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lowest of the three realms that make up a world-system; inhabited by hell-beings, pretas, animals, humans, and the lower gods.
Desire Realm;desire realm;lowest of the three realms that make up a world-system;inhabited by hell-beings, pretas, animals, humans, and the lower gods.
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lit. 'the Bearer of the Vajra'; all-embracing Buddha nature.
rDo-rje 'chang;Vajradhara;lit. 'the Bearer of the Vajra';all-embracing Buddha nature.
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the state of consciousness between death and rebirth; the 'space' between waking and sleeping; the 'space' between thoughts, etc.
phonetics;phonetics;the state of consciousness between death and rebirth;the 'space' between waking and sleeping;the 'space' between thoughts, etc.
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ting-nge-'dzin;Samādhi;meditation or concentrative absorption.
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a being in whom the thought of enlightenment has arisen, one who has formed the intention to strive for complete enlightenment for the benefit of all sentient beings. After practicing the Dharma for countless lifetimes, a perfected Bodhisattva is reborn in the world to demon- strate the way to enlightenment by becoming a Buddha. The Bodhisattvayāna is the vehicle of the Bodhisattva. Beginning with the generation of the mind dedicated to enlightenment, the Bodhisattva develops compassion and wisdom, the perfect knowledge of śūnyatā, the emptiness of all existence. He practices the six pāramitās which begin as ordinary virtues (giving, morality, patience, effort, meditation, and wisdom) and culminate in perfect transcendent action. From within the six, four further pāramitās arise: skillful means, vows, power, and primordial wisdom. The Bodhisattvayāna has ten stages, the first beginning with entry into the Path of Seeing: the Joyous, the Immacu- late, the Light-giving, the Radiant, the Invincible, the Realizing, the Far-reaching, the Immovable, the Beneficial, and the Cloud of Dharma.
Byang-chub sems-dpa';Bodhisattva;a being in whom the thought of enlightenment has arisen, one who has formed the intention to strive for complete enlightenment for the benefit of all sentient beings. After practicing the Dharma for countless lifetimes, a perfected Bodhisattva is reborn in the world to demon- strate the way to enlightenment by becoming a Buddha. The Bodhisattvayāna is the vehicle of the Bodhisattva. Beginning with the generation of the mind dedicated to enlightenment, the Bodhisattva develops compassion and wisdom, the perfect knowledge of śūnyatā, the emptiness of all existence. He practices the six pāramitās which begin as ordinary virtues (giving, morality, patience, effort, meditation, and wisdom) and culminate in perfect transcendent action. From within the six, four further pāramitās arise: skillful means, vows, power, and primordial wisdom. The Bodhisattvayāna has ten stages, the first beginning with entry into the Path of Seeing: the Joyous, the Immacu- late, the Light-giving, the Radiant, the Invincible, the Realizing, the Far-reaching, the Immovable, the Beneficial, and the Cloud of Dharma.
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one of the major Herukas; wrathful aspect of Amoghasiddhi.
rDo-rje phur-ba;Vajrakīla;one of the major Herukas;wrathful aspect of Amoghasiddhi.
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Disciplines;disciplines;see Eight Great Disciplines.
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earth (the solid), air (the gaseous), fire (the incandescent), water (the liquid), and space. The five elements can also be associated with the five Dhyānibuddhas and with the cakras.
Five Elements;five elements;earth (the solid), air (the gaseous), fire (the incandescent), water (the liquid), and space. The five elements can also be associated with the five Dhyānibuddhas and with the cakras.
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a gem which grants the fulfillment of all one could desire; thus the Buddha is often called a wish-fulfilling gem.
Wish-fulfilling Gem;wish-fulfilling gem;a gem which grants the fulfillment of all one could desire; thus the Buddha is often called a wish-fulfilling gem.
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beings living in the desire realm in cloud-like castles; they are known for their beautiful music.
Gandharvas;beings living in the desire realm in cloud-like castles;they are known for their beautiful music.
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to abstain from killing, stealing, sexual misconduct, lying, slander, abusive speech, senseless speech, coveting, ill-will, and wrong views.
Ten Virtues to abstain from;ten virtues to abstain from;to abstain from killing, stealing, sexual misconduct, lying, slander, abusive speech, senseless speech, coveting, ill-will, and wrong views.
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lit. 'Conqueror'; one of the titles of the Buddha.
Jina;lit. 'Conqueror';one of the titles of the Buddha.
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a native religion of Tibet, whose founder is said to be gShen-rab who came from either Ta-zig (which may be Persia) or Zhang-zhung, an area of western Tibet.
Bon;a native religion of Tibet, whose founder is said to be gShen-rab who came from either Ta-zig (which may be Persia) or Zhang-zhung, an area of western Tibet.
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these come under the two general headings of rNying-ma (the ancient ones) and gSar-ma (the new ones). The rNying-ma maintain the lineages that were carried to Tibet during the early transmission of the Dharma from the 7th through the 9th centuries. These lineages were established in Tibet by the great masters Padmasambhava, Vimalamitra, Sāntarakṣita, and Vairotsana, and were supported by texts translated at that time by outstanding paṇḍitas and lotsāwas. This early transmission was furthered by the patronage of the great Dharma Kings Srong-btsan sgam-po, Khri-srong lde'u- btsan, and Ral-pa-can. rNying-ma-pas maintain a complete Sūtra and Mantra tradition, and recog- nize nine different vehicles for realization. Principal types of transmission are bka'-ma and gter-ma. Practices are based on both outer and inner Tantras, with practice of the inner Tantras being a distinguishing characteristic of the rNying-ma school. There is an emphasis on the balance of study and practice as a foundation for the higher practices which lead to complete realization. The gSar-ma is the general heading of all the Tibetan schools of Buddhism which developed after the 10th century. The bKa'-gdams was the first of the gsar-ma, or new, schools, and was based on the teachings of Atīśa (lOth-llth century), the great Buddhist teacher from Vikramaśīla who spent thirteen years in Tibet. Three lineages branched from Atīśa's teaching, carried by three of Atīśa's disciples; Khu-ston Shes-rab brtson- 'grus, rNgog, and 'Brom-ston, who established the structure of the bKa'-gdams school. The bKa'-gdams-pa teachings were continued by Po-to-pa Rin-chen gsal (11th century) and Blo-gros grags-pa. The bKa'-gdams-pa were noted for the rigor of their Vinaya practice and for the study of Prajñāpāramitā and Mādhyamika śāstras. Their teachings were later assimilated by other schools, especially by the bKa'-rgyud and dGe-lugs schools. The bKa'-rgyud school was founded by Marpa (lOth-llth century), the great yogi and translator who was the disciple of the Mahāsiddhas Maitri-pa and Nāropa. His own disciple, Mi-la-ras-pa, was the teacher of Ras-chung-pa and sGam-po-pa. From these two disciples came a number of flourishing subschools such as the 'Brug-pa and Karma bKa'-rgyud. The bKa'-rgyud traditions emphasize devotional and yogic practices and have produced numerous siddhas. The Shangs-pa teachings were based on the lineage brought to Tibet by the siddha Khyung-po rnal-'byor (11th century?), a great tantric master who has studied with many teachers, including ḍākinīs. Khyung-po lived in Shangs in gTsang, central Tibet, where six disciples became his spiritual sons. Thus, this school is sometimes known as the Seven Treasures lineage (the Master and his six sons) or as the Dākinī lineage. The teachings of this school, which are powerful and practice-oriented, have been assimilated into the other schools, particularly the bKa'-rgyud and dGe-lugs schools. The Zhi-byed teachings were brought to Tibet by Dam-pa sangs-rgyas, a siddha who visited Tibet several times around the 12th century and introduced the gCod teachings. His disciple, sKyo-ston bSod-nams bla-ma, founded the Father lineage of gCod which followed the Sūtrayāna teachings according to Āryadeva; Ma- gcig Slab-sgron, a great female siddha, founded the Mother lineage, based on Prajñāpāramitā. Zhi-byed emphasizes teachings suited to the individual's con- sciousness rather than adhering to specific texts. gCod teachings continue with- in other schools, especially rNying-ma and bKa'-rgyud. The Sa-skya school traces its lineage to 'Brog-mi Śākya ye-shes (b. 1147), who studied with the Mahāsiddha Virūpa. Five great masters continued the lineage: Kun-dga' snying-po, bSod-rnams rtse-mo, Grags-pa rgyal-mtshan, Kun- dga' rgyal-mtshan (Sa-skya Pandita), and 'Gro-mgon chos-rgyal ('Phags-pa). The Sa-skya tradition emphasizes both study and practice, especially favoring the Hevajra Tantra. The Jo-nang-pa teachings emphasize the practices and doctrines of the Kālacakra Tantra and developed a controversial interpretation of śūnyatā. The Jo-nangs traced their Kālacakra lineage to Yu-mo Mi-bskyod rdo-rje (12th cen- tury), a Kālacakra master and siddha. His spiritual son Dharmeśvara continued the lineage which later included the siddha Dol-bu-pa (Dol-po) and Tārānatha (Kun-dga' snying-po), one of the last Jo-nang-pa scholars. Officially closed in the 17th century, its teachings have endured within other schools. The dGe-lugs school was founded by Tsong-kha-pa (15th century), a master of the Vinaya lineage who was revered as an incarnation of Mañjuśrī. His Lam-rim chen-mo, based on Atĩśa's lam-rim texts, became the central focus of the practice and study of this school, which thus assimilated much of the bKa'-gdams-pa tradition. Tsong-kha-pa's two main disciples, rGyal-tshab-rje and mKhas-grub-rje, continued the lineage.
