The level of a fully enlightened Buddha, attained as the result of Mahayana practice.

In the context of basis, pathway, and resultant levels of something being specified, the level of something, for instance Buddha-nature, in the state of a Buddha when it is fully purified.

A taking of safe direction (refuge) that takes as its sources of safe direction the Triple Gem that one will attain oneself in the future, based on actualizing one's own Buddha-nature. Synonymous with "special taking of safe direction."

The second phase of the third of the twelve links of dependent arising, the link of loaded consciousness. A mental continuum containing the karmic aftermath of throwing karma during the future lifetime produced as a result of that throwing karma.

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.

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

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.

The past occurrence of something. According to Gelug Sautrantika, Chittamatra, and Svatantrika-Madhyamaka, a static nonimplicative negation phenomenon; according to Gelug Prasangika, a nonstatic implicative negation phenomenon. Also translated as "passed-happening."

The disturbing emotion that exaggerates the good qualities of an object that one does not possess and wishes to obtain it.

Samsaric rebirth states in which the limited beings have desire for sensory objects. Usually translated by others as "desire realm."

The god of desire in Hindu mythology.

The mental factor (subsidiary awareness) of longing desire specifically for some desirable sensory object on the plane of sensory desires. See: longing desire. Equivalent to the obtainer emotion, it is the first of the four "obtainers" that constitute the ninth link of dependent arising.

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.

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.

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."

The second of the twelve links of dependent arising. A karmic impulse that will affect future lives; synonymous with "throwing karma." Some translators render the term as the "link of karmic formations."

(1) The scriptural texts that discuss the ethical discipline and vows for the monastic community of monks and nuns. (2) The subject matter discussed in the above texts.

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.

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."

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 mental factor (subsidiary awareness) of distinguishing an object as being something specific, such as when studying the Dharma, oneself as being a sick person, one's spiritual teacher as being a doctor, and the Dharma as being medicine.

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.

A phenomenon that is not affected by causes or conditions. A synonym for static phenomenon. Often rendered by other translators as "unconditioned phenomenon."

The aspect of a cognition that describes the level of strength of maintenance of attention on the focal object, without letting go of it. Also translated as "mental glue," it is established by the subsidiary awareness (mental factor) of mindfulness and has two aspects: mental abiding and appearance-making.

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.

Also called: way of taking an object

Two sets are mutually exclusive if they do not share any common locus -- neither contains a member that also belongs to the other. Also translated as "contradictory."

The total elimination of something such that it never recurs.

The elimination, forever, of some degree of either an emotional or a cognitive obscuration from a mental continuum. They occur only on the mental continuum of aryas -- those with nonconceptual cognition of voidness. Often translated as "true cessation."

A being that "wanders" from one uncontrollably recurring rebirth to the next; a being caught in samsara. Synonymous with "limited being" (sentient being).

Literally, the six families of wandering beings. The six types of samsaric rebirth: (1) hell-beings (trapped beings in the joyless realms), (2) clutching ghosts (hungry ghosts), (3) animals (creeping creatures), (4) humans, (5) would-be divine beings (anti-gods), and (6) divine beings (gods).

The subsidiary awareness (mental factor) of not wishing to repeat doing something, either proper or improper, that one did or that someone else made one do.

The suffering of ordinary happiness, which never lasts, never satisfies, and which eventually turns into the suffering of suffering.

The nonstatic, affected phenomenon of the ceasing of the present-happening of something.

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.

Related to the mental continuum of an arya -- someone who has attained nonconceptual cognition of the four noble truths. Also translated as "with a base beyond perishing," "transworldly" or "transcendent."

Someone who is neither a monk nor a nun.

Related to the mental continuum of a non-arya -- someone who has not yet attained nonconceptual cognition of the four noble truths. Also translated as "perishably based" and "worldly."

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."

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 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.

(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.

A method for habituating oneself to an insight, understanding, or state of mind in which one focuses on an object with that desired insight, understanding, or state of mind and with full conviction in its validity, but without the mental factors of gross detection (investigation) or subtle discernment (scrutiny). Also translated sometimes as "fixating meditation."

A manner of cognizing an object.

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.

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

Uncontrollably recurring rebirth under the power of disturbing emotions and attitudes and of karma. Some translators render it as "cyclic existence."

Three aspects of an action that are all equally void of true existence: (1) the individual performing the action, (2) the object upon or toward which the action is committed, and (3) the action itself. Occasionally, as in the case of the action of giving, the object may refer to the object given. The existence of each of these is established dependently on the others. Sometimes translated as "the three spheres" of an action.

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

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.

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

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."

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 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."

In the twelve links of dependent arising, the three and a half links of resultant loaded consciousness, nameable mental faculties with or without gross form, stimulators of cognition, and contacting awareness, which occur during the development of an embryo in the womb in the life that is thrown by the activated karmic aftermath of throwing karma.

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.

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."

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

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.

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.

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 synonym for "karmic latency."

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

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.

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.

A cognition in which the consciousness gives rise to a mental hologram of a cognitive object and, in which, the cognitive object appears, through that hologram, only to the consciousness of the subliminal cognition and only that consciousness cognizes it. The cognitive object of the subliminal cognition does not appear to the person and is not cognized by the person. Nor does it appear to or is it cognized by the consciousness of the manifest cognition that is simultaneously occurring and overpowering the subliminal cognition.

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."

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.

To cut off, dismiss, or reject something. To logically cut off or eliminate the possibility that something is something else

The conceptual process through which sets and countersets are formulated. It implies previous apprehension of an object to be negated, in which the apprehension itself logically and automatically excludes the object to be negated from the set of either all validly knowable phenomena other than itself or all validly knowable phenomena in total. It is not a deliberate, conscious mental act.

One of the seven ways of knowing something: a nonfraudulent, but not fresh, cognition of an object. It is the second phase of a valid bare cognition or inferential cognition, and is asserted only by the Gelug Sautrantika, Chittamatra, and Svatantrika tenet systems.

Ethically neutral (unspecified) actions that Buddha prohibited for certain types of practitioners, for instance monks or nuns, as detrimental to their spiritual practice.

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.

An epithet of a Buddha - one who has conquered (vanquished) all obstacles, attained (mastered) all good qualities, and gone beyond (surpassed) any of the Hindu gods for whom the epithet Bhagavan has also been applied. Some translators render the term as "Blessed One."

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

A state of mind not mentally constructed by conceptual thought. Also translated as "unartificial."

(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.

According to non-Buddhist Indian tenet systems, something findable, either with or without being a conscious phenomenon, inside the body of a person, and which is static, a partless monad, separable from the body, and self-sufficiently knowable.

(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."

A tantric meditation practice in which one visualizes receiving the entire empowerment (initiation) ritual for a Buddha-figure, performed in order to renew one's tantric vows. It may only be performed if one has done the serviceability retreat of that particular Buddha-figure and the fire-puja afterwards.

Synonymous with "sadhana." A meditation method in which one visualizes and imagines oneself to be a Buddha-figure for which one has received empowerment. See: sadhana.

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

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.

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

(1) With respect to the five aggregate factors of an individual being, the total absence (voidness) of 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, the total absence (voidness) of an impossible mode of existence that establishes the existence of a phenomenon by the power of something findable inside that phenomenon. Often translated by others as "selflessness" or "identitylessness."

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.

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

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.

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

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

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.

(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."

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.

(1) In Hinayana, two types of validly knowable phenomena into which all existent phenomena can be divided: superficially true and deepest true phenomena. (2) In Gelug Mahayana, two true facts that can be validly known about any existent phenomenon. (3) In non-Gelug Mahayana, all existent phenomena cognized with dualistic appearance-making and cognized without dualistic appearance-making.

(1) An impossible mode of existence mistakenly considered to be true. Existence established or proven (a) merely by the power of something on the side of an object and not in conjunction with being something imputable on a basis, according to Gelug Svatantrika-Madhyamaka, or (b) by the power of something on the side of an object, either by itself or in conjunction with being something imputable on a basis, according to Gelug Prasangika-Madhyamaka. (2) A mode of existence that is true. Existence established or proven by (a) arising from causes and conditions, according to Jetsunpa and Kunkhyen Gelug Sautrantika, or (b) the power of something on the side of an object, according to Panchen Gelug Sautrantika and Gelug Chittamatra. Also translated as "truly established existence."

Existence established or proven by the power of something findable on the side of an object, either by itself or in conjunction with being something imputable on a basis. According to Gelug Prasangika-Madhyamaka, an impossible mode of existence mistakenly considered to be true. Also called "truly and findably established existence."

Existence established or proven merely by the power of something on the side of an object and not in conjunction with being something imputable on a basis. According to Madhyamaka, an impossible mode of existence mistakenly considered to be true. Also called "truly and unimputedly established 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.

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

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

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.

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.

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.

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

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

Static implicative negation phenomena, including audio categories, meaning/object categories, and conceptually isolated items.

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

Descriptive of meditation with verbal thoughts based on conceptual schemes.

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.

See: attitude-training

The pre-Buddhist spiritual tradition of Tibet.

A follower of the Bon tradition.

A static state that is attained by means of effort, but which is neither produced by nor ripens from that effort.

Also translated as: separation

A name applied to the knowable objects that the name signifies – whether or not those objects are validly knowable. Compare: name.

Printed Dharma texts, representing the Dharma that is an actual source of safe direction and serving as a basis for showing respect to the actual Dharma Gem.

Four or more people from any of the four groups of the monastic sangha (full or novice monks or nuns), representing the Sangha that is an actual source of safe direction and serving as a basis for showing respect to the actual Sangha Gem.

Representations of the Three Rare and Supreme Gems, which themselves are not actual sources of safe direction, but which serve as a basis for showing respect to them.

A painting or statue of a Buddha, representing a Buddha that is an actual source of safe direction and serving as a basis for showing respect to an actual Buddha Gem.

Something that rests upon or is contained within something else, for instance the people in relation to the house in which they live. Also translated as "what is supported" or simply as "supported."

The set of Buddha-figures residing inside the immeasurably magnificent palace of a symbolic world system visualized in tantra practice.

