Difference between revisions of "སྙིང་པོའི་ཆོས་མཛོད།"

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ངོ་ཤོག་འདིར་བོད་སྐད་དུ་ཡོད་པའི་གཞི་ཁམས་བདེ་གཤེགས་སྙིང་པོའི་སྐོར་གྱི་ མདོ་རྒྱུད།<br>  
 
ངོ་ཤོག་འདིར་བོད་སྐད་དུ་ཡོད་པའི་གཞི་ཁམས་བདེ་གཤེགས་སྙིང་པོའི་སྐོར་གྱི་ མདོ་རྒྱུད།<br>  
 
བསྟན་བཅོས། གསུང་ཆོས་བཅས་ཀྱི་དཔེ་ཆ། དཔེ་དེབ། གློག་བརྙན།<br>
 
བསྟན་བཅོས། གསུང་ཆོས་བཅས་ཀྱི་དཔེ་ཆ། དཔེ་དེབ། གློག་བརྙན།<br>

Revision as of 15:50, 31 August 2020

སྙིང་པོའི་ཆོས་མཛོད།

ངོ་ཤོག་འདིར་བོད་སྐད་དུ་ཡོད་པའི་གཞི་ཁམས་བདེ་གཤེགས་སྙིང་པོའི་སྐོར་གྱི་ མདོ་རྒྱུད།
བསྟན་བཅོས། གསུང་ཆོས་བཅས་ཀྱི་དཔེ་ཆ། དཔེ་དེབ། གློག་བརྙན།
སྒྲ་བཟུང་སོགས་བཞུགས།

དབྱིན་སྐད་དང་ཕར་ན་སིའི་སྐད་དུ་ཡོད་པ་རྣམས་གཟིགས་འདོད་ན་འདིར་གཟིགས་རོགས།


མདོ་རྒྱུད།

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Gaganagañjaparipṛcchāsūtra
The Sūtra of the Questions of Gaganagañja (Gaganagañjaparipṛcchāsūtra, Toh 148) is an important canonical work centering on the bodhisattva Gaganagañja’s inquiries to the Buddha, his display of seven miracles, and dialogue between various figures about core Mahāyāna principles. The sūtra covers topics such as the bodhisattva path, bodhicitta, concentration, buddha activity, wisdom (jñāna), as well as predictions about the future enlightenment of disciples. Throughout the discourse, the sky (gagana) is used as the central metaphor for emptiness (śūnyatā) and nonduality (advaya) to describe the nature of reality. (Source: 84000)
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Anūnatvāpūrṇatvanirdeśa
One of the tathāgatagarbha sūtras that describes the dharmakāya as the natural state of all beings, enlightened and non-enlightened alike.
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Sarvabuddhaviśayāvatārajñānālokālaṃkārasūtra
The main topic of this sūtra is an explanation of how the Buddha and all things share the very same empty nature. Through a set of similes, the sūtra shows how an illusion-like Buddha may dispense appropriate teachings to sentient beings in accordance with their propensities. His activities are effortless since his realization is free from concepts. Thus, the Tathāgata’s non-conceptual awareness results in great compassion beyond any reference point. (Source: 84000: Translating the Words of the Buddha)
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RKTSK 232
Mahāmeghasūtra. (T. Sprin chen po'i mdo; C. Dafangdeng wuxiang jing/Dayun jing; J. Daihōdō musōkyō/Daiungyō; K. Taebangdǔng musang kyǒng/Taeun kyǒng 大方等無想經/大雲經). In Sanskrit, the "Great Cloud Sūtra"; it is also known in China as the Dafangdeng wuxiang jing. The Mahāmeghasūtra contains the teachings given by the Buddha to the bodhisattva "Great Cloud Secret Storehouse" (C. Dayunmizang) on the inconceivable means of attaining liberation, samādhi, and the power of dhāraṇīs. The Buddha also declares that tathāgatas remain forever present in the dharma and the saṃgha despite having entered parinirvāṇa and that they are always endowed with the four qualities of nirvāṇa mentioned in the Mahāparinirvāṇasūtra, namely, permanence, bliss, purity, and selfhood (see guṇapāramitā). The Mahāparinirvāṇasūtra's influence on the Mahāmeghasūtra can also be witnessed in the story of the goddess "Pure Light" (C. Jingguang). Having heard the Mahāparinirvāṇasūtra in her past life, the goddess is told by the Buddha that she will be reborn as a universal monarch (cakravartin). The sūtra is often cited for its prophecy of the advent of Nāgārjuna, as well as for its injunctions against meat-eating. It was also recited in order to induce rain. In China, commentators on the Mahāmeghasūtra identified the newly enthroned Empress Wu Zetian as the reincarnation of the goddess, seeking thereby to legitimize her rule. As Emperor Gaozong (r. 649–683) of the Tang dynasty suffered from increasingly ill health, his ambitious and pious wife Empress Wu took over the imperial administration. After her husband's death she exiled the legitimate heir Zhongzong (r. 683–684, 703–710) and usurped the throne. One of the many measures she took to gain the support of the people was the publication and circulation of the Mahāmeghasūtra. Two translations by Zhu Fonian and Dharmakṣema were available at the time. Wu Zetian also ordered the establishment of monasteries called Dayunsi ("Great Cloud Monastery") in every prefecture of the empire. (Source: "Mahāmeghasūtra." In The Princeton Dictionary of Buddhism, 500. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)
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Saddharmapuṇḍarīkasūtra
Commonly referred to as the Lotus Sūtra, this text is extremely popular in East Asia, where it is considered to be the "final" teaching of the Buddha. Especially in Japan, reverence for this text has put it at the center of numerous Buddhist movements, including many modern, so-called new religions. The esteemed status of this scripture is epitomized in the Nichiren school's sole practice of merely paying homage to its title with the prayer "Namu myōhō renge kyō".
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Dṛḍhādhyāśayaparivarta
One of the sūtra sources for the Ratnagotravibhāga, especially for the first three of the seven vajra topics discussed therein—namely, the Buddha, Dharma, and Saṅgha. Also known as Dṛḍhādhyāśayaparivarta, the main protagonist is Bodhisattva Dṛḍhādhyāśaya, who sees a beautiful girl on his alms round. He is attracted to the girl and tries to meditate on ugliness but fails and thus runs away to the mountains. The Buddha sees this, manifest as the beautiful girl, and chases him to say: "I should be relinquished in your mind. What use is giving up with your body. Dṛḍha! Running away physically cannot help you abandon attachment." Having said this, she jumps off a cliff and Dṛḍha reports to the Buddha who reminds him that the Buddha does not teach physical escape in order to eliminate attachment, hatred and ignorance.