Tibetan Schools of Buddhism;tibetan schools of buddhism;these come under the two general headings of rNying-ma (the ancient ones) and gSar-ma (the new ones). The rNying-ma maintain the lineages that were carried to Tibet during the early transmission of the Dharma from the 7th through the 9th centuries. These lineages were established in Tibet by the great masters Padmasambhava, Vimalamitra, Sāntarakṣita, and Vairotsana, and were supported by texts translated at that time by outstanding paṇḍitas and lotsāwas. This early transmission was furthered by the patronage of the great Dharma Kings Srong-btsan sgam-po, Khri-srong lde'u- btsan, and Ral-pa-can. rNying-ma-pas maintain a complete Sūtra and Mantra tradition, and recog- nize nine different vehicles for realization. Principal types of transmission are bka'-ma and gter-ma. Practices are based on both outer and inner Tantras, with practice of the inner Tantras being a distinguishing characteristic of the rNying-ma school. There is an emphasis on the balance of study and practice as a foundation for the higher practices which lead to complete realization. The gSar-ma is the general heading of all the Tibetan schools of Buddhism which developed after the 10th century. The bKa'-gdams was the first of the gsar-ma, or new, schools, and was based on the teachings of Atīśa (lOth-llth century), the great Buddhist teacher from Vikramaśīla who spent thirteen years in Tibet. Three lineages branched from Atīśa's teaching, carried by three of Atīśa's disciples;Khu-ston Shes-rab brtson- 'grus, rNgog, and 'Brom-ston, who established the structure of the bKa'-gdams school. The bKa'-gdams-pa teachings were continued by Po-to-pa Rin-chen gsal (11th century) and Blo-gros grags-pa. The bKa'-gdams-pa were noted for the rigor of their Vinaya practice and for the study of Prajñāpāramitā and Mādhyamika śāstras. Their teachings were later assimilated by other schools, especially by the bKa'-rgyud and dGe-lugs schools. The bKa'-rgyud school was founded by Marpa (lOth-llth century), the great yogi and translator who was the disciple of the Mahāsiddhas Maitri-pa and Nāropa. His own disciple, Mi-la-ras-pa, was the teacher of Ras-chung-pa and sGam-po-pa. From these two disciples came a number of flourishing subschools such as the 'Brug-pa and Karma bKa'-rgyud. The bKa'-rgyud traditions emphasize devotional and yogic practices and have produced numerous siddhas. The Shangs-pa teachings were based on the lineage brought to Tibet by the siddha Khyung-po rnal-'byor (11th century?), a great tantric master who has studied with many teachers, including ḍākinīs. Khyung-po lived in Shangs in gTsang, central Tibet, where six disciples became his spiritual sons. Thus, this school is sometimes known as the Seven Treasures lineage (the Master and his six sons) or as the Dākinī lineage. The teachings of this school, which are powerful and practice-oriented, have been assimilated into the other schools, particularly the bKa'-rgyud and dGe-lugs schools. The Zhi-byed teachings were brought to Tibet by Dam-pa sangs-rgyas, a siddha who visited Tibet several times around the 12th century and introduced the gCod teachings. His disciple, sKyo-ston bSod-nams bla-ma, founded the Father lineage of gCod which followed the Sūtrayāna teachings according to Āryadeva;Ma- gcig Slab-sgron, a great female siddha, founded the Mother lineage, based on Prajñāpāramitā. Zhi-byed emphasizes teachings suited to the individual's con- sciousness rather than adhering to specific texts. gCod teachings continue with- in other schools, especially rNying-ma and bKa'-rgyud. The Sa-skya school traces its lineage to 'Brog-mi Śākya ye-shes (b. 1147), who studied with the Mahāsiddha Virūpa. Five great masters continued the lineage: Kun-dga' snying-po, bSod-rnams rtse-mo, Grags-pa rgyal-mtshan, Kun- dga' rgyal-mtshan (Sa-skya Pandita), and 'Gro-mgon chos-rgyal ('Phags-pa). The Sa-skya tradition emphasizes both study and practice, especially favoring the Hevajra Tantra. The Jo-nang-pa teachings emphasize the practices and doctrines of the Kālacakra Tantra and developed a controversial interpretation of śūnyatā. The Jo-nangs traced their Kālacakra lineage to Yu-mo Mi-bskyod rdo-rje (12th cen- tury), a Kālacakra master and siddha. His spiritual son Dharmeśvara continued the lineage which later included the siddha Dol-bu-pa (Dol-po) and Tārānatha (Kun-dga' snying-po), one of the last Jo-nang-pa scholars. Officially closed in the 17th century, its teachings have endured within other schools. The dGe-lugs school was founded by Tsong-kha-pa (15th century), a master of the Vinaya lineage who was revered as an incarnation of Mañjuśrī. His Lam-rim chen-mo, based on Atĩśa's lam-rim texts, became the central focus of the practice and study of this school, which thus assimilated much of the bKa'-gdams-pa tradition. Tsong-kha-pa's two main disciples, rGyal-tshab-rje and mKhas-grub-rje, continued the lineage.
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lit. expanse of the Dharma; ultimate reality, synonym of voidness or openness.
Chos-kyi dbyings;Dharmadhātu;lit. expanse of the Dharma;ultimate reality, synonym of voidness or openness.
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stage of tantric practice focussing on the processes of visualizations-oneself as deity, the outer world as a maṇḍala, and the beings within as gods and goddesses. See also Tantra.
bskyed-rim;Developing Stage;developing stage;utpannakrama;stage of tantric practice focussing on the processes of visualizations-oneself as deity, the outer world as a maṇḍala, and the beings within as gods and goddesses. See also Tantra.
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the clan into which the Buddha was born; their lands in northern India bordered on Nepal. The Sākyas were destroyed by neighboring peoples during the Buddha's lifetime.
Sākya;the clan into which the Buddha was born;their lands in northern India bordered on Nepal. The Sākyas were destroyed by neighboring peoples during the Buddha's lifetime.
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world axis; the mountain at the center of a world-system, ringed by chains of lesser mountains and lakes, continents, and oceans.
Mount Meru;mount meru;world axis;the mountain at the center of a world-system, ringed by chains of lesser mountains and lakes, continents, and oceans.
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great Buddhist scholar; usually refers to the Buddhist scholars from Kashmir or India.
Pandita;great Buddhist scholar;usually refers to the Buddhist scholars from Kashmir or India.
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lit. 'the All-gooď; the Ādibuddha who through ceaseless meditation gives rise to the Dhyānibuddhas; representation of the ultimate nature of reality.
Kun-tu bzang-po;Samantabhadra;lit. 'the All-gooď;the Ādibuddha who through ceaseless meditation gives rise to the Dhyānibuddhas;representation of the ultimate nature of reality.
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lit. 'the Lotus-one ornamented by a rosary of skulls'; an emanation of Padmasambhava.
Padma Thod-Phreng-rtsal;lit. 'the Lotus-one ornamented by a rosary of skulls'; an emanation of Padmasambhava.
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the highest of the heavens of the form realm.
'Og-min;Akaniṣṭha;the highest of the heavens of the form realm.
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the five sciences: language; dialectics; science of medicine; science of mechanical arts; religious philosophy.
Five Branches of Learning;five branches of learning;the five sciences: language;dialectics;science of medicine;science of mechanical arts;religious philosophy.
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rDo-rje sems-dpa';Vajrasattva;the Sambhogakāya aspect of Akṣobhya.
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Ten Spiritual Levels;ten spiritual levels;see Bodhisattva.
