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A painted or embroidered Tibetan Buddhist image, usually depicting one or more deities or manualas, which can be rolled up for storage or transportation. +
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The inner elements. The pure quintessences of space, water, earth, fire, and air, which arise as the play of absolute space in the five primary colors of white, blue, yellow, red, and green. They manifest as the outer luster of the five lights due to obscuration of the inner glow of the five facets of primordial consciousness. See CM 398, BM 327-29, GD 150-53, VE 123-25. +
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The mental faculty of attending continuously, without forgetfulness, to an object with which one is already familiar. +
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A titan, or demigod, whose existence is characterized by aggression and conflict with the devas. +
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A nonvirtuous karma that ripens as misery and adversity in this or future lifetimes. +
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The "great seal," which is a synonym for emptiness, the absolute space of phenomena. +
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The stages of attainment and the paths that lead to them. There are five sequential paths culminating in the liberation of a śrāvaka, five culminating in the liberation of a pratyekabuddha, and five bodhisattva paths culminating in the perfect enlightenment of a buddha. According to the sūtra tradition, there are ten āryabodhisattva grounds. According to the Great Perfection tradition, there are twenty āryabodhisattva grounds, followed by the culmination of the twenty-first ground. +
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Energy currents in the body, included within the triad of channels, vital energies, and bindus. See also karmic energy (Tib. las rlung) andenergy-mind (Tib. rlungsems). +
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The goals for oneself and the goals for others. graha (Skt., Tib. gdon). A malevolent, demonic being that torments one in lifetime after lifetime. +
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The combination of vital energy, likened to a blind, wild horse, and the mind, likened to a crippled rider. See GD 150, VE45. +
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The nine spiritual vehicles include the three leading away from suffering—Srāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna; the three outer tantras evoking pristine awareness with austerities—kriyāyoga, upāyayoga, and yogi; and the three inner tantras—mahāyoga, anuyoga, and atiyoga. See BM 344-48; GD 179-88; VE 302-4. +
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This term is generally translated as "mind" and refers to the dualistic, conditioned mind that arises in dependence upon prior causes and conditions, including the substrate consciousness and the body. +
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The two aspects of sādhana practice, particularly within the contact of mahāyoga. These are subdivided into four branches: worship, close worship, accomplishment, and great accomplishment. See GD164-68, VE 241-44. +
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Among the three lamps of the vessel, this quintessence of the channels is one-eighth the width of a horsehair, with two branches that stem from inside the heart, curve around the back of the ears, and come to the pupils of the eyes. See CM 423,427; VE 424,427. +
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Literally, "land," a protector spirit of grounds and buildings. Traditionally, all monks in training keep a scroll dedicated to Ryūten (a dragon spirit who helps avoid natural disasters) and Daji as guardians, and honor it in their personal services. The scroll is opened, hung, and given offerings the first three days of the new year. 146, 190n. 61 +
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Donor, derived from the Sanskrit danapati. Dana, generosity, is the first of the six perfections in Mahayana Buddhism. 126n. 7 +
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(d. 850) Dharma heir of Baizhang and teacher of Linji, Huangbo was a tall, imposing figure, known for dynamic teaching, including beating students with a stick. See also Pei Xiugong. +
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The hand position when standing or walking in the monks' hall or in other formal contexts in the monastery, i.e., when not working or carrying objects. In modern Sōtō Zen, hands are folded at chest height with forearms parallel to the floor. The right hand covers the left hand, which is closed in a fist with thumb inside. There are various slightly different styles of shashu. In Dōgen's time and previously, shashu sometimes referred to the above position, and sometimes to holding the hands flat against the chest (not in a fist) with thumbs interlaced. See isshu. 64, 77n. 9 +
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Principle, a technical term in Buddhism contrasted to phenomena ji, and referring to the fundamental nature of universal reality beyond discrimination. These terms derive from Huayan Buddhist philosophy and dialectics, derived from the Avatamsaka Sutra, which were the intellectual background for much of early Chan. Later in Japanese Buddhism, including Zen, ri and ji were used less philosophically, with ri as the ideal, abstract, or logical, contrasted with ji as the actual, concrete, or practical. 100n. 3 +
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A bowing cloth, sewn ritually along with the okesa. It is spread out on the ground to protect the okesa when monks bow. 53n. 22, 139 +