More sutra sources

བསྟན་བཅོས།

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Gyalse Tokme Zangpo: Verses from the Beginning and Conclusion of Sūtrālaṅkāra, Bodhicaryāvatāra and Uttaratantra
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Dölpopa Sherab Gyaltsen: Benediction of Sugatagarbha
Verses of benediction to invoke the auspiciousness of sugatagarbha composed by Dölpopa.
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Gampopa: Ornament of Precious Liberation: A Wish-Fulfilling Gem of Sublime Dharma
One of Gampopa's most enduring works. It was one of the first "stages of the path" (lam rim) texts to be written by a Tibetan, after the genre was introduced by Atiśa through his famous composition Bodhipathapradīpa, The Stages of the Path to Enlightenment.
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Tāranātha: Essential Points on the Origins of the Cycle of Teachings on the Kālacakra
Tāranātha's history of the Kālacakra teachings.
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Ngawang Tsoknyi Gyatso: Illuminating Light: An Exegesis of Omniscient Jonangpa's Intent Aligned with General Treatises of Madhyamaka and Pramāṇa
An explanation of the general meaning of the scriptures on Madhyamaka (dbu ma) and pramāṇa (tshad ma) by the influential modern Jonangpa scholar Ngawang Tsoknyi Gyatso (1880-1940).
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Gö Lotsāwa Zhönu Pal: The Commentary on the Treatise “Mahāyāna-Uttaratantra”: The Mirror Showing Reality Very Clearly
Gö Lotsāwa Zhönu Pal's commentary to the Ratnagotravibhāgavyākhyā, that presents the text from within the mahāmudrā tradition of Maitrīpa and Gampopa. More specifically, as Mathes reports, the author, himself, states in his colophon that "he combined the commentarial tradition of Loden Sherab with Gampopa's and Drigung Jigten Sumgön's mahāmudrā interpretation of the Ratnagotravibhāga." (A Direct Path to the Buddha Within, p. 411.)