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advanced teachings which offer many skillful means for obtaining liberation rapidly. Although in some systems the Tantras are considered to fall into only four categories, the Kriyā, Caryā, Yoga, and Anuttarayoga, the rNying-mas accept three outer and three inner Tantras. The three outer Tantras are the Kriyā, Caryā, and the Yoga Tantras. The Kriyā Tantras emphasize purification of body and speech through ritual and cleansing activities, establishing a relationship between the deity and the practitioner similar to the relationship of master and servant. Realization can be gained within sixteen human lifetimes. The Caryā Tantras place emphasis on purification of body and speech through ritual and meditation, establishing a relationship between the deity and the practitioner similar to that between brothers or friends. Realization can be gained within seven human lifetimes. The Yoga Tantras have two divisions: outer Yoga Tantra (Upayoga) which emphasizes meditation on nonduality and the practice of the four seals (Mahāmudrā, Dharmamudrā, Samāyamudrā, and Karmamudrā); and inner Yoga Tantra (Anuttarayoga). The Anuttarayoga Tantras are themselves divided into three sections: Father, Mother, and Non-dual. The Father Tantras are concerned with the Developing Stage, and the Mother Tantras are concerned with the Perfecting Stage. Father Tantra may be related to Mahāyoga, Mother Tantra to Anuyoga, and Nondual Tantra to Atiyoga. Realization can be gained within three human lives. The inner Tantras include the Mahāyoga, Anuyoga, and Ātiyoga Tantras. The Mahāyoga Tantras are based on the sGyu section of the bKa'-ma; important texts are the root text (Guhyamūlagarbhatantra) and eighteen Mahāyoga tantras. Em- phasis is on visionary meditative experience. The Anuyoga Tantras are based on the mDo section of the bKa'-ma. The root text is the Gongs-pa 'dus-pa; important texts include the five Anuyogasūtras. Emphasis is on the unity of appearances and openness. The Ātiyoga Tantras are based on the Sems section of the bKa'-ma; these are the Absolute Perfection teachings. They are divided into three parts: the Sems-sde, or Mind section; the Klongs-sde, or Unending Experience of Being section; and the Man-ngag-gi-sde, or Guidance section which contains the sNying-thig, the 'Quintessential Instructions'. The first of the Āti realizations: Chos-nyid mngon- gsum; second realization: Nyams-snang-gong; third: Rig-pa-tshad; fourth and highest: Chos-nyid-zad-pa. The Āti is also divided into vision, meditation, action, and fruit.
rgyud;Tantra;advanced teachings which offer many skillful means for obtaining liberation rapidly. Although in some systems the Tantras are considered to fall into only four categories, the Kriyā, Caryā, Yoga, and Anuttarayoga, the rNying-mas accept three outer and three inner Tantras. The three outer Tantras are the Kriyā, Caryā, and the Yoga Tantras. The Kriyā Tantras emphasize purification of body and speech through ritual and cleansing activities, establishing a relationship between the deity and the practitioner similar to the relationship of master and servant. Realization can be gained within sixteen human lifetimes. The Caryā Tantras place emphasis on purification of body and speech through ritual and meditation, establishing a relationship between the deity and the practitioner similar to that between brothers or friends. Realization can be gained within seven human lifetimes. The Yoga Tantras have two divisions: outer Yoga Tantra (Upayoga) which emphasizes meditation on nonduality and the practice of the four seals (Mahāmudrā, Dharmamudrā, Samāyamudrā, and Karmamudrā);and inner Yoga Tantra (Anuttarayoga). The Anuttarayoga Tantras are themselves divided into three sections: Father, Mother, and Non-dual. The Father Tantras are concerned with the Developing Stage, and the Mother Tantras are concerned with the Perfecting Stage. Father Tantra may be related to Mahāyoga, Mother Tantra to Anuyoga, and Nondual Tantra to Atiyoga. Realization can be gained within three human lives. The inner Tantras include the Mahāyoga, Anuyoga, and Ātiyoga Tantras. The Mahāyoga Tantras are based on the sGyu section of the bKa'-ma;important texts are the root text (Guhyamūlagarbhatantra) and eighteen Mahāyoga tantras. Em- phasis is on visionary meditative experience. The Anuyoga Tantras are based on the mDo section of the bKa'-ma. The root text is the Gongs-pa 'dus-pa;important texts include the five Anuyogasūtras. Emphasis is on the unity of appearances and openness. The Ātiyoga Tantras are based on the Sems section of the bKa'-ma;these are the Absolute Perfection teachings. They are divided into three parts: the Sems-sde, or Mind section;the Klongs-sde, or Unending Experience of Being section;and the Man-ngag-gi-sde, or Guidance section which contains the sNying-thig, the 'Quintessential Instructions'. The first of the Āti realizations: Chos-nyid mngon- gsum;second realization: Nyams-snang-gong;third: Rig-pa-tshad;fourth and highest: Chos-nyid-zad-pa. The Āti is also divided into vision, meditation, action, and fruit.
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lit. 'All-perfect'; the highest realiza tion of the Ātiyoga; a practice in which one can obtain enlightenment in one lifetime.
rDzogs-chen;The Great Perfection;the great perfection;lit. 'All-perfect';the highest realiza tion of the Ātiyoga;a practice in which one can obtain enlightenment in one lifetime.
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Vase Empowerment, Secret Empowerment, Wisdom Empowerment, Creativity Empowerment.
Four Empowerments;four empowerments;Vase Empowerment, Secret Empowerment, Wisdom Empowerment, Creativity Empowerment.
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lit. 'the Sage of the Sakyas'; name of the Buddha.
Sākyamuni;lit. 'the Sage of the Sakyas';name of the Buddha.
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five aspects of the complete path to enlightenment, following one another in succession: preparation or accumulation; application; vision or seeing; cultivation; no more learning.
Five Paths;five paths;five aspects of the complete path to enlightenment, following one another in succession: preparation or accumulation;application;vision or seeing; cultivation;no more learning.
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lit. 'Perfection of Wisdom'; six pāra- mitās are generally referred to: giving, morality, patience, effort, meditation, and wisdom.
Pha-rol-tu phyin-pa;Prajñāpāramitā;lit. 'Perfection of Wisdom';six pāra- mitās are generally referred to: giving, morality, patience, effort, meditation, and wisdom.
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see Three Kāyas.;see three kāyas.;Dharmakāya
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suffering, cause of suffering, ending of suffering, and the eightfold path to liberation from suffering.
Four Noble Truths;four noble truths;suffering, cause of suffering, ending of suffering, and the eightfold path to liberation from suffering.
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lit. 'Buddha of Boundless Light'; one of the five Dhyāni buddhas.
sNang-ba mtha'-yas;Amitābha;lit. 'Buddha of Boundless Light';one of the five Dhyāni buddhas.
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medicinal capsule, which often contains holy substances and has been blessed by a lama.
Ril-bu;medicinal capsule, which often contains holy substances and has been blessed by a lama.
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Concealed treasures of many different kinds, including texts, ritual objects, relics, and natural objects. gTer-ma convey essential teachings suited for the time and place in which they are discovered. Through the blessings of Padmasambhava, the discoverer, or gter-ston, can locate and decipher the gter. The gter-ston receives various aides to help in his discovery. These include the kha-byang, the gter-byang, the yang-byang, the snying-byang and the lung-byang. These are lists of books to be found in certain locations, precise descriptions of places where the gter will be found, lists of gter which have been hidden twice, and various other predictions concerning the hidden treasures. Padmasambhava pre- dicted three grand gter-stons, eight great gter-stons, twenty-one powerful gter- stons, one hundred and eight intermediate gter-stons, and one thousand lesser gter-stons. The gter-ma lineage preserves very pure and undistorted teachings especially necessary in the present era, the Kali Yuga. The three great gter-stons are Nyi-ma 'od-zer, Chos-kyi dbang-phyug, and Rig-'dzin rgod-ldem 'phru-can. Nyang-ra Nyi-ma 'od-zer (12th century) and Guru Chos-kyi dbang-phyug (13th century) are known as the Sun and Moon. gTer-ma they discovered are called Upper and Lower Treasures, or gter-kha gong-'og. Rig-'dzin rgod-ldem 'phru-can (14th century) was editor and compiler of gter known as the Northern Treasures. The eight great gter-stons are Ratna gling-pa, Padma gling-pa, Orgyan gling- pa, Sangs-rgyas gling-pa, rDo-rje gling-pa, Karma gling-pa, Orgyan rDo-rje gling-pa, and Orgyan Padma gling-pa. These gter-stons all lived during the 14th and 15th centuries.
gTer-ma;Concealed treasures of many different kinds, including texts, ritual objects, relics, and natural objects. gTer-ma convey essential teachings suited for the time and place in which they are discovered. Through the blessings of Padmasambhava, the discoverer, or gter-ston, can locate and decipher the gter. The gter-ston receives various aides to help in his discovery. These include the kha-byang, the gter-byang, the yang-byang, the snying-byang and the lung-byang. These are lists of books to be found in certain locations, precise descriptions of places where the gter will be found, lists of gter which have been hidden twice, and various other predictions concerning the hidden treasures. Padmasambhava pre- dicted three grand gter-stons, eight great gter-stons, twenty-one powerful gter- stons, one hundred and eight intermediate gter-stons, and one thousand lesser gter-stons. The gter-ma lineage preserves very pure and undistorted teachings especially necessary in the present era, the Kali Yuga. The three great gter-stons are Nyi-ma 'od-zer, Chos-kyi dbang-phyug, and Rig-'dzin rgod-ldem 'phru-can. Nyang-ra Nyi-ma 'od-zer (12th century) and Guru Chos-kyi dbang-phyug (13th century) are known as the Sun and Moon. gTer-ma they discovered are called Upper and Lower Treasures, or gter-kha gong-'og. Rig-'dzin rgod-ldem 'phru-can (14th century) was editor and compiler of gter known as the Northern Treasures. The eight great gter-stons are Ratna gling-pa, Padma gling-pa, Orgyan gling- pa, Sangs-rgyas gling-pa, rDo-rje gling-pa, Karma gling-pa, Orgyan rDo-rje gling-pa, and Orgyan Padma gling-pa. These gter-stons all lived during the 14th and 15th centuries.
