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Return to Torch Lighting the Way to Freedom, Nyingma School of Tibetan Buddhism by Dudjom Rinpoche Glossary

Glossary

• ABHIDHARMA Abhidharma: (Skt.), chos mngon pa. One of the three baskets; the branch of the Buddha's teachings that deals mainly with psychology and logic.

• ABSOLUTE BODY Absolute Body:, chos sku, Skt. dharmakaya, lit. “Dharma body.” The emptiness aspect of Buddhahood; also translated as body of truth, absolute dimension.

ACCOMPLISHED BEING Accomplished Being:, grub thob, Skt. siddha, lit. “one who has attained the accomplishments.” Someone who has attained the fruit of the practice of the Secret Mantra Vehicle.

ACCOMPLISHMENT Accomplishment: (1) dngos grub, Skt. siddhi. The result (and goal) of spiritual practice. Common accomplishments include supernatural powers, which a Bodhisattva may use to benefit beings. The principal goal, however, is the supreme accomplishment, which is enlightenment]]. (2) sgrub pa. In the context of the recitation of mantras, see approach and accomplishment.

ACCUMULATIONS Accumulations: tshogs, the accumulation of merit and accumulation of wisdom.

ADAMANTINE Adamantine: See diamond.

ADOPTION AND AVOIDANCE Adoption and Avoidance: blang dor, the adoption (or acceptance) of positive actions and avoidance (or r[[ejection) of negative actions, distinguishing right and wrong.

AFFLICTIVE EMOTIONS Afflictive Emotions: nyon] [[mongs pa, Skt. klesha. Mental factors that influence thoughts and actions and produce suffering. For the three and five principal afflictive emotions, see three poisons and five poisons.

AGGREGATES aggregates: see five aggregates.

AJATASHATRU Ajatashatru: ma skyes dgra, “Future Foe” (lit. “unborn enemy”). An Indian prince named for the hatred that he felt while in his mother's womb for his father, King Bimbisara, whom he subsequently murdered. He later became a disciple of Buddha Shakyamuni.

AKASHAGARBHA Akashagarbha: nam mkha]'i [[snying po, “Essence of Space.” One of the Eight Great Close Sons.

AMITABHA Amitabha: 'od dpag med, “Boundless Light.” The Buddha of the lotus family.

ANANDA Ananda: kun dga bo, “Ever Joyful.” Buddha Shakyamuni's attendant and close disciple for twenty-five years. Renowned for his retentive memory, it was he who, having heard almost every word the Buddha had spoken, recited the sutra section of the teachings at the First Buddhist Council.

ANCIENT TRANSLATIONS Ancient Translations: snga 'gyur. The first teachings translated from Sanskrit and propagated in Tibet, those of the Ancient Tradition, as distinct from the teachings of the New Tradition that were translated and propagated from the 10th century onward.

ANGULIMALA Angulimala: sor phreng, “Finger Necklace,” named for the garland he strung together of the fingers from the 999 people he murdered before he met the Buddha and regretted his violent deeds.

APARACHAMARA Aparachamara: rnga yab gzhan, “Other Yak Tail.” The subcontinent situated to the east of our southern continent, Jambudvipa.

APARAGODANIYA Aparagodaniya: ba lang spyod, “Bountiful Cow.” The western continent in the ancient Indian cosmology.

APPROACH AND ACCOMPLISHMENT Approach and Accomplishment: bsnyen sgrub. Two steps in practices involving the recitation of a mantra in a sadhana. In the first, practitioners approach the deity that they are visualizing by reciting the deity's mantra. In the second they are familiar enough to identify themselves with the deity. See also deity.

ARHAT Arhat: (Skt.), dgra bcom pa, lit. “one who has vanquished the enemy” (the enemy being afflictive emotions). A practitioner of the Basic Vehicle (that is, a Listener or Solitary Realizer) who has attained the cessation of suffering, i.e., nirvana, but not the Perfect Buddhahood of the Great Vehicle.

ASANGA Asanga: thogs med, “Unimpeded.” The great 4th century Indian master and father of the vast activity tradition whose disciples established the Chittamatra or Mind-Only school of Mahayana Buddhism. His writings include the five great treatises that he received from Maitreya.

ASHVAGOSHA Ashvagosha: rta dbyangs, “He whose voice is a horse's neigh.” An important Indian Buddhist writer of the 1st–2nd century, also known as Aryashura.

ASHVAKARNA Ashvakarna: rta rna, “Horse's Ear.” The fifth of the seven golden mountain ranges surrounding Mount Meru.

ATISHA Atisha: jo bo a ti sha, “Sublime Lord.” The great Indian master and scholar Dipamkara (982–1054), who spent the last ten years of his life in Tibet propagating the teachings on refuge and bodhichitta and contributing to the translation of Buddhist texts. His disciples founded the Kadampa school, which emphasized the teachings on the mind training.

