmic results will actualize. Thus, they serve as the simultaneously acting conditions for the aggregates of a next rebirth.

In the twelve links of dependent arising, the two and a half links of unawareness, affecting impulses, and causal loaded consciousness, which describe the process through which throwing karma is built up and its karmic aftermath is "planted" on a mental continuum as the cause for a next rebirth.

What someone intends or aims to do just before starting to do something and which causes the person to do it.

A taking of safe direction (refuge) in which the sources of that safe direction are the persons or phenomena that act as causes for one's our own attainments of the Three Gems, namely the Buddha, Dharma, and Sangha already attained by others. Synonymous with "mere taking of safe direction."

A nonstatic phenomenon able to bring about the production or arising of something.

See: acting cause

See: congruent cause

See: direct cause

See: driving cause

See: equal status cause

See: obtaining cause

See: obtaining cause

See: ripening cause

See: similar family cause

See: simultaneously acting cause

See: behavioral cause and effect

See: behavioral cause and effect

A tantra ritual, part of a puja, in which specially consecrated offerings, usually including a torma, are made to one's spiritual master inseparable from a Buddha-figure. In anuttarayoga tantra, the offerings include consecrated alcohol and meat. Often refered to by the Tibetan "tsog."

See: inherent characteristics

Tibetan Buddhist schools, the second class of tantra practice, which equally emphasizes external behavior and internal methods

The subsidiary awareness (mental factor) with which, not only does one wish others to be happy and to have the causes for happiness, but with which one values the welfare of others highly and would feel sad if anything bad happened to them.

The attitude with which one considers others as the most precious and important ones; and has affection for and takes care of mainly others.

A Mahayana school of Indian Buddhism that does not assert external phenomena, but which does assert the true existence of dependent phenomena. One of the four Indian Buddhist tenet systems studied by all traditions of Tibetan Buddhism; the Mind-Only School.

As a defining characteristic of mind, the ability, mental activity, or event of making cognitive objects arise -- or giving rise to cognitive objects -- so that they can be cognized. According to the Gelug tradition, a mental hologram of the cognitive object need not even arise in the cognition, since the object may be implicitly cognized. Clarity is not some sort of light in one's head that has varying intensity and illuminates objects that are already present. Nor does it have anything to do with an object of cognition being in focus or being understood. Moreover, giving rise to a cognitive object has no implication of passivity or lack of responsibility on the one hand, or conscious will on the other. As an event, clarity just naturally happens every moment of every mental continuum.

See: attitude-training

A constructive emotion that is clear about a fact and, like a water purifier, clears the mind of disturbing emotions and attitudes about the object.

See: clearheaded belief in a fact

See: cognitive clear light

See: object clear light

See: cognitive clear light

Total absorption, with clear light awareness, on voidness (emptiness).

The subtlest level of mental activity (mind), which continues with no beginning and no end, without any break, even during death and even into Buddhahood. It is individual and constitutes the mental continuum of each being. It is naturally free of conceptual cognition, the appearance-making of true existence, and grasping for true existence, since it is more subtle than the grosser levels of mental activity with which these occur. It has nothing to do with "light."

See: clear light awareness

See: clear light awareness

See: actual clear light mind

See: model clear light mind

See: bonding practice

A mental factor of being naive about cause and effect or about reality, and being stubbornly closed to any suggestions from someone else. Sometimes used as a translation for "gti-mug, moha,naivety." See: naivety.

See: bonding practice

See: four close placements of mindfulness

A two-dimensional representation, painted on cloth, which is like an architectural blueprint of the three-dimensional palace, environment, and Buddha-figures of a symbolic world system, and used for conferring a tantric empowerment.

One of the three worse rebirth states, characterized by the suffering of being unable to satisfy basic needs, such as hunger and thirst, and caused primarily by miserliness. Translated by most others as "hungry ghost," which is a literal rendering of the Chinese translation for the term, adopted by the Chinese in reference to the spirits of departed ancestors that suffered when not presented with regular offerings of food.

Arising simultaneously with each moment of experience, for example a blissful awareness itself or a blissful awareness of voidness, attained with complete stage practice of anuttarayogatantra.

(1) The act of cognizing or knowing something, but without necessarily knowing what it is or what it means. It may be either valid or invalid, conceptual or nonconceptual . This is the most general term for knowing something. (2) The "package" of a primary consciousness, its accompanying mental factors (subsidiary awarenesses), and the cognitive object shared by all of them. According to some systems, a cognition also includes reflexive awareness.

See: bare cognition

See: conceptual cognition

See: deceptive cognition

See: direct cognition

See: distorted cognition

See: explicit apprehension

See: implicit apprehension

See: nondetermining cognition

See: indecisive wavering

See: indirect cognition

See: inferential cognition

See: invalid cognition

See: nonconceptual cognition

See: nondetermining cognition

See: presumptive cognition

See: straightforward cognition

See: subsequent cognition

See: valid cognition

See: appearance

A cognitive appearance that has arisen on a mental continuum.

Clear light awareness that cognizes voidness as its object.

A manner of cognizing an object.

Cognizing an object - taking a validly knowable phenomenon as an object of cognition in the sense of cognizing it with either a valid or invalid way of knowing.

See: way of cognitively taking an object

Fleeting stains that temporarily "cover" or accompany mental activity (more precisely, clear light mental activity), thereby preventing the mental activity from simultaneously cognizing the two truths about all phenomena. Also translated as "obscurations about all knowables" and "obscurations preventing omniscience."

Rigpa (pure awareness) from the point of view of its essential nature as that which underlies and allows for the arising of appearances and the cognizing of them, with the latter being more prominent. Synonymous with essence rigpa and the cognitive sphere.

The dominating condition that determines the type of cognition a way of being aware of something is. In the case of the five types of sensory cognition, it is the photosensitive cells of the eyes, the sound-sensitive cells of the ears, the smell-sensitive cells of the nose, the taste-sensitive cells of the tongue, and the physical-sensation-sensitive cells of the body. In the case of mental cognition, it is the immediately preceding moment of cognition. Some translators render the term as "sense power."

See: cognitive open space

Rigpa (pure awareness) from the point of view of its essential nature as that which underlies and allows for the arising of appearances and the cognizing of them, with the latter being more prominent. Synonymous with essence rigpa and the cognitive open space.

See: stimulators of cognition

All validly knowable phenomena, all of which may be validly cognized by mental consciousness.

Forms of physical phenomena that may be cognized by either visual or mental consciousness.

See: cognition

A whole imputed on spatial, sensorial, and/or temporal parts.

See: network of deep awareness

See: collection mental synthesis

See: collection mental synthesis

Synonymous with dominating results.

A spiritual practice that one promises to do. The mental factor with which one makes such a promise. The promise may be made either formally with a ritual or informally, and either verbally or nonverbally. In the case of commitment toward a spiritual master, the mental factor with which one promises to relate to that teacher in a healthy manner, in accord with the traditional scriptural description. The term does not have the connotation of a sense of duty or an obligation.

See: common locus

A common locus of two sets of phenomena is an item that is a member of both sets. Sometimes translated as "common denominator."

An external sensory object, extending over the sensibilia (sense data) of several senses and over time; what an ordinary person, when cognizing one moment of the sensibilia of one sense, would impute and consider as an object with his or her common sense. See also: conventional commonsense object.

See: ordinary commotion

The wish for someone to be free from suffering and from the causes for suffering.

See: great compassion

See: compassion

(1) The second stage of anuttarayoga tantra practice, in which everything is now complete for engaging in the practices that act as the immediate causes for reaching enlightenment. These practices entail working with the chakras, channels, and winds of the subtle body. (2) In some non-Gelug texts, nonconceptual meditation on the voidness of the visualizations generated during the first stage of anuttarayoga tantra practice. This meditation on a nondenumerable ultimate phenomenon is done simultaneously with the visualizations, on the same stage of practice, and makes the practice of visualization complete. Many translators render this term as "completion stage."

A mental urge or impulse having a relatively weak accompanying motivation and therefore having the strength to ripen, as its result, into only the circumstances that will complete the conditions of a future rebirth.

See: complete stage

(1) Phenomena that can be apprehended, which means correctly and decisively cognized. (2) Phenomena that can be validly cognized and understood. Synonymous with validly knowable phenomena (shes-bya).

See: dominating result

Existence under the control of karma and disturbing emotions and attitudes. Synonym for uncontrollably recurring existence, samsara.

See: mental fixation

See: absorbed concentration

A general term for a universal, a category, or a mental label. A concept of something need not be verbal. For example, one has a concept of what a pretty face looks like, what one's mother looks like, what a good soup tastes like, what a properly tuned guitar sounds like, what a valid line of reasoning is, what one plus one equals, and so on.

(1) The moment when the consciousness of a bardo being enters its next rebirth. In the case of rebirth as a human or an animal, the moment in which it enters the sperm and egg of its next parents. (2) See: concept.

See: link of conception

The period of time in the mental continuum of an individual limited being during which they experience conception. It lasts only one moment. Some translators render the term as "birth existence."

Together with a concept.

(1) A general term for both audio categories and meaning/object categories. Some translators render the term as "universal" or "generality." (2) A set to which individual items sharing a common defining characteristic belong. It is mentally constructed (mentally fabricated) by a mental synthesis of individual items that are instances of it, or by a mental synthesis of the spatial, sensorial, and/or temporal parts on which it is imputed (labeled). Sometimes translated as "mental synthesis" or just "synthesis."