The subsidiary awareness (mental factor) with which one not only wishes others to be happy and to have the causes for happiness, but with which one also acts towards others in a helpful manner.

(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."

(1) In Theravada, the mental factor to exert effort, constantly and courageously, in helping others and in being able to help. When conjoined with a bodhichitta aim, it becomes a far-reaching attitude. (2) For Mahayana, see "joyful perseverance."

Ethical behavior with which one both restrains oneself from destructive actions and engages in constructive ones.

Single-pointed placement of the mind on any constructive focal object, without any mental wandering -- a stable state of mind that is not only free of flightiness and dullness, but is also not distracted by any disturbing emotion of the plane of sensory desires. In Mahayana, when conjoined with bodhichitta, a far-reaching attitude. Some translators render the term as "concentration."

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."

A state of mind that accompanies a karmic urge or impulse and which is a cluster of three mental factors (subsidiary awarenesses): distinguishing an object on which to focus the action, the motivating aim of what one intends to do with or to that object, and a motivating emotion or attitude.

Sincerity has two factors included in it: (1) lack of hypocrisy (g.yo-med) – not hiding our own faults, (2) lack of pretension (sgyu-med) – not pretending to have qualities that we do not have.

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.

Set theory has to do with the logical pervasions between two or more sets -- mutually exclusive, totally congruent, overlapping, etc. A set is a collection or a group of many items, like the set of all nonstatic phenomena.

A phenomenon that Buddha did not specify as being either constructive or destructive, and which hinders the attainment of liberation.

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.

Entrusting oneself, through mind and actions, to a fully qualified spiritual mentor. Also called: relying on a spiritual mentor, entrusting oneself to a spiritual mentor, whole-hearted commitment to a spiritual mentor. Often translated as: guru-devotion.

Something material, such as a vase, a bruise, or a profit, that arises from someone's effort or actions, but which does not ripen from that person's karma.

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.

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.

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.

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

The type of karmic force associated with a constructive action and which ripens intermittently into transitory happiness. Some translators render it as "merit." See: karmic force.

A constructive noncongruent affecting variable imputable on the positive force on the mental continuum of a limited being, when dedicated with bodhichitta, and which functions as the obtaining cause for the Form Corpus of a Buddha. Also called: "bountiful store of positive force." Some translators render the term as "collection of merit."

The validly knowable phenomena that the names and concepts for them, imputed on a basis for labeling, refer to.

The actual "thing" referred to by a name or concept, corresponding to the names or concepts for something, and which is findable, establishing its own existence by its own power, on the side of the referent object of the name or concept. In Gelug, according to Prasangika it is nonexistent and according to lower tenet systems it is existent.

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.

(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.

That feeling which, when it arises, one neither wants to be parted from it, nor, when it stops, one wishes to meet it again.

An equal attitude toward everyone that is devoid of attachment to loved ones, repulsion from enemies, and indifference toward strangers, developed in common in both Hinayana and Mahayana.

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.

See: accomplishing deep awareness

(1) The wish for someone to be happy and to have the causes for happiness. (2) In Theravada, when conjoined with a bodhichitta aim, the ninth of the ten far-reaching attitudes -- the attitude to work to bring about the welfare and happiness of others, even when doing so requires self-sacrifice.

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

The state of a shravaka arhat, pratyekabuddha arhat, or a Buddha, in which the mental continuum of the person attaining this state has been purified of either the emotional obscurations or both the emotional and the cognitive obscurations.

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.

Someone who has developed unlabored bodhichitta.

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

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.

A Hinayana school of Indian Buddhism that does not assert reflexive awareness and does assert external phenomena; a subdivision of the Sarvastivada school of Hinayana. One of the four Indian Buddhist tenet systems studied by all traditions of Tibetan Buddhism.

The person who commits an action.

The subsidiary awareness (mental factor) of liking or wishing to do an action, in a particular moment, similar to what one has done in the past. Also translated as "result that is similar to its cause in one's behavior" and "result that is similar to its cause in one's instinctive behavior."

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

A mental factor (subsidiary awareness) faulting the appearance-making of mindfulness's mental hold on an object of focus. Some translators render the term as "sinking."

(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."

One of the ten far-reaching attitudes in the Theravada tradition. An attitude of determination with which a bodhisattva never abandons what he or she needs to do in order to benefit others.

(1) In Theravada, the mental factor of not becoming angry at others' shortcomings, mistakes, or cruel deeds. (2) In Mahayana, the mental urge that leads one to be unperturbed by those who do harm and by suffering, so that one never becomes angry. When conjoined with a bodhichitta aim, patience becomes a far-reaching attitude.

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

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

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."

Praises that Buddha uttered with joy for the sake of the long life of his teachings, and not for the sake of specific individuals. One of the twelve scriptural categories.

(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."

A validly knowable object that holds its own individual self-nature.

A member of the set of phenomena possessing a certain property, such as voidness as its actual nature.

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.

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

The total absence (voidness) of an impossible mode of existence that establishes the existence of a phenomenon by the power of something findable inside that phenomenon. Often translated by others as "selflessness of all phenomena" or "identitylessness of all phenomena."

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."

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

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.

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.

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 omniscient mind of a Buddha

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.

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."

An appearance of something as an enlightened mind makes it appear, namely in the form of a Buddha-figure or mandala and devoid of any of the four extremes of impossible existence.

A temporary rest or a break from a state of no leisure for Dharma practice, such as the worst states of rebirth. Some translators render the term as a "freedom" or a "liberty."

The affirmation phenomenon of the occurrence of something.

Pure and worthy of the highest respect; sacred.

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 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: clearheaded belief in a fact

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."

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.

Also called: word empowerment (tshig-dbang)

Synonymous with dominating results.

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."

A Mahayana school of Indian Buddhism that does not assert the true existence of anything. One of the four Indian Buddhist tenet systems studied by all traditions of Tibetan Buddhism.

A follower of the Madhyamaka school of Indian Buddhism.

See: Svatantrika

See: Prasangika

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."

One of the twelve scriptural categories. (1) Verses that Buddha uttered during the course of and at the conclusion of his sutras. (2) According to some explanations, scriptures of interpretable meaning.

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.

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.

A epithet of a Buddha -- one who has gone to the goal of enlightenment through nonconceptual cognition of voidness, the very nature of reality (thusness).

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

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

Offering of a nonconceptual cognition of voidness with a blissful awareness or of one's nonconceptual blissful cognition of voidness together with one's appearance as an illusory body.

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

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.

Also called: thusness.

An item, or a truth about an item, defined in terms of the exclusion of something else, in which an object to be negated is explicitly precluded by the conceptual cognition that cognizes the phenomenon. Also translated as: "negation," "nullification," "refutation."

The literal meaning of the Sanskrit term is a "community"; the literal meaning of the Tibetan translation is "those intent on a constructive goal." Four or more people from any of the four groups of the monastic community: full or novice monks or nuns - the four need not necessarily be all from one group or one from each group - and who have unlabored renunciation and are intent on ridding themselves of disturbing emotions and attitudes and thus attaining liberation.

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.

A Buddhist teacher who has had stable realizations, who embodies the teachings in the sense of having integrated them into his or her life, and who confers vows on disciples.

The network of positive force (collection of merit), described from the point of view of it serving as the "root" for one to grow into a Buddha.

(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.

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.

See: roots of positive force

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."

Also called: all-curing single white epanacea, single white remedy, self-sufficient white remedy

The Buddha, the Dharma, and the Sangha. Also called "The Three Gems," "The Triple Gem," "The Three Jewels," and "The Three Jewels of Refuge."

To turn toward the direction indicated by the Three Rare and Supreme Gems (Buddha, Dharma, and Sangha) and to put that safe direction in one's life. Some translators render this as "go for refuge to the Three Gems."

In general, a round symbol used to represent a meaning. Most often used to represent a world system.

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

A state of mind, such as immeasurable compassion, that lacks focus on the three circles ('khor-gsum) involved -- the action itself (in the case of compassion, wishing all beings to be free from suffering), the object, and the agent -- existing in an impossible way. Also translated as: unaimed.

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.

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

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.

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

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

(1) An validly knowable, existent object that does not perform a function -- in other words, it does not produce a result -- namely, a static phenomenon. (2) A nonexistent object, such as an impossible way of existing.

(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.

also translated as: eight phenomena.

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.

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.

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.

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."

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 deep awareness that has nonconceptual cognition of voidness.

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 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).

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

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

Two sets, A and B, are totally pervasive if every element in set A is also a member of set B, and vice versa

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

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.

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."

The conceptual category into which fit all significances (meanings) of an audio category.

The conceptual category into which fit all items to which an audio category refers. These items are also what the audio category signifies (means).

The conceptual category into which fit all items to which an audio category refer.

(1) The conceptual category of a commonsense object, such as a table, used when thinking of, verbalizing, imagining (visualizing), or remembering a commonsense object. (2) A specific commonsense object as a conceptual category into which fit all moments of anyone's mental or sensory cognition of any amount of parts of any of its sensibilia.

(spiritual hero)

(spiritual heroine)

A subtle level of consciousness that has a blissful conceptual cognition of voidness, which is attained when the subtle energy-winds are partly dissolved in the central energy-channel. Also translated as "approximating clear light mind."

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."

A subsidiary awareness (mental factor) that actively understands the fine details of the nature of something, having scrutinized them thoroughly. It does not imply verbal thinking, although it may be induced by verbally thinking. According to Asanga, one of the four changeable subsidiary awarenesses. Also translated as "scrutiny," "analysis." and "discerning analysis."

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.

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.

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) The subsidiary awareness (mental factor), similar to a mental glue, that keeps a mental hold on a cognitive object, so that it is not lost. (2) The recollection of something, with which the mind keeps a mental hold on a mental hologram that resembles and represents something previously cognized. The term is often rendered as "memory" or "remembering," but has nothing to do with the recording or storage of mental information.

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.

Something that obscures the Buddha-nature factors, preventing them from being fully realized.

A beneficial action that is of help to others.

Remembering the kindness of motherly love, remembering all the beneficial things that all beings have shown us when they were our mothers. The second of the six part cause and effect quintessence teaching for developing bodhichitta.