AVALOKITESHVARA Avalokiteshvara:, spyan ras gzigs dbang phyug, “The Lord Who Gazes Down compassionately on the world.” One of the Eight Great Close Sons, and the Bodhisattva who incarnates all the Buddhas' compassion, he is considered to be the principal Bodhisattva protecting the people of Tibet, where he is known as Chenrezi.

• BASIC VEHICLE, theg dman, Skt. hinayana. Lit. “lesser vehicle” (in relation to the Mahayana or Great Vehicle): the vehicle of the Listeners and Solitary Realizers that leads to the state of Arhat.

BASKET, sde snod, Skt. pitaka. A collection of scriptures, originally in the form of palm leaf folios stored in baskets. The Buddha's teachings are generally divided into three baskets: Vinaya, Sutra, and Abhidharma.

BENEFIT AND HAPPINESS, phan bde. The temporary benefit of happy states in cyclic existence and the ultimate happiness of nirvana. This expression is therefore sometimes translated as “happiness and peace.”

BHADRA, bzang po, “Good.” The name of a disciple whom the Buddha taught in a sutra bearing his name.

BHAGAVAN (Skt.), bcom ldan 'das. An Indian term of veneration for someone of high spiritual attainment, used in Buddhism as an epithet of the Buddha. In its Tibetan translation, which might be conveyed in English as “Transcendent, Virtuous Conqueror,” it is defined as “he who has overcome (bcom) the four demons, who possesses (ldan) the six excellent qualities, and who does not dwell in either of the two extremes of samsara and nirvana but has gone beyond them ('das).”

BODHISATTVA (Skt.), byang chub sems dpa'. A follower of the Great Vehicle whose aim is enlightenment]] for all beings.

BODY OF MANIFESTATION, sprul sku, Skt. nirmanakaya. The aspect of Buddhahood that manifests out of compassion to help ordinary beings.

BODY OF PERFECT ENJOYMENT, longs spyod rdzogs pa'i sku, Skt. sambhogakaya. The spontaneously luminous aspect of Buddhahood, only perceptible to highly realized beings.

BRAHMA, tshangs pa. Lit. “pure”: the name given to a number of gods]] in the world of form.

BRAHMIN (Skt.). A member of the priestly caste in Indian society.

BUDDHA (Skt.), sangs rgyas. One who has dispelled (Tib. sangs) the darkness of the two obscurations and developed (Tib. rgyas) the two kinds of omniscience (knowing the nature of phenomena and knowing the multiplicity of phenomena).

BUDDHAFIELD, sangs rgyas kyi zhing khams. A pure land or world manifested by a Buddha or great Bodhisattva through the spontaneous qualities of his realization, in which beings can progress toward enlightenment]] without falling back into the lower realms of cyclic existence. Also, any place whatsoever, when it is perceived as a pure manifestation of spontaneous wisdom.

BUDDHAGUHYA, sangs rgyas gsang ba, “Secret Buddha.” An 8th century Indian master of the Diamond Vehicle whose disciples included Vimalamitra and a number of Tibetans.

• CAPABLE ONE, thub pa, Skt. Muni. An epithet of the Buddha Shakyamuni, often translated as Mighty One. He was called “capable” because, when he was a Bodhisattva and there was none who had the courage to tame the most unfortunate beings, with extremely gross views, afflictive emotions, and actions, he, our kind Teacher, was the only one, of all the 1,002 Buddhas of this Excellent] Kalpa, who had the [[strength or capacity to vow to benefit them.

CENTRAL CHANNEL, rtsa dbu ma, Skt. avadhuti. The central axis of the subtle body. Its exact description varies according to the particular practice. It represents nondual wisdom.

CHAMARA (Skt.), rnga yab. The Indian word for a fan or fly whisk, traditionally made from a yak's tail; an emblem of royalty]]. The name of the southwestern subcontinent or island in the Indian cosmology.

CHANDRAGOMIN, go mi dge bsnyen, “The Layman Moon.” A 7th century Indian master and proponent of the Chittamatra system, famous for his debate with the Madhyamika master Chandrakirti (author of Introduction to the Middle Way) and for his having observed the eight upavasa vows for lay practitioners (usually lasting for twenty-four hours) for the rest of his life.

CHÖGYAL PAKPA, chos rgyal 'phags pa blo gros rgyal mtshan. The influential Sakya master Chögyal Pakpa Lodrö Gyaltsen (1235–1280), who was Sakya Pandita's nephew. As well as being the fifth leader of the Sakya school, he was the spiritual advisor of the Mongol emperor Kublai Khan, and played an important political role in Tibet.

CIRCUMAMBULATION, skor ba. An act of veneration that consists of walking clockwise, concentratedly and with awareness, around a sacred object, e.g., a temple, stupa, or sacred mountain, or the residence, and even the person, of a spiritual master.

CLOSE SONS, see Eight Great Close Sons.