The cognition of an object through the medium of a metaphysical entity, namely a universal, a category, or a mental label. Conceptual cognition imputes (mentally labels) a metaphysical entity on the object that the mental aspect it assumes resembles, and mixes and confuses the two.

See: conceptually isolated item

The process whereby one cognizes objects conceptually.

The object about which a conceptual cognition gives rise to a universal, a category, or a mental label through which to think of it. Literally, the object on which a concept clings. Also called: implied object or conceptually implied object.

In the context of a conceptual cognition, a category's implying an actual object that corresponds to it, as if the category were attached to that "conceptually implied object." Also translated as "conceptually imply."

See: conceptualized object

See: conceptually cling

The type of "nothing-other-than" that arises in conceptual cognition and which represents the actual involved objects of the conceptual cognition. They are static phenomena, equivalent to conceptual representations. (1) According to Gelug, they are fully transparent static phenomena that are different from semitransparent conceptual categories. Equivalent to "items conceptually isolated by themselves" and "items conceptually isolated by categories." Also called "distinguishers" or "isolates."(2) Accordant non-Gelug, they are equivalent to semitransparent conceptual categories.

In Gelug, equivalent to the defining characteristic mark of a validly knowable phenomenon, which can only be distinguished in terms of a conceptually isolated item.

The static conceptually isolated items that are the type of "nothing-other-than" that arises in conceptual cognition. (1) According to Gelug, they represent the actual involved object of the conceptual cognition, for instance of a table, and are fully transparent so that, through them, one directly cognizes the fully transparent mental aspect (the mental hologram of a table) and, through that, an external phenomenon (the table) as the involved object. (2) According to non-Gelug, they are the categories, such as a commonsense table, that are the appearing objects of conceptual cognition.

See: conceptual cognition

See: caring attitude

Solid, like cement -- a nontechnical term used to describe something with truly established findable existence.

A nontechnical term for a truly existent "me," which would be the "me" to be refuted. See: solid "me."

A nonstatic phenomenon that helps shape the conventional identity of something that is produced or arises from causes.

See: causal conditions

See: dominating condition

See: focal condition

See: immediately preceding condition

See: focal condition

See: dominating condition

See: affected phenomenon

See: belief in a fact based on reason

A nontechnical term used in place of unawareness (ignorance) to simplify a discussion of the topic, but without any connotation of disorganization, disorientation, or dementia.

See: tainted

See: untainted

The relationship between ways of being aware of something in the same cognition, in which two or more of these ways share five things in common. Compare: congruent affecting variables.

Ways of being aware of something that share five things in common with the primary consciousness and subsidiary awarenesses of the cognition in which they occur. See: five congruent features.

A cause that shares five things in common with its result.

See: five congruent features

A class of ways of being aware of something that cognizes merely the essential nature of its object, such as its being a sight, a sound, a mental object, etc. Consciousness may be either sensory or mental, and there are either six or eight types. The term has nothing to do with the Western concept of conscious versus unconscious.

See: all-encompassing foundation consciousness

See: body consciousness

See: ear consciousness

See: eye consciousness

See: all-encompassing foundation consciousness

See: mental consciousness

See: nose consciousness

See: primary consciousness

See: specific awareness

See: tongue consciousness

Within a cognition, the consciousness and cognitive object.

See: attention

See: paying attention in a concordant manner

See: paying attention in a discordant manner

See: mental stability

See: mental stability

States of mind, or physical, verbal, or mental actions motivated by them, which ripen into happiness to be experienced by the person on whose mental continuum they occur. Since the term carries no connotation of moral judgment, the translation "virtuous" is misleading for this term.

See: contacting awareness

The subsidiary awareness (mental factor) that differentiates that the object of a cognition is pleasant, unpleasant, or neutral, and thus serves as the foundation for experiencing it with a feeling of happiness, unhappiness, or a neutral feeling.

See: link of contacting awareness

See: tainted aggregates

The motivating aim or intention that accompanies the impulse to start and to continue an action.

See: mental continuum

See: mutually exclusive

A state of mind mentally constructed through conceptual thought, such as by going through a line of reasoning. Also translated as "artificial."

A word or phrase, agreed upon by a society or an individual, and used in speech and thought to refer to something.

A mind or heart focused first on the benefit of all limited beings and then on one's own individual not-yet-happening enlightenment, imputable on the basis of the Buddha-nature factors of one's mental continuum, with the intention to attain that enlightenment and to benefit others by means of that attainment.

Literally: conventional objects that one actually experiences when one cognizes them. An object of ordinary experience to which a word or concept refers, and which endures over time and extends over the sensibilia of one or more senses.

See: conventional commonsense object

See: superficial true phenomenon

See: superficial truth

See: firm conviction

The omniscient mind of a Buddha

See: Five Corpuses of a Buddha

See: Four Corpuses of a Buddha

See: Three Corpuses of a Buddha

See: Two Corpuses of a Buddha

A network of enlightening features or aspects of a Buddha, such as those of a Buddha's body, speech, or mind, which are attained with enlightenment and which help to lead others to enlightenment.

In some dzogchen systems, the spontaneous, effortless positive influence that a Buddha's omniscient mind exerts on others. Also called: Body of Deep Awareness' Enlightening Influence. Some translators render the term as "Wisdom Activity Body."

The deep awareness aspect of a Buddha's mind, which is equally aware of the two truths simultaneously, without any break. Also called: Body of Deep Awareness Encompassing Everything, Deep Awareness Dharmakaya. Some translators render this term as "Wisdom Dharmakaya."

The network of grosser forms, which are emanations of a Buddha's Corpus of Full Use, and in which a Buddha appears in order to teach ordinary beings with the karma to be able to meet with them. Also translated sometimes as "Emanation Body."

See: Corpus of Forms

(1) In the Gelug non-Kalachakra system, the voidness of a Buddha's omniscient mind and its state of being parted from the two sets of obscurations. (2) In the Gelug Kalachakra system, the blissful awareness aspect of a Buddha's omniscient mind. (3) In the Non-Gelug systems, the inseparability of all the Corpuses of a Buddha - equivalent to the inseparability of the two truths. Also called: Body of Essential Nature, Nature Body.

A network of forms in which a Buddha appears in order to benefit others. It includes both the subtle forms of a Corpus of Full Use and the grosser forms of a Corpus of Emanations, Also called: Corpus of Enlightening Forms, Form Body, Body of Forms.

(1) According to sutra, the network of subtle forms, which make full use of the Mahayana teachings, and in which a Buddha appears in order to teach arya bodhisattvas. (2) According to non-Kalachakra anuttarayoga tantra, the network of all the speech of a Buddha. (3) According to Kalachakra, the network of both the subtle forms and the speech of a Buddha. Also called Body of Full Use. Some translators render this term as "Enjoyment Body."

In the dzogchen system, the blissful awareness aspect of a Buddha's omniscient mind.

According to some dzogchen systems, the appearance-making aspect of the deep awareness of a Buddha's pure appearance. In other words, the appearance-making aspect of a Buddha's omniscient mind.

See: paying attention in a concordant manner

The subsidiary awareness (mental factor) of a strong longing desire to experience something in the future that one may or may not be experiencing at present. The Sanskrit term means, literally, "thirst."

See: link of craving

One of the three types of craving specified particularly in terms of the time of death. Also called: craving to be separated from what is fearful. (1) A strong longing desire to be parted from pain and unhappiness. (2) Holding on to objects of the past.

One of the three types of craving specified particularly in terms of the time of death. (1) A strong longing desire for a neutral feeling, which one is experiencing, to continue surviving and not degenerate. (2) A strong longing desire for one's own body composed of five aggregates to continue surviving as a basis for craving in relation to what is desirable and craving because of fear. (3) Holding on to objects of the future.

One of the three types of craving specified particularly in terms of the time of death. (1) A strong longing desire not to be parted from the ordinary forms of happiness that one is currently experiencing. (2) Holding on to objects of the present, which one is attached to keeping.

See: creative energy-drops

Subtle forms of pure essence, found in the subtle energy-channels of the subtle body and which, through anuttarayoga complete stage practice, can function as the seed for generating of a blissful awareness.

See: five heinous crimes

See: samsara

A verb used for the arising of a cognitive appearance on a mental continuum, in analogy with the sun rising at dawn, except that the cognitive appearance is not already existing somewhere hidden in the mind in some unconscious manner and then comes up to consciousness when it dawns. Also translated as "to arise."

The period of time in the mental continuum of an individual limited being during which they experience death. Unless one successfully does advanced anuttarayoga tantra meditations at this time, this period lasts only one moment.

See: Master Debate Partner

Being mistaken or confusing with respect to the appearance of something.

A cognitive object that appears to exist in a manner different from the way in which it actually exists.

A cognition that takes a phenomenon's mode of existence that it makes appear -- namely, an appearance of its seemingly true existence -- to be the phenomenon's actual mode of existence. The deceptive cognition may be either accurate or distorted with respect to the appearance it makes of the superficial truth of what the phenomenon conventionally is.

See: ascertainment

See: ascertainment

Precise indications of the meaning of the works in The Basket of Sutras by specifying the individual and general definitions of things. One of the twelve scriptural categories.

To know with certainty what something is, as opposed to what it is not, or how something exists, as opposed to how it does not exist. Also called: determine, ascertain.