Appreciating the beneficial things that all beings have shown us when they were our mothers and wishing to benefit them in return. The third of the seven part cause and effect quintessence teaching for developing bodhichitta.

(1) A class of divine beings (gods) on the plane of sensory desires that live on fragrances and are musicians. Also translated as "heavenly musicians." (2) Beings in the state of bardo existence inbetween death and rebirth onto the plane of sensory desires. Such beings live on either pleasant fragrances during fortunate eons or unpleasant odors during unfortunate eons.

An interval imputed or measured in the continuum of the occurrence of a sequence of cause and effect. Since time is conceptually imputable, time is a function of and therefore relative to the mind that conceptually imputes it.

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

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.

A quality of a well-concentrated mind with which the mind remains fresh in each moment.

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

An individual being, including those from any of the six realms of samsaric existence, as well as arhats and Buddhas. A noncongruent affecting variable, synonymous with a conventional "me."

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.

The total absence (voidness) of something 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. Often translated by others as "selflessness of a person" or "identitylessness of a person."

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.

An undifferentiated, partless whole, either the size of an atom or the size of the universe, asserted by non-Buddhist schools of Indian philosophy as descriptive of the atman, the "soul" of a person.

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

Beneficial practical advice concerning spiritual practice.

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

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

The most important main points of a topic.

The aspect of a cognition that describes the degree to which attention remains on the focal object. Also translated as "mental placement," it is established by the subsidiary awareness (mental factor) of mental fixation.

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

The aryas with incomplete sets of true stoppings and true pathway minds on their mental continuums.

(1) In Gelug Prasangika, the absence (the voidness) of a manner of existence that does not correspond to the actual manner in which everything exists. (2) In non-Gelug Madhyamaka, within a cognition, the absence (the voidness) of a consciousness and its object as each having truly established existence, independently of each other. (3) In Chittamatra, within a cognition, the absence (the voidness) of a consciousness and its object as deriving from different natal sources.

A division of anuttarayoga tantra, specified only in the non-Gelug schools, in which there is equal emphasis on practices for generating the physical bodies of a Buddha and practices for generating the mind of a Buddha.

(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."

The state of having, with no beginning, been untainted by the fleeting stains of either the emotional or cognitive obscurations. Descriptive of the clear light mind.

Awareness that, with no beginning, has been untainted by the fleeting stains of either the emotional or cognitive obscurations. A synonym for "clear light mind."

A collection or mental synthesis that extends over time, such as a human body over a lifetime.

A set of principles or assertions of a particular traditional Indian school of philosophy or of astronomical calculations.

See: tenet system

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.

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

Also translated as: secret, hidden

The offering of a blissful awareness, or of a nonconceptual blissful awareness of voidness with a clear-light mind. Also called: hidden mandala.

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

Synonymous with "mantra."

See: New Translation

(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.

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

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

The twelve classes of Buddha's scriptural (verbal) teachings divided according to a textual point of view -- namely, (1) expositions on themes of practice, (2) melodic verses, (3) revelatory accounts, (4) metered verses, (5) special verses, (6) ethical narratives, (7) illustrative accounts, (8) ancient narratives, (9) past life accounts, (10) epic presentations, (11) fabulous accounts, and (12) decisive explications.

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."

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.

Texts planted by Indian or Tibetan masters, either in a physical location, such as inside a pillar of a temple, or in the minds of disciples and hidden there for safekeeping during times that were not conducive for their practice. Often referred to by the transliterated Tibetan term "terma."

A subcategory of unawareness. The unawareness of behavioral cause and effect or of reality that accompanies only destructive states of mind or behavior. One of the three poisonous emotions.

The discriminating awareness that is aware of the individual details concerning behavioral cause and effect or concerning reality, and which acts as the opponent for naivety about them.

Within a cognition, an awareness that consists of the composite of a primary consciousness and its accompanying set of subsidiary awarenesses (mental factors). The principal awareness is the way of being aware of the object of the cognition that is prominent and which characterizes the type of cognition that it is occurring -- for example, relative bodhichitta and the deep awareness of total absorption on voidness.

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."

(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).

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.

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

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

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.

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).

The natural, beginningless absence from the clear light level of mental activity of "other" levels of mental activity, which are all limited by fleeting stains.

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.

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

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

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.

Nonstatic phenomena that can be explicitly cognized by eye consciousness -- namely, colors and shapes. Equivalent to "forms of physical phenomena that can become objects of experience of the eyes." One of the eleven types of forms of physical phenomena.

(A) In Gelug, except in the case of Chittamatra and Yogachara Svatantrika: (1) In sensory nonconceptual cognition, a fully transparent appearing object, which is a mental aspect, similar to a mental hologram of an external objective entity, through which that external entity is directly cognized also as an appearing object of the cognition. (2) In conceptual cognition, a static conceptual category that is mentally constructed from all individual objective entities that fit into it and thus is a semitransparent, static, metaphysical entity. It is the appearing object through which a fully transparent mental representation of a specific objective entity is cognized. (B) In non-Gelug, except in the case of Chittamatra: (1) In sensory nonconceptual cognition, the opaque, directly cognized appearing object, which is a mental aspect similar to a mental hologram of an external objective entity that the cognition indirectly cognizes as its focal object, but not as an additional appearing object. (2) In conceptual cognition, a conceptually isolated item, an opaque metaphysical entity that stands for the mentally synthesized commonsense object and category in the cognition and which is the appearing object of the cognition.

Samsaric rebirth states in which the limited beings have desire for subtle forms of physical phenomena. Usually translated by others as "form realm."

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."

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

Samsaric rebirth states in which the limited beings lack any gross body. Usually translated by others as "formless realm."

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.

Within a cognition, the consciousness and cognitive object.

The essential nature of rigpa (pure awareness), which refers to its being pure of all stains, without a beginning.

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

In tantra, the meditation practice with which one recites a ritual meditation text describing the self-visualization process and a complex series of further practices based on that self-generation, such as reciting mantras and making offerings.

See: three planes of samsaric existence

A threefold division of samsaric rebirth states: the planes of (1) sensory desires, (2) ethereal forms, and (3) formless beings. Sometimes called "the three realms."

An action that ripens into the experience of suffering by the person who commits it or into a hindrance to his or her spiritual practice. An action that cannot be spoken about with praise.

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.

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

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.

"x" is pervasive with "y" if, whenever "x" is the case, so is "y". Used in such formulations as "If "x" is the case, then it is pervasive that "y" is the case."

The intersection of two sets of phenomena.

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.

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.

See: open space division

The division of treasure texts, deriving from the oral teachings of the translator Vairochana, that emphasizes the cognitive open space aspect of pure awareness as the basis for all. Often referred to by the transliterated Tibetan "longdey."

Also translated as: true causes

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.

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

(1) In the context of the Chittamatra tenet-system, all static phenomena other than the various types of voidness, true stoppings, and nirvana, plus all non-existent phenomena. (2) In the context of the Madhyamaka tenet-system, all non-existent phenomena, especially true existence.

Forms of physical phenomena included only among cognitive stimulators that are all phenomena and which appear in certain mental states, such as the sensory objects appearing in dreams and the conceptually implied objects in visualizations and imaginings.

Drops of white bodhichitta; drops of subtle creative energy.

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.

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

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.

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

A Buddha's unceasing nonconceptual cognition simultaneously of all validly knowable phenomena and their voidnesses -- in other words, of the two truths about all knowable phenomena.

In the Hinayana tenet systems, a true phenomenon that veils or conceals a deeper true phenomenon. Also called: relative true phenomenon, conventional true phenomenon, apparent true phenomenon.

In the Mahayana tenet systems, a true fact about a phenomenon that veils or conceals a deeper true fact about the same phenomenon. Also called: relative truth, conventional truth, apparent truth, surface truth.

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.

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

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

In the Karma Kagyu system, a synonym for alayavijnana. See: all-encompassing foundation for all.

Synonymous with intention. See: intention.

In the context of basis, pathway, and resultant levels of something being specified, the level of it in the context of someone engaged in the practices for attaining enlightenment. In some usages, the level of a Mahayana arya with a seeing or accustoming pathway mind.

A level or state of mind that acts or functions as a pathway toward liberation or enlightenment. Some translators render this term as "path," but it refers to mental states, not to a series of spiritual practices. Also called: pathway of mind.

Also called: true path

Also called: five paths

Graded path; graded stages of the path; graded stage of motivation; graded stages of pathway minds. A course of training in the Mahayana sutra teachings through which one makes progress by developing graded stages of motivation, which act as pathway minds leading to enlightenment.

(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.

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.

In the Kalachakra system, the subtle energy-winds that carry the impulses of karma -- either the karmic impulses that draw one into actions or the karmic impulses with which one carries out physical or verbal actions.

An intensive tantric meditation practice, done over many meditation sessions, during which one performs the sadhana and recites the mantra of a Buddha-figure ten thousand, one hundred thousand, or many hundreds of thousands of times, depending on the number of syllables in the mantra. When completed and finished off with the appropriate fire puja, this intensive practice makes the mind fit to be used (fit to be put into service) for more advanced tantric practices with that Buddha-figure.

One of the three types of nonstatic phenomena -- those nonstatic phenomena that do not share five things in common with the primary consciousness and subsidiary awarenesses of the cognition in which they occur, and which are neither forms of physical phenomena nor ways of being aware of something. Sometimes translated as "nonstatic abstractions." See: five congruent features.

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.

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.

A set of four disturbing emotions and disturbing attitudes: (1) obtainer desire, (2) an obtainer deluded outlook, (3) holding deluded morality or conduct as supreme, and (4) asserting one's identity, and which, when occurring at the time of death, constitute the ninth link of dependent arising.

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."

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.

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).

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).

(1) According to the Hinayana tenet systems, the state of nirvana that a shravaka or pratyekabuddha arhat, or a Buddha, attains during his lifetime and which lasts only so long as the person is alive. This is so called because the person still has left a residue of tainted aggregates. (2) According to the Mahayana tenet systems other than Gelug Prasangika, the same as asserted by the Hinayana systems, but in reference only to shravaka and pratyekabuddha arhats. (3) According to Gelug Prasangika, in reference to shravaka and pratyekabuddha arhats, their state either during subsequent attainment (post-meditation) periods, when meditating on something other than voidness, or when not meditating at all. In reference to Buddhas, their Corpuses of Form.