COMMITMENT, dam tshig, Skt. samaya, lit. “promise.” The sacred link between master and disciple, and also between disciples, in the Diamond Vehicle. The Sanskrit word samaya can mean: agreement, engagement, convention, precept, boundary, etc. Although there are many detailed obligations, the most essential commitment on the part of the disciple is to consider the teacher's body, speech and mind as pure.

CONQUEROR, rgyal ba, Skt. Jina, also Victorious One. A general epithet for a Buddha.

CONSORT. (1) yum, feminine deity represented in union with a male deity (yab). She symbolizes wisdom, which is inseparable]] from skillful means (symbolized by the male). They also symbolize the space of emptiness inseparable]] from awareness. (2) gsang yum, lit. “secret mother.” The wife of a great lama.

CONSTITUENTS, khams, Skt. dhatu. (1) The eighteen elements or constituents that encompass all knowable phenomena: the six sense objects (forms, sounds, smells, tastes, physical sensations, and mental phenomena), six sense organs (eye, ear, nose, tongue, body, and mind), and the six corresponding sense consciousnesses. (2) The five elements: earth, water, fire, wind, and space.

CROWN OPENING, tshang pa'i bu ga, Skt. brahmarandhra, lit. “aperture of Brahma.” The crown opening is the term used in the anatomy of the subtle body to indicate the point on the top of the head where the central channel (Tib. rtsa dbu ma) ends.

CYCLIC EXISTENCE, 'khor ba, Skt. samsara, lit. “wheel.” The endless round of birth, death, and rebirth in which beings suffer as a result of their actions and afflictive emotions.

• DAKINI (Skt.), mkha]' 'gro [[ma, lit. “moving through space.” The feminine principle associated with wisdom and with the enlightened activities of the teacher. This term has several levels of meaning. There are ordinary dakinis who are beings with a certain degree of spiritual power, and wisdom dakinis who are fully realized.

DAMARU (Skt.), a small hand-drum consisting of two bowl-shaped drums fixed back to back, with a double thong acting as the beater when the drum is twisted rapidly back and forth. Damarus are sometimes constructed from the tops of two skulls and therefore described as “skull-drums.”

DEEDS, las, Skt. karma. Also translated in this book as “actions,” or as “past deeds.” Implied in the use of this term is the force created by a positive or negative action which is then stored in an individual's stream of being and persists until it is experienced as pleasure or pain (usually in another life), after which the deed is said to be exhausted. Although the Sanskrit term karma simply means “action,” it has come to be widely used to signify the result produced by past deeds (Tib. las kyi 'bras bu), which is sometimes wrongly equated with destiny or fate, that is, with something beyond one's control. In the Buddhist teachings, the principle of karma covers the whole process of deeds leading to results in future lives, and this is taught as being something that is very definitely within one's control. See also law of cause and effect.

DEGENERATE AGE, snyigs dus, Skt. kaliyuga. A period in which beings have shorter life spans, their afflictive emotions increase, they themselves are particularly difficult to help, wars and famines proliferate, and wrong views are widespread.

DEHA, lus, “Body.” The subcontinent situated to the south of the eastern continent, Purvavideha.

DEITY, lha, Skt. deva. This term designates a Buddha or wisdom deity, or sometimes a wealth deity or Dharma protector, as distinct from a nonenlightened god in the world of desire, the world of form, or the formless world.

DEMIGODS, lha min, Skt. asura. Also called jealous gods]]. A class of beings whose jealous nature spoils their enjoyment of their fortunate rebirth in the higher realms and involves them in constant conflict with the gods]] in the god realms.

DEMON, bdud, Skt. mara. In the context of Buddhist meditation and practice, a demon is any factor, on the physical or mental plane, that obstructs enlightenment]]. See also four demons.

DETERMINATION TO BE FREE, nges 'byung. Also translated as “renunciation.” The deeply felt wish to achieve liberation from cyclic existence.

DEVADATTA, lhas byin, “Divine Gift.” A cousin of the Buddha, whose jealousy prevented him from deriving any benefit from the teachings.

DHANAKOSHA, “Treasury of riches.” The lake in the land of Oddiyana in which Guru Rinpoche was born.

DHARMA (Skt.), chos. The Buddha's doctrine; the teachings transmitted in the scriptures and the qualities of realization attained through their practice. Note that the Sanskrit word dharma has ten principal meanings, including “anything that can be known.” Vasubandhu defines the Dharma, in its Buddhist sense, as the “protective dharma” (chos skyobs): “It corrects ('chos) every one of the enemies, the afflictive emotions; and it protects (skyobs) us from the lower realms: these two characteristics are absent from other spiritual traditions.”

DHARMA PROTECTOR, chos skyong, Skt. dharmapala. The Dharma protectors fulfill the enlightened activities of the teacher in protecting the teachings from being diluted and their transmission from being disturbed or distorted. Protectors are sometimes emanations of Buddhas or Bodhisattvas, and sometimes spirits, gods]], or demons who have been subjugated by a great spiritual master and bound under oath.