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giving, kind words, assisting the development of others, consistency between words and actions.
Four Means of Conversion;four means of conversion;giving, kind words, assisting the development of others, consistency between words and actions.
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small ritual drum used in tantric ceremonies.
Dāmaru;small ritual drum used in tantric ceremonies.
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Tibetan translators of the canonical texts who usually worked with Indian paṇditas.
Lotsāwa;Tibetan translators of the canonical texts who usually worked with Indian paṇditas.
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manifestation of tantric energy; activation of the positive qualities of the mind.
Heruka;manifestation of tantric energy;activation of the positive qualities of the mind.
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of the four joys is associated with one of the four cakras: Awakened Joy (forehead cakra); Joy of Limitless Good Qualities (throat cakra); Supreme Joy of the Mahāmudrā (heart cakra); and Spontaneous Transcendent Awakened Joy (navel cakra).
Four Joys;four joys;of the four joys is associated with one of the four cakras: Awakened Joy (forehead cakra);Joy of Limitless Good Qualities (throat cakra); Supreme Joy of the Mahāmudrā (heart cakra);and Spontaneous Transcendent Awakened Joy (navel cakra).
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Bodhisattva of Wisdom. Mañjuśrī manifested in Tibet as King Khri-srong lde'u-btsan in order to help the Tibetans firmly establish the Dharma.
'Jam-dbyangs;Mañjuśrī;Bodhisattva of Wisdom. Mañjuśrī manifested in Tibet as King Khri-srong lde'u-btsan in order to help the Tibetans firmly establish the Dharma.
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Rin-chen 'byung-gnas;Ratnasambhava;one of the five Dhyāni buddhas.
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practice to develop the mystic inner heat in one type of tantric yoga.
gTum-mo;practice to develop the mystic inner heat in one type of tantric yoga.
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syllables and words whose sound can communicate the nature of tantric deities, grant supernormal powers, or lead to purification and realization.
Mantra;syllables and words whose sound can communicate the nature of tantric deities, grant supernormal powers, or lead to purification and realization.
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Vairocana, Ratnasambhava, Amitābha, Amoghasiddhi, and Akṣobhya. These five Buddhas are associated with various aspects of existence, for example the five skandhas: Vairocana (consciousness), Ratnasambhava (sen- sation), Amitābha (perception), Amoghasiddhi (volition), and Akṣobhya (form).
Five Dhyāni buddhas;five dhyāni buddhas;Vairocana, Ratnasambhava, Amitābha, Amoghasiddhi, and Akṣobhya. These five Buddhas are associated with various aspects of existence, for example the five skandhas: Vairocana (consciousness), Ratnasambhava (sen- sation), Amitābha (perception), Amoghasiddhi (volition), and Akṣobhya (form).
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also known as Uddiyāna or Odiyan; home of many ḍākinīs, and birth- place of Padmasambhava; thought to be located in the Swat valley northwest of India, which borders on modern Afghanistan.
Orgyan;also known as Uddiyāna or Odiyan;home of many ḍākinīs, and birth- place of Padmasambhava;thought to be located in the Swat valley northwest of India, which borders on modern Afghanistan.
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a tantric system based on Prajñāpāramitā and introduced to Tibet by Dam-pa sangs-rgyas in which all attachment to one's self is relinquished. Ma-gcig Slab-sgron, an incarnation of Ye-shes mTsho-rgyal, was a central figure in the propagation of this teaching.
gCod;a tantric system based on Prajñāpāramitā and introduced to Tibet by Dam-pa sangs-rgyas in which all attachment to one's self is relinquished. Ma-gcig Slab-sgron, an incarnation of Ye-shes mTsho-rgyal, was a central figure in the propagation of this teaching.
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lHa-sa, Khra-'brug, and Ra-mo-che built by Srong-btsan sgam-po.
Three Great Temples;three great temples;lHa-sa, Khra-'brug, and Ra-mo-che built by Srong-btsan sgam-po.
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the redemptress venerated as a great Bodhisattva of Compassion. King Srong-btsan sgam-po's two Buddhist queens were considered to be emanations of Tārā.
sGrol-ma;Tārā;the redemptress venerated as a great Bodhisattva of Compassion. King Srong-btsan sgam-po's two Buddhist queens were considered to be emanations of Tārā.
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After the Great Dharma King Ral-pa-can was killed by anti-Buddhist factions of the government, his brother, Glang-dar-ma, took the throne. During his reign, traditional studies were halted, monks forced to return to lay life, and monasteries closed. Esoteric practitioners continued secretly, and all lineages were preserved. The Vinaya transmission was maintained in the East through gYo, Rab, and dMar, Bla-chen, and Klu-mes, who returned to Central Tibet; the Abhidharma transmission was maintained in the East through lHa-lung dPal-gyi rdo-rje and his disciples; the Prajñāpāramitā transmission was maintained through sKa-ba dPal- brtsegs, Cog-ro Klu l-rgyal-mtshan, and Ye-shes sde; the Tantra transmission was maintained through gNyags Jñānakumāra, gNubs-chen Sangs-rgyas ye-shes, and the Three Zur.
Transmission Lineages;transmission lineages;After the Great Dharma King Ral-pa-can was killed by anti-Buddhist factions of the government, his brother, Glang-dar-ma, took the throne. During his reign, traditional studies were halted, monks forced to return to lay life, and monasteries closed. Esoteric practitioners continued secretly, and all lineages were preserved. The Vinaya transmission was maintained in the East through gYo, Rab, and dMar, Bla-chen, and Klu-mes, who returned to Central Tibet;the Abhidharma transmission was maintained in the East through lHa-lung dPal-gyi rdo-rje and his disciples;the Prajñāpāramitā transmission was maintained through sKa-ba dPal- brtsegs, Cog-ro Klu l-rgyal-mtshan, and Ye-shes sde;the Tantra transmission was maintained through gNyags Jñānakumāra, gNubs-chen Sangs-rgyas ye-shes, and the Three Zur.
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Triple Gem;triple gem;the Buddha, the Dharma, and the Sangha.
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see Five Paths. Path of Application see Five Paths.
Path of Accumulation;path of accumulation;see Five Paths. Path of Application see Five Paths.
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lama, yidam, dākinī. The guru is the root of all blessing, the yidam is the root of all siddhi, and the ḍākinī is the root of Buddha-activity.
Three Roots;lama, yidam, dākinī. The guru is the root of all blessing, the yidam is the root of all siddhi, and the ḍākinī is the root of Buddha-activity.
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great wrathful tantric deity; wrathful aspect of Avalokiteśvara.
Mahākāla;great wrathful tantric deity;wrathful aspect of Avalokiteśvara.
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powerful long-lived serpent-like beings who inhabit bodies of water and often guard great treasure. Nanda was one of their great kings. He helped protect the Buddha from the elements when the Buddha was seated at Bodh Gayā, and gave Nāgārjuna various treatises from the nāga treasure.
Nāgas;powerful long-lived serpent-like beings who inhabit bodies of water and often guard great treasure. Nanda was one of their great kings. He helped protect the Buddha from the elements when the Buddha was seated at Bodh Gayā, and gave Nāgārjuna various treatises from the nāga treasure.
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tantric deity always shown with a horse's head within his flaming hair; wrathful aspect of Amitābha, Lord of Speech.
rTa-mgrin;Hayagrīva;tantric deity always shown with a horse's head within his flaming hair;wrathful aspect of Amitābha, Lord of Speech.
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lit. 'concentric circle'; a maṇḍala is a symbolic, graphic representation of a tantric deity's realm of existence, as well as the arrangement of offerings in tantric ritual.
dkyil-'khor;Maṇḍala;lit. 'concentric circle';a maṇḍala is a symbolic, graphic representation of a tantric deity's realm of existence, as well as the arrangement of offerings in tantric ritual.
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discriminating awareness born from wisdom; knowing in itself (not specific knowledge of anything); intrinsic knowledge inherent in all manifestations of existence.
ye-shes;Pristine Awareness;pristine awareness;jñāna;discriminating awareness born from wisdom;knowing in itself (not specific knowledge of anything);intrinsic knowledge inherent in all manifestations of existence.
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small, very hard glittering objects found in the burnt ashes of certain very great lamas.
Ring-bSrel;small, very hard glittering objects found in the burnt ashes of certain very great lamas.
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in Northern India, west of Rājagrtia, where the Buddha, seated under the Bodhi tree, gained enlightenment.
Bodh Gayā;in Northern India, west of Rājagrtia, where the Buddha, seated under the Bodhi tree, gained enlightenment.