More commentarial sources

གསུང་ཆོས།

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Discourse on the Uttaratantra: A Talk by The 14th Dalai Lama in Holland
His Holiness the 14th Dalai Lama teaches in a traditional line-by-line commentary of the Mahayanottaratantrashashtra in this video from Holland in 1986. Alexander Berzin interprets His Holiness into English. Seven diamond-strong points of the in five chapters, the first four points, which introduce "the source", or buddha-nature, are presented in the first chapter, the second chapter discusses the fifth point, the state of purified growth of enlightenment fifth point, the third chapter presents the sixth point which is the qualities of that state of purified growth, the fourth deals with the seventh point, the enlightening influence, and the fifth chapter discusses the benefits of studying the text. The text itself discusses the clear light nature of the mind which is covered over by cognitive and afflictive obscurations. Once these obscurations have been purified, the clear light nature of mind is revealed.
Dalai Lama, 14th. "Discourse on Uttaratantra." Pt. 1 of 4. Interpreted by Alexander Berzin, Filmed May 1986 in Holland. Produced by Study Buddhism. Video, 1:37:22, https://www.youtube.com/watch?v=LsiVRQ3T6EY.
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Buddha Potential 1: Uttaratantra by Kirti Tsenshab Rinpoche at Land of Medicine Buddha
In this nine-part series, Kirti Tsenshab Rinpoche teaches on chapter one of the Uttaratantra, Sublime Continuum of the Mahayana by Maitreya. This important text clarifies the meaning of our Buddha potential, in particular the emptiness of the mind that allows evolution to a state of complete enlightenment, and gives an extensive explanation of the meaning of the Three Jewels--Buddha, Dharma, and Sangha. This teaching was given at Land of Medicine Buddha in 2003 and includes both Tibetan and English interpretation by Voula Zarpani. The first part includes six parts of six classes and three discussion classes led by Venerable George Churinoff.
Tsenshab, Kirti. "Buddha Potential 1: Uttaratantra by Kirti Tsenshab Rinpoche." Pt. 1 of 9. Filmed at Land of Medicine Buddha, Soquel, CA, 2003. Video, 1:27:14. https://vimeo.com/136634699.
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Buddha Potential 2: Uttaratantra by Kirti Tsenshab Rinpoche at Land of Medicine Buddha
In this seven part series, Kirti Tsenshab Rinpoche teaches on chapter one of the Uttaratantra, Sublime Continuum of the Mahayana by Maitreya. This text clarifies the meaning of our Buddha potential, in particular the emptiness of the mind that allows evolution to a state of complete enlightenment, and gives an extensive explanation of the meaning of the Three Jewels - Buddha, Dharma, and Sangha. This teaching was given at Land of medicine Buddha in 2004 and includes both Tibetan and English interpreted by Venerable Tse Yang.
Tsenshab, Kirti. "Buddha Potential 2: Uttaratantra by Kirti Tsenshab Rinpoche." Pt. 1 of 7. Filmed at Land of Medicine Buddha, Soquel, CA, 2004. Video, 1:35:47. https://vimeo.com/141332642.
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Karmapa on The Nature of All Beings
A commentary across lifetimes. H.H. the 17th Karmapa, Ogyen Trinley Dorje, comments on a quote of the 3rd Karmapa, Rangjung Dorje: "The nature of all beings is always Buddha" (འགྲོ་བའི་རང་བཞིན་རྟག་ཏུ་སངས་རྒྱས་).
Karmapa, 17th. "All Beings Are Buddha by Nature." Interview with H.H. Karmapa conducted at Vajra Vidja Institute, Sarnath, Varanasi, India, February 2015. Video, 1:41. https://www.youtube.com/watch?v=5pll8nGuWtU&list=PL8sDrkwWlohTjleLphxWRmLge5hgbpAXM.
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Karmapa on the Nature of Mind
[START at 6 min 45 secs]. On the morning of January 3, 2013, the Gyalwang Karmapa gave an impromptu teaching on the nature of mind to a large group of international students gathered at the Root Institute for Wisdom Culture, Bodhgaya. Teaching in a mixture of Tibetan and English, he began the session by inviting questions from the students gathered. The first question was soon put forward: How do we experience Buddha-nature on a practical level? "I thought that if you asked me questions it would make it easier for me," he joked in English in response to the depth of the question, adding, "But this question makes it more complicated for me!"

