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Rgyu'i rgyud + (A proxy term for buddha-nature found in tantric literature.)

Tathatā + (A synonym for emptiness or the nature of things, ''dharmatā''; it can also be used to describe the unity of dependent origination and emptiness. (Source: Erik Pema Kunsang, ''Lamp of Mahamudra'', 1989.))
Dhātu + (A term that has numerous meanings dependin … A term that has numerous meanings depending on the context, including physical realms or regions, the (five) elements, as well as aspects of the sense organs, bases, and fields. In terms of buddha-nature theory, it is often treated as synonymous with terms like ''gotra'' and ''garbha'' or even as equivalents of buddha-nature itself, such as ''sugatagarbha''.a-nature itself, such as ''sugatagarbha''.)
Pratipakṣa + (According to Dan Martin, it "seems to mean rather a kind of friendly opposition, an antidote, a harmony restorer.")
Amalavijñāna + (According to East Asian Yogācāra, the abso … According to East Asian Yogācāra, the absolute purity of mind of a buddha. While the Sanskrit term appears in Vasubandhu's ''Abidharmakośa'' and the accompanying ''Bhaṣya'', the term as it is used in the sense of pure consciousness was first used in Chinese by Paramārtha and then expanded and changed by later Chinese Yogācāra writers. While Paramārtha associated it with thusness and used it to refer to a catalyst for enlightenment, it has come to refer to a ninth consciousness which only appears when the ālayavijñāna, the eighth consciousness, ceases. As such, it is pure, luminous, and permanent. Some writers, however, have equated it to the pure aspect of the ālayavijñāna, as well as with prakṛtiprabhāsvaracitta (the absolute purity of mind), tathāgatagarbha, and even emptiness.ind), tathāgatagarbha, and even emptiness.)
Ngo bo + (According to Ives Waldo, it is similar to ''rang bzhin'', but when referring to ''sugatagarbha'', ''ngo bo'' refers to the emptiness part, whereas ''rang bzhin'' refers to the luminosity or clarity part.)
Ka dag + (All things in Mahāyāna and Vajrayāna Buddh … All things in Mahāyāna and Vajrayāna Buddhism are said to be primordially empty and thus pure and free from extremes and defilements. More specifically, primordial purity refers to the nature of consciousness or buddha-nature, which is empty by nature but endowed with spontaneous luminosity. Primordial purity is the empty aspect of the buddha-nature which is primordially present in all beings.ich is primordially present in all beings.)
'jog sgom + (Also called Settling meditation (Skt. ''st … Also called Settling meditation (Skt. ''sthāpyabhāvanā''; Tib. འཇོག་སྒོམ་, ''jokgom'' or ''jok gom'', Wyl. '' 'jog sgom'') — the counterpart of analytical meditation. The practice of settling or resting the mind, which is alternated with periods of analysis or visualization.Ringu Tulku Rinpoche says:"Whenever we reach a conclusion, or simply get tired, we just remain, settled in peace. This part is a little like shamatha." (Source: Rigpa Wiki)"In placement meditation one goes directly into deep Shamatha meditation and then one "looks at mind" directly without any analysis and perceives its emptiness." (Thrangu Rinpoche, ''Transcending Ego'', 86).rangu Rinpoche, ''Transcending Ego'', 86).)
Tsen Tradition + (Also known as the "meditative tradition" ( … Also known as the "meditative tradition" (''sgom lugs''), this form of exegesis was primarily concerned with the practical application of the teachings contained in the ''Uttaratantra'' as a means to experience buddha-nature for oneself. However, both the Tsen Tradition and its opposing counterpart, the Ngok Tradition, reportedly came from a single source, the Kashmiri scholar-yogi Sajjana.source, the Kashmiri scholar-yogi Sajjana.)
Ngok Tradition + (Also known as the analytic tradition (''th … Also known as the analytic tradition (''thos bsam gyi lugs''), literally, "the tradition of hearing and contemplating," this form of exegesis explicated the ''Uttaratantra'' through philosophical reasoning and debate and thus entailed a primarily scholastic approach to the treatise. However, both the Ngok Tradition and its opposing counterpart, the Tsen Tradition, reportedly came from a single source, the Kashmiri scholar-yogi Sajjana.source, the Kashmiri scholar-yogi Sajjana.)