See: bodhichitta

See: dedication prayer

A prayer for the attainment of a spiritual goal or of the circumstances conducive for reaching that goal, in which the person making the prayer directs the positive force (merit) from a constructive action that he or she has done toward ripening into that attainment.

(1) In the context of the five types of deep awareness, a type of principal awareness that all beings have as an aspect of Buddha-nature. It is "deep" in the sense that it is a fundamental way in which the mind works and has always been there, primordially, with no beginning and no end. (2) When contrasted with "discriminating awareness" (Tib. shes-rab) in the non-Gelug usage of the term, the principal awareness that nonconceptually cognizes the deepest truth of something (its inseparable voidness and appearance), beyond all words and concepts. (3) In the context of the ten Mahayana far-reaching attitudes, when contrasted with "discriminating awareness," principal awareness that nonconceptually cognizes the two truths of something. (4) In the context of an arya's nonconceptual cognition of voidness, in the Gelug usage, either the principal awareness that explicitly and nonconceptually cognizes voidness (deepest truth) during total absorption or the principal awareness that implicitly and nonconceptually cognizes voidness during subsequent attainment.

See: accomplishing deep awareness

See: five types of deep awareness

See: reflexive deep awareness

See: self-arising deep awareness

In the Karma Kagyu system, a synonym for "mind-itself": the pure aspect of mind that is an aspect of Buddha-nature.

See: Corpus of Deep Awareness' Encompassing Everything

One of the five types of deep awareness that all beings have as an aspect of Buddha-nature. The deep awareness of the superficial truth of something -- namely, awareness of what it is. When developed on the spiritual path, this deep awareness may also be of the deepest truth of something -- namely, its voidness. Also called: deep awareness of the sphere of reality.

See: equalizing deep awareness

See: individualizing deep awareness

See: deep awareness of reality

See: mirror-like deep awareness

See: accomplishing deep awareness

The deep awareness that has nonconceptual cognition of voidness.

A Buddha's Dharmakaya as a source of safe direction (refuge).

The true stoppings and true pathway minds on the mental continuum of an arya, whether a layperson or a monastic, as a source of safe direction (refuge).

The level of some phenomenon that is veiled or concealed by something more superficial about that phenomenon. Sometimes translated as "ultimate level" or "deepest ultimate level."

The level of the Three Rare and Supreme Gems that are concealed by the apparent level gems.

The true stoppings and true pathway minds on the mental continuum of an arya, whether a layperson or monastic, as a source of safe direction (refuge).

In the Hinayana tenet systems, a true phenomenon that is veiled or concealed by a conventional (superficial, surface, relative, apparent) true phenomenon.

In the Mahayana tenet systems, a true fact about a phenomenon that is veiled or concealed by a more superficial true fact about the same phenomenon. Some translators render this term as "ultimate truth."

See: disturbing emotion or attitude

See: defining characteristic mark

A passage in a sutra text that discusses the most profound view of voidness, and to which all other passages in all other sutra texts eventually lead or point. Such passages do not need to be explained as indicating anything more profound.

See: forceful deity

A primary consciousness that is aimed at the alayavijnana in the Chittamatra system, or at the alaya for habits in the dzogchen system, and grasps at it to be the "me" to be refuted.

One of a set of five disturbing attitudes that view their objects in a certain way, for example as "me" or "mine." They seek and regard their objects as things to latch on to, without they themselves scrutinizing, analyzing, or investigating them. They are accompanied by either an interpolation or a repudiation, but they themselves do not interpolate or repudiate anything. Also called in full: "a disturbing, deluded outlook on life." Equivalent to the coined term "disturbing attitude." See: disturbing emotion or attitude.

(1) According to Vasubandhu and Asanga, the disturbing attitude that regards some transitory network from one's own samsara-perpetuating five aggregates as "me" or as "mine." (2) According to Tsongkhapa, the disturbing attitude that focuses on the conventional "me" and regards it as a truly findable "me" identical with the aggregates, or as "me, the possessor, controller, or inhabitant" of the aggregates.

See: disturbing emotion or attitude

Something that harms limited beings or causes interference and obstacles to constructive actions.

Voidnesses that are validly cognized conceptually. They are "denumerable" in the sense that they can be counted among what appears to minds validly cognizing phenomena through mentally labeling them with words and concepts.

The reliance of something on something other than itself for establishing its existence. (1) The reliance of all samsaric phenomena on unawareness for establishing their existence; (2) the reliance of all functional, nonstatic phenomena on causes and conditions for establishing their existence; (3) the reliance of both static and nonstatic phenomena on their parts for establishing their existence; (4) the reliance of all phenomena on mental labeling for establishing their existence. Also translated as "dependent origination."

The dependent arising tradition transmitted in Drugpa Kagyu.

See: dependent arising

A validly knowable object that arises dependently on causes and conditions. All nonstatic phenomena. Often translated literally as "other-powered phenomenon."

See: mental derivative

See: five types of desirable sensory objects

See: longing desire

See: longing desire

See: plane of sensory desires

States of mind, or physical, verbal, or mental actions motivated by them, which ripen into unhappiness or the suffering of problems or pain, to be experienced by the person on whose mental continuum they occur. Since the term carries no connotation of moral judgment, the translation "nonvirtuous" is misleading for this term.

The constructive mental factor of bored disgust with and thus lack of longing desire for compulsive existence and objects of compulsive existence. Also translated as "nonattachment."

See: gross detection

See: renunciation

See: decisively determine

See: divine being

To totally weaken the effectiveness of something, such as the positive force of a constructive act, such that it ripens into something far less and more distant in the future, but without completely eliminating its potential to ripen.

Totally lacking something, in the sense that something never has in the past, never does in the present, and never will in the future possess a certain characteristic, whether that characteristic is a possibly existing one or an impossible one.

See: totally devoid

A form of physical phenomenon that is devoid of atoms and is the natural play of the clear light mind or of pure awareness (rigpa). Discussed in both Kalachakra and dzogchen, advanced practice enables devoid forms to become the cause for the Form Bodies of a Buddha.

See: guru devotion

(1) Preventive measures which, if one puts into practice or achieves, prevent the experience of future suffering. (2) Buddha's teachings. (3) Any phenomenon or "thing."

See: real-thing Dharma

See: apparent Dharma Gem

See: deepest Dharma Gem

See: nominal Dharma Gem

A teacher, either lay or monastic, Western or Asian, who explains the Buddhist teachings from his or her own experiential insight and understanding.

See: Corpus Encompassing Everything

A version of the Buddhist teachings without the presentation of past and futures lives and in which the motivating aim is usually just to improve one's samsaric existence of this life.

A class of forceful beings, tamed by Buddha or a spiritual lineage master such as Guru Rinpoche, and made to take an oath to protect the Dharma and its practitioners. They may be either ordinary worldly beings (non-aryas) or highly realized aryas. In some cases, they are emanations of a Buddha, appearing in the form of a Dharma-protector.

Two mutually exclusive sets form a dichotomy if all existent phenomena must be a member of either one or the other mutually exclusive set.

The phenomenon that actually produces its result, without need for any intermediary -- for example, a visible object is the direct cause for the seeing of it.

According to the non-Gelug presentation, the type of cognition that a present moment of sensory consciousness has of the present moment of a mental aspect (mental hologram) of the immediately preceding moment of an external sense object. Compare: indirect cognition.

See: safe direction

See: subtle discernment

A method for habituating oneself to an insight, understanding, or state of mind, with which one focuses on an object and generates the desired insight, understanding, or state of mind about it, through using the mental factors of gross detection (investigation) and subtle discernment (scrutiny). The method may also entail applying a line reasoning that one has already understood and become convinced of its validity. Many translators render the term as "analytical meditation."

See: subtle discernment

See: ethical self-discipline

See: rules of discipline

See: dualistic appearance-making

See: dualistic appearances

An oral teaching on a spiritual topic, often concerning tantra.

(1) To differentiate decisively between two things -- for example, between what is correct and incorrect, (2) to single out something and come to a decisive conclusion about it, for example to incorrectly discriminate the shravaka teachings as being essential for only shravakas, and worthless for bodhisattvas.

The mental factor that decisively discriminates between what is correct and what is incorrect, or between what is helpful and what is harmful, or between what is appropriate or what is inappropriate, or between what is reality and what is not reality. When conjoined with a bodhichitta aim, it becomes a far-reaching attitude.

See: far-reaching discriminating awareness

See: discriminating awareness

See: untainted

See: releases into its own place

The lineage of a teaching that began with Buddha himself.

See: distinguishing

See: uncommon Mahayana equanimity

See: conceptually isolated item

One of the five ever-functioning subsidiary awarenesses (mental factors) that takes an uncommon characteristic feature of the appearing object of a nonconceptual cognition or an outstanding feature of the appearing object of a conceptual cognition, and ascribes a conventional significance to it, different from that of everything else that appears in the background within that cognition. It does not necessarily ascribe a name or mental label to its object, nor does it compare it with previously cognized objects. Some translators render the term as "recognition."

The action of thinking with a distorted outlook and, in addition, wishing to repudiate, with hostility, anyone that disagrees with one's view. Also called: "thinking with a distorted, antagonistic attitude.

A way of being aware of something that takes its object incorrectly. Conceptual distorted cognition is deceived with respect to its conceptualized object; nonconceptual distorted cognition is deceived with respect to its involved object.