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gestures symbolizing particular spiritual attributes or steps toward perfection. There are technically four types of mudrā: the symbolic seal (Skt. Upāyamudrā, Tib. Dam-tshig phyag-rgya); the female partner in tantric practices or the visualized partner who represents Pristine Awareness (Skt. Karmamudrā orJñānamudrā, Tib. Las-kyi phyag-rgya or Ye-shes-kyi phyag-rgya); the seal of the Absolute (Skt. Dharmamudrā, Tib. Chos-kyi phyag-rgya); and the Great Seal (Skt. Mahāmudrā, Tib. Phyag-rgya chen-po).
phyag-rgya;Mudrā;gestures symbolizing particular spiritual attributes or steps toward perfection. There are technically four types of mudrā: the symbolic seal (Skt. Upāyamudrā, Tib. Dam-tshig phyag-rgya);the female partner in tantric practices or the visualized partner who represents Pristine Awareness (Skt. Karmamudrā orJñānamudrā, Tib. Las-kyi phyag-rgya or Ye-shes-kyi phyag-rgya); the seal of the Absolute (Skt. Dharmamudrā, Tib. Chos-kyi phyag-rgya);and the Great Seal (Skt. Mahāmudrā, Tib. Phyag-rgya chen-po).
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there are four main cakras, which are located at the head, throat, heart, and navel. Three channels (nādī) pass through these cakras, acting as the conductors of energy and vital forces. Patterning (Tib. rtsa), energy (Tib. rlung), and vitality (Tib. thig-le) refer to the interrelationship of these elements.
Cakras;there are four main cakras, which are located at the head, throat, heart, and navel. Three channels (nādī) pass through these cakras, acting as the conductors of energy and vital forces. Patterning (Tib. rtsa), energy (Tib. rlung), and vitality (Tib. thig-le) refer to the interrelationship of these elements.
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wrathful form of Mañjuśrī, representing wisdom that subdues death.
gShin-rje gshed;Yamāntaka;wrathful form of Mañjuśrī, representing wisdom that subdues death.
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the twelve-fold cycle of causal connections which binds beings to samsaric existence and thus perpetuates suffering: ignorance (Tib. ma- rig-pa) which gives rise to karmic dispositions (Tib. 'du-byed) which gives rise to consciousness (Tib. rnam-par-shes-pa) which gives rise to name and form (Tib. ming-dang gzugs) which give rise to the six senses (Tib. skye-mched drug) which give rise to contact (Tib. reg-pa) which gives rise to feeling (Tib. 'tshor-ba) which gives rise to craving (Tib. sred-pa) which gives rise to grasping (Tib. nye-bar-len- pa) which gives rise to existence (Tib. srid-pa) which gives rise to birth (Tib. skye-ba) which gives rise to old age and death (Tib. rga-shi).
rten-cing 'brel-bar-hyung-ba;Twelve Links of Dependent Origination;twelve links of dependent origination;pratītyasamutpāda;the twelve-fold cycle of causal connections which binds beings to samsaric existence and thus perpetuates suffering: ignorance (Tib. ma- rig-pa) which gives rise to karmic dispositions (Tib. 'du-byed) which gives rise to consciousness (Tib. rnam-par-shes-pa) which gives rise to name and form (Tib. ming-dang gzugs) which give rise to the six senses (Tib. skye-mched drug) which give rise to contact (Tib. reg-pa) which gives rise to feeling (Tib. 'tshor-ba) which gives rise to craving (Tib. sred-pa) which gives rise to grasping (Tib. nye-bar-len- pa) which gives rise to existence (Tib. srid-pa) which gives rise to birth (Tib. skye-ba) which gives rise to old age and death (Tib. rga-shi).
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known as the Bodhisattva of Compassion, he is an emanation of the Dhyānibuddha Amitābha. Avalokiteśvara manifested in Tibet as King Srong-btsan sgam-po in order to help the Tibetan people and to lay the foundation for the spread of the Dharma.
sPyan-ras-gzigs;Avalokiteśvara;known as the Bodhisattva of Compassion, he is an emanation of the Dhyānibuddha Amitābha. Avalokiteśvara manifested in Tibet as King Srong-btsan sgam-po in order to help the Tibetan people and to lay the foundation for the spread of the Dharma.
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deities in fierce forms representing wisdom that overcomes emotionality.
Wrathful Deities;wrathful deities;deities in fierce forms representing wisdom that overcomes emotionality.
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Buddha, Karma, Padma, Ratna, and Vajra; see also Five Dhyāni buddhas.
Five Buddha Families;five buddha families;Buddha, Karma, Padma, Ratna, and Vajra;see also Five Dhyāni buddhas.
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lit. 'the All-gooď; the Mother of all the Buddhas of the three times; the female or prajñā (wisdom) counterpart of the Ādibuddha Samantabhadra.
Kun-tu bzang-mo;Samantabhadri;lit. 'the All-gooď;the Mother of all the Buddhas of the three times;the female or prajñā (wisdom) counterpart of the Ādibuddha Samantabhadra.
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lord of the desire realm, master of illusion who attempted to prevent the Buddha from attaining enlightenment at Bodh Gayā.
Mara;lord of the desire realm, master of illusion who attempted to prevent the Buddha from attaining enlightenment at Bodh Gayā.
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lit.'Ever-weeping'; a great Bodhisattva in the Prajñāpāramitā literature who manifested great fortitude in attempting to obtain the Prajñāpāramitā teachings during the time of the Buddha Dharmodgata.
rTag-tu ngu;Ārya Sadāprarudita;lit.'Ever-weeping';a great Bodhisattva in the Prajñāpāramitā literature who manifested great fortitude in attempting to obtain the Prajñāpāramitā teachings during the time of the Buddha Dharmodgata.
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a class of sky-going beings; ḍākinīs represent the inspirational impulses of consciousness leading to understanding and wisdom; goddesses or female tantric deities who protect and serve the tantric doctrine.
mkha'-'gro-ma;Dākinīs;a class of sky-going beings;ḍākinīs represent the inspirational impulses of consciousness leading to understanding and wisdom; goddesses or female tantric deities who protect and serve the tantric doctrine.
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lit. 'awakened'; the Enlightened One; a perfected Bodhisattva, after attaining complete, perfect enlightenment in a human form, is known as a Buddha. The Buddha generally referred to is Sākyamuni Buddha, the Buddha of this era, who lived in India around the 6th century B.C. But there have also been perfected Bodhisattvas in ages past who have manifested the way to enlightenment. In the current fortunate era, there will be one thousand Buddhas, Sākyamuni Buddha being the fourth. In some eras, no Buddhas appear at all.
Sangs-rgyas;Buddha;lit. 'awakened';the Enlightened One;a perfected Bodhisattva, after attaining complete, perfect enlightenment in a human form, is known as a Buddha. The Buddha generally referred to is Sākyamuni Buddha, the Buddha of this era, who lived in India around the 6th century B.C. But there have also been perfected Bodhisattvas in ages past who have manifested the way to enlightenment. In the current fortunate era, there will be one thousand Buddhas, Sākyamuni Buddha being the fourth. In some eras, no Buddhas appear at all.
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according to the Bon tradition, the founder of the Bon religion. Siddha one who has accomplished the siddhis.
gShen-rab;according to the Bon tradition, the founder of the Bon religion. Siddha one who has accomplished the siddhis.
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a non-conceptual stage in tantric practice; in the Perfecting Stage, the visualizations of the Development Stage dissolve into an experience of openness.
rDzogs-rim;Perfecting Stage;perfecting stage;Sampannakrama;a non-conceptual stage in tantric practice;in the Perfecting Stage, the visualizations of the Development Stage dissolve into an experience of openness.
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tutelary deity; a personal protector of one's practice and guide to en-lightenment.
Yidam;tutelary deity;tutelary deity;tutelary deity;a personal protector of one's practice and guide to en-lightenment.
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a small white round bone-like substance which appears in the hearts of the great practitioners, and is often discovered in the ashes of the great tantric lamas after they have been cremated.
Heart Bone;heart bone;a small white round bone-like substance which appears in the hearts of the great practitioners, and is often discovered in the ashes of the great tantric lamas after they have been cremated.
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also known as Sakra or Kauśika; chief of the Thirty-three Gods who reside in the heaven of the desire realm known by that name.
Indra;also known as Sakra or Kauśika;chief of the Thirty-three Gods who reside in the heaven of the desire realm known by that name.
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Four Immeasurables;four immeasurables;love, compassion, joy, equanimity.
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teachings which establish the discipline and moral conduct (śīla) that support all Dharma practice.
'dul-ba;Vinaya;teachings which establish the discipline and moral conduct (śīla) that support all Dharma practice.
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lit. 'means of attainment'; special tantric practices for gaining certain spiritual attainments.
sgrub-thabs;Sādhanas;lit. 'means of attainment';special tantric practices for gaining certain spiritual attainments.
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realm between the desire realm and the formless realm inhabited by the higher gods.
Form Realm;form realm;realm between the desire realm and the formless realm inhabited by the higher gods.
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lit. 'foundation of offering'; monuments often con- taining relics of Buddhist saints. Stūpas are built according to universal principles of harmony and order. Often quite large, they focus and radiate healing energy throughout the six realms of existence.
mChod-rten;stūpa;lit. 'foundation of offering';monuments often con- taining relics of Buddhist saints. Stūpas are built according to universal principles of harmony and order. Often quite large, they focus and radiate healing energy throughout the six realms of existence.
