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• Prasajyapratiṣedha  + (This is the type of negation that is associated with the classical Madhyamaka presentation of emptiness, in which that absence is taken literally. It is typical of the philosophical position that became known as self-emptiness.)

• Gotra  + (''Gotra'' is used in Buddhist literature in a wide variety of ways. In Yogācāra it is used in the sense of family, lineage, or type to classify beings according to their innate capacity for progress on the path to enlightenment.)
• Anātman  + (A key feature of the Buddha's teachings that stood in direct contrast to the mainstream Indian religious-philosophical notion of an eternal self, or ātman.)
• 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.)
• 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.)
• Kṣaṇasaṃpad  + (In Sanskrit it literally means a “fortunate moment,” or “auspicious moment,” in the sense of an “opportune birth” that specifically refers to rebirth as a human being with the conditions that permit practice of the dharma.)
• 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.)
• 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.)
• Niḥsvabhāvatā  + (Since phenomena are dependent on causes and conditions, their mode of being is generally characterized as an absence of self-nature or personally distinct essence.)
• Abhidharma  + (The term has the sense of making knowledge and meaning manifest through intelligent analysis and systematic presentation.)
• Prajñāpāramitā  + (The term itself references a type of intelligence, discernment, or knowledge that embodies the insight which transcends the notions of the three spheres of agent, object, and action.)
• Triviṣa  + (These three are traditionally featured as … These three are traditionally featured as the central hub in depictions of the so-called wheel of life (Skt. ''bhāvacakra'', Tib. ''srid pa'i 'khor lo''). In these images they are represented by a pig known for sleeping in their own filth and other such behavior as the embodiment of ''moha'', a type of Indian bird that is known for its possessive attachment to its mate as the embodiment of ''rāga'', and a snake that is quick to strike at the slightest provocation as the embodiment of ''dveṣa''. These three are likewise depicted as chasing after, or being pulled along, by each other in a circle to demonstrate how these emotional reactions feed into each other and thus perpetuate this cycle. Though sometimes it is the pig which is pictured biting the tails of both the bird and the snake to show that both those emotional responses are rooted in our lack of understanding.s are rooted in our lack of understanding.)
• Kun gzhi  + (This term entered the Tibetan lexicon as a … This term entered the Tibetan lexicon as a translation of ''ālaya'', and thus it is often rendered back to its Sanskrit antecedent in modern scholarship and translations. However, as a Tibetan term, it is more commonly read literally as the compound ''all-ground'', or ''ground of everything''. As such it is often used to describe a common locus, or substrate, out of which both saṃsāra and nirvāṇa emerge. of which both saṃsāra and nirvāṇa emerge.)
• Vinaya  + (Vinaya literally means taming, subduing, or conquering because the moral precepts and vows help to tame the practitioner and to develop the good discipline necessary for spiritual practice.)