The disturbing attitude that regards an actual cause, an actual effect, an actual functioning, or an existent phenomenon as not being actual or existent. According to Tsongkhapa, it may also regard a false cause, a false effect, a false functioning, or a nonexistent phenomenon as true or existent. Also translated as "distorted view," other translators render it as "wrong view" or "false view."

See: distorted outlook

Equivalent to a deluded outlook.

See: deluded outlook

See: disturbing emotion or attitude

A subsidiary awareness (mental factor) that, when it arises, causes oneself to lose peace of mind and incapacitates oneself so that one loses self-control. An indication that one is experiencing a disturbing emotion or attitude is that it makes oneself and/or others feel uncomfortable. Some translators render this term as "afflictive emotions" or "emotional afflictions."

See: automatically arising disturbing emotions and attitudes

See: doctrinally based disturbed emotions and attitudes

Among the disturbing emotions and attitudes, those that do not regard and understand their objects in a certain way, for instance as "me" or "mine." Abbreviated as "disturbing emotions," in contrast to "disturbing attitudes," which is used for a disturbing deluded outlook on life.

A limited (sentient) being in the rebirth state that, out of the six states of rebirth, has the least amount of suffering. This class of being includes some that are on the plane of sensory desires, and all beings on the plane of ethereal forms and the plane of formless beings. Also called a "god."

See: extrasensory divine ear

See: extrasensory divine eye

A place where divine beings (gods) dwell. Also called a "heaven."

Disturbing emotions and attitudes that arise based on having been taught and having accepted a non-Buddhist Indian tenet system or a less sophisticated Indian Buddhist tenet system.

The mental factor of either not knowing or knowing invertedly either behavioral cause and effect or the manner in which the self and all phenomena exist, and which arises on a person's mental continuum based on that person having been taught an incorrect tenet system. Also called: doctrinally based ignorance.

The nonstatic phenomena that produce the essential nature of something, such as the eye sensors for the visual consciousness and congruent mental factors of a visual cognition. This condition is called "dominating" – literally, the "overlord condition" – because it rules what the essential nature of its result will be.

(1) The type of environment or society in which one is born or enters and the way it treats one, or (2) objects, such as one's possessions, and what happens to them. Such results may ripen from destructive, tainted constructive, or unspecified actions and are called "dominating results" because they extend over and dominate everything that one experiences in a particular rebirth. Also translated as "comprehensive result," "overriding result" or "overlord result," it is synonymous with "commanding result."

Literally, something that is "asleep to the taste of the mind." Affecting variables, associated with mental continuums, which are "lying down" and not rushing to manifest mind (consciousness). They include subliminal awareness, tendencies, and habits.

See: indecisive wavering

See: root downfall

The strong wish not to experience something or for something not to happen. If overlaid with grasping for truly established existence, it becomes fear. Sometimes translated as "fear."

One of the eight minor Kagyu traditions of Tibetan Buddhism, deriving from direct disciples of Gampopa's disciple Pagmo-drupa -- in this case, Drigung Jigten-sumgon.

Disturbing emotions and attitudes that generate other subsequent disturbing emotions and attitudes in the same plane of samsaric existence.

See: jasmine flower drops

One of the eight minor Kagyu traditions of Tibetan Buddhism, deriving from direct disciples of Gampopa's disciple Pagmo-drupa -- in this case, Lingraypa.

See: dualistic appearance-making

See: dualistic appearances

(1) In Gelug Prasangika, the mental activity of giving rise to an appearance of a manner of existence that does not correspond to the actual manner in which anything exists. (2) In non-Gelug Madhayamaka, the mental activity of giving rise, within a cognition, to an appearance of a consciousness and its object as each having truly established existence, independently of each other. (3) In Chittamatra, the mental activity of giving rise to an appearance, within a cognition, of a consciousness and its object as deriving from different natal sources. Also called "dual appearance-making" and "discordant appearance-making."

The appearances that dualistic appearance-making gives rise to. (1) In Gelug Prasangika, an appearance of a manner of existence that does not correspond to the actual manner in which anything exists. (2) In non-Gelug Madhyamaka, within a cognition, an appearance of a consciousness and its object as each having truly established existence, independently of each other. (3) In Chittamatra, within a cognition, an appearance of a consciousness and its object as deriving from different natal sources. Also called "dual appearances" and "discordant appearances."

See: mental dullness

In the dzogchen system, a nominal disturbing attitude, equivalent to automatically arising unawareness regarding phenomena, which obscures rigpa's (pure awareness's) knowing its own nature. Some translators render it as "bedazzlement" or "stupidity," but it has nothing to do with intelligence.

A Mahayana system of practice, found in the Nyingma, Bon, Karma Kagyu, Drugpa Kagyu, and Drigung Kagyu traditions, that entails accessing rigpa, one's own pure awareness, and realizing that it is complete with all good qualities. Translated as "the great completeness."

Pure awareness (rigpa) from the point of view of its aspect of spontaneously establishing appearances. Synonymous with the term "appearance-making basis rigpa."

also translated as: eight phenomena.

Praise or criticism, good or bad news, gains or losses, things going well or poorly -- or, more specifically, the emotional ups and downs of overexcitement and depression in response to these eight. Also called the "eight worldly dharmas."

See: eight transitory things in life

See: eight transitory things in life

See: inspiration

See: exclusions of something else

See: miraculous emanations

A being with a limited body. Any being other than a Buddha. Synonymous with "limited being," "sentient being."

See: definite emergence

See: disturbing emotion or attitude

See: disturbing emotion or attitude

Fleeting stains that temporarily "cover" or accompany mental activity (more precisely, clear light mental activity), thereby preventing the mental activity from cognizing phenomena without accompanying disturbing emotions or attitudes. They include the disturbing emotions and attitudes, as well as their tendencies (seeds), and prevent the attainment of liberation from samsara, Also translated as "obscurations that are the disturbing emotions and attitudes"and "obscurations preventing liberation."

A tantric ritual that activates and empowers Buddha-nature factors to grow so that, through repeated, sustained tantric practice, they will eventually transform into the Three Corpuses (Bodies) of a Buddha. An empowerment also plants new seeds, or potentials, that will likewise grow in the same manner. The term is often translated as "initiation."

See: discriminating deep awareness empowerment

See: fourth empowerment

See: secret empowerment

See: vajra deep awareness empowerment

See: vase empowerment

See: word empowerment

See: voidness

See: karmic energy

See: central energy-channel

See: left energy-channel

See: right energy-channel

Also called: energy-wind breaths

See: subtle energy-winds

See: energy-wind

A mind of bodhichitta which, when focused on one's own individual not-yet-happening enlightenment, imputable on the basis of the Buddha-nature factors of one's mental continuum, is committed to attaining that enlightenment by having taken bodhisattva vows and which then enters into the type of behavior that will bring one to enlightenment.

See: cognitive engagement

Also translated as: secret, hidden

According to Mahayana, a set of twelve actions or deeds in the life of a Buddha, with which a Buddha demonstrates to all limited beings the way to achieve enlightenment.

The unceasing, unending, effortless activity of a Buddha, which helps bring all limited beings to higher rebirth, liberation, and enlightenment. Such activity does not require a Buddha actually doing anything: a Buddha's attainment itself exerts a positive influence on others to pacify disturbance, stimulate the growth of good qualities, bring disorder under control, and forcefully end any harm. Also translated as: "Buddha-activity."

EN Definition

A truly existent "thing," either objective or metaphysical, that exists as a findable "thing" on its own, established as that "thing" by its own power from its own side.

See: metaphysical entities

See: objective entities

See: jealousy

Presentations of the vast and profound aspects of such topics as the six far-reaching attitudes (six perfections) and ten arya bodhisattva levels of bhumi-mind (ten bhumis) of The Basket of the Mahayana or Bodhisattva Sutras. One of the twelve scriptural categories.

See: equalizing self and others

A method for developing a bodhichitta aim, consisting of (1) developing mere equanimity, (2) developing uncommon Mahayana equanimity, as a way to regard all others equally in the same way as one regards oneself, (3) thinking of the disadvantages of a self-cherishing attitude, (4) thinking of the advantages of cherishing others, (5) giving and taking, with attitudes of love and compassion, as a way of exchanging one's attitudes about self and others, (6) exceptional resolve, and (7) developing a bodhichitta aim.

One of the five types of deep awareness that all beings have as an aspect of Buddha-nature. The deep awareness that is aware of several items as belonging equally to the same category, or as fitting into the same pattern. Also called: deep awareness of the equality of things.

Developing an equal attitude toward all beings, with the same regard as one has toward oneself.

Causes for which the results are later moments in the same category of phenomena as they are -- either in the same ethical category or on the same plane of existence.

(1) The mental factor (subsidiary awareness) of having an equal attitude toward everyone. (2) In Theravada, when conjoined with a bodhichitta aim, the tenth of the ten far-reaching attitudes -- the attitude with which one does not expect anything in return for one's help, being indifferent to pleasure and pain, and to any benefit or harm one might receive.

See: uncommon equanimity

See: mere equanimity

See: uncommon equanimity

See: total absorption

A pathway of mahamudra practice concerning the nature of the mind in which specially qualified disciples receive the inspiration of the realizations all the lineage masters through receiving a vajra deep awareness empowerment and thereby achieve realization of mind-itself, equivalent to a seeing pathway mind. As "those for whom it happens all at once," they achieve enlightenment simultaneously with this realization. Also known as "the singular sufficient white panacea."