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it. 'the diamond vehicle'; also known as the Mantrayāna, Tantrayāna, and Phalayāna, the vehicle of the result. This way offers innumerable skillful means to enlightenment, based on the Sutras and Tantras. When followed under the guidance of an accomplished teacher, this rapid path can result in liberation within one lifetime. Transmitted by the Vidyādhara lineage of Knowledge-holders, this vehicle produces the deepest and most far-reaching realization particularly in the Kali Yuga when powerful techniques are necessary to liberate human consciousness.
rDo-rje theg-pa;Vajrayāna;it. 'the diamond vehicle';also known as the Mantrayāna, Tantrayāna, and Phalayāna, the vehicle of the result. This way offers innumerable skillful means to enlightenment, based on the Sutras and Tantras. When followed under the guidance of an accomplished teacher, this rapid path can result in liberation within one lifetime. Transmitted by the Vidyādhara lineage of Knowledge-holders, this vehicle produces the deepest and most far-reaching realization particularly in the Kali Yuga when powerful techniques are necessary to liberate human consciousness.
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goddess of Euphony and patron of the arts and sciences; early known as goddess of a sacred river in northern India and as the goddess of speech and learning; traditionally regarded in India as the source of the Sanskrit language and Devanāgari letters.
Sarasvatī;goddess of Euphony and patron of the arts and sciences;early known as goddess of a sacred river in northern India and as the goddess of speech and learning;traditionally regarded in India as the source of the Sanskrit language and Devanāgari letters.
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lit. 'Buddha of Infinite Life'; Buddha associated with the 'Long life initiation'; the Sambhogakāya aspect of Amitābha, spiritual source from which Avalokiteśvara emanates.
Tshe-dpag-med;Buddha of Infinite Life;buddha of infinite life;Amitāyus;lit. 'Buddha of Infinite Life';Buddha associated with the 'Long life initiation';the Sambhogakāya aspect of Amitābha, spiritual source from which Avalokiteśvara emanates.
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lit. 'blowing out'; extinguishing of the emo- tional fetters; the unconditioned state, free from birth and death.
-ngan-med-pa;Nirvana;lit. 'blowing out';extinguishing of the emo- tional fetters;the unconditioned state, free from birth and death.
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the highest ḍākinī who embodies all of Buddha wisdom; she is the driving force of all wisdom; she is identical to the indestructible and immutable nature of the vajra, and her activity represents the dynamic power of vajra wisdom.
Vajrayoginī;the highest ḍākinī who embodies all of Buddha wisdom;she is the driving force of all wisdom;she is identical to the indestructible and immutable nature of the vajra, and her activity represents the dynamic power of vajra wisdom.
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in various lists these include Vairotsana; Mandāravā; Ye-shes mTsho-rgyal; rGyal-ba mchog-dbyangs; Nam- mkha'i snying-po; dPal-gyi ye-shes; dPal-gyi seng-ge; Ye-shes dbyangs; Ye-shes sde; dPal-gyi rdo-rje; Khri-srong lde'u-btsan; mKhar-chen dPal-gyi dbang-phyug; gYu-sgra snying-po; dPal-gyi seng-ge; rMa Rin-chen-mchog; Sangs-rgyas ye-shes; rDo-rje bdud-'joms; rGyal-ba blo-gros; IDan-ma rtse-mang; sKa-ba dPal-brtsegs; 'O-bran dbang-phyug; Jñānakumāravajra; Sog-po lHa-dpal gzhon-nu; Lang-gro dKon-mchog 'byung-gnas; rGyal-ba byang-chub; Dran-pa nam-mkha' dbang- phyug; Khye'u-chung mKha'-lding; Cog-ru Klu'i rgyal-mtshan; Ting-nge-'dzin bzang-po.
Twenty-five Main Disciples of Padmasambhava
Twenty-five Main Disciples of Padmasambhava;twenty-five main disciples of padmasambhava;in various lists these include Vairotsana;Mandāravā;Ye-shes mTsho-rgyal;rGyal-ba mchog-dbyangs;Nam- mkha'i snying-po;dPal-gyi ye-shes;dPal-gyi seng-ge;Ye-shes dbyangs;Ye-shes sde; dPal-gyi rdo-rje;Khri-srong lde'u-btsan;mKhar-chen dPal-gyi dbang-phyug; gYu-sgra snying-po;dPal-gyi seng-ge;rMa Rin-chen-mchog;Sangs-rgyas ye-shes; rDo-rje bdud-'joms;rGyal-ba blo-gros;IDan-ma rtse-mang;sKa-ba dPal-brtsegs; 'O-bran dbang-phyug;Jñānakumāravajra;Sog-po lHa-dpal gzhon-nu;Lang-gro dKon-mchog 'byung-gnas;rGyal-ba byang-chub;Dran-pa nam-mkha' dbang- phyug;Khye'u-chung mKha'-lding;Cog-ru Klu'i rgyal-mtshan;Ting-nge-'dzin bzang-po.
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the 'Lotus-born' Guru of Odiyan; his eight major manifesta- tions are: Padma 'byung-gnas, Padma rgyal-po, rDo-rje gro-lod, Nyi-ma 'od-zer, Sākya seng-ge, Seng-ge sgra-sgrog, Blo-ldan mchog-sred, and rDo-rje 'chang.
Padmasambhava;the 'Lotus-born' Guru of Odiyan;his eight major manifesta- tions are: Padma 'byung-gnas, Padma rgyal-po, rDo-rje gro-lod, Nyi-ma 'od-zer, Sākya seng-ge, Seng-ge sgra-sgrog, Blo-ldan mchog-sred, and rDo-rje 'chang.
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Fulfillment Stage;fulfillment stage;see Perfecting Stage.
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lit. Thus-gone' or 'Thus-come'; one of the titles of the Buddha.
De-bzhin-gshegs-pa;Tathāgata;lit. Thus-gone' or 'Thus-come';one of the titles of the Buddha.
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the Bon practice of offering the skin of another living being to disease-causing demons to effect a cure; the skin is the substitute or ransom for the man.
Ransom Ceremony;ransom ceremony;the Bon practice of offering the skin of another living being to disease-causing demons to effect a cure;the skin is the substitute or ransom for the man.
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lit. 'Great Vehicle'; the way of those who follow the Bodhisattva ideal, intent on achieving liberation for the purpose of freeing all beings from the misery of saṃsāra. Two paths lead to the realization of the Bodhisattva: the Sūtrayāna, the way of those who follow the teachings of the Sutras, and the Mantrayāna, the way of those who follow the teachings of the Sutras and Tantras.
Theg-pa chen-po;Mahāyāna;lit. 'Great Vehicle';the way of those who follow the Bodhisattva ideal, intent on achieving liberation for the purpose of freeing all beings from the misery of saṃsāra. Two paths lead to the realization of the Bodhisattva: the Sūtrayāna, the way of those who follow the teachings of the Sutras, and the Mantrayāna, the way of those who follow the teachings of the Sutras and Tantras.
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the eight Heruka Sādhanas are part of the meditative realization transmission which preserves essential instructions for practice. Each of these sādhanas is connected with a particular root text and with various specific practices containing everything necessary for enlightenment. They were transmit- ted from Padmasambhava to eight of his disciples who were known as the Eight Great Ācāryas. The Eight Heruka Sādhanas are: 'Jam-dpal-sku (gshin-rje); Padma-gsung; Yang-dag-thugs; rDo-rje phur-ba 'phrin-las; bDud-rtsi yon-tan; Ma-mo rbod-stong; 'Jig-rten mchos-bstod; and dMod-pa drag-sngags.
Eight Heruka Sādhanas;eight heruka sādhanas;the eight Heruka Sādhanas are part of the meditative realization transmission which preserves essential instructions for practice. Each of these sādhanas is connected with a particular root text and with various specific practices containing everything necessary for enlightenment. They were transmit- ted from Padmasambhava to eight of his disciples who were known as the Eight Great Ācāryas. The Eight Heruka Sādhanas are: 'Jam-dpal-sku (gshin-rje); Padma-gsung;Yang-dag-thugs;rDo-rje phur-ba 'phrin-las;bDud-rtsi yon-tan; Ma-mo rbod-stong;'Jig-rten mchos-bstod;and dMod-pa drag-sngags.
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lit. 'success, complete attainment'; there are eight 'com- mon' siddhis developed by the practice of yoga. Among these are clairvoyance, clairaudience, the ability to fly through the air, the ability to read thoughts, and control of the body and external world, enabling one to transform both at will. The supreme siddhi is enlightenment.
bsgrub;Siddhi;lit. 'success, complete attainment';there are eight 'com- mon' siddhis developed by the practice of yoga. Among these are clairvoyance, clairaudience, the ability to fly through the air, the ability to read thoughts, and control of the body and external world, enabling one to transform both at will. The supreme siddhi is enlightenment.
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a class of sky-going beings; masculine counterpart of ḍākinīs; tantric deities who protect and serve the Dharma.
mkha'-spyod;Dākas;a class of sky-going beings;masculine counterpart of ḍākinīs;tantric deities who protect and serve the Dharma.
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see Twelve Links of Dependent Origination.