Dharmakāya + (Although this term is sometimes rendered i … Although this term is sometimes rendered into English as “truth body,” dharmakāya seems to have originally been meant to refer to the entire corpus (''kāya'') of the Buddha’s transcendent qualities (''dharma''). (''The Princeton Dictionary of Buddhism'', p. 242)rinceton Dictionary of Buddhism'', p. 242))
Vajrayāna + (An adamantine system for being based on the innate nature of reality and using the state of Buddha as a way to actualize enlightenment.)
Svabhāva + (An innate attribute that establishes the completely independent existence of an entity, which is typically refuted in the Madhyamaka notion of emptiness.)
Anuyoga + (Anuyoga is generally associated with lung (ལུང་) or doctrinal teachings, wisdom aspect of the path and female tantras.)
Bodhicitta + (As this is the desire to achieve and help achieve the state of enlightenment for all sentient beings, it is called the thought or mind of awakening or enlightenment.)
Atiyoga + (Atiyoga is considered to be the highest yoga or path which can help attain Buddhahood very swiftly and easily by simply realising that all phenomena are expressions of the primordial wisdom.)
Pratyekabuddha + (Because the pratyekabuddhas work on their own to seek enlightenment for themselves, they are considered as self-centred, but because they are superior to the śrāvakas but inferior to the buddhas in their calibre, they are called middling buddhas.)
Śrāvaka + (Because they mainly rely on the words of the Buddha in their spiritual practice, they are known as Hearers or Listeners. The śrāvaka vehicle is the one of the three vehicles or yānas in Buddhism beside the vehicles of Solitary Realizers and Bodhisattvas)
Bodhigarbha + (Buddha-nature in its ultimate sense as the primordially existing essence of buddhahood present in all beings. It is treated as a Tantric/Dzogchen equivalent of the more Sūtra-based terms ''tathāgatagarbha'' and ''sugatagarbha''.)
Dzogchen + (Dzogchen, or Great Perfection, refers more specifically to the nature of awareness, which is the innate state of perfect enlightenment latent in the mind. More broadly, it refers to the associated system of teachings, theories, and practices.)
Nirmāṇakāya + (Emanation body is considered as an apparit … Emanation body is considered as an apparitional form and thus not the actual physical form of a buddha but one projected for the purpose of helping sentient beings. This concept became later conflated with the Tibetan culture of religious incarnation and many lamas who are considered to be rebirths of earlier ones are also referred to as trulku.rlier ones are also referred to as trulku.)
Actualized enlightenment + (Enlightenment attained through practice.)
Bodhi + (Enlightenment has the sense of complete ac … Enlightenment has the sense of complete actualization of one's true nature or total understanding of reality and freedom from suffering that comes from achieving that realization. Enlightenment (Skt., ''bodhi''; Tib., ''byang chub'') is a state that can potentially be attained by any being with a mind. The very nature of the mind as a clear and radiant entity, and of the defilements as adventitious entities that are not essential to our nature, is what allows for the possibility of mental purification, and hence of enlightenment. The clearest doctrinal formulation of this idea is to be found in the concept of buddha-nature (''tathagatagarbha''; ''de bzhin gshegs pa'i snying po''). Whether buddha-nature is the primordial presence of an enlightened state in the minds of beings, something that merely needs to be uncovered, or only a potential that permits the attainment of that state is of course a disputed point in the tradition. Here, it is only important to note that the vast majority of Mahāyāna schools maintain that all beings, regardless of birth, race, social status, and gender, are capable of the attainment of the state of human perfection known as enlightenment.Source: page 192, “Liberation: An Indo-Tibetan Perspective” by José Ignacio Cabezón. Buddhist-Christian Studies, Vol. 12 (1992), pp. 191-198 Published by: University of Hawai'i Press Stable URL: https://www.jstor.org/stable/1389971 URL: https://www.jstor.org/stable/1389971)
Samudānītagotra + (Fluidity, in that it is a potential that is developed through personal habits of study, practice, and exposure to a particular vehicle of Buddhism.)