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).

(1) According to the Hinayana tenet systems, the state of nirvana that shravaka or pratyekabuddha arhats, or a Buddha, attains immediately upon their death from the lifetime in which they attain nirvana with residue. No longer having a residue of tainted aggregates left, their mental continuum extinguishes, like a spent candle. (2) According to the Mahayana tenet systems other than Gelug Prasangika, the state that shravaka or pratyekabuddha arhats attain immediately upon their death from the lifetime in which they attain nirvana with residue. Although they no longer have a residue of tainted aggregates left, their mental continuums now go on in a purified form. (3) According to Gelug Prasangika, in reference to shravaka and pratyekabuddha arhats, their state during total absorption on voidness, when there is no appearance-making of truly established existence. In reference to Buddhas, their Deep Awareness Dharmakayas.

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."

A class of limited beings characerized by extreme jealousy toward the divine beings, with whom they continually fight. Also translated as "quasi-divine beings," "anti-gods," or simply as "asuras."

A cause that arises simultaneously with its results, such as the elements that make up a material object.

An item that must exist prior to the arising of something and which assists in making the arising happen, but which does not transform into what arises, for instance water for a sprout.

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.

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.

Two items simultaneously arise if, when one of them arises or happens, the other does also, at the same time. The two items may arise simultaneously either naturally or through the power of meditation. Also called: innate.

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

The functional nature of rigpa (pure awareness), which is that it automatically, without any effort, gives rise to pure appearances.

Pure awareness (rigpa) from the point of view of its resultant level as the Dharmakaya of a Buddha.

A validly knowable phenomenon that cannot be apprehended through the force of personal experience, but can be apprehended through the force of a line of reasoning.

A dishonest means of earning a livelihood or procuring offerings.

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.

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."

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.

(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."

A way of regarding and understanding objects, for instance as "me" and "mine."

In the description of a Buddhist system in terms of the view of reality, a way of meditating, and way of behaving that it espouses, the main way for regarding and understanding reality. See also: outlook.

See: four hallmarks of the Dharma

(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.

A set of sixty-two incorrect positions regarding the past, present and future of the self, the universe, and so on, propounded by the eighteen non-Buddhist extremeists and refuted in Buddhism. Sometimes translated by others as the sixty-two bad views.

A set of three disturbing deluded outlooks on life that constitute the second of the four "obtainers" that constitute the ninth link of dependent arising: (1) a distorted outlook, (2) an extreme outlook, (3) holding a deluded outlook as supreme.

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.

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 way to describe a Buddhist system that specifies it in terms of its main way for regarding and understanding reality, its main topic of meditation, and its main manner of acting in the world.

A ceremony during which a spiritual teacher reads aloud or recites from memory, without any mistakes, a Buddhist text or mantra to disciples who listen attentively. The teacher needs to have heard, himself or herself, the words of the text or mantra recited faultlessly by his or her own teacher, who likewise heard it in this manner in an unbroken lineage tracing back to Buddha or to the author of the text. The ceremony insures the accurate transmission of the words, although neither the teacher reciting them nor the disciple hearing them need to understand their meaning.

One of the twelve scriptural categories. (1) Buddha's revelations of what has happened in the past or prophesies of what will occur in the future. (2) According to some explanations, scriptures of definitive meaning.

A phenomenon that Buddha did not specify as being either constructive or destructive. Also called "ethically neutral."

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

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

Within the gross body of humans, the invisible system of energy-winds, energy-channels, energy-nodes (chakras), and creative energy-drops.

The subtlest life-supporting energy-wind that accompanies each moment of subtlest mind.

The future occurrence of something. According to Gelug Sautrantika, Chittamatra, and Svatantrika-Madhyamaka, a static nonimplicative negation phenomenon; according to Gelug Prasangika, a nonstatic implicative negation phenomenon.

A phenomenon that Buddha did not specify as being either constructive or destructive, and which does not hinder the attainment of liberation.

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

Within the Nyingma classification scheme of nine vehicles of mind, the class of tantra leading to dzogchen practice but with the main emphasis and detail on generation stage practice.

Teachings, either oral or written, that present the essential, most profound points of a more extensive topic.

The division of treasure texts, deriving from texts buried by either Guru Rinpoche or Vimalamitra, that emphasizes pure awareness being primally pure. Often referred to by the transliterated Tibetan "menngag-dey." Equivalent to the heart essence division."

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.

(1) According to Vasubandhu and Asanga, not knowing. (2) According to Dharmakirti, knowing in an inverted (incorrect) manner. In both cases, unawareness is of either behavioral cause and effect, or of the lack of an impossible "soul" or voidness. Translators often render the term as "ignorance."

The first of the twelve links of dependent arising. Both doctrinally based and automatically arising forms of not knowing how persons exist. Some translators render the term as the "link of ignorance."

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."

The recognition of all beings as having at some time been one's mother. The first of the seven-part cause and effect quintessence teaching for developing bodhichitta.

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."

An implicative negation phenomenon that leaves behind in its wake what is left when one excludes or eliminates everything that is not a specific object.

also translated as: increase, red appearance

One of the three subtle appearance-making minds.

Something presented, with respect and the intention to bring happiness and benefit, to someone else.

A tantra ceremony in which specially consecrated offerings are made to honor one's tantric master, inseparable from a Buddha-figure.

A monument within which are kept the relics of a great Buddhist master. Translated as a reliquary monument.

(1) Texts by Shakyamuni Buddha, both Hinayana and Mahayana, that discuss themes of practice.(2) Within the context of the Three Baskets (Tripitaka), the texts of Buddha that especially concern the training in higher concentration. (3) Within the context of Buddha's teachings divided into sutra and tantra, the division that does not entail visualization of oneself as a Buddha-figure. (3) Within the context of the twelve scriptural categories, the texts that present what Buddha had to say in a brief and condensed format. Also called: expositions on themes of practice.

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

Meditations on the nature of the mind with regard to only gross and subtle minds -- in other words, sensory and mental consciousness -- and not with regard to the subtlest mind, clear light.

A Hinayana school of Indian Buddhism that asserts the true existence of both reflexive awareness and external phenomena; a subdivision of the Sarvastivada school of Hinayana. One of the four Indian Buddhist tenet systems studied by all traditions of Tibetan Buddhism.

According to Gelug, a subdivision of the Svatantrika Madhyamaka tenet system that does not assert reflexive awareness, but does assert external phenomena as having existence established by their individual defining characteristic marks.

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.

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.

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 do not leave behind in their wake, explicitly or implicitly, something else. Some translators render the term as a "nonaffirming negation."

Synonymous with nonimplicative negation phenomena, and thus include voidnesses, spaces, and other absences.

Things that cannot be validly known.

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.

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.

One of the five types of deep awareness that all beings have as an aspect of Buddha-nature. The deep awareness that takes in all the information about an object of cognition. Also called: deep awareness that is like a mirror.

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

That feeling which, when it arises, one wants to be parted from it.

Not incorrect.

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.

Equivalent to sights. See: sights.

(1) According to the Hinayana tenet systems, the static unchanging state of full enlightenment attained by a Buddha and lasting only so long as he is alive. In this state, a Buddha does not abide in either the extreme of continued samsaric suffering or in the extreme of the passivity of a Hinayana arhat's nirvana without residue. (2) According to the Mahayana tenet systems, including Gelug Prasangika, the static unchanging state of full enlightenment attained by a Buddha and lasting forever, in which a Buddha does not abide in either the extreme of continued samsaric suffering or in the extreme of the passivity of a Hinayana arhat's nirvana without residue.

A combination of sounds that are assigned a meaning.

To impute (project, superimpose), with conceptual cognition, an audio category (such as the word or name "table") or a meaning/object category (such as a "table" as an individual object) onto a basis (such as four legs and a flat board on top of them). Also translated as "imputation."

The fourth of the twelve links of dependent arising. The four mental aggregates -- consciousness, feeling a level of happiness, distinguishing, and other affecting variables -- some of which are merely potentials -- together with the aggregate of forms of physical phenomena during a rebirth on the plane of sensory desires or the plane of ethereal forms, or without this aggregate during a rebirth on the plane of formless beings, during the period of time in the development of a foetus from the moment of conception up until the moment just before the cognitive faculties of seeing, hearing, and so on are differentiated.

The noncongruent affecting variable of changing from moment to moment, under the influence of causes and circumstances. Sometimes translated as "impermanence."

Phenomena that are affected and supported by causes and circumstances and, consequently, change from moment to moment, and which produce effects. Their streams of continuity may have a beginning and an end, a beginning and no end, no beginning but an end, or no beginning and no end. Some translators render the term as "impermanent phenomena." They include forms of physical phenomena, ways of being aware of something, and noncongruent affecting variables, which are neither of the two.

A nonstatic phenomenon's drawing closer each moment to its ultimate end, like a time bomb, based on the fact that the cause for the phenomenon's final disintegration or end is its coming into being, its arising.

The final destruction or disintegration of a nonstatic phenomenon.

Mental blocks that come from not knowing the Dharma in general or specifically not knowing about the emotional and cognitive obscurations. These mental blocks prevent the attainment of liberation and enlightenment.

The level of mind of shravaka arhats, pratyekabuddha arhats, and Buddhas, with which they have attained their respective purified states (bodhi) of liberation or enlightenment, and which require no further training in order to attain that purified state. Other translators sometimes render this term as "path of no learning."

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.

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.

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.

A validly knowable phenomenon that can be cognized by valid nonconceptual straightforward cognition. Also defined as a validly knowable phenomenon that be apprehended through the force of personal experience.

In the twelve links of dependent arising, the two links of conception and aging and dying in a future rebirth thrown by the activated karmic aftermath of throwing karma.

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.

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."

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

In the Gelug Prasangika system, cognition of an object, which occurs without relying on a line of reasoning in the moment immediately prior to it. Straightforward cognition may be either conceptual or nonconceptual.

Bare cognition that is fresh and nonfallacious. See: bare cognition.