Dependent Origination;dependent origination;see Twelve Links of Dependent Origination.
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rNying-ma;see Tibetan Schools of Buddhism.
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each of the five types of Pristine Awareness is associated with one of the Dhyānibuddhas: Mirror-like Awareness (Skt. Ādarśajñāna, Tib. Me-long ye-shes) is associated with Akṣobhya; Awareness of Fundamental Sameness (Skt. Samatājñāna, Tib. mNyam-nyid ye-shes) is associ- ated with Ratnasambhava; All-encompassing Investigating Awareness (Skt. Pratyavekṣaṇajñāna, Tib. So-sor rtogs-pa'i ye-shes) is associated with Amitābha; All-accomplishing Awareness (Skt. Kṛtyānuṣṭānajñāna, Tib. Bya-grub ye-shes) is associated with Amoghasiddhi; The Awareness of the Expanse of Dharma (Skt. Dharmadhātujñāna, Tib. Chos-dbyings ye-shes) is associated with Vairocana.
Five Types of Pristine Awareness;five types of pristine awareness;each of the five types of Pristine Awareness is associated with one of the Dhyānibuddhas: Mirror-like Awareness (Skt. Ādarśajñāna, Tib. Me-long ye-shes) is associated with Akṣobhya;Awareness of Fundamental Sameness (Skt. Samatājñāna, Tib. mNyam-nyid ye-shes) is associ- ated with Ratnasambhava;All-encompassing Investigating Awareness (Skt. Pratyavekṣaṇajñāna, Tib. So-sor rtogs-pa'i ye-shes) is associated with Amitābha; All-accomplishing Awareness (Skt. Kṛtyānuṣṭānajñāna, Tib. Bya-grub ye-shes) is associated with Amoghasiddhi;The Awareness of the Expanse of Dharma (Skt. Dharmadhātujñāna, Tib. Chos-dbyings ye-shes) is associated with Vairocana.
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The Mahāyāna recognizes the three aspects (Trikāya) of the Buddha: Dharmakāya (Tib. Chos-kyi sku), lit. 'Dharma body'; Sambhogakāya (Tib. Longs-spyod-kyi sku), lit. 'Enjoyment body'; and Nirmāṇakāya (Tib. sPrul- sku), lit. 'Representation body' The Dharmakāya is voidness and its realization, beyond time and space, and is pure transcending awareness. The Sambhogakāya, the pure enjoyment aspect of the Dhyānibuddhas, also represents the aspect of communication. The Nirmāṇakāya forms are embodiments taken by Buddhas among earthly beings in order to clarify the way to enlightenment. The Sambhogakāya and the Nirmāṇakāya are sometimes known together as the Rūpakāya (Tib. gZugs-sku), lit. 'Form body'; all three kāyas are sometimes considered aspects of a fourth body, called the Svābhāvikakāya (Tib. Ngo-bo- nyid-sku).
Three Kāyas;three kāyas;The Mahāyāna recognizes the three aspects (Trikāya) of the Buddha: Dharmakāya (Tib. Chos-kyi sku), lit. 'Dharma body';Sambhogakāya (Tib. Longs-spyod-kyi sku), lit. 'Enjoyment body';and Nirmāṇakāya (Tib. sPrul- sku), lit. 'Representation body' The Dharmakāya is voidness and its realization, beyond time and space, and is pure transcending awareness. The Sambhogakāya, the pure enjoyment aspect of the Dhyānibuddhas, also represents the aspect of communication. The Nirmāṇakāya forms are embodiments taken by Buddhas among earthly beings in order to clarify the way to enlightenment. The Sambhogakāya and the Nirmāṇakāya are sometimes known together as the Rūpakāya (Tib. gZugs-sku), lit. 'Form body';all three kāyas are sometimes considered aspects of a fourth body, called the Svābhāvikakāya (Tib. Ngo-bo- nyid-sku).
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the community of those practicing the teachings of the Buddha, united by their vision and their commitment to the path. In order to lay the foundation for Dharma practice, various forms of discipline are undertaken. Eight traditional kinds of Sangha exist: bhikṣu and bhikṣuṇī: fully ordained monks and nuns; śramaṇara and sramaṇĩ: novices who have taken preliminary vows; śikṣamaṇa: aspirants too young to join the community but who follow special rules; upavasta: laymen or laywomen who take monk's vows for a certain limited time; upāsaka and upāsikā: laymen and laywomen who practice Buddhist teachings and follow five precepts: not to kill, not to steal, not to lie, not to take intoxicating substances, not to engage in sexual misconduct.
Sangha;the community of those practicing the teachings of the Buddha, united by their vision and their commitment to the path. In order to lay the foundation for Dharma practice, various forms of discipline are undertaken. Eight traditional kinds of Sangha exist: bhikṣu and bhikṣuṇī: fully ordained monks and nuns; śramaṇara and sramaṇĩ: novices who have taken preliminary vows;śikṣamaṇa: aspirants too young to join the community but who follow special rules;upavasta: laymen or laywomen who take monk's vows for a certain limited time;upāsaka and upāsikā: laymen and laywomen who practice Buddhist teachings and follow five precepts: not to kill, not to steal, not to lie, not to take intoxicating substances, not to engage in sexual misconduct.
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discourses given by the Buddha on the Dharma.
Sūtra;discourses given by the Buddha on the Dharma.
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the Teaching of the Buddha; the truth, the true law; individual things, elements, or phenomena are all referred to as dharmas.
chos;Dharma;the Teaching of the Buddha;the truth, the true law; individual things, elements, or phenomena are all referred to as dharmas.
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one of the five Dhyānibuddhas; his Sambhogakāya form is Vajrasattva.
Mi-bskyod;Akṣobhya;one of the five Dhyānibuddhas;his Sambhogakāya form is Vajrasattva.
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Don-grub;Amoghasiddhi;one of the five Dhyānibuddhas.;one of the five dhyānibuddhas.
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rNam-par snang-mdzad;Vairocana;one of the five Dhyāni buddhas.
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a female practitioner of yoga, the path of mystic union. Zhi-byed see Tantra.
Yoginī;a female practitioner of yoga, the path of mystic union. Zhi-byed see Tantra.
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highest of the three realms that make up a world-system; inhabited by the highest gods.
Formless Realm;formless realm;highest of the three realms that make up a world-system; inhabited by the highest gods.
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lit. 'action'; its wider meaning encompasses the causal connec- tions between actions and their consequences.
las;Karma;lit. 'action';its wider meaning encompasses the causal connec- tions between actions and their consequences.
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ascetic practices concerned with food, dress, speech, body, mind, teaching, benefitting others, and compassion.
Eight Great Disciplines;eight great disciplines;ascetic practices concerned with food, dress, speech, body, mind, teaching, benefitting others, and compassion.
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the cycle of birth, death, and rebirth within the six realms of existence, characterized by suffering, impermanence, and ignorance.
Samsara;the cycle of birth, death, and rebirth within the six realms of existence, characterized by suffering, impermanence, and ignorance.
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Avalokiteśvara, Vajrapāṇi, and Mañjuśri.
Rigs gsum mgon-po;Three Protectors;three protectors;Avalokiteśvara, Vajrapāṇi, and Mañjuśri.
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he transformation of the bodily substance into multi-hued light.
'ja'-lus;Rainbow Body;rainbow body;he transformation of the bodily substance into multi-hued light.
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lit. 'Great Gesture' or 'Great Seal'; all-encompassing, and unchanging; the indivisible unity of the Developing and Perfecting Stage; attainment of Pristine Awareness.
Phyag-rgya chen-po;Great Gesture,Great Seal;great gesture,great seal;Mahāmudrā;lit. 'Great Gesture' or 'Great Seal'; all-encompassing, and unchanging;the indivisible unity of the Developing and Perfecting Stage;attainment of Pristine Awareness.
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lit. 'wisdom holder'; holder of the Enlightened Lineage; those who have attained great spiritual and magical abilities. Having received and manifested the teachings of the enlightened lineage, they are able to transmit these teachings to others.
rig-'dzin;Vidyādhara;lit. 'wisdom holder';holder of the Enlightened Lineage;those who have attained great spiritual and magical abilities. Having received and manifested the teachings of the enlightened lineage, they are able to transmit these teachings to others.
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a vast collection of rNying-ma Tantras that have had a continuous transmission. Three sections, mDo, sGyu, and Sems, form the theoretical and philosophical basis of the inner Tantras. The bKa'-ma was transmitted especially through Padmasambhava, Srī Sirhha, Vimalamitra, and Vairotsana. gNyags Jñānakumāra, gNubs-chen Sangs-rgyas ye-shes, and the Three Zur continued the line of transmission. In the fourteenth century, Klong-chen-pa greatly contributed to the bKa'-ma tradition, systematizing and transmitting the Ātiyoga teachings; gTer-bdag gling-pa, the great gter-ston, also held the entire bKa'-ma tradition, and together with his brother Lo-chen Dharmaśrī, revived and promulgated these teachings during the seventeenth century.
bKa'-ma;a vast collection of rNying-ma Tantras that have had a continuous transmission. Three sections, mDo, sGyu, and Sems, form the theoretical and philosophical basis of the inner Tantras. The bKa'-ma was transmitted especially through Padmasambhava, Srī Sirhha, Vimalamitra, and Vairotsana. gNyags Jñānakumāra, gNubs-chen Sangs-rgyas ye-shes, and the Three Zur continued the line of transmission. In the fourteenth century, Klong-chen-pa greatly contributed to the bKa'-ma tradition, systematizing and transmitting the Ātiyoga teachings; gTer-bdag gling-pa, the great gter-ston, also held the entire bKa'-ma tradition, and together with his brother Lo-chen Dharmaśrī, revived and promulgated these teachings during the seventeenth century.