Bhūmi + (Generally associated with bodhisattvas, these are major stages arrived at over the course of lifetimes of ongoing spiritual practice and development.)
Pratītyasamutpāda + (In Madhyamaka thought it is used to describe the relative level of the truth. Since phenomena come into being interdependently at this level, they are therefore empty of inherent existence at the ultimate level.)
Gzhi + (In the Dzogchen teachings it is commonly counted among the trilogy of ground, path, and fruition. Sometimes referred to as the primordial ground (''ye bzhi''), it is the source from which all phenomena arise.)
Icchantika + (Individuals who are so consumed by their desires or by a particular lifestyle that they would never even consider the need for self-improvement. Therefore, they have no interest in following any spiritual path, let alone the path to liberation.)
Mahāmudrā + (It has a sense of being the binding force and refers to the reality of all things. Just as a seal makes a document binding, reality binds all things, including our understanding of the true nature of things. It also refers to a symbolic gesture.)
Brahman + (It has the sense of being pure and expansive as the universal principle. It is the source from which all things emanate, and to which they return.)
Cittamātra + (It is a philosophical position that places … It is a philosophical position that places mentation at the forefront of our experience of the world, rather than the seemingly real objects that consciousness perceives. It can also be used to refer to a Buddhist school, a genre of texts, or as a section of the Tibetan Buddhist canon. For instance, the ''Gyü Lama'' is in the ''sems tsam'' section of the Tibetan canon.'sems tsam'' section of the Tibetan canon.)
Sarvākāravaropetāśūnyatā + (It is an important term in the Mahāmudrā teachings, as well as in various Tibetan traditions that have a connection to buddha-nature theory, such as those associated with other-emptiness (''gzhan stong'').)
Mahāyāna + (It is known as the Great Vehicle in compar … It is known as the Great Vehicle in comparison to the earlier schools of Buddhism which aimed only to reach individual liberation. Thus, this system claims to be superior to the early Buddhist schools in terms of the philosophical understanding of reality and the moral scope of rescuing all sentient beings.ral scope of rescuing all sentient beings.)
Sādhana + (It is the means, method or technique of ac … It is the means, method or technique of achieving a spiritual goal or power, and thus deals with the process of practice but does not explain or discuss concepts or theories. A sādhana is almost always a practical manual written for practice on a specific deity. written for practice on a specific deity.)
Lam rim + (Lam rim has the sense of gradual or graded practice starting from basic techniques to cultivate the thoughts of renunciation, compassion and loving kindness, etc. to insight into ultimate emptiness.)
Mahāyoga + (Mahāyoga is great or supreme with respect to outer tantras and focuses on the skill-in-means, thus mainly refers to what are known as male tantras.)
Svasaṃvedana + (Mind seeing mind. The classic example is that of a lamp that illuminates the surrounding area as well as itself.)
Prātimokṣasaṃvara + (Moral-ethical disciplinary rules that act as a restraint on one's behavior due to their requirements to abide by a specific code of conduct.)
Pariniṣpannasvabhāva + (Of the three natures, this one is representative of the ultimate truth.)
Advaya + (Often used to reference the ultimate truth, which is beyond dualistic conceptions such as subject and object and so forth.)
Prajñā + (One of the most important terms in Buddhis … One of the most important terms in Buddhist philosophy, ''prajñā'', or ''sherab'' in Tibetan, has the sense of "higher knowing" or "special insight." This is the ''prajñā'' in ''prajñāpāramitā'', and it is associated with the wisdom that perceives/knows the actual nature of reality. See also ''jñāna''.ual nature of reality. See also ''jñāna''.)
Prabhāsvaratā + (Radiance, brilliance, or effulgence.)
Paramārthasatya + (Reality as it appears to an enlightened being, in which all phenomena are perceived to be empty of an individual, permanent essence. This is contrasted to the "relative truth" as experienced by unenlightened beings.)
Saṃvṛtisatya + (Reality as it is experienced by ordinary p … Reality as it is experienced by ordinary people whose perception is clouded by ignorance, in contrast to "ultimate truth" or "absolute truth," which is reality as perceived by an enlightened being. Relative truth has practical value in daily life, but upon examination all phenomena are found to be empty of individual, permanent existence. empty of individual, permanent existence.)