DIAMOND, rdo rje, Skt. vajra, lit. “lord of stones.” On account of the diamond's seven characteristics (it cannot be cut, it is indestructible, true, hard, enduring, unimpeded, and invincible), the terms “diamond” and “adamantine” are used to represent the unchanging, indestructible nature of reality and to thus qualify an enlightened being's body, speech, mind, wisdom, concentration, posture, and so forth. In this book, the symbolic]] implement of the same name, originally a weapon used by Indra, is denoted by its Indian name, “vajra.”

DIAMOND BEARER, rdo rje 'chang. See Vajradhara.

DIAMOND BEING, see Vajrasattva.

DIAMOND BROTHERS AND SISTERS, rdo rje spun grogs. Men and women who have received em[[powerment together from the same diamond master.

DIAMOND HOLDER, rdo rje 'dzin. One who holds the transmission and realization of the Diamond Vehicle. Vajradhara (“Diamond Bearer”) is also known by this name.

DIAMOND MASTER, rdo rje slob dpon, a master of the Diamond Vehicle.

DIAMOND POSTURE, rdo rje dkyil krung, Skt. vajrasana. Meditation posture with the legs crossed and the feet resting on the thighs.

DIAMOND VEHICLE, rdo rje theg pa, Skt. vajrayana. The vehicle based on realization of the diamondlike nature of the mind. Synonymous with Secret Mantra Vehicle.

DOWNFALL, ltung ba. A fault due to the transgression of a rule (monastic or other).

DUALISTIC, gnyis 'dzin, lit. “grasping at (or apprehending) two.” The concept of “I” and “other,” or of an apprehending subject and an apprehended object.

• EIGHT GREAT CLOSE SONS, nye ba'i sras chen brgyad. The principal Bodhisattvas in Buddha Shakyamuni's retinue: Mañjushri, Avalokiteshvara, Vajrapani, Maitreya, Kshitigarbha, Sarvanivaranaviskambhin, Samantabhadra, and Akashagarbha. Each fulfills a particular role to help beings. Symbolic]]ally they represent the pure state of the eight consciousnesses.

EIGHT ORDINARY CONCERNS, 'jig rten chos brgyad. The normal preoccupations of unrealized people without a clear spiritual perspective. They are: gain and loss, pleasure and pain, praise and criticism, fame and infamy.

EIGHTY GREAT ACCOMPLISHED BEINGS, grub chen brgyad bcu. (1) Eighty (or eighty-four) great accomplished beings (Skt. mahasiddhas) of ancient India whose lives have been recounted by Abhayadatta. See Buddha's Lions (Emeryville, Dharma Publishing, 1979). (2) The eighty siddhas of Yerpa in Tibet, disciples of Padmasambhava who attained the supreme accomplishment.

EMPOWERMENT, dbang bskur, Skt. abhisheka, lit. “transfer of power.” The authorization to hear, study, and practice the teachings of the Diamond Vehicle; this takes place in a more or less elaborate ceremony in which the diamond master introduces the disciple to the mandala of a deity.

EMPTINESS, stong pa nyid, Skt. shunyata. The absence of true existence (in the sense of any permanent, in[[dependent, and single entity) in all phenomena.

ENDURING DEEDS, las 'phro, sometimes translated as “residual karma.” The effects of actions performed in the past that have yet to be exhausted. In the West, the phrase “a person's karma” has come to be used to convey the idea of the person's destiny or luck, this being, of course, related to his or her enduring deeds. See also deeds.

ENLIGHTENMENT, byang chub, Skt. bodhi. Purification (byang) of all obscurations and realization (chub) of all qualities.

ESSENTIAL BODY, ngo bo nyid kyi sku, Skt. svabhavikakaya, the fourth body, which is the very essence or aspect of inseparability of the Absolute Body, the body of perfect enjoyment, and the body of manifestation.

ETERNALISM, rtag par lta ba. The belief in an eternally existing entity, such as a soul. Considered an extreme philosophical tendency.

EVENNESS, mnyam pa nyid, also sameness, equality: all things equally]] have the nature of emptiness.

EVERYDAY ACTIVITIES, spyod lam. This term covers a wide range of meanings, including general conduct and the four everyday activities (spyod lam rnam pa bzhi) of moving around, sitting, lying down, and walking. However, in this context “everyday” does not mean “ordinary,” implying that one can forget what one has been meditating on during the session, for it is important to understand that everything one does in the postmeditational period, in between sessions, should still be carried out with a continued awareness of the practice. In a retreat situation, organized into several practice sessions per day, the “everyday” activities in the periods between sessions often include daily prayers, study, and other virtuous activities, in addition to taking meals, washing, and so forth, and even these are transformed into the practices of offering, purification, and so on.

EXCELLENT SPEECH, gsung rab, Skt. avacana. The Buddha's teachings. See also Twelve Branches of Excellent] [[Speech.