As the laughter died down, the Gyalwang Karmapa delivered a profound and reasoned teaching on Buddha-nature and the nature of mind. "All sentient beings are endowed with the potential for complete Buddhahood," he began.

They are inherently Buddhas, and inherently that Buddha-nature is completely free of any stains -- it is stainless, and perfect. Yet, at the level of relative or immediate experience, our experience is not this way. Our experience is that this perfectly pure Buddha-nature is veiled by our confused outlook.

Shifting the teaching to a deeper level, the Gyalwang Karmapa then described the dharmakaya, or the Buddha's enlightened mind. "Lord Gampopa said that the nature of thoughts is dharmakaya," he explained.

Thoughts and dharmakaya are inseparable. We have this dualistic approach of seeing dharmakaya as pure and thoughts as impure, but we need to understand the inseparability of thoughts and dharmakaya.

The Gyalwang Karmapa spoke directly in English as he continued:

Every moment that we have thought, every moment that thought arises, we have the opportunity to recognize the nature of thought as emptiness or dharmakaya, whatever you want to call it. Thought and the emptiness of its nature are inseparable. We can't make them separate; there's no separation. Because thought itself is emptiness that means actually in everyday life we have lots of opportunity to recognize and realize the nature of thought, or nature of emptiness, or dharmakaya. But we just follow the appearances, the illusions -- we don't look deeper.

The Gyalwang Karmapa then responded to several more questions from the audience, teaching briefly on the progressive views of emptiness within Tibetan Buddhism which culminate in the final Madhyamaka view. The final questioner echoed the thoughts of many gathered when she asked the Gyalwang Karmapa how his students could help and support him. "I feel energized and inspired by all the love and the support that I receive from all of you. That really is sufficient. I don't need anything more than your love and support," he replied, to resounding applause.

Continuing an annual tradition, the teaching took place at the request of the Root Institute for Wisdom Culture. The Gyalwang Karmapa taught to an overflowing gompa, with hundreds of students spilling out into the surrounding balconies and gardens. In addition to mostly international students, the audience also included local Indian children from the Root Institute's school.
Karmapa, 17th. "The Nature of Mind: A Teaching at the Root Institute." Filmed January 3, 2013 in Bodhgaya, India. Produced by Tsurphu Labrang Media. Video, 1:04:37. https://www.youtube.com/watch?v=x_uccsZNg5g.
Video
Mahayana Uttaratantra Shastra: Taught by Khenpo Sodargye, May 2019
Khenpo Sodargye. "The Mahayana Uttaratantra Shastra." Pt. 1 of 15. In Chinese with English translation. Produced by Khenpo Sodargye's team, May 2019. Video, 1:00:17. https://www.youtube.com/watch?v=H4OiLLo1e_Y.
Khenpo Sodargye. "The Mahayana Uttaratantra Shastra." Pt. 1 of 15. In Chinese with English translation. Produced by Khenpo Sodargye's team, May 2019. Video, 1:00:17. https://www.youtube.com/watch?v=H4OiLLo1e_Y.
Video
Teachings on the Uttaratantra by Gyumed Khensur Lobsang Jampa Rinpoche
Do Ngak Kunphen Ling of Redding, CT and the Mahayana Sutra and Tantra Center of New Jersey are pleased to announce an extraordinary nine-day teaching to be given by Gyumed Khensur Lobsang Jampa Rinpoche on the singularly important Buddhist philosophical work entitled The Treatise on the Higher Doctrine of the Great Vehicle (S: Mahāyānottaratantra¬śāstra, T: Theg pa chen po rgyud bla ma’i bstan bcos), which is also known by the name Distinguishing the Spiritual Lineage of the Three Jewels (S: Ratnagotravibhāga, T: dKon mchog gi rigs rnam par dbye ba). This treatise is one of the Five Teachings of Maitreya, all of which were said to have been revealed to Asanga by the Bodhisattva Maitreya. The central teaching of the Higher Doctrine is the topic of the “spiritual lineage” (Skt: gotram, Wyl: rigs), which is known popularly as “Buddha Nature” and represents the quality, both in a potential and an actualized form, by means of which all sentient beings possess the ability to attain the supreme enlightenment of a Buddha. The root text of the Higher Doctrine, written in verse form, comprises five chapters that are organized around seven “adamantine” topics. The first chapter deals with the first four topics, which are the Buddha, the Dharma, the Sangha, and the spiritual lineage. Each of the next three chapters deals with the remaining three topics of enlightenment, a Buddha’s virtuous qualities, and a Buddha’s enlightened activities. The concluding chapter describes the benefits that are gained by a person who possesses devotion toward the subject matter presented in the treatise.
Khensur, Gyumed. "Uttaratantra (Buddha Nature)." Pt. 1 of 16. Streamed live on August 13, 2016 by Do Ngak Kunphen Ling and the Mahayana Sutra and Tantra Center of New Jersey. Video, 1:49:55. https://www.youtube.com/watch?v=mIeSENCwGzI.