Straightforward cognition that is nonfallacious. See: straightforward cognition.

A state of mind having the joined pair of shamatha and vipashyana, and in which absorbed concentration is focused single-pointedly on a voidness that is like space. It may be either conceptual or nonconceptual. Sometimes translated as "meditative equipoise."

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.

(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.

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.

The final, most profound level of something. Sometimes also translated as "deepest level" or "ultimate deepest level."

The Buddhas, as the only ones with full sets of true stoppings and true pathway minds on their mental continuums.

According to the tenets of the Chittamatra Followers of Scripture, three vehicles of mind that lead to three different final goals -- shravaka arhatship, pratyekabuddha arhatship, and Buddhahood -- which, once one has been attained, do not allow for the person who has attained it to achieve one of the other two goals. Thus, shravaka arhats and pratyekabuddha arhats cannot attain enlightenment.

The level of mind of arya sharavakas, arya pratyekabuddhas, and arya bodhisattvas with which they first attain a joined pair of shamatha and vipashyana focused nonconceptually on voidness -- or, in general, on the sixteen aspects of the four noble truths -- and with which they rid themselves of one or both sets of doctrinally based obscurations. Often translated as "path of seeing."

Also translated as: thirty-two major marks

The title held by a highly educated attendant of an incarnate lama (tulku) that attends all the lessons that the lama receives and afterwards debates with the lama to ensure that he or she has understood the lesson correctly. In the case of His Holiness the Dalai Lama, there are seven master debate partners, one from each of the colleges of Drepung, Sera, and Ganden Monasteries. Sometimes also translated as "Assistant Tutor."

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.

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

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.

Subsidiary awarenesses (mental factors) that share five things in common with the primary consciousness of the cognition in which they occur. (1) According to Vasubandhu: reliance, object, mental aspect, time, and natal source. (2) According to Asanga: natal source, focal aspect, essential nature, time, and plane and bhumi-level of mind.

The relationship between nonstatic components of a cognition, in which two or more of them do not share five things in common. See: five congruent features. See also: noncongruent affecting variables.

The relationship between two sets, A and B, is a tetralemma if there are four possibilities. There are phenomena that are members of (1) both set A and set B, (2) neither set A nor set B, (3) only set A, but not set B, or (4) only set B, but not set A.

The relationship between two sets, A and B, is a trilemma if there are three possibilities. There are phenomena that are members of (1) both set A and set B, (2) neither set A, nor set B, or only set A, but not set B. There are no phenomena that are members of set B that are not also members of set A. In other words, all elements of set A are also members of set B, but not all elements of set B are elements of set A.

A follower of a non-Buddhist Indian school of philosophy that asserts either an eternalist position of an unchanging static soul (atman) of a person or a nihilist position that denies the continuity of a person after death and/or the workings of karmic cause and effect.

An extinguished state of release -- either an acquired one, in which all samsaric sufferings and their causes have been removed, or a naturally occurring one, in which all stains of impossible existence have always been removed. The Tibetan term means, literally, "a state beyond sorrow."

The experience of a situation in which something similar to one's previous action happens back to oneself. Also translated as "result that is similar to its cause on one's experience."

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.

An attitude of thinking only about oneself, as if one were the only one in the world, and not thinking about anyone else; narcissism.

(1) The definite determination to be free of samsara and to gain liberation, and with which one is willing to give up true suffering and true causes. Also translated as "determination to be free." (2) In Theravada, the mental factor to give up all attachment to worldly possessions, social status, and even one's body. When conjoined with a bodhichitta aim, it becomes a far-reaching attitude.

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.

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.

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.

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

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 relationship between two facts about the same attribute of a phenomenon. In a sense, the two facts are referring to the same phenomenon from two points of view. The two facts may be naturally inseparable, such as the two truths about the phenomenon, or they may constitute a joined inseparability arising from the power of meditation, such as a blissful awareness and an awareness of voidness. Some translators render the term as "one by nature."

(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.

See: no moral self-dignity

As defined by Asanga, the sense to refrain from negative behavior because of caring how one's actions reflect on oneself.

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.

Literally, "listeners" to Buddha's teachings - practitioners of the Hinayana vehicle who, motivated by renunciation, strive to attain liberation from uncontrollably recurring rebirth (samsara) and to become an arhat (liberated being) of either the shravaka or pratyekabuddha class. They practice, based on having listened to Buddha's teachings. Some translators render the term as "hearer."

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

A shravaka that has attained liberation. See also: shravaka.

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

The lineage of a teaching that did not begin with Buddha himself, but began with an Indian or Tibetan master, usually through a pure vision.

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.

Aggregate factors of a limited being that include the causes that will obtain for that being further samsaric rebirth.

The cause from which a result is obtained and which transforms into the result. For example, a seed is the obtaining cause for a sprout, and a network of positive force (a collection of merit) is the obtaining cause for a Corpus of Forms (Form Body) of a Buddha. Some translators render the term as "material cause," but this term does not refer to the physical elements that make up something.

The ninth link in the twelve links of dependent arising. The set of four obtainer disturbing emotions and disturbing attitudes, any one of which, together with craving, activates throwing karma at the time of death and thus brings about the "obtaining" of a future samsaric rebirth. For the list of the four, see: obtainer. Most other translators render the term as "link of grasping."

See: threshold

Also translated as: near attainment, black appearance

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.

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."

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.

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.

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 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.

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

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.

Also called: transference of consciousness.

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."

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.

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.

Literally, "the great seal," a Mahayana meditation practice that focuses on the nature of the mind.

A round, flat-bottomed bowl, held bottom side up, with three mounds of grain, placed one atop the other on its surface and contained within progressively smaller concentric metal rings, and crowned with an ornamental diadem. It is used as an offering to a spiritual master in request for a teaching, the conferring of a set of vows, and for the conferring of a tantric empowerment. It is also used as an offering of appreciation at the conclusion of these three occasions. It is also offered 100,000 times as a preliminary practice for building up positive force for success in the practice of tantra.

Offerings of specially consecrated external objects such as water, flowers, incense, and so on.

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.

The attitude with which one considers oneself as the most important being and has affection for and takes care of only oneself.

In Nyingma, the aspect of pure awareness (rigpa) that automatically arises with awareness of its own two truths or its own threefold nature. Synonymous with reflexive deep awareness.

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

Something on the side of an object or phenomenon that (1) establishes the existence, in general, of the object or phenomenon and (2) establishes, as well, what the object or phenomenon is. A self-nature may do this either by its own power alone, or by its own power in conjunction with mental labeling. The term may also be translated as "self-establishing nature."

The relationship between two items, in which when one is the case or is occurring, then automatically so is the other.

(1) In the Chittamatra system, the seeds that, without beginning, are imputable on the basis of the stained mind of each limited being and which serve as factors allowing that being to attain one of the three purified states. (2) In the Madhyamaka systems, the voidnesses imputable on the basis of the stained mind of each limited being.

Something, the existence of which is established by its own power, independently of anything else, and which obscures the realization of Buddha-nature on one's mental continuum. This refers to an impossible manner of existence of the mind, and does not exist at all.

A negative action which, because it is destructive by nature, ripens into the experience of suffering by anyone who commits it.

Equivalent to voidness (emptiness), the natural state of all phenomena being released from impossible ways of existing. Asserted only by the Mahayana tenet systems.

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."

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.

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.

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

In the Sautrantika and Chittamatra tenet systems, those phenomena, the existence of which is established by their not being merely imputed by conceptual cognition. They include all nonstatic phenomena. According to Sautrantika, they include all nonstatic phenomena and are deepest true phenomena; according to Chittamatra, they include not only all nonstatic superficial true phenomena, but also the static deepest true phenomena of voidnesses, true stoppings, and nirvanas. (1) In the Gelug tradition, the appearing objects of only valid nonconceptual cognitions, although they are what actually appears and can be validly cognized in both valid nonconceptual and conceptual cognition. (2) In the non-Gelug systems, they can only be validly cognized by valid nonconceptual cognition. Also translated as "individually characterized phenomena."

The manner of existence and good qualities of pure awareness (rig-pa) as can be cognized by reflexive deep awareness.

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

Literally, "self-realizers" or "self-evolvers" - practitioners of the Hinayana vehicle who, motivated by renunciation, strive to attain liberation from uncontrollably recurring rebirth (samsara) and to become an arhat (liberated being). They live during dark ages when the teachings of a Buddha are no longer available. They do not study with Buddhist spiritual teachers, because there are none at such times, and they teach others only subtly, through gestures, since people are not receptive. Living either singly ("like a rhinoceros") or in small groups, they must rely on their instincts from previous lives to recall and master the Dharma. Some translators render the term as "solitary Buddhas."

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

A pratyekabuddha that has attained liberation. See also: pratyekabuddha.

A subdivision of the Madhyamaka school within the Indian Buddhist tenet systems that refutes truly established existence by relying on lines of reasoning the members of which have existence established from their own sides. Gelug adds to this definition that it also asserts that all phenomena lack existence established by an essential nature, but nevertheless conventionally have existence established by their individual defining characteristic marks.

(1) The cognitive faculty within a cognition, asserted in the Sautrantika and Chittamatra tenet systems, that takes as its cognitive object the consciousness within the cognition that it is part of. It also cognizes the validity or invalidity of the cognition that it is part of, and accounts for the ability to recall the cognition. (2) In the non-Gelug schools, this cognitive faculty becomes reflexive deep awareness -- that part of an arya's nonconceptual cognition of voidness that cognizes the two truths of that nonconceptual cognition.

(1) In Kagyu and Sakya, that aspect of an arya's nonconceptual cognition of voidness that cognizes its own two-truth nature. (2) In Nyingma, that aspect of pure awareness (rigpa) that cognizes its own two truths or its own threefold nature. Synonymous with self-arising deep awareness.

A validly knowable phenomenon that, when actually cognized, does not rely on actual cognition of or by something else, for instance actual cognition of the object's basis for labeling.

A validly knowable phenomenon that, when actually cognized, does not rely on actual cognition of or by something else, for instance actual cognition of the object's basis for labeling.