• FIELD, zhing. A term used to refer to the object of an action (for example, the recipient of one's generosity, or the victim of one's aggression). The relative importance of that object has an influence on the result of the action. In general, positive actions performed in relation to “great” fields, such as sublime beings or one's parents, have immeasurably greater positive results than ordinary actions, while negative actions so performed result in terrible suffering in the hells. See also four fields.

FIVE AGGREGATES, phung po lnga, Skt. pañchaskandha. The five psychophysical components into which a person can be analyzed and which together produce the illusion of a self. They are form, feeling, perception, conditioning factors, and consciousness.

FIVE FAMILIES, rigs lnga, Skt. pañcakula. The Buddha, Vajra, Jewel, Lotus, and Action families. The five Buddha Families represent the true nature of all things. For example, the Five Conquerors are the true nature of the five aggregates, their Five Consorts the true nature of the five elements, the five wisdoms the true nature of the five poisons, and so on.

FIVE PATHS, lam lnga, the paths of accumulating, joining, seeing, meditation, and no more learning. These comprise five different sections of the path to enlightenment]], which follow one after the other.

FIVE POISONS, dug lnga. The five afflictive emotions of bewilderment, attachment, hatred, pride, and jealousy.

FIVE WISDOMS, ye shes lnga. Five aspects of the wisdom of Buddhahood: the wisdom of the absolute space (Tib. chos dbyings kyi ye shes), mirrorlike wisdom (me long gi ye shes), the wisdom of equality (mnyam nyid kyi ye shes), discriminating wisdom (so sor rtog pa'i ye shes), and all-accomplishing wisdom (bya ba grub pa'i ye shes).

FORM BODY, gzugs sku, Skt. rupakaya. The body of form comprises the body of perfect enjoyment and the body of manifestation together.

FORTUNE, skal ba, also translated as destiny, luck, merit. In understanding this term it should not be forgotten that an individual's “luck” (or lack of it) in the present life is the result of positive (or negative) deeds he or she has performed in past lives. The “fortunate beings” to whom Dudjom Rinpoche addresses this work are not merely lucky to be disciples receiving teaching. It is because of the spiritual studies and practice they have undertaken in previous lives, and the connections they have made with the lineage masters of the present teaching, that they are now able to fulfill their “destiny” to continue to progress spiritually. Those of evil destiny, with little or bad fortune, do not have such luck, as a result of their previous negative actions and meager stock of positive ones.

FOUR BODIES, sku bzhi. The three bodies together with the essential body.

FOUR BOUNDLESS ATTITUDES, tshad med bzhi. Boundless love, compassion, joy, and impartiality, applied to all sentient beings without distinction.

FOUR DEMONS, bdud bzhi. The demon of the aggregates, the demon of afflictive emotions, the demon of the Lord of Death, and the demon of the sons of the gods]] (or demon of distraction). See also demon.

FOUR EMPOWERMENTS, dbang bzhi, the vase em[[powerment, the secret em[[powerment, the wisdom em[[powerment, and the precious word em[[powerment.

FOUR FIELDS. Fields with excellent qualities, for example, the Three Jewels; beneficial fields such as one's parents and other beings who help one; those who suffer (fields of suffering), such as the sick, orphans, and other beings without protection; and enemies and others who have harmed one (fields of harm).

FOUR JOYS, dga' ba bzhi. Four increasingly subtle experiences of bliss beyond ordinary feelings, connected]] with the practice of the channels and energies related to the third, or wisdom, em[[powerment.

FOUR OBSCURATIONS, sgrib pa bzhi. Obscurations related to deeds, obscurations related to afflictive emotions, conceptual obscurations, and obscurations of habitual tendencies. See also obscurations.

FOUR TANTRA SECTIONS, rgyud sde bzhi. Kriyatantra, Upatantra (Ubhayatantra or Caryatantra), Yogatantra, and Anuttarayogatantra.

• GAGANAGAÑJA, nam mkha]' mdzod, "[[Sky Treasure.“ A great Bodhisattva.

GANDHARVA (Skt.), dri za, lit. “one who feeds on smells.” A kind of spirit that feeds on scents. Gandharvas are also classed as inhabitants of the lowest gods]]' realms, where they are renowned for their musical skills. The name is also used for beings in the intermediate state: since they inhabit a mental body, they feed not on solid food but on odours.

GARUDA (Skt.), mkha]' lding. A [[mythological bird, master of the skies. It traditionally preys on the nagas.

GENERATION PHASE, bskyed rim, Skt. utpattikrama. The meditation associated with sadhana practice in which one purifies oneself of one's habitual clingings by meditating on forms, sounds, and thoughts as having the nature of deities, mantras, and wisdom. See also perfection phase.

GLORIOUS COPPER-COLORED MOUNTAIN, zangs mdog dpal ri. A Buddhafield manifested by Padmasambhava, to which he departed when he left Tibet and where he is now still said to be.