More teachings

རྒྱབ་རྟེན་མཁོ་ཆས།

ཡ་ལགས་སོ་བོད་ཀྱི་རིག་གནས་བརྒྱུད་སྤྲོད་སྒོང་སྤེལ་ཚོགས་པ།

sūtra - Sūtras mainly refer to the discourses delivered by the Buddha and his disciples, and the Sūtra corpus is one of the three main sets of teachings which form the Buddhist canon. Skt. सूत्र Tib. མདོ། Ch. 佛经

Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt. बोधिसत्त्व Tib. བྱང་ཆུབ་སེམས་དཔའ། Ch. 菩薩

Mahāyāna - Mahāyāna, or the Great Vehicle, refers to the system of Buddhist thought and practice which developed around the beginning of Common Era, focusing on the pursuit of the state of full enlightenment of the Buddha through the realization of the wisdom of emptiness and the cultivation of compassion. Skt. महायान Tib. ཐེག་པ་ཆེན་པོ། Ch. 大乘

sūtra - Sūtras mainly refer to the discourses delivered by the Buddha and his disciples, and the Sūtra corpus is one of the three main sets of teachings which form the Buddhist canon. Skt. सूत्र Tib. མདོ། Ch. 佛经

bodhicitta - The altruistic thought to seek enlightenment for the sake of all sentient beings. It is said to have two aspects: compassion aimed at sentient beings and their problems and the wisdom of enlightenment as the solution. Skt. बोधिचित्त Tib. བྱང་ཆུབ་སེམས། Ch. 菩提心

śūnyatā - The state of being empty of an innate nature due to a lack of independently existing characteristics. Skt. शून्यता Tib. སྟོང་པ་ཉིད་ Ch. 空,空門

advaya - Literally, "without duality," it refers to that which is indivisible, in that it is not divided into two. Skt. अद्वय Tib. གཉིས་མེད་ Ch. 不二

advaya - Literally, "without duality," it refers to that which is indivisible, in that it is not divided into two. Skt. अद्वय Tib. གཉིས་མེད་ Ch. 不二

tathāgatagarbha - Buddha-nature, literally the "womb/essence of those who have gone (to suchness)." Skt. तथागतगर्भ Tib. དེ་བཞིན་གཤེགས་པའི་སྙིང་པོ་ Ch. 如来藏

dharmakāya - "Truth body" or "true being" — One of the three bodies of a buddha. In Mahāyāna Buddhism, it often refers to a kind of fundamental principle or the true nature of reality itself. Skt. धर्मकाय Tib. ཆོས་སྐུ་ Ch. 法身

One of the sūtra sources for the Ratnagotravibhāga, which is only extant in its Chinese translation.

One of the sūtra sources for the Ratnagotravibhāga, which is only extant in its Chinese translation.

One of the sūtra sources for the Ratnagotravibhāga, which is only extant in its Chinese translation.

One of the sūtra sources referenced several times in the Uttaratantra.

One of the sūtra sources referenced several times in the Uttaratantra.

One of the sūtra sources referenced several times in the Uttaratantra.

One of the sūtra sources referenced several times in the Uttaratantra.