An appearance of a cognitive object that arises automatically from a person's clear light mind itself. Such an appearance may be either impure (with an appearance of truly established existence) or pure (without such an appearance).

The absence of any phenomenon existing, by "self"-nature, in an impossible manner.

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.

In some dzogchen systems, the voidness factor of the deep awareness of a Buddha's pure awareness (rigpa); the unchanging nature of the other corpuses of a Buddha. Also called Vajra Body.

A spiritual mentor who confers on disciples tantric vows. According to some commentaries, a spiritual mentor who confers on disciples empowerments and subsequent permissions from any of the classes of tantra.

The Diamond-strong Vehicle of Mind, within Mahayana, that makes use of the tantra methods. Synonymous with "Mantrayana" and "Tantrayana."

A two-dimensional representation, made of powdered colored minerals, 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.

That which gives rise to something, such as a womb for a baby or an oven for a loaf of bread.

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.

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."

(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."

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).

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).

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.

The sixth of the twelve links of dependent arising. The subsidiary awareness (mental factor) of contacting awareness during the period of time in the development of a foetus when the distinguishing aggregate and such other affecting variables as contacting awareness are functioning, but the feeling aggregate is not yet functioning. During this period, one experiences contacting awareness of objects as pleasant, unpleasant, or neutral, but does not feel happy, unhappy, or neutral in response to this.

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

The twelfth of the twelve links of dependent arsing. In a particular rebirth, the period starting immediately after the moment of conception and ending with the moment of death.

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 epithet of a Buddha - one who has triumphed over the emotional and cognitive obscurations. Some translators render the term as "Victorious One."

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."

(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.

Also translated as "increase."

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

One of the two methods for developing a bodhichitta aim. Based on the development of equanimity, (1) mother-awareness, (2) remembering kindness, (3) repaying kindness, (4) love, (5) compassion, (6) exceptional resolve, (7) a bodhichitta aim. The first six, developed consecutively, function as the causes for the seventh as the result.

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

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

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."

(1) An everlasting stream of continuity. On the causal level, the mental continuum, with its various aspects of Buddha-nature. On the pathway level, the continuity of practices involving Buddha-figures. On the resultant level, the continuity of the various corpuses or bodies of a Buddha. (2) The texts that discuss the above topics.

The first phase of the third of the twelve links of dependent arising, the link of loaded consciousness. A mental continuum containing the karmic aftermath of throwing karma during the lifetime in which the karmic action producing it has occurred. The first part of the third link of dependent arising, the link of loaded consciousness.

A result that in some way resembles its cause, either in the wish to repeat its causal action or in the experience of something happening back to one that resembles what one did.

A succession of moments of something.

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

In the dozgchen system, the subtlest level of awareness, which is totally untainted by any of the fleeting stains of mental obscurations. It is devoid of all grosser levels of awareness and yet permeates all of them, and it spontaneously establishes pure appearances. Often left untranslated as "rigpa."

A cause that is in the same family or category of phenomenon as is the result. For example, a model of a vase is the similar family cause for a vase that one is now making.

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.

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.

The type of phenomenon that a specific individual item is an instance of, such as "a table" imputed on a specific instance of something having legs and a flat surface. This is equivalent to the conventional identity of something.

The lineage of a teaching that began with Buddha himself.

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

A tantric ritual for a specific Buddha-figure, received in order to strengthen further the Buddha-nature factors that were previously activated with a full empowerment. Usually called by its Tibetan name, "jenang."

A state of mind having the joined pair of shamatha and vipashyana, and in which absorbed concentration is focused single-pointedly on a voidness that is like an illusion. It is attained only upon rising from total absorption on space-like voidness and may occur either while still in meditation or after arising from meditation. It may be either conceptual or nonconceptual. Sometimes translated as "subsequent realization." Other translators often render the term as "post-meditation."

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

Also called: energy-wind breaths

Subtle forms of energy that move within the subtle energy-channels of the subtle body and which are the "mount" (the physical basis) for consciousness, either in nonconceptual or conceptual cognition, transporting it through the subtle body. Through anuttarayoga complete stage practices, one can cause them to enter, abide, and dissolve in the central energy-channel and thereby make manifest the subtlest clear light mind.

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.

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 naive state of mind of not know what is happening.

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.

Another name for the Chittamatra school of Indian Buddhism.

According to Gelug, a subdivision of the Svatantrika Madhyamaka tenet system that does not assert extermal phenomena, but which does assert reflexive awareness.

(1) In mahamudra and dzogchen texts, a descriptive synonym for the mental aspects (mental appearances, mental holograms) that are produced by the clarity aspect of the mind and which are directly cognized by conceptual or nonconceptual cognition. (2) A synonym for extraphysical emanations.

A subsidiary awareness (mental factor) that causes the mind to lose concentration and to go on and on, uncontrollably from one object to another, due to any reason.

Voidnesses that are validly cognized nonconceptually. They are "nondenumerable" in the sense that they cannot be counted among what appears to minds validly cognizing phenomena through mentally labeling them with words and concepts, thus they are voidnesses that are "beyond words and beyond concepts."

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.

A nonstatic mental hologram, asserted by all Indian Buddhist tenet systems other than Vaibhashika, that is a likeness of an object of cognition, and which both conceptual and nonconceptual mental activity produces in order to cognize the object; the "mental shape" of the appearing object of a cognition. (1) According to Gelug, except in the case of Chittamatra and Yogachara Svatantrika, they are fully transparent so that through them, one directly cognizes external objects. (2) According to non-Gelug, they are opaque and thus allow only indirect cognition of external objects.

A form of physical phenomenon, asserted in the Vaibhashika and Gelug Prasangika schools, that shows (reveals) the motivation behind it, and which may be a constructive, destructive or unspecified phenomenon. Examples are the shape of one's body when performing an action, the sound of the words when one speaks, the expression on someone's face, and so on. In general, such a phenomenon may be either one of the five sensory objects or one of the five sensory cognitive sensors.

A subtle form of physical phenomenon, asserted only by the Vaibhashika and Gelug Prasangika schools, that is caused by a strong constructive or destructive motivation, but which does not show ("reveal") that motivation. Such a phenomenon is part of a mental continuum, but is not felt on that continuum; it does not degenerate from moment to moment; it can only be an object of mental cognition; and it must be either constructive or destructive. Examples are vows and one aspect of karmic impulses.

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.

Within a cognition of an object, the awareness of merely the essential nature of the object that the cognition focuses on. Primary consciousness has the identity-nature of being an individualizing awareness.

In the Karma Kagyu system, the aspect of mental activity that is aware of the specific type of awareness of an object that has arisen and the specific object that it is aware of. In a looser sense, awareness of the details that have arisen and one is aware of in a cognition.

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."

The third of the twelve links of dependent arising. A mental continuum containing the karmic aftermath of throwing karma, both during the lifetime in which the karmic action producing it has occurred. and during the future lifetime produced by that throwing karma.

A nonobstructive unspecified item conjoined with the mental continuum of a limited being, such as the body, consciousness, and feelings of happiness and unhappiness, and which comes from a ripening cause that was also conjoined with his or her mental continuum.

A destructive or tainted constructive phenomenon that, unless one has rid one's mental continuum forever of craving, has the power to produce the nonobstructive unspecified items contained in the five aggregate factors of future rebirth states, such as the body, the types of consciousness, and the feelings.

The Old Translation Period tradition of Tibetan Buddhism deriving from Guru Rinpoche, Padmasambhava.

An adjective referring to (1) the period of the first transmission of the Dharma from India to Tibet, (2) the Nyingma traditions of Tibetan Buddhism founded during this period, (3) a text translated during this period.

A follower of the Nyingma tradition of Tibetan Buddhism.

The noncongruent affecting variable of not changing from moment to moment. Sometimes translated as "permanence."

Phenomena that are unaffected by causes and circumstances and, consequently, do not change from moment to moment and do not produce any effects. Somewhat similar to unchanging facts, they are imputed about some validly knowable phenomenon and only exist and can be validly known so long as the basis for their imputation lasts. Sometimes translated as "static abstractions." Some translators render the term as "permanent phenomena."

Something that serves as the foundation or container for something else, for instance a house in relation to the people living inside it. Also translated as "what supports" or simply as "support."

(1) An individual defining characteristic mark findable on the side of a knowable object, upon which a word or label for the object is set. (2) See: "something that supports something else."

The dependent arising tradition transmitted in Drugpa Kagyu.

The twelve-part mechanism whereby the existence of all samsaric phenomena, especially those of future rebirth, are established by reliance on unawareness: (1) unawareness, (2) affecting impulses, (3) loaded consciousness, (4) nameable mental faculties with or without gross form, (5) stimulators of cognition, (6) contacting awareness, (7) feeling a level of happiness, (8) craving, (9) an obtainer, (10) further existence, (11) conception, and (12) aging and dying.

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 immeasurably magnificent palace of a symbolic world system, together with the environment around it, visualized in tantra practice.

Together with a concept.

Cognition of an object, without that cognition being through the medium of a universal, a category, or a mental label.

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.

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.

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."

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

A stable, correct understanding of some point in the Dharma, such as voidness, which brings about a lasting attainment and change in the person who has it. Compare: "attainment".

In mahamudra meditation, the state of mind in which the meditator has nonconceptual bare cognition of there being no dualism of meditator and meditation.

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

The spiritual teacher that inspires one the most, such that his or her inspiration serves as the root giving sustenance to one's spiritual growth.

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

A transgression of a root bodhisattva or root tantric vow, which, if it is a full transgression, acts as a root for falling to rebirth in one of the worse rebirth states.

A state of mind, such as bodhichitta, generated by working oneself up to it, with deliberate effort, through a series of steps, each of which entails a line of reasoning.

A state of mind, such as bodhichitta, generated instantly without needing to work oneself up to it, with deliberate effort, through a series of steps, each of which entails a line of reasoning.

A bodhichitta aim that arises automatically and effortlessly, without need to build up to it through steps or by relying on lines of reasoning.

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."

also translated as: ten bhumi minds

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

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."

A synonym for "karmic potential."