GODS, lha, Skt. deva. A class of beings who, as a result of accumulating positive actions in previous lives, experience immense happiness and comfort, and are therefore considered by non-Buddhists as the ideal]] state to which they should aspire. Those in the world of form and world of formlessness experience an extended form of the meditation they practiced (without the aim of achieving liberation from cyclic existence) in their previous life. Gods like Indra and others of the six classes of gods]] of the world of desire possess, as a result of their merit, a certain power to affect the lives of other beings and they are therefore worshipped, for example by Hindus. The same Tibetan and Sanskrit term is also used to refer to enlightened beings, in which case it is more usually translated as ”deity.“

GREAT MASTER, slob dpon chen po. This epithet usually refers to Padmasambhava, Guru Rinpoche.

GREAT OMNISCIENT ONE, kun mkhyen chen po. The name usually used to refer to Longchen Rabjam (Longchenpa).

GREAT PERFECTION, dzogs pa chen po, also called Atiyoga. The highest of all the vehicles leading to enlightenment]], by which it is possible to attain Buddhahood in a single lifetime. ”Perfection“ means that within the mind all the qualities of the three bodies are naturally present: its nature is emptiness, its natural expression is clarity, and its compassion is all-encompassing. ”Great“ refers to the fact that this perfection is the natural condition of all things.

GREAT VEHICLE, theg pa chen po, Skt. mahayana. The vehicle of the Bodhisattvas, referred to as great because it aims at full Buddhahood for the sake of all beings.

GURU RINPOCHE, gu ru rin po che, lit. ”Precious Teacher.“ The name by which Padmasambhava is most commonly known in Tibet.

• HABITUAL TENDENCIES, bag chags, Skt. vasana. Habitual patterns of thought, speech, or action created by one's attitudes and deeds in past lives.

HIGHER REALMS, mtho ris. The gods]]' realms, the demigod realm, and the human realm.

• INDIVIDUAL LIBERATION, so sor thar pa, Skt. pratimoksha. The collective term for the different forms of Buddhist ordination and their respective vows, as laid down in the Vinaya.

INDRA, brgya byin, “He who is honored with a hundred gifts.” The ruler of the Heaven of the Thirty-Three.

INTERMEDIATE ORDINEE, dge tshul, Skt. shramanera. An intermediate ordination between lay followers who take the four basic vows and fully ordained monks and nuns. Although this level of ordination may serve as a novitiate until the ordinee is ready or old enough to take full ordination, it is incorrect to refer to shramaneras as novices because some shramaneras remain so all their lives without passing to higher ordination. This is the case with most nuns in Tibet, where the lineage for fully ordained nuns has been lost and full female ordination is only possible by taking the bhikshuni vows in another country whose lineage has continued unbroken.

INTERMEDIATE STATE, bar do. The term used for the various stages of experience between death and the next rebirth, with a wider interpretation that includes the various states of consciousness in life.

ISHADHARA, gshol mda' 'dzin, “Plow Bearer.” The second of the seven golden mountain ranges surrounding Mount Meru.

ISHVARA, dbang phyug, “the Mighty Lord.” An all-powerful]] god.

• JAMBUDVIPA, 'dzam bu gling, ”Land of the Jambu Tree.“ The southern continent in the ancient Indian cosmology, the world in which we live.

JETARI, “He who is victorious over the enemy.” A 10th century Indian master, the teacher, among others, of Atisha Dipamkara.

• KALPA (Skt.), bskal pa. A unit of time (of inconceivable length) used in Buddhist cosmology to describe the cycles of formation and destruction]] of a universe, and the ages]] of increase and decrease within them.

KAMALASHILA. An 8th century Indian master and exponent of the Yogacharya Madhyamika school. He was a disciple of Shantarakshita and accompanied the latter when he was invited by King Trisong Detsen to establish the Dharma in Tibet and found the monastery of Samye.

KAMBALA. A 10th century Indian mahasiddha (great accomplished being), also known by the name of Lawapa.

KANAKAMUNI, gser thub, ”Golden Capable One.“ The fifth of the thousand Buddhas in this Fortunate Kalpa.

KASHYAPA, 'od srung, ”Guardian of Light.“ The sixth of the thousand Buddhas in this Fortunate Kalpa.

KAURAVA, sgra mi snyan gyi zla, “Companion of Unpleasant Sound.” The subcontinent situated to the west of the northern continent, Uttarakuru.

KHADIRAKA, seng ldeng can, ”Forest of Acacia Trees.“ The third of the seven golden mountain ranges surrounding Mount Meru.

KHATVANGA, a special trident with a variety of symbolic]] ornaments.

KNOWLEDGE HOLDER, rig 'dzin, Skt. vidyadhara. One who through profound means holds the deities, mantras, and the wisdom of great bliss.

KRAKUCCHANDA, 'khor ba 'jig, ”Destroyer of Cyclic Existence.“ The fourth of the thousand Buddhas in this Fortunate Kalpa.

KSHITIGARBHA, sa'i snying po, “Essence of Earth.” A Bodhisattva, one of the Eight Great Close Sons.

