Adhiṣṭhāna

[4]Tsultrim Allione points out that in Tibetan Buddhism adhistana blessings are an important part of the pointing-out instruction received from the guru and lineage.

These blessings may be received from the student's guru during initiation, from the yidam during deity yoga, or simply from being in the presence of holy objects such as a stupa or the śarīra, "relics", kept inside them.

This metaphorical usage of "stream, wave, thread, continuum" is reinforced in philosophy with the mindstream doctrine and its relationship to tantric sādhanā, where it is used in visualizations and invocations, particularly in relation to the Three Vajras of Padmasambhava and depicted in Indo-Tibetan Buddhist and Bon iconography such as representations of the Adi-Buddha and Tapihritsa.

Martin Mills, in a modern political and power-relations dissection of jinlap in relation to hierarchical structures of the Gelug, a Sarma (second-wave) school, holds that: The acceptance of offerings by worldly deities and spirits was felt very strongly to oblige the recipient to act in favour of the donor, and particularly to act as their protector (strungma), a term widely used by householders to describe the various numina that inhabited their houses.

[7]An example of this sādhanā is described in The Prayer of Inspiration known as "The Falling Rain of Blessings" (gsol 'debs byin rlabs char 'bebs) (from the Yang Zab Nyingpo).

In Shingon Buddhism, an extant non-Himalayan school of Vajrayana, practices involving mantras, mudras, and visualisation exercises aim at achieving honzon kaji or union with the deity.