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

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 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 adjective referring to (1) the period of the second transmission of the Dharma from India to Tibet, (2) one of the traditions of Tibetan Buddhism founded during this period -- namely, Kagyu, Sakya, Kadam or Gelug, (3) a text translated during this period.

A set of eight 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: secondary tantric vows.

(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."

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.

Also translated as: four yogas

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.

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."

The type of karmic force associated with a destructive action and which ripens intermittently into unhappiness and the suffering of problems and pain. Also called: "negative karmic potential." Some translators render it as "sin." See: karmic force.

(1) In the Sautrantika, Chittamatra, and Madhyamaka schools other than Gelug Prasangika, the subsidiary awareness (mental factor) to restrain from a certain type of detrimental behavior, which, during a specific ceremony, one has formally promised to restrain from. (2) In the Vaibhashika and Gelug-Prasangika systems, a non-revealing form on a person's mental continuum that performs the same function as in (1) by shaping one's behavior.

One of the four aspects of true sufferings. The five aggregate factors from the point of view of their being under the control of the true origins (true causes) of suffering and thus are subject to one or more of the three types of suffering without any break.

The suffering of gross pain or unhappiness.

to eliminate

The cognitive activity of merely giving rise to an appearance or mental hologram of something knowable and cognitively engaging with it.

All levels of awareness (levels of mind) that are tainted with the fleeting stains of the emotional and cognitive obscurations. All levels of awareness other than rigpa. Translated as "limited awareness."

A way of cognizing an object that accompanies a primary consciousness, sharing five things in common with that consciousness, and which qualifies or helps with the cognition of the object. Also called "mental factor."

A being still having limited awareness. Any being other than a Buddha. Often rendered as "sentient being."

In the Kagyu and Nyingma systems, the deepest nature of the mind.

The subsidiary awareness (mental factor) that causes the mental activity to face an object or to go in its direction. In general, it moves a mental continuum to cognitively take an object. It is equivalent to mental karma and, according to Sautrantika, Chittamatra, Svatantrika-Madhyamaka, and the non-Gelug Prasangika-Madhyamaka schools, it is equivalent to physical and verbal karmas as well.

Mental consciousness, both conceptual and nonconceptual.

The stream of continuity of mental activity (mind, awareness) of an individual being, which has no beginning, which continues even into Buddhahood, and, according to Mahayana, has no end. According to the Hinayana tenets, it comes to an end when an arhat or Buddha dies at the end of the lifetime in which the person attains liberation or enlightenment. Also called a "mind-stream."

The division of treasure texts, deriving from the Indian texts translated into Tibetan by Vairochana, that emphasizes pure awareness as the basis for all. Often referred to by the transliterated Tibetan "semdey."

See: mind division

See: clear light awareness

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.

The repeated practice of generating and focusing on a beneficial state of mind in order to build it up as a habit.

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."

An object explicitly cognized by ear consciousness.

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.

A fleeting stain that temporarily "covers" or accompanies mental activity (more precisely, clear light mental activity), thereby preventing the mental activity from cognizing objects without suffering or other limitations. Some translators render the term as "obstacle."

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.

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.

The attainment of a spiritual goal.

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

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.

Literally, a method of actualization, namely a meditation method for actualizing oneself as a Buddha-figure for which one has received empowerment. Performing a sadhana entails recitation of a ritual meditation text describing the self-visualization process and a complex series of further practices based on that self-generation, such as reciting mantras and making offerings. Synonymous with "self-generation" and "antecedent practice for realization."

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).

The Able One of the Shakya Clan, the Sage of the Shakya Clan, an epithet of Buddha

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."

Phenomena that can be the objects of valid cognition. Synonymous with "existents."

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.

(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.

One of the three kinds of nonstatic phenomena -- all types of mental activity cognizing an object.

A cognition in which the consciousness gives rise to a mental hologram of a cognitive object and, in which, the cognitive object appears, through that hologram, both to the person and to the consciousness of the manifest cognition. Both the person and the manifest consciousness cognitively take it _ both cognize or "know" it. See also: subliminal cognition.

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.

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

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)..

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."

The subsidiary awareness (mental factor) of feeling totally fit to do something, and which is both exhilarating and blissful, physically and mentally, but in a nondisturbing way.

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.

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.

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.

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.

The smallest unit of time.

The first part of a process, especially one in meditation, which may last a variable length of time.

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.

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.

(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.

(1) A Corpus of Forms (Rupakaya) and (2) Corpus Encompassing Everything (Dharmakaya) of a Buddha.

(1) A Corpus of Emanations (Nirmanakaya), (2) Corpus of Full Use (Sambhogakaya), and (3) Corpus Encompassing Everything (Dharmakaya) of a Buddha.

(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.

A conceptual denial of something that is true or is present.

Synonymous with "causal taking of safe direction."

A direction that one puts in one's life that will protect one from true suffering and its true causes, and, when one reaches the goal of this direction, allows one to avoid true suffering and its true causes forever. Some translators render this as "refuge."

To put a direction in one's life, which, when one goes in it, protects one from true suffering and its true causes and which, when one reaches its endpoint, allows one to avoid true suffering and its true causes forever. Some translators render this as "take refuge," but it has no connotation of merely opening up and passively receiving protection.

Synonym for "resultant taking of safe direction."

A general term for the Buddha, Dharma, and Sangha.

(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.

The eleventh of the twelve links of dependent arising, equivalent to the first moment of the link of nameable mental faculties with or without gross form. 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.

The focal conditions and dominating conditions that give rise to the six types of cognition -- namely, the cognitive objects and cognitive sensors of each of the six cognitive faculties. In the case of the five sensory faculties, the objects and sensors are forms of physical phenomena, such as sights and photosensitive cells. In the case of the mental faculty, the objects may be any validly knowable phenomenon, while the sensors are the immediately preceding moments of mental cognition. Usually counted as the twelve stimulators of cognition, but in the list of the twelve links of dependent arising, referred to as the six stimulators of cognition, in which case the two cognitive stimulators of each cognitive faculty are counted as one.

The twelve classes of nonstatic phenomena that serve as focal and dominating conditions for the six types of cognition -- namely, (1) sights, (2) eye sensors, (3) sounds, (4) ear sensors, (5) smells, (6) nose sensors, (7) tastes, (8) tongue sensors, (9) physical sensations, (10) body sensors, (11) (all) phenomena, and (12) mnd sensors.

The fifth of the twelve links of dependent arising. The stimulators of cognition during the period of time in the development of a fetus from when the six different stimulators of cognition are differentiated up until but just before the aggregate of distinguishing is differentiated.

A result that arises as the direct result of the effort of a limited being, but which does not ripen from karma.

Accounts of the difficult ascetic practices that Buddha performed in his previous lives while engaging in the conduct of the bodhisattvas. One of the twelve scriptural categories.

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."

(1) A karmic cause developing or growing to the point at which it can bear fruit, which means produce its result. This is ripening in its definitional sense. (2) A karmic causal factor on a mental continuum exhausting and finishing its presence there as it produces its fruit.

The process whereby a karmic cause gives rise to its result. See: ripen.

(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.

The advanced level of aspiring bodhichitta, with which one focuses on one's own not-yet-happening enlightenment, imputable on the bais of the Buddha-nature factors oon one's mental continuum, with the intention to attain that enlightenment and to benefit all beings by means of it, and then pledges never to give up this bodhichitta aim until one reaches that enlightenment. Abbreviated as: pledged aspiring bodhichitta.

The initial state of aspiring bodhichitta, with which one focuses on one's own future enlightenment and merely has the intention to attain it and to benefit all beings by means of it. Also called: the mere state of aspiring bodhichitta.

Also translated as: appearance, white appearance

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

One of the three subtle appearance-making minds.

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

A cognitive appearance that has arisen on a mental continuum.

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.

Something that appears in a conceptual cognition. (1) In Gelug, a static, fully transparent conceptually isolated item through which the cognition cognizes the external object that the hologram resembles; equivalent to a mental aspect. (2) In non-Gelug, a static, partially transparent mentally synthesized commonsense object and category through which the cognition cognizes a conceptually isolated item (a mental aspect) that stands for a commonsense object.

A cognition of an object, in which (a) the involved object is an objective entity, (b) a mental aspect (mental hologram) of the involved object arises, but (c) there is no ascertainment (certainty, decisiveness) of what the involved object is or that the cognition of it has occurred. Also called: inattentive 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 enthusiastic and fanatic giving up of everything worldly, often based on blind faith that an external source will save us.

Sets of syllables and, often, additional Sanskrit words and phrases, all of which represent enlightening speech and which, when repeated, protect the mind from destructive states. While repeating the mantras of a Buddha-figure, one imagines having the abilities to communicate perfectly to everyone the complete means for eliminating suffering and reaching enlightenment. Mantras shape the breath, and consequently the subtle energy-winds, enabling one to bring the winds under control for use in meditation practice.

A tantric ritual for giving disciples confidence in the accuracy of a mantra, in which the vowels and consonants of the Sanskrit alphabet are written with colored powder in a grid on the surface of a metal mirror and the tantric master reads out, one by one, the grid location of the consonant and vowel for each syllable of the main mantra. After each specification of the consonant and vowel of a syllable, an assistant takes some colored powder from the mirror and uses it to write the syllable on the surface of another metal mirror.

Meditations on the nature of the mind with regard to the subtlest mind, clear light.

Practices, such as prostration, usually repeated 100,000 times, done as a method to build up positive force and cleanse negative force so as to have more success in tantra practice. Also called "ngondro."

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

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).

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."

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

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

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.

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

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.

A limited being who has not yet attained the state of an arya. In other words, someone who has not yet attained nonconceptual cognition of the four noble truths.

The vows of either a layman or laywoman, a novice or full monk, or a provisional, novice, or full nun. The ethical self-discipline of keeping them purely provides the basis for the individual being keeping them to attain liberation from samsara.

A static state in which an emotional obscuration or a cognitive obscuration has been removed forever from a mental continuum. Equivalent to a true stopping (true cessation). Translated by others as "abandonment."

The mental factor of taking joy and pleasure in being constructive, which accompanies joyful perseverance.

The state of mind that is parted from conceptual constructs.