KURAVA, sgra mi snyan, “Unpleasant Sound.” The subcontinent situated to the east of the northern continent, Uttarakuru.

• LAW OF CAUSE AND EFFECT, las rgyu 'bras. Lit. ”action, cause, result.“ In the context of the Buddhist teachings, the process by which every action inevitably produces a corresponding effect, usually in a subsequent lifetime. See also deeds.

LESSER VEHICLE, theg dman, Skt. hinayana. See Basic Vehicle.

LEVELS, sa, Skt. bhumi. See ten levels.

LIBERATION. (1) thar pa: f[[reedom from samsara, either as an Arhat or as a Buddha; (2) bsgral las byed pa: a practice performed by a fully realized being in order to liberate the consciousness of a malignant being into a Buddhafield.

LINEAGE, brgyud. The process by which the Buddhist teachings have been transmitted from master to disciple in a continuous line from their original source until the present day, either from the teacher's mind to the disciple's mind (in the mind lineage of the Conquerors), or through symbolic]] gestures (in the symbol lineage of the knowledge holders), or by the disciple's hearing the master's words (in the hearing lineage of ordinary beings), or by the teachings being transmitted to a disciple before being hidden as treasure to be rediscovered later by an incarnation of that disciple (in the treasure lineage).

LISTENER, nyan thos, Skt. Shravaka. A follower of the Basic Vehicle whose goal is to attain liberation for himself or herself as an Arhat.

LONGCHENPA, klong chen rab 'byams pa (1308–1363). Also known as the Omniscient Sovereign or King of Dharma: one of the most influential spiritual masters and scholars of the Nyingmapa school. He wrote more than 250 treatises covering almost all of Buddhist theory and practice up to the Great Perfection, including the Seven Treasures (mdzod bdun), the Nyingtik Yabzhi (snying tig ya bzhi), the Trilogy of Rest (ngal gso skor gsum), the Trilogy of Natural F[[reedom (rang grol skor gsum), the Trilogy of Dispelling Darkness (mun sel skor gsum) and the Miscellaneous Writings (gsung thor bu). See Dudjom Rinpoche, The Nyingma School of Tibetan Buddhism.

LOWER REALMS, ngan song. The hells and hungry spirit and animal realms.

• MAITREYA, byams pa, ”Love.“ One of the Eight Great Close Sons who, as the future Buddha, presently resides in the Tushita heaven.

MAITRISIMHANADA, byams pa seng ge'i sgra, ”Lion's Roar of Love.“ The name of a Bodhisattva disciple of Shakyamuni Buddha.

MAJOR AND MINOR MARKS, mtshan dpe. The thirty-two major marks and eighty minor marks of excellence that charaterize a Buddha's physical form.

MANDARAVA. A dakini, daughter of the King of Zahor, in India. She was one of the five principal disciples and consorts of Padmasambhava and one of the main holders of his teaching.

MAÑJUSHRI, 'jam dpal, “Gentle and Glorious.” The Bodhisattva who embodies the Buddhas' knowledge and wisdom.

MAÑJUSHRIKIRTI, 'jam dpal grags pa, “He who is as famous as Mañjushri.” Said to have been the eighth king of Shambhala, who arranged the Kalachakra teachings into their present form in the Kalachakra tantra.

MAÑJUSHRIMITRA, 'jam dpal bshes gnyen, “He whose Friend is Mañjushri.” An important Indian master in the lineage of the Great Perfection.

MANTRA (Skt.), sngags. A manifestation of supreme enlightenment]] in the form of sound: a series of syllables that, in the sadhanas of the Secret Mantra Vehicle, protect the mind of the practitioner from ordinary perceptions and invoke the wisdom deities. The Sanskrit word is explained as meaning “that which liberates the mind.”

MARA (Skt.), bdud. Demon, the tempter in general, that which makes obstacles to spiritual practice and enlightenment]]. See demon.

MERIT, bsod nams, Skt. punya. The first of the two accumulations. ”Merit“ is also sometimes used loosely to translate the Tibetan terms dge ba (virtue, positive action) and dge rtsa (sources of good for the future).

MERU, MOUNT, ri rgyal po ri rab. The immense mountain, wider at the top than at the bottom, that forms the center of the universe around which the four continents of the world are disposed, according to the ancient Indian cosmology.

MINDSTREAM, rgyud, lit. ”continuity,“ also translated as stream of being, mind, continuum, being. This term denotes that aspect of an individual that continues from one moment to the next and from one lifetime to the next, and which therefore includes the individual's stock of positive and negative deeds, and positive and negative habitual tendencies.

• NAGA (Skt.), klu, a serpentlike being (classed in the animal realm) living in the water or under the earth and endowed with magical]] powers and wealth. The most powerful]] ones have several heads. In Indian mythology they are preyed on by the garudas.