"This sūtra became an important scriptural source for the discussion of buddha-nature in China and is famous for associating the term buddhadhātu with tathāgatagarbha.

guṇapāramitā - In the Śrīmālādevī Siṃhanāda Sūtra it is explained that the dharmakāya of a buddha possesses the four perfect qualities of purity, bliss, permanence, and self. Skt. गुणपारमिता Tib. ཡོན་ཏན་ཕ་རོལ་ཏུ་ཕྱིན་པ་ Ch. 功德波羅蜜

These are the root verses of the Uttaratantra attributed to Maitreya by the Tibetan tradition.

vajrapada - Literally, vajra-footing, or base. In the context of the Ratnagotravibhāga, this is the name given to the seven subjects that are addressed in the treatise. These seven are the buddha, dharma, saṅgha, the element (dhātu), enlightenment (bodhi), enlightened qualities (guṇa), and enlightened activities (karman). Skt. वज्रपद Tib. རྡོ་རྗེའི་གནས་

Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt. बोधिसत्त्व Tib. བྱང་ཆུབ་སེམས་དཔའ། Ch. 菩薩

avidyā - Literally "unknowing," it refers to a lack of knowledge or misunderstanding of the nature of reality. As such, it is considered to be the root cause of suffering and the basis for the arising of all other negative mental factors. Skt. अविद्या Tib. མ་རིག་པ་ Ch. 無明

Uttaratantra - The Ultimate Continuum, or Gyü Lama, is often used as a short title in the Tibetan tradition for the key source text of buddha-nature teachings called the Ratnagotravibhāga of Maitreya/Asaṅga, also known as the Mahāyānottaratantraśāstra. Skt. उत्तरतन्त्र Tib. རྒྱུད་བླ་མ་ Ch. 寶性論

These are the root verses of the Uttaratantra attributed to Maitreya by the Tibetan tradition.

These are the root verses of the Uttaratantra attributed to Maitreya by the Tibetan tradition.

sugatagarbha - Literally, the "essence" or "heart of the Bliss Gone One(s)," a synonym for tathāgatagarbha that is likewise often rendered into English by the term buddha-nature. Though it is often back translated into Sanskrit as sugatagarbha, this term is not found in Sanskrit sources. Skt. सुगतगर्भ Tib. བདེ་གཤེགས་སྙིང་པོ་

sugatagarbha - Literally, the "essence" or "heart of the Bliss Gone One(s)," a synonym for tathāgatagarbha that is likewise often rendered into English by the term buddha-nature. Though it is often back translated into Sanskrit as sugatagarbha, this term is not found in Sanskrit sources. Skt. सुगतगर्भ Tib. བདེ་གཤེགས་སྙིང་པོ་

lam rim - Lam rim refers to the stages on the path and, by extension, more commonly to the genre of teachings which contain practical instructions for training on the stages of the path to enlightenment. Related to the blo sbyong practice, it is particularly known among the Kadampa and Geluk schools. Tsongkhapa's Byang chub lam rim chen mo is the most well known in this genre and the term lam rim is often used specifically to refer to this text. Skt. मार्गक्रम Tib. ལམ་རིམ།,ལམ་གྱི་རིམ་པ།

lam rim - Lam rim refers to the stages on the path and, by extension, more commonly to the genre of teachings which contain practical instructions for training on the stages of the path to enlightenment. Related to the blo sbyong practice, it is particularly known among the Kadampa and Geluk schools. Tsongkhapa's Byang chub lam rim chen mo is the most well known in this genre and the term lam rim is often used specifically to refer to this text. Skt. मार्गक्रम Tib. ལམ་རིམ།,ལམ་གྱི་རིམ་པ།

Kagyu - The Kagyu school traces its origin to the eleventh-century translator Marpa, who studied in India with Nāropa. Marpa's student Milarepa trained Gampopa, who founded the first monastery of the Kagyu order. As many as twelve subtraditions grew out from there, the best known being the Karma Kagyu, the Drikung, and the Drukpa. Tib. བཀའ་བརྒྱུད་

Gampopa's famous work on the stages of the Buddhist path.

Gampopa's famous work on the stages of the Buddhist path.

Kālacakra - Can refer to either the Kālacakra Tantra and its derivative texts or to the systematic tantric tradition based on these texts, as well as the deity Kālacakra upon which the associated practices are centered. Skt. कालचक्र Tib. དུས་ཀྱི་འཁོར་ལོ། Ch. 時輪

Madhyamaka - Along with Yogācāra, it is one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Nāgārjuna around the second century CE, it is rooted in the Prajñāpāramitā Sūtras, though its initial exposition was presented in Nāgārjuna's Mūlamadhyamakakārikā. Skt. मध्यमक Tib. དབུ་མ་ Ch. 中觀見

pramāṇa - In the Buddhist literature on pramāṇa, it refers to cognition that correctly apprehends its object without any deception or mistake. Such correct cognition include direct perception and inferential cognition. Skt. प्रमान Tib. ཚད་མ། Ch. 量

pramāṇa - In the Buddhist literature on pramāṇa, it refers to cognition that correctly apprehends its object without any deception or mistake. Such correct cognition include direct perception and inferential cognition. Skt. प्रमान Tib. ཚད་མ། Ch. 量

