skandha

Correspondingly, wisdom in tantra is the discriminating awareness of the voidness of ourselves in terms of being Buddha-figures, and not simply the voidness of ourselves in terms of the aggregate factors (Skt. skandha) that constitute our ordinary bodies and minds.

6 Gelug Presentation of Tantra in General 2009

The Eighth Karmapa, however, asserts that shravaka and pratyekabuddha aryas have this nonconceptual cognition of the voidness of only the five aggregate factors of experience (phung-po lnga, Skt. panca skandha; five aggregates), the twelve stimulators of cognition (skye-mched bcu-gnyis, Skt. dvadasha ayatana), and eighteen sources of cognition (khams bcu-brgyad, Skt. ashtadasha dhatu) associated with their own mental continuums, as well as of untainted true pathway minds (zag-med lam-bden; uncontanimated true paths).

Nonconceptual Cognition of Voidness by Shravaka, Pratyekabuddha, and Bodhisattva Aryas According to the Four Tibetan Traditions 2006

It is not simply the voidness of ourselves in terms of the aggregate factors (phung-po, Skt. skandha) that constitute our ordinary bodies and minds.

The Union of Method and Wisdom in Sutra and Tantra: Gelug and Non-Gelug Presentations 2006

It is not simply the voidness of ourselves in terms of the aggregate factors (phung-po, Skt. skandha) that constitute our ordinary bodies and minds.

The Union of Method and Wisdom in Sutra and Tantra: Gelug and Non-Gelug Presentations 2006

The Eighth Karmapa, however, asserts that shravaka and pratyekabuddha aryas have this nonconceptual cognition of the voidness of only the five aggregate factors of experience (phung-po lnga, Skt. panca skandha; five aggregates), the twelve stimulators of cognition (skye-mched bcu-gnyis, Skt. dvadasha ayatana), and eighteen sources of cognition (khams bcu-brgyad, Skt. ashtadasha dhatu) associated with their own mental continuums, as well as of untainted true pathway minds (zag-med lam-bden; uncontanimated true paths).

Nonconceptual Cognition of Voidness by Shravaka, Pratyekabuddha, and Bodhisattva Aryas According to the Four Tibetan Traditions 2006

The aggregates refer to the five aggregate factors (phung-po, Skt. skandha) that comprise each moment of our experience.

Mind and Mental Factors: The Fifty-one Types of Subsidiary Awareness 2006

Moments of sem are the immediately preceding condition (de-ma-thag rkyen) for our experience being comprised of the five aggregate factors (phung-po, Skt. skandha).

Introduction to Dzogchen 2006

Correspondingly, wisdom in tantra is the discriminating awareness of the voidness of ourselves in terms of being Buddha-figures, and not simply the voidness of ourselves in terms of the aggregate factors (Skt. skandha) that constitute our ordinary bodies and minds.

Making Sense of Tantra ��� 6 Gelug Presentation of Tantra in General 2002

The five aggregate factors of experience (phung-po, Skt. skandha, aggregates) constitute a classification scheme for those variables - in other words, for the nonstatic (impermanent) components.

Basic Scheme of the Five Aggregate Factors of Experience 2002

As in the case of the five aggregates (Skt. skandha), each is represented in purified form by a Buddha-figure (yi-dam), associated with one of the five types of deep awareness (ye-shes, Buddha-wisdom).

Common Bonding Practices for the Buddha-Families 2002