An appearance of truly established existence that mental activity in a conceptual cognition produces and projects due to the habits of grasping for truly established existence.

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."

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.

(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 imputation of a conceptual category in which the bases for imputation are the individual sensibilia of a commonsense object, the parts of any of the sensibilia of a commonsense object, the moments in the continuum of a commonsense object, or items sharing a common defining characteristic. Synonymous with "conceptual category" and "category."

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

In the Sautrantika and Chittamatra tenet systems, those phenomena, the existence of which is established by their being merely imputed by conceptual cognition and which are superficial (relative, conventional) true phenomena. According to Sautrantika, they include all static phenomena; according to Chittamatra, they include all static phenomena other than voidnesses, true stoppings, and nirvanas. (1) In the Gelug system, they are the appearing objects of only conceptual cognitions, although they are not the actual cognitive appearances in those cognitions. They may be validly cognized not only by valid conceptual cognition, but also implicitly by valid nonconceptual cognition. (2) In the non-Gelug systems, they can only be validly cognized by valid conceptual cognition. Also translated as "generally characterized phenomena."

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."

The eighth of the twelve links of dependent arising, one of the mental factors that activate the karmic aftermath of throwing karma at the time of death. The three types of craving that occur at the time of death: (1) craving in relation to what is desirable, (2) craving because of fear, (3) craving in relation to further existence.

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

See: karmic impulse that actualizes a further existence

A phenomenon that is validly knowalble now.

The tenth of the twelve links of dependent arising. A karmic impulse, brought on by craving and an obtainer disturbing emotion or attitude, that activates the karmic aftermath of throwing karma just before one dies, thus enabling that throwing karma to ripen into the bardo existence, conception existence, predeath existence, and death existence of a next rebirth.

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.

The special discriminating awareness employed for expanding one's discriminating awareness and not letting it be crushed by countering factors, such as attachment to anything. One of the ten Mahayana far-reaching attitudes (ten perfections).

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.

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 that is impossible for anything to possess, because that characteristic does not exist at all.

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.

To gain a stable, correct understanding of voidness, either conceptually or nonconceptually, such that it brings about a lasting attainment and change in the person who has it.

The quality of something standing out sharply and dramatically in its appearance, without anything adorning it (like a rock mountain in a desert, totally devoid of any vegetation); the quality of being barren.

An absence of an impossible way of existing. The impossible way of existing has never existed at all. Translators often render the term as "emptiness."

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

The special discriminating awareness concerning the most effective and appropriate internal methods for actualizing the Buddha's teachings and the most effective and appropriate external methods for making limited beings ripe for attaining liberation and enlightenment. In Mahayana, when conjoined with a bodhichitta, the seventh of the ten far-reaching attitudes.

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

A subdivision of the Madhyamaka school within the Indian Buddhist tenet systems that uses absurd conclusions to bring about valid inferential cognition of something to be proven or established. Gelug adds to this definition that it also asserts that all phenomena lack existence established by an essential nature and even conventionally lack existence established by their individual defining characteristic marks.

The emotional ups and downs of overexcitement and depression in response to the eight transitory things in life: praise or criticism, good or bad news, gains or losses, things going well or poorly.

In the Karma Kagyu system, a synonym for clear light mind, which is "normal" in the sense that it is the primordial, natural state that has always been the case.

One of the eighteen divisions of the Hinayana tradition of Buddhism and within which Vaibhashika and Sautrantika are subdivisions.

The state of an arhat; the state in which one has attained a true stopping of true suffering and the true origins of suffering, and thus a true stopping of samsara; the state in which one has attained a true stopping of the emotional obscurations.

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

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.

Literally, a "Vast Vehicle of Mind" - levels or states of mind that, with a vast motivation of bodhichitta, employ vast methods for reach the vast goal of enlightenment. Some translators render the term as "Greater Vehicle."

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."

A level of state of mind that acts as either (1) a vehicle for bringing one to the spiritual goal of either liberation or enlightenment, or (2) the resultant goal of liberation or enlightenment to which one is brought.

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."

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.

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.

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

The reaching of a goal as the result of someone's effort, but which does not ripen from that person's karma.

The practice, and resultant stage of the practice, in dzogchen during which one "leaps ahead" from the attainment of break-through, and during which effulgent rigpa gives rises to and cognizes itself as a rainbow body. During this stage, effulgent rigpa becomes increasingly more prominent, while essence rigpa is also prominently maintained. This stage is equivalent to an accustoming pathway of mind (path of meditation).

At the time when the Buddhist teachings were only available in oral form, hearing the recitation of the teachings. Nowadays, also reading the teachings. By means of listening to the teachings, one learns about them.

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.

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.

The influencing nature of pure awareness (rigpa) - namely, that it responds to others effortlessly and spontaneously with compassionate communication. See: responsive awareness.

In Gelug, a practice, recited six times daily, required of those who have received an anuttarayoga empowerment, through which they keep the nineteen closely bonding practices for the five Buddha-families.

The mental factor of an equal attitude toward everyone, with which one has no feelings of close or far in the thoughts or actions involved in benefiting and helping all limited beings and eliminating their problems. The type of equanimity developed specifically in Mahayana in the context of equalizing and exchanging one's attitudes about self and other, and not taught in common with Hinayana. Also called "distinguished equanimity."

EN Definition

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

The mental factor (subsidiary awareness) of maintaining mental placement on any object of cognition taken by any type of cognition, including sensory cognition. Also called "mentally fixating" and "concentration," it accompanies all cognitions and varies in intensity from very weak to very strong. When perfected, it becomes "absorbed concentration."

Offerings made of various aspects of one's Dharma practice, visualized in the form of the outer offerings. Also called: offerings of samadhi.

Only this, without anything more.

(1) According to Gelug Sautrantika, Gelug Chittamatra, and Gelug Svatantrika-Madhyamaka, a fresh, nonfallacious cognition. (2) According to Gelug Prasangika and all tenet systems according to non-Gelug, a nonfallacious cognition.

(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.

Two-to-six-lined verses composed by Buddha. One of the twelve scriptural categories.

A specially consecrated torma offered to one's tantric master, inseparable from the Buddha-figure, during a tantra ceremonial round of offering.

(1) Equivalent to "ceremonial round of offering a ritual feast." (2) The food offerings presented at a ceremonial round of offering a ritual feast.

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."

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."

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

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."

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.

The seventh of the twelve links of dependent arising. The subsidiary awareness (mental factor) of feeling a level of happiness starting at the time in the development of a foetus, and continuing for the rest of that lifetime, during which the person experiences happiness in response to pleasant contacting awareness, unhappiness in response to unpleasant contacting awareness, and a neutral feeling in response to neutral contacting awareness.

The subsidiary awareness (mental factor) that engages mental activity with a specific cognitive object and considers it in a way that accords with its actuality. Also called "correct consideration."

(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.

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.

The subsidiary awareness (mental factor) that engages mental activity with a specific cognitive object and considers it in a way that does not accord with its actuality, such as considering something nonstatic to be static. Also called "incorrect consideration."

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.

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 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 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.

In the dzogchen system, a synonym for basis rigpa. The source of all appearances of samsara and nirvana.

(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.

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."

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.

A constructive noncongruent affecting variable imputable on the moments of conceptual or nonconceptual cognition of the four noble truths or of voidness, on the mental continuum of a limited being, when followed by a bodhichitta dedication, and which functions as the obtaining cause for the Dharmakaya of a Buddha. Also called: "bountiful store of deep awareness." Some translators render the term as "collection of wisdom" or "collection of insight."

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).

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.

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

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.

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.

The state of mind that is parted from conceptual constructs -- in other words, equivalent to the state parted from mental fabrication.

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."

See: belief in a fact based on reason

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."

A primary consciousness that can take any existent phenomenon as its object and which relies on merely the previous moment of cognition as its dominating condition and not on any physical sensors.

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: attention

The type of body that arhats in pure lands have. See: forms of physical phenomena having the functional nature of mind.

Validly knowable phenomena.

(1) In the context of the Mahayana tenet system, a synonym for deepest truths. Specifically, in the Chittamatra system, the various voidnesses, true stoppings, and nirvana. (2) In the Buddhist medical system, hereditary, congenital diseases; genetic disorders.

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

Clear light awareness that cognizes voidness as its object.

Voidness as the object cognized by clear light awareness.

Something that derives from a disturbing emotion or attitude, or is related in some way with a disturbing emotion or attitude. According to Vasubandhu, they give rise to further tainted phenomena; while according to Asanga, only some do that. Also translated as "mixed with confusion. Some translators render this term as "contaminated."

The five aggregate factors of experience that derive from a disturbing emotion or attitude, or are related in some with a disturbing emotion or attitude. Some translators render the term as "contaminated aggregates."

Something that does not derive from a disturbing emotion or attitude, or is not related in any way with a disturbing emotion or attitude. Also translated as "unmixed with confusion" or "dissociated from confusion." Many translators render this term as "uncontaminated."

Aggregate factors of someone's experience that do not include the causes that will obtain for that being any further samsaric rebirths.

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.

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.

A way of being aware of something that shares five congruent features with craving for one's own tainted, obtainer aggregate factors of experience.

A way of being aware of something that shares five congruent features with an arya's total absorption on voidness.

Honorific for guideline instructions. See: guideline instructions.

Advice on how to practice meditation, emphasizing the quintessential points.

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."

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.

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

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."

A state of mind, attained through meditation, in which the mind is stilled of all mental flightiness and mental dullness, is settled down on an object and remains there, and is accompanied by an exhilarating sense of fitness. Also called a "serenely stilled and settled state of mind," "shamatha." Some translators render the term as "calm abiding" or "mental quiescence."

See: stilled and settled state of mind

The past occurrence of something, equivalent to the no-longer-happening of something. According to Gelug Sautrantika, Chittamatra, and Svatantrika-Madhyamaka, a static nonimplicative negation phenomenon; according to Gelug Prasangika, a nonstatic implicative negation phenomenon. Also translated as "passed-happening."

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

A pair of items, joined inseparably, in which the initial attainment of both items occurs simultaneously. Sometimes used as a general term whether the initial attainment of both items occurs simultaneously or sequentially.