Jonang - The Jonang tradition was established by Dölpopa Sherab Gyaltsen, a thirteenth-century Sakya monk famous for his Zhentong teachings. The Jonang teachings and monasteries were suppressed in Tibet in the seventeenth century but survived in Amdo. Tib. ཇོ་ནང་

Mahāmudrā - Mahāmudrā refers to an advanced meditation tradition in Mahāyāna and Vajrayāna forms of Into-Tibetan Buddhism that is focused on the realization of the empty and luminous nature of the mind. It also refers to the resultant state of buddhahood attained through such meditation practice. In Tibet, this tradition is particularly associated with the Kagyu school, although all other schools also profess this tradition. The term also appears as part of the four seals, alongside dharmamūdra, samayamudrā, and karmamudrā. Skt. महामुद्रा Tib. ཕྱག་རྒྱ་ཆེན་པོ།

prabhāsvaratā - In a general sense, that which clears away darkness, though it often appears in Buddhist literature in reference to the mind or its nature. It is a particularly salient feature of Tantric literature, especially in regard to the advanced meditation techniques of the completion-stage yogas. Skt. प्रभास्वर Tib. འོད་གསལ་ Ch. 光明

āvaraṇa - Literally, that which obscures or conceals. Often listed as a set of two obscurations (sgrib gnyis): the afflictive emotional obscurations (Skt. kleśāvaraṇa, Tib. nyon mongs pa'i sgrib pa) and the cognitive obscurations (Skt. jñeyāvaraṇa, Tib. shes bya'i sgrib pa). By removing the first, one becomes free of suffering, and by removing the second, one becomes omniscient. Skt. आवरण Tib. སྒྲིབ་པ་

sems nyid - Commonly found in Dzogchen and Mahāmudrā literature, this term denotes the true, natural state of mind as it is. Often used in these traditions as a synonym for buddha-nature. Skt. चित्तत्व Tib. སེམས་ཉིད་

These are the root verses of the Uttaratantra attributed to Maitreya by the Tibetan tradition.

āgantukamala - Mental stains that are not inherent to the nature of the mind but are temporarily present as the residue of past actions or habitual tendencies. It is sometimes iterated as adventitious defilements (Skt. āgantukakleśa, Tib. glo bur gyi nyon mongs), which references the fickle and temporary nature of disturbing emotions that lack an ultimately established basis for existence. Skt. आगन्तुकमल Tib. གློ་བུར་གྱི་དྲི་མ་

prabhāsvaracitta - The luminous aspect of mind that is often contrasted with its empty aspect. It is often used figuratively to reference the cognizant, or knowing, aspect of mind and sometimes more literally as the natural luminosity of mind and luminous wisdom that is experienced in meditation. Skt. प्रभास्वरचित्त Tib. འོད་གསལ་གྱི་སེམས་ Ch. 光明心

śūnyatā - The state of being empty of an innate nature due to a lack of independently existing characteristics. Skt. शून्यता Tib. སྟོང་པ་ཉིད་ Ch. 空,空門

sems nyid - Commonly found in Dzogchen and Mahāmudrā literature, this term denotes the true, natural state of mind as it is. Often used in these traditions as a synonym for buddha-nature. Skt. चित्तत्व Tib. སེམས་ཉིད་

Nyingma - The Nyingma, which is often described as the oldest tradition of Tibetan Buddhism, traces its origin to Padmasambhava, who is said to have visited Tibet in the eighth century. Tib. རྙིང་མ་

tantra - Tantra, when juxtaposed with Sūtra, generally refers to the scriptures and texts which discuss esoteric topics. While the term is used to refer to texts on other topics, it is mostly used to refer to the genre of scriptures and texts on themes and topics associated with Vajrayāna Buddhism. Skt. तन्त्र Tib. རྒྱུད། Ch. 密宗

gotra - Disposition, lineage, or class; an individual's gotra determines the type of enlightenment one is destined to attain. Skt. गोत्र Tib. རིགས་ Ch. 鍾姓,種性

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