Pure awareness (rigpa) from the point of view of it being primally pure and serving as the open space within which effulgent rigpa functions.

The general type of phenomenon that something is -- for instance, a sight, a sound, and so on.

See: same essential nature

See: ethical self-discipline

See: unspecified phenomenon

See: unspecified phenomenon

Rules, codified by Buddha for those who are ordained, concerning which actions constitute a breach of their vows. One of the twelve scriptural categories.

(1) In Theravada, the subsidiary awareness (mental factor) to avoid doing any harm to others, by keeping one's vows, free from anger or ill-will even if others harm one. (2) In Mahayana, the mental urge to safeguard the actions of one's body, speech, and mind, which comes from having turned one's mind away from any wish to cause harm to others and from the disturbing and destructive mental factors that had motivated one to harm others. When conjoined with a bodhichitta aim, it becomes a far-reaching attitude.

A tranquil state of mind that stays in the middle with regard to being either happy or unhappy, in all circumstances, such as when meeting with or parting from friends. Literally, "a state of standing in the middle."

The mental factor of not becoming either too involved or indifferent toward others, even when helping them.

See: ever-functioning subsidiary awareness

According to Asanga, a set of five subsidiary awarenesses that accompany every moment of cognition: feeling a level of happiness, distinguishing, an urge, contacting awareness, and paying attention or taking to mind.

(1) In the Chittamatra system, the tendencies (seeds) that, newly gained by listening, contemplating and meditating on Buddha's teachings, are imputable on the basis of the stained minds of each limited being and which serve as factors allowing that being to attain arya pathway minds. (2) In the Svatantrika-Madhyamaka system, the factors, imputable on the basis of the stained mind of each limited being, that are fit to become the essential nature of a deep awareness Dharmakaya. (3) In the Prasangika-Madhyamaka system, the factors imputable on the basis of the stained mind of each limited being that are fit to become the essential natures of a Corpus of Forms and a deep awareness Dharmakaya of a Buddha.

See: evolving family-traits

See: thirty-two excellent signs

A state of mind that, in addition to being stilled and settled (shamatha), is accompanied by an additional sense of fitness -- the subsidiary awareness of feeling totally fit to discern and understand fully the subtle details of anything. Vipashyana is not necessarily focused on voidness or on the four noble truths, although most commonly in sutra it is. Other translators render the term as "special insight."

The full determination with which one takes the responsibility to lead all limited beings to liberation and enlightenment. Sometimes translated as "pure wish."

Exceptional sincerity has, in addition to the factors comprising sincerity, two more factors: 3) nonattachment (ma-chags-pa), 4) going forward in a special way (khyad-par-du 'gro-ba).

See: exchanging self and others

Instead of self-cherishing, cherishing others, and instead of ignoring the needs of others, ignoring one's own selfish needs.

to eliminate

See: exclusions of something else

See: mental exclusions of something else

See: nonimplicative negation exclusions of something else

See: individually characterized object exclusions of something else

Phenomena specified in terms of the conceptual cognition that cognizes the phenomenon explicitly precluding an object to be negated. Synonymous with negation phenomena, they include both implicative and nonimplicative negation phenomena. (1) According to Gelug, they may be either static or nonstatic. (2) According to non-Gelug, they are all static phenomena.

See: existence established by self-nature

See: true existence

See: true existence

Existence of something established or proven by the fact that the referent object of the imputation of it can be found upon searching for it. For example, the existence of a table established or proven by the fact that when one searches for the object that the mental label "table" refers to, one can find the object, a "table." Also translated as "self-established existence," it is often translated by others as "inherent existence."

See: existents

Validly knowable phenomena.

See: decisive explications

In the Gelug system, apprehension of a cognitive object in which a cognitive appearance (mental hologram) of the involved object of the cognition arises. Compare: implicit apprehension.

See: explicit apprehension

One of the six alternative meanings. When an expression in a root tantra text has two dissimilar meanings, the literal, evident, or face value meaning of the expression. It suggests or leads one on to the second meaning (the implicit suggested meaning), which is dissimilar to what is actually said on face value.

See: sutra

See: external phenomenon

A nonstatic phenomenon that arises from a natal source different from the natal source of the consciousness that cognizes it -- namely, from a natal source that is not connected with the mental continuum of the individual who cognizes it.

Physical bodies having abilities that are beyond the usual capacity of the body -- such as the ability to run great distances at an incredible speed, to fly, to increase or decrease in size, to multiply, to walk on water, to pass beneath the earth, and so on -- which are produced (emanated) from karma, recitation of mantra, the power of specially consecrated substances, or the power of an actual state of the first level of mental stability (the first dhyana).

See: extraphysical emanations

Cognition that is able to "see" in the sense of know, future rebirths. One of the five extrasensory eyes gained as a byproduct of the attainment of an actual state of the first level of mental stability (the first dhyana).

A Buddha's omniscient awareness that is able to "see" the two truths about all phenomena. One of the five types of extrasensory eyes, possessed only by Buddhas.

Cognition that is able to "see" voidness nonconceptually. One of the five extrasensory eyes gained as a byproduct of the attainment of an actual state of the first level of mental stability (the first dhyana)..

One of the five extrasensory eyes gained as a byproduct of the attainment of an actual state of the first level of mental stability (the first dhyana). (1) According to the Gelug explanation, cognition that is able to understand the mental capacities of others, in order to be able to teach them appropriately. (2) According to the Karma Kagyu explanation, a Buddha's omniscient awareness that possesses the ten forces that enable a Buddha to lead all beings to enlightenment.

Cognition that is able to see great distances without obstruction, to see through solid objects such as walls, to see in all directions at the same time, and so on. One of the five extrasensory eyes gained as a byproduct of the attainment of an actual state of the first level of mental stability (the first dhyana).

See: advanced awareness

A validly knowable phenomenon that can be apprehended through authoritative texts or speech, such as the enlightening words of the Buddha, or that can be apprehended through the words of persons who are valid sources of information.

The disturbing attitude that regards one's five samsara-perpetuating aggregates in either an eternalist or nihilistic way. (1) According to Vasubandhu, an extreme outlook that views the samsara-producing aggregate factors themselves as either lasting eternally or ending totally at death, with no continuity in future lives. (2) According to Tsongkhapa, a disturbing, deluded discriminating awareness that focuses on the conventional "me" and considers it either as having a truly existent identity permanently or as not having continuity in future lives.

See: extrasensory eye of deep awareness

See: extrasensory eye of discriminating awareness

See: extrasensory eye of the Dharma

See: state parted from mental fabrication

Descriptions of such marvelous, wondrous things as the wisdom, extra-physical powers and saintly deeds of the Buddhas, pratyekabuddhas (self-realizers), and shravakas (listeners). One of the twelve scriptural categories.

See: believing a fact to be true

See: deluded outlook

A mental factor that brings one to the far shore of samsara, either to liberation or to enlightenment. There are either six or ten far-reaching attitudes. Also called "perfection." Theravada and Mahayana give slightly different lists of these. According to Mahayana, the six are the far-reaching attitudes of (1) generosity, (2) ethical self-discipline, (3) patience, (4) joyful perseverance, (5) mental stability, and (6) discriminating awareness (wisdom). The Mahayana list of ten adds the far-reaching attitudes of (7) skill in means, (8) aspirational prayer, (9) strengthening, and (10) deep awareness.

The discriminating awareness of voidness that is conjoined with a bodhichitta aim. Most translators render it as "perfection of wisdom." Compare: discriminating awareness.

A set of forty-six actions that one vows to avoid and which, if committed, would be detrimental to one's practice of either one of the six far-reaching attitudes or to one's benefiting others. Also called: secondary bodhisattva vows.

See: feature, distinguishing

See: feeling a level of happiness

See: aggregate of feelings of levels of happiness

One of the five ever-functioning subsidiary awarenesses (mental factors). The subsidiary awareness that accompanies each moment of sensory or mental cognition of a limited being before attaining liberation and with which that being experiences the ripenings of its own karma in the form of something within the spectrum of extreme unhappiness, through neutral, to extreme happiness. Also called "feeling."

See: link of feeling a level of happiness

A piece of jewelry made of fine, intricately intertwined wires. A word used in the titles of many Buddhist texts to indicate that the subject matter is presented in a manner resembling a filigree, in which the various topics are intricately intertwined, resulting in a beautiful, elegant presentation of the material. Usually translated by others as "ornament."

A tantric ritual, performed mostly upon completion of a mantra-recitation retreat of a Buddha-figure for which one has received an empowerment, during which one tosses into a fire a large number of specific substances, accompanied by elaborate visualizations. It is mostly performed in order to purify any mistakes one has made during the retreat.

(1) According to Asanga, the mental factor (subsidiary awareness) that focuses on a fact that one has validly ascertained to be like this and not like that, and which makes one's belief that a fact is true so firm that others' arguments or opinions will not dissuade one. (2) According to Vasubandhu, the term means "regard": the mental factor that takes its object to have some level of good qualities – on the spectrum from no good qualities to all good qualities – and may be either accurate or distorted.

See: sense of fitness

The five networks that constitute all the nonstatic phenomena that could make up each moment of the mental continuum of each limited being: the aggregates of (1) forms of physical phenomena, (2) feelings of levels of happiness, (3) distinguishing, (4) other affecting variables, and (5) primary consciousnesses.