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lit. 'Hearer'; one who listens to the teachings of the Buddha, realizes the suffering inherent in saṃsāra, and focuses on understanding that there is no independent self. By conquering emotionality, he liberates himself, attaining first the stage of Stream Enterer at the Path of Seeing, followed by the stage of Once-Returner who will be reborn only one more time, and the stage of Non-returner who will no longer be reborn into saṃsāra. The final goal is to become an Arhat. The vehicle of the Srāvaka is known as the Srāvakayāna.
Nyan-thos;Śrāvaka;lit. 'Hearer';one who listens to the teachings of the Buddha, realizes the suffering inherent in saṃsāra, and focuses on understanding that there is no independent self. By conquering emotionality, he liberates himself, attaining first the stage of Stream Enterer at the Path of Seeing, followed by the stage of Once-Returner who will be reborn only one more time, and the stage of Non-returner who will no longer be reborn into saṃsāra. The final goal is to become an Arhat. The vehicle of the Srāvaka is known as the Srāvakayāna.
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tantric symbol of male and female energies in mystic union.
Yab-Yum;tantric symbol of male and female energies in mystic union.
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systematic teachings which analyze elements of experience and investigate the nature of existence, thus dispelling wrong views and establishing analytic insight.
Abhidharma;systematic teachings which analyze elements of experience and investigate the nature of existence, thus dispelling wrong views and establishing analytic insight.
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the state of Buddhahood charac- terized by perfection of the accumulations of merit and wisdom, and by the removal of the two obscurations.
byang-chub;Enlightenment;enlightenment;bodhi;the state of Buddhahood charac- terized by perfection of the accumulations of merit and wisdom, and by the removal of the two obscurations.
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the physical eye through which we perceive our physical surroundings; the eye of the gods which can see what ordinary mortals cannot; the eye of wisdom which penetrates all appearances; the eye of the Dharma which sees reality without obscurations; and the eye of the Buddha, the omniscient and most perfect seeing of a ll aspects of the cosmos.
Five Eyes;five eyes;the physical eye through which we perceive our physical surroundings; the eye of the gods which can see what ordinary mortals cannot;the eye of wisdom which penetrates all appearances;the eye of the Dharma which sees reality without obscurations;and the eye of the Buddha, the omniscient and most perfect seeing of a ll aspects of the cosmos.
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'diamond scepter'; the active symbol of the means for at- taining wisdom.
rdo-rje;Vajra;'diamond scepter';the active symbol of the means for at- taining wisdom.
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rDo-rje phag-mo;Vajravārāhī;a female tantric initiation deity.
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the cycle of teachings given by the Buddha; three such cycles, known as the Three Turnings of the Wheel of the Dharma, were taught by Sākyamuni Buddha during his lifetime.
Wheel of the Dharma;wheel of the dharma;the cycle of teachings given by the Buddha;three such cycles, known as the Three Turnings of the Wheel of the Dharma, were taught by Sākyamuni Buddha during his lifetime.
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lit. 'dagger'; used as a symbol in certain tantric ceremonies.
Kīla;lit. 'dagger';used as a symbol in certain tantric ceremonies.
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three great Tibetan kings who encouraged the transmission of Buddhism to Tibet and became known as the three great Dharma Kings: Srong- btsan sgam-po, Khri-srong lde'u-btsan, and Ral-pa-can. Srong-btsan sgam-po (7th century) first great Dharma King, who united the Tibetan kingdom. He married two Buddhist princesses, Bhjľkūṭl of Nepal and Wen-ch'eng of China. He built the first Buddhist temples, established a code of laws based on Dharma principles, developed the Tibetan script with the help of his minister Thon-mi Sambhoṭa, and also began the translation of Buddhist texts into Tibetan. Srong-btsan sgam-po was succeeded by; Gung-srong, Mang-srong, 'Dus-srong, and Khri-lde gTsug-btsan (Mes-ag-tshoms). Khri-srong lde'u-btsan (8th century) second great Dharma King, who invited to Tibet Padmasambhava, Sāntarakṣita, Vimalamitra, and many other Buddhist teachers including Jinamitra and Dānaśīla. With the aid of Sāntarakṣita and Padmasambhava, he built bSam-yas, the great monastery and teaching center modelled after Odantapurī. He proclaimed Buddhism the religion of Tibet, and during his reign the first monks were ordained. Paṇḍitas and lotsāwas translated many texts, and large numbers of practice centers were established. He was succeeded by: Mu-ne and Khri-lde srong-btsan (Sad-na-legs). Ral-pa-can (9th century) third great Dharma King, who supported the standardization of new grammar and vocabulary for translation and the revision of old translations. He renewed old centers and invited many Buddhist scholars to Tibet. He was renowned for his devotion to the Dharma.
Dharma Kings;dharma kings;three great Tibetan kings who encouraged the transmission of Buddhism to Tibet and became known as the three great Dharma Kings: Srong- btsan sgam-po, Khri-srong lde'u-btsan, and Ral-pa-can. Srong-btsan sgam-po (7th century) first great Dharma King, who united the Tibetan kingdom. He married two Buddhist princesses, Bhjľkūṭl of Nepal and Wen-ch'eng of China. He built the first Buddhist temples, established a code of laws based on Dharma principles, developed the Tibetan script with the help of his minister Thon-mi Sambhoṭa, and also began the translation of Buddhist texts into Tibetan. Srong-btsan sgam-po was succeeded by;Gung-srong, Mang-srong, 'Dus-srong, and Khri-lde gTsug-btsan (Mes-ag-tshoms). Khri-srong lde'u-btsan (8th century) second great Dharma King, who invited to Tibet Padmasambhava, Sāntarakṣita, Vimalamitra, and many other Buddhist teachers including Jinamitra and Dānaśīla. With the aid of Sāntarakṣita and Padmasambhava, he built bSam-yas, the great monastery and teaching center modelled after Odantapurī. He proclaimed Buddhism the religion of Tibet, and during his reign the first monks were ordained. Paṇḍitas and lotsāwas translated many texts, and large numbers of practice centers were established. He was succeeded by: Mu-ne and Khri-lde srong-btsan (Sad-na-legs). Ral-pa-can (9th century) third great Dharma King, who supported the standardization of new grammar and vocabulary for translation and the revision of old translations. He renewed old centers and invited many Buddhist scholars to Tibet. He was renowned for his devotion to the Dharma.
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the all-pervasive primordial Buddha from whom radiates the five Dhyānibuddhas; the representation of dynamic energy that brings form into existence.
Adibuddha;the all-pervasive primordial Buddha from whom radiates the five Dhyānibuddhas;the representation of dynamic energy that brings form into existence.
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The ancient kings of Tibet, descended from the Licchavis of India, ruled Tibet for hundreds of years. There were five dynasties which reigned before the great Dharma Kings: the Seven Khri beginning with gNya'-khri; the Two ITengs; the Six Legs; the Eight IDe; and the Five bTsan, the last of whom was lHa-tho-tho-ri gNyan-btsan. During his reign, the Dharma entered Tibet in the form of Buddhist relics, dhārariīs, texts, and mantras. Although the king did not understand the full significance of these things, he recognized the holiness of these objects, and so kept and preserved them carefully. After lHa-tho-tho-ri, four kings ruled before the first of the Dharma Kings: Khri-gnyan gzungs-btsan, 'Bro-gnang-lde, sTag-ri gnang-gzigs, and gNam-ri srong-btsan.
Ancient Kings of Tibet;ancient kings of tibet;The ancient kings of Tibet, descended from the Licchavis of India, ruled Tibet for hundreds of years. There were five dynasties which reigned before the great Dharma Kings: the Seven Khri beginning with gNya'-khri;the Two ITengs;the Six Legs;the Eight IDe;and the Five bTsan, the last of whom was lHa-tho-tho-ri gNyan-btsan. During his reign, the Dharma entered Tibet in the form of Buddhist relics, dhārariīs, texts, and mantras. Although the king did not understand the full significance of these things, he recognized the holiness of these objects, and so kept and preserved them carefully. After lHa-tho-tho-ri, four kings ruled before the first of the Dharma Kings: Khri-gnyan gzungs-btsan, 'Bro-gnang-lde, sTag-ri gnang-gzigs, and gNam-ri srong-btsan.
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chief of the gods residing in the realm of form; often described as the creator of world-systems.
Brahma;chief of the gods residing in the realm of form;often described as the creator of world-systems.
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