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Nondual wisdom whose object is itself +
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The no-self of the individual (Tib. ''gang zag gi bdag med'') and the no-self of phenomena (Tib. ''chos kyi bdag med''). See also no-self. +
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lit. “continuity” or “continuum.” Also translated as “stream of being,” or simply “mind.” This term denotes that aspect of an individual that continues from one moment to the next and from one life time to the next, and which therefore includes the individual’s stock of positive and negative deeds along with their positive and negative habitual tendencies. +
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Also called celestial beings. A class of beings who, as a result of accumulating positive actions in previous lives, experience immense happiness and comfort and are therefore considered by non-Buddhists as the idealstate to which they should aspire. According to the Buddhist teachings, however, they have not attained freedom from cyclic existence. Those in the world of form and world of formlessness experience an extended form of the meditation they practiced (without the aim of achieving liberation from cyclic existence) in their previous life. Gods like Indra and others of the six classes of gods of the world of desire possess, as a result of their merit, a certain power to affect the lives of other beings and they are therefore worshipped, for example by Hindus. The same Tibetan and Sanskrit term is also used to refer to enlightened beings, in which case it is more usually translated as “deity.” +
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lit. “taming.” The section of the Buddha’s teaching that deals with discipline, and in particular with the vows of monastic ordination. +
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lit. “childish.” Ordinary beings who are spiritually immature. +
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The second of the five paths. On this path one connects oneself to or prepares oneself for seeing the two kinds of no-self on the path of seeing. +
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Also called essence of buddhahood. The potential of buddhahood present in every sentient being. +
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The immense mountain, wider at the top than at the bottom, that forms the center of the universe around which the four continents of the world are disposed, according to ancient Indian cosmology. +
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Another name for the three natures. The imputed reality, the dependent reality, and the fully present reality. +
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One of the three scriptural collections; the branch of the Buddha’s teachings that deals mainly with psychology and logic +
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The last of the five paths, the culmination of the path to perfect enlightenment—buddhahood. +
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The opposite of supramundane, anything that does not transcend saṃsāra. Translations of this term as “ordinary” or “worldly” can be misleading since meditators who have mastered the four dhyānas (but without being liberated from saṃsāra), and who have immense powers of concentration, magical powers, and so forth, cannot really be called “ordinary,” nor are they worldly in the sense of being materialistically minded and interested only in the present world. +
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The first of the five paths, according to the Great Vehicle. On this path, one accumulates the causes that will make it possible to proceed toward enlightenment. +
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In Buddhism, a manifestation of supreme enlightenment in the form of sound: a series of syllables that, especially in the sādhanas of the Secret Mantrayāna, protect the mind of the practitioner from ordinary perceptions and invoke the wisdom deities. Mantras are also used in non-Buddhist spiritual practices and as spells in black magic. +
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Also called sense bases, sources of perception, and so on. The twelve āyatanas comprise the six sense organs and the six sense objects. Together, they give rise to the six sense consciousnesses. +
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The lasting happiness of liberation and omniscience, i.e., buddhahood. +
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The thirty-two major marks and eighty minor marks of excellence that characterize a buddha’s physical form. +
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The three means by which a person acts—namely, the body, speech, and mind. +
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lit. “firm, stable.” Used widely in the ''Sūtralāṃkāra'' as an epithet for a bodhisattva. +