See: five aggregate factors

Also called: five paths

See: Five Corpuses of a Buddha

See: five types of deep awareness

Five things shared in common by the primary consciousness and subsidiary awarenesses within a cognition. (1) According to Vasubandhu, they share the same reliance, object, mental aspect, time, and natal sources having the same slant. (2) According to Asanga, natal source, focal aspect, essential nature, time, and plane.

(I) In some presentations, (1) A Corpus of Emanations (Nirmanakaya), (2) Corpus of Full Use (Sambhogakaya), (3) Corpus of Deep Awareness Encompassing Everything (Jnanadharmakaya), (4) Corpus of Essential Nature of a Buddha (Svabhavakaya), and Vajra Corpus (Vajrakaya) of a Buddha. (II) In other presentations, (1) A Corpus of Emanations (Nirmanakaya), (2) Corpus of Full Use (Sambhogakaya), (3) Corpus of Deep Awareness Encompassing Everything (Jnanadharmakaya), (4) Corpus of Essential Nature (Svabhavakaya), and Corpus of Great Bliss (Mahasukhakaya) of a Buddha. (III) In other presentations, (1) A Corpus of Emanations (Nirmanakaya), (2) Corpus of Full Use (Sambhogakaya), (3) Corpus of Deep Awareness Encompassing Everything (Jnanadharmakaya), (4) Corpus of Essential Nature (Svabhavakaya), and (5) Corpus of Deep Awareness' Enlightening Influence of a Buddha. (IV) In yet other systems, (1) A Corpus of Emanations (Nirmanakaya), (2) Corpus of Full Use (Sambhogakaya), (3) Corpus of Deep Awareness Encompassing Everything (Jnanadharmakaya), (4) Vajra Corpus (Vajrakaya), and (5) Corpus of Manifest Enlightenment (Abhisambhodhikaya) of a Buddha.

The major topics of study in the ancient Indian Buddhist monasteries: (1) art and craftsmanship, (2) medicine, (3) languages and grammar, (4) logic, and (5) inner or exceptional self-knowledge

A set of five mental factors that prevent the attainment of the three higher trainings, in ethical self-discipline, absorbed concentration, and discriminating awareness. According to Nagarjuna's Letter to a Friend, (1) flightiness of mind and regret, (2) foggy-mindedness, (3) indecisive wavering, (4) intentions toward sensory objects, and (5) malice. According to the Kalachakra Tantra, (1) regret, (2) foggy-mindedness, (3) sleepiness, (4) flightiness of mind, and (5) indecisive wavering. Also called: five obstacles.

See: five obscurations

Five types of principal awareness that all beings have as an aspect of Buddha-nature. The five are (1) mirror-like, (2) equalizing, (3) individualizing, and (4) accomplishing deep awareness, and (5) deep awareness of reality. Some translators render this term as "five Buddha-wisdoms." Compare: "deep awareness" (1).

See: stabilizing meditation

One's Dharma practice is flat when it is going nowhere, when it is not taking one anywhere. There is nothing lively in it anymore. "Flat" is usually used for sparkling water (soda water) or beer, when there are no more bubbles.

An emotional or cognitive obscuration that temporarily obscures the realization of Buddha-nature.

See: extrasensory flesh eye

See: flightiness of mind

The mental factor with which the mind wanders to an object of attraction, due to desire for it or attachment, and which faults the mental abiding of mindfulness's mental hold on an object of focus. Sometimes translated as "mental agitation."

An external phenomenon that presents an aspect of itself to be an object of cognition, and thus serves as a condition giving rise to a sensory cognition of it.

An external object on which a cognition focuses and which serves as the focal condition of the cognition. Focal objects exist prior to the cognitions of them and have their own continuums different from those of the cognitions of them.

A findable, truly existent referent "thing," propping up the object of a cognition. Compare: referent thing.

See: sharp focus

See: arhat

The subsidiary awareness (mental factor) of a heavy feeling of body and mind that makes the mind unclear, unserviceable, and incapable either of giving rise to a cognitive appearance of its object or of apprehending the object correctly.

See: karmic force

See: positive karmic force

Using extremely strong actions or methods, such as yelling at someone or hitting someone, in order to make the person stop doing something harmful. Forceful methods are used only when all other methods to make the person stop have failed or are impossible in the situation. Some translators render the term as "wrathful," but this has an inappropriate connotation, since "wrathful," in English, is used for the Old Testament God, who, when people disobey Him, gets angry and punishes them.

An emanation of a Buddha in a form of great strength, usually surrounded by flames representing deep awareness, and terrifying, so as to chase away disturbing emotions, interferences, and other harm. Often translated by others as "wrathful deity," although there is no connotation here of "wrath" as in "the wrath of God." Although the Sanskrit and Tibetan terms, here, mean literally "angry," this does not refer to anger as a disturbing emotion, but rather to the strong force of anger to get rid of something detrimental to spiritual well-being and progress.

See: aggregate of forms of physical phenomena

See: stabilizing meditation

See: plane of formless beings

See: plane of ethereal forms

Nonstatic phenomena that can either (1) transform into another form of physical phenomenon when two or more of them come into contact with each other, such as water and earth which can transform into mud, or (2) be known as what they are by analyzing their directional parts, such as the sight of a vase seen in a dream. Forms of physical phenomena include the nonstatic phenomena of forms and eye sensors, sounds and ear sensors, smells and nose sensors, tastes and tongue sensors, phyiscal sensations and body sensors, and forms of physical phenomena included only among cognitive stimulators that are all phenomena. Equivalent to the aggregate of forms of physical phenomena.

See: totally imaginary forms of physical phenomena

Forms of physical phenomena included only among the cognitive stimulators that are all phenomena and which are actually emanated by the power of absorbed concentration.

Forms of physical phenomena included only among the cognitive stimulators that are all phenomena and which are spaces that are in between objects and either too large or too small to be seen, such as the space in between astronomical bodies or in between atoms.

The type of subtle phenomena that the body of an arhat in a pure land is: although still included among cognitive stimulators that are forms of physical phenomena, they are visible only to the eye consciousness of arhats in pure lands. Although they are not ways of being aware of anything, their functional nature is similar to that of forms of physical phenomena that can be known only by mental consciousness. Synonymous with "mental bodies."

Forms of physical phenomena that are not knowable by sensory consciousness, but are only knowable by mental consciousness. These include (1) those that make up other things by amassing together, (2) those existing in actual situations, (3) those arising from clearly taking them on, (4) totally imaginary forms, and (5) those arising from gaining control over the elements.

Equivalent to sights. See: sights.

Forms of physical phenomena included only among the cognitive stimulators that are all phenomena and which are the invisible objects, such as atoms and subatomic particles, that make up visible objects.

Forms of physical phenomena included only among the cognitive stimulators that are all phenomena and which are acquired on a mental continuum, such as the nonrevealing forms of vows and of karmic actions.

See: all-encompassing foundation consciousness

The four axioms for examining a Dharma teaching in order to accept its validity: (1) dependency, (2) functionality, (3) establishment by reason, and (4) the nature of things.

Factors which, when they accompany someone's acting in breach of a vow, bind that person to the full karmic result, in the sense of guaranteeing that the full karmic result will follow.

See: Four Corpuses of a Buddha

See: four close placements of mindfulness

Meditation practices that focus on (a) the body, (b) feelings of levels of happiness, (c) mind, and (d) phenomena, with the subsidiary awarenesses (mental factors) of mindfulness ("mental glue") and attention to them with a certain understanding. (1) In Theravada, one is attentive to (a) the breath as affecting the body, (b) feelings of levels of happiness and unhappiness as affecting the mind, (c) disturbing emotions as affecting the thoughts, and (d) the nature of the previous three as being nonstatic and lacking an impossible "soul." (2) In Mahayana, one is attentive to (a) the body as unclean and true suffering, (b) feelings of levels of happiness as in the nature of suffering, and clinging to them as a true cause of suffering, (c) the six kinds of primary consciousness as naturally free of all stains, so as to understand true stoppings, and (d) all mental factors in terms of which to get rid of and which to cultivate, so as to understand true pathway minds.

(1) A Corpus of Emanations (Nirmanakaya), (2) Corpus of Full Use (Sambhogakaya), (3) Corpus of Deep Awareness Encompassing Everything (Jnanadharmakaya), and (4) Corpus of Essential Nature of a Buddha.

Four points which, if contained in a system of teachings, indicate that the system is a Buddhist one: (1) all affected (conditioned) phenomena are nonstatic (impermanent), (2) all tainted phenomena are problematic (suffering), (3) all phenomena are devoid and lacking an impossible "soul," while (4) a nirvana release is a pacification and something constructive. Also called "four sealing points for labeling an outlook as being based on enlightening words."

See: four gradations of joyful awareness

See: four close placements of mindfulness

See: four hallmarks of the Dharma

Also translated as: four yogas

Also called: word empowerment (tshig-dbang)

Arising anew in each moment without being stained by any mental constructs -- descriptive of pure awareness (rig-pa) in the dzogchen systems.

The part of a self-initiation in which one generates in front of oneself the supported and supporting mandalas from which one will receive the full empowerment.

The nature of a phenomenon defined in terms of the function that the phenomenon performs.

(1) A validly knowable, existent object that performs a function -- in other words, it produces a result -- namely, a nonstatic phenomenon. (2) In the Vaibhashika system, all validly knowable, existent phenomenon, all of which at least perform the function of acting as an object for the valid cognition of them.

See: karmic impulse that actualizes a further existence

See: link of further existence

See: karmic impulse that actualizes a further existence

One of the New Translation traditions of Tibetan Buddhism, deriving from the reforms made by Tsongkhapa.

A follower of the Gelug tradition of Tibetan Buddhism.

In the Karma Kagyu system, the aspect of mental activity that gives rise to and is aware of the appearing (the arising in general) of an awareness of an object and an object that one is aware of. In a looser sense, awareness of the general features of an entire sensory or mental field that one cognizes, so that one gets an overview.

See: conceptual category

The first stage of anuttarayoga practice, during which one uses the powers of imagination to generate oneself in the form of a Buddha-figure and performs a sadhana.

(1) In Theravada, the mental factor of wishing to give material things to all beings, so that they may be happy, without investigating whether or not they are worthy to receive them. (2) In Mahayana, the mental urge that leads one to wish to give to others all that is one's own – one's body, material wealth, and the roots of one's constructive actions. When conjoined with a bodhichitta aim, it becomes a far-reaching attitude. Also translated as "giving."

(1) In the Kadam tradition, a title given to a spiritual mentor and friend, especially those that are masters of attitude-training (lojong). (2) In the Gelug tradition, a title given to those who have completed the monastic education system.

See: generosity

With love, giving one's happiness to others, and with compassion, taking on their suffering. Often practiced with visualizations and in coordination with the breath, this is a practice done in conjunction with exchanging one's attitudes about self with others. Often called by the Tibetan term "tonglen."

See: making arise

See: appearance-making

See: take safe direction from the Three Gems

(1) An offering of a liquid, most commonly alcohol, made usually to a Dharma protector and ideally offered in a golden bowl. (2) The ritual that accompanies this offering.

Helpful aspects or beneficial talents of a person that are corrections of inadequacies.

See: dangerous gorges

See: grasping for truly established existence

(1) Both to cognize (literally, take as a cognitive object) the appearance of the world as having truly established existence, which the habits of this grasping cause the mind to fabricate and project, as well as believing this deceptive appearance to correspond to how things actually exist, (2) simply cognizing the appearance of the world as having truly established existence, without actually believing this deceptive appearance to correspond to how things actually exist. Gelug asserts both definitions, while non-Gelug asserts only the first. Abbreviated as "grasping for true existence."

A three-year, three-month retreat focusing exclusively on one Buddha-figure (deity) system, in which one recites tens of millions of mantras and makes millions of offerings in fire pujas.

The wish for everyone to be free from suffering and from the causes for suffering.

See: dzogchen

See: Mahayana

The wish for everyone to be happy and to have the causes for happiness.

See: mahamudra

The subsidiary awareness (mental factor) that investigates something roughly, such as detecting if there are mistakes on a page. According to Asanga, one of the four changeable subsidiary awarenesses. Also translated as "investigation."

The final destruction or disintegration of a nonstatic phenomenon.

Beneficial practical advice concerning spiritual practice.

Honorific for guideline instructions. See: guideline instructions.

See: relating to a spiritual mentor in a healthy manner

See: karmic constant habit

See: four hallmarks of the Dharma

Pure and worthy of the highest respect; sacred.

See: no-longer-happening

See: not-yet-happening

See: no-longer-happening

See: present-happening

That feeling which, when it stops, we wish to meet with it again.

See: mental happiness

See: shravaka

Another name for the quintessence teachings division of treasure texts, and for the texts contained in this division.

Teachings emphasizing the primal purity aspect of pure awareness.

The subsidiary awareness (mental factor) with which one has a feeling of closeness and warmth toward anyone one meets.

See: those who sustain themselves on fragrances

See: advanced awareness

See: secret mandala

Synonymous with "mantra."

An offering of one's blissful awareness or of one's blissful awareness of voidness, visualized in the form of an offering goddess.

The mahamudra teachings concealed in the Mahayana sutras and passed down in lineage from Maitripa to Marpa to Milarepa to Gampopa.

Someone who has attained a spiritual goal.

See: arya

See: arya

Literally, a "Modest Vehicle of Mind" -- levels and states of mind with a modest motivation - renunciation - and, with modest methods, lead to the modest goal of liberation. Some translators render the term as "Lesser Vehicle."

See: mental hold

(1) According to Asanga, the disturbing attitude that regards as supreme any one of the three deluded outlooks -- a deluded outlook of a transitory network, an extreme outlook, or a distorted outlook -- and the samsara-perpetuating aggregates based on which the deluded outlook is produced. (2) According to Vasubandhu, the disturbing attitude that regards the samsara-perpetuating aggregates, based on which any of the three above-mentioned deluded outlooks is produced, with the discordant attention that they are totally clean by nature or a source of true happiness.

The disturbing attitude that regards as purified, liberated, and definitely delivered some deluded morality, some deluded conduct, and the samsara-perpetuating aggregate factors that give rise to the deluded morality and conduct.

A kind mental synthesis that extends over many instances of the same type of phenomenon, such as many tables.

A subcategory of anger: anger directed primarily, although not exclusively, at limited beings. One of the three poisonous emotions and attitudes. See: anger.

Someone who is neither a monk nor a nun.

Also called: thusness.

See: lack of an impossible "soul"

See: lack of an impossible "soul" of all phenomena

See: lack of an impossible soul of a person

See: unawareness

Teachings of Buddha given with examples for ease of comprehension by the listener. One of the twelve scriptural categories.

A palace visualized in tantra practice as part of the supporting mandala. Each architectural feature of the palace represents one or another realization gained along the tantra path, and inside the palace reside one or more Buddha-figures.

The causes that are very close in time to bringing about a result.

The immediately preceding moment of awareness, which produces the appearance-making and cognizing (clarity and awareness) of the next moment of awareness as its result.

See: three immovables

See: Immutable Vajra Corpus

In some Kagyu mahamudra systems, synonymous with "Vajra Corpus" in the meaning of the unchanging nature of the other four Corpuses of a Buddha.

See: nonstaticness

See: nonstatic phenomenon

See: nonstatic phenomenon

The constructive mental factor of not wishing to cause harm in response to limited beings (sentient beings), one's own suffering, or situations entailing suffering that may arise from either of the two or which may simply be the situations in which the suffering occurs. Sometimes translated as "non-anger."

An exclusion of something else in which, after the sounds of the words that exclude the object to be negated have negated that object, they leave behind in their wake, explicitly or implicitly, something else. Some translators render the term as "affirming negation."

In the Gelug system, apprehension of a cognitive object in which a cognitive appearance (mental hologram) of the involved object itself does not arise; only a cognitive appearance of the basis for imputation of the involved object arises. Compare: explicit apprehension.

One of the six alternative meanings. When an expression in a root tantra text has two dissimilar meanings, the meaning that is dissimilar to the literal, evident, or face value meaning of the expression. It is the meaning suggested by the literal (explicit suggestive) meaning and to which one is led by that literal meaning.

See: conceptualized object

See: conceptually cling

See: lack of an impossible "soul"

(1) With respect to the five aggregate factors of an individual being, something findable inside the aggregates that is static, a partless monad, separable from the body and mind, and self-sufficiently knowable. (2) With respect to all validly knowable phenomena, an impossible mode of existence that establishes the existence of a phenomenon by the power of something findable inside that phenomenon.

An impossible mode of existence that establishes the existence of a phenomenon by the power of something findable inside that phenomenon.

See: lack of an impossible "soul" of all phenomena

Something totally nonexistent, findable inside the five aggregate factors of an individual being that is static, a partless monad, separable from the body and mind, and self-sufficiently knowable.

See: lack of an impossible soul of a person

An invalid manner of establishing the existence something.

See: karma

See: karma

See: link of affecting impulses

An appearance of something as a nonenlightened mind makes it appear, namely in only a mundane form and with true existence.

A validly knowable phenomenon that, when actually cognized, does rely on actual cognition of or by something else, specifically the object's basis for labeling.

See: mental labeling

See: mental labeling

Equivalent to "imputably knowable phenomenon."

See: nondetermining cognition

See: bardo

See: bardo

See: paying attention in a discordant manner

Also translated as "stimulating others' good qualities"

See: indecisive wavering

See: indecisive wavering

The mental factor (subsidiary awareness) that entertains two opinions about what is true – in other words, wavering between accepting or rejecting what is true. One of the six root disturbing emotions and attitudes. Sometimes translated as "doubt."

According to the non-Gelug presentation, the type of cognition that a present moment of sensory consciousness has of the immediately preceding moment of an external sense object, which no longer exists. Compare: direct cognition.

See: person

Something findable on the side of an object that establishes the identity or features of that object and which serves as the basis for that object being labeled by the names, words, and concepts for it, as well as for its qualities.

One of the five types of deep awareness that all beings have as an aspect of Buddha-nature. The deep awareness that singles out an object and is aware of it as a unique, individual item. Also called: deep awareness of the individuality of things.

In reference to an existent phenomenon "this," negation phenomena such as "nothing other than this" and "not that." (1) According to Gelug, they are nonstatic phenomena implicitly apprehended when a valid conceptual or nonconceptual cognition explicitly apprehends its involved object as "this." (2) According to non-Gelug, a static fact about "this" that is validly knowable only conceptually, separately from valid cognition of "this."

A valid conceptual way of cognizing an obscure object through reliance on a correct line of reasoning as its basis.

See: enlightening influence

One of the threefold natures of pure awareness (rigpa), referring to the enlightening influence it has on others.

The appearance of something as being sharp and clear, not blurry.

The English word "inherent" means something inside an object that is there by means of the nature of that object, It is used in Buddhism to mean something inside an object, by nature of that object, which, by its own power, establishes that the object exists in general and exists specifically as "this" or "that."

See: existence established by self-nature

See: empowerment

See: simultaneously arising

A world-system represented by parts of the human body and used as an object of offering.

An offering made of the flesh of various animals and various bodily fluids and wastes, representing either the five tainted aggregates and five bodily elements or the ten energy-winds, and which are specially "elevated" and transformed into pure nectar.

Two facts about the same attribute of an object are inseparable if, when one is the case, so is the other. The two facts may inseparably both be the case either naturally or made to be so through the power of meditation.

A nontechnical term for an understanding of a deeper level of meaning of something that one did not understand so deeply before or not at all before.

(1) A transformation that someone or something confers, literally by means of a "brightening," into a state of heightened power and ability resembling the position or status of the person or thing that confers it. (2) In the meaning of "elevation," transformation of one's body, speech, and mind, or offering substances, into pure aspects, done during a tantric ritual. Some translators render the term as "blessing."

See: karmic constant habit

See: guideline instructions

See: personal instructions

See: Dharma instructor

The mental activity that gives rise to conceptual cognition -- most commonly, to verbal conceptual thought.

Descriptive of meditation with verbal thoughts based on conceptual schemes.

The ability to discriminate between what is correct and what is incorrect, and between what is helpful and what is harmful.

The subsidiary awareness (mental factor) to obtain any object, to achieve any goal, or to do something with the object or goal once obtained or achieved, but based on prior deliberation and thus a stronger mental factor than intention .

The subsidiary awareness (mental factor) to obtain any object, to achieve any goal, or to do something with the object or goal once obtained or achieved.

The projection or superimposition, onto an object, of a quality or a conventional or ultimate identity that it doesn't have. For instance, to superimpose true existence onto the conventionally existent "me." Literally, the term means "sticking feathers on to something." Some translators render it as "exaggeration," but it is not the exaggeration of something present. Rather, it is the adding of something that is not there, as if it were present.

A passage in a sutra text that discusses any topic other than the most profound view of voidness, and which leads one on or points the way to the most profound view of voidness. Such passages require explanation, so that one does not confuse them as indicating the most profound view.

(1) According to Gelug Sautrantika, Gelug Chittamatra, and Gelug Svatantrika-Madhyamaka, a cognition that is not fresh, or one that is fallacious, or one that is both not fresh and fallacious. (2) According to Gelug Prasangika and all tenet systems according to non-Gelug, a fallacious cognition.

A phenomenon that cannot be validly known now. It may be either an existent phenomenon (such as a no-longer happening or a not-yet-happening one) or a nonexistent phenomenon.

See: gross detection

See: engaged bodhichitta

The main object with which a particular cognition involves itself or engages. Equivalent to the object existing as cognitively taklen.

See: conceptually isolated item

In Gelug, a synonym for a conceptually isolated item, namely one that distinguishes a specific phenomenon in terms of its conceptual identity.

In Gelug, a synonym for a conceptually isolated item, namely one that distinguishes a specific phenomenon in and of itself.

Drops of white bodhichitta; drops of subtle creative energy.

A disturbing emotion that focuses on other peoples' accomplishments – such as their good qualities, possessions, or success – and is the inability to bear their accomplishments, due to excessive attachment to one's own gain or to the respect one receives. Also translated as "envy."

See: subsequent permission

See: deep awareness Dharmakaya

See: sealing partner for deep awareness

The relationship between two items that do not naturally occur simultaneously and inseparably, but are made to do so through the power of meditation. Once the attainments of both are joined, then whenever one is the case or is occurring, so is the other.

A pair of items, joined inseparably, in which the initial attainment of one of the items occurs before the initial attainment of the other.

See: joyful awareness

(1) In Mahayana, the mental urge that leads one to have zestful vigor for being constructive, without becoming lazy. With this mental factors, one takes joy in being constructive. When conjoined with a bodhichitta aim, it becomes a far-reaching attitude. (2) For Theravada, see: "perseverance."

See: armor-like joyful perseverance

One of the New Translation Period traditions of Tibetan Buddhism, deriving from Atisha's visit to Tibet. After its branches were merged and reformed, it continued as the Gelug tradition.

A follower of the Kadam tradition of Tibetan Buddhism.

A spiritual master and friend from the Kadam tradition of Tibetan Buddhism, especially one who is an extremely humble, down-to-earth master of attitude-training.

One of the New Translation Period traditions of Tibetan Buddhism. It has two branches, Shangpa Kagyu deriving from Kyungpo Neljor and Dagpo Kagyu deriving from the line Naropa, Marpa, Milarepa, and Gampopa.

A follower of one of the Kagyu tradition of Tibetan Buddhism.

See: Kangyur

A transgression of one of the version of the root tantric vows that is specific to the practice of Kalachakra.

The god of desire in Hindu mythology.

The collection of the Tibetan translations of the enlightening words of the Buddha.

See: Kangyur

See: Kagyu

(1) In all Tibetan Buddhist systems except Vaibhashika and Gelug Prasangika, equivalent to a subcategory of the mental factor (subsidiary awareness), an urge. It is the mental factor that brings the mind in the direction of a specific physical, verbal, or mental action. (2) In the Vaibhashika and Gelug Prasangika, with respect to mental karmic actions, it is the mental factor of the urge that brings the mind in the direction of that action. With respect to physical or verbal karmic actions, it is (a) the revealing form of the physical impulse of the physical action or the sound of the words of the verbal action, plus (b) the nonrevealing form of the subtle invisible "vibration" of the action, which continues during and after the action. Some translators render the term "karma" as "action." (3) A general term used loosely for behavioral cause and effect. Also called: karmic impulse.

One of the four major Dagpo Kagyu traditions of Tibetan Buddhsim deriving from direct disciples of Gampopa, in this case the First Karmapa.

A physical, verbal, or mental action brought on by and sustained by a karmic impulse.

A general, nontechnical term for everything left over on someone's mental continuum as a consequence of having committed a karmic action. It includes karmic potentials, a network of karmic force, karmic tendencies, and karmic constant habits. According to the Vaibhashika and Gelug Prasangika tenet systems, also included, for physical and verbal actions, is a second phase of subtle karmic energy.

A type of karmic aftermath, imputable on one's mental continuum as an unspecified (ethically neutral) noncongruent affecting variable after having committed a karmic action, and which ripens into a result every moment until a true stopping of it has been achieved. Some translators render it as "habit" or "instinct."

A general term for both positive and negative karmic energy. A constructive or destructive phenomenon that is the first phase of the karmic force of a karmic action.(1) In all Tibetan Buddhist systems except Vaibhashika and the Gelug Prasangika presentation, it is equivalent to the karmic action itself, from the point of view of what will ripen into a result intermittently. (2) In the Vaibhashika and Gelug Prasangika systems, this is the case only regarding mental karmic actions. With regard to physical and verbal karmic actions, it is equivalent to the karma of the action -- both its revealing and nonrevealing forms.

A general term for both positive and negative karmic force -- the type of karmic aftermath that is either a constructive or destructive phenomenon and which will ripen into a result intermittently. (1) In all Tibetan Buddhist systems except Vaibhashika and the Gelug Prasangika presentation, it has two phases (a) the karmic energy, referring to the karmic action itself, and (b) the karmic potential, which is the karmic force that has taken on the essential nature of a karmic tendency (karmic seed). (2) In the Vaibhashika and Gelug Prasangika system, this is the case only regarding mental karmic actions. With regard to physical and verbal karmic actions, the karma of the action -- both its revealing and nonrevealing forms, as well as the karmic force that has taken on the essential nature of a karmic tendency.

See: negative karmic force

See: positive karmic force

A synonym for "karmic potential."

A synonym for "karmic latency."

See: karma

A karmic impulse that activates the karmic aftermath of throwing karma just before one dies, thus enabling the aftermath to ripen into a next rebirth. Abbreviated as "further existence."

A general term for all karmic aftermath -- namely, karmic potentials, karmic tendencies, and karmic constant habits.

A general term for all karmic aftermath that ripen into a result intermittently -- namely, karmic potentials and karmic tendencies.

A general term for either positive or negative karmic potential. The phase of a karmic force that is a type of either constructive or destructive karmic aftermath, imputable as a noncongruent affecting variable on one's mental continuum after having committed a karmic action and which ripens into a result intermittently. (1) In all Tibetan Buddhist systems except Vaibhashika and the Gelug Prasangika presentation, it follows immediately after the karmic action ceases. (2) In the Vaibhashika and Gelug Prasangika systems, this is the case only with mental karmic actions. In the case of physical and verbal karmic actions, it is the phase of karmic force that follows immediately after the nonrevealing form of the action ceases.

A type of karmic aftermath that is ethically neutral (unspecified as being either constructive or destructive), which is imputable on one's mental continuum after having committed a karmic action, and which ripens into a result only intermittently. Literally, a "karmic seed."