NAGARJUNA, klu sgrub, “He whose accomplishment is related to the nagas.” The great 1st–2nd century Indian master and father of the profound view tradition who rediscovered the Buddha's teachings on Transcendent Wisdom (Prajñaparamita) in the realm of the nagas and composed numerous treatises that became the basic texts for the proponents of the Madhyamika or Middle-Way philosophical system.

NANDA, dga' bo, “Joyful.” A cousin of Buddha Shakyamuni who, despite his attachment to his wife, eventually overcame his desire and became an Arhat.

NARAYANA, sred med bu, ”Free of Craving.“ One of the eight Guardians of the World. An incarnation of Vishnu, a warrior of great strength.

NEW TRADITION, gsar ma pa. The followers of the tantras that were translated and propagated from the 10th century onward by the translator Rinchen Zangpo and others. It designates all the schools of Tibetan Buddhism except for the Nyingmapa, or Ancient Tradition.

NEW TRANSLATIONS. See New Tradition.

NIHILISM, chad par lta ba. The view that denies the existence of past and future lives, the principle of cause and effect, and so on. One of the extreme views refuted by the proponents of the Middle Way.

NIMINDHARA, mu khyud 'dzin, “Rim.” The outermost mountain range surrounding Mount Meru.

NIRVANA (Skt.), mya ngan las 'das pa, lit. “beyond suffering” or “the transcendence of misery.” While this can be loosely understood as the goal of Buddhist practice, the opposite of samsara or cyclic existence, it is important to realize that the term is understood differently by the different vehicles: the nirvana of the Basic Vehicle, the peace of cessation that an Arhat attains, is very different from a Buddha's “nondwelling” nirvana, the state of perfect enlightenment]] that transcends both samsara and nirvana.

NISHKALANKASHRI, snyogs med dpal, “Unsullied Glory.” See Nishkalankavajra.

NISHKALANKAVAJRA, snyogs med rdo rje, “Unsullied Diamond.” Indian author and translator (into Tibetan) of a number of treatises on tantra, including a mandala-offering ritual.

• OBSCURATIONS, sgrib pa, Skt. avarana. Factors that veil one's Buddha-nature. See also two obscurations, four obscurations.

ODDIYANA, o rgyan. A dakini land which is the birthplace of Padmasambhava. According to some it is located between present-day Afghanistan and Kashmir. The use of “Oddiyana” coupled with titles such as ”Great One,“ ”Second Buddha,“ and ”Great Master“ invariably refers to Padmasambhava.

OGRE, srin po, Skt. rakshasa. A kind of malignant spirit that feeds on human flesh. (Sometimes translated as “cannibal,” although rakshasas are not known to eat their own kind.)

OMNISCIENCE, thams cad mkhyen pa, a synonym of Buddhahood.

OMNISCIENT DHARMA KING, kun mkhyen chos kyi rgyal po, Kunkhyen Longchenpa.

OMNISCIENT DHARMA LORD, kun mkhyen chos rjes, Kunkhyen Longchenpa.

• PADMA THÖTHRENGTSEL, padma thod phreng rtsal, lit. “Padma garlanded with skulls.” One of the names of Padmasambhava.

PADMASAMBHAVA OF ODDIYANA, o rgyan padma 'byung gnas. The Lotus-Born Teacher from Oddiyana, often known as Guru Rinpoche. During the reign of King Trisong Detsen in the 8th century, the Great Master subjugated the evil forces hostile to the propagation of Buddhism in Tibet, spread the Buddhist teaching of the Diamond Vehicle in that country, and hid innumerable spiritual treasures for the benefit of future generations. He is venerated as the Second Buddha whose coming was predicted]] by the first one, Buddha Shakyamuni, to give the special teachings of the Diamond Vehicle.

PANDITA (Skt.). A scholar, someone learned in the five traditional sciences (crafts, medicine, philology, logic, and philosophy). The term is used to refer primarily to Indian scholars.

PARTING, bshags pa, lit. ”splitting“ or “laying aside.” This term, which has often been translated as ”confession,“ includes two aspects: openly and remorsefully acknowledging (or confessing) one's faults and misdeeds, and resolving not to repeat them. It is because of this re[[solution (which is not included in the usual meaning of the word ”confession“) that one is able to lose the habitual tendencies to commit negative actions and that one is therefore able to purify and free oneself from the negative con[[sequences of one's past deeds, parting from them so that they are no longer an impediment to one's spiritual progress. This process requires that the four powers be properly employed (see the chapter on the practice of Vajrasattva): one does not part from one's negative deeds simply by ignoring and forgetting them.

PATH OF ACCUMULATING, tshogs lam. The first of the five paths, according to the Bodhisattva vehicle. On this path one accumulates the causes that will make it possible to proceed toward enlightenment]].

PATH OF EARNEST ASPIRATION, mos spyod kyi lam, comprises the paths of accumulating and joining. The level of earnest aspiration is a sort of prelevel before one reaches the first of the ten Bodhisattva levels. Practitioners on the paths of accumulating and joining have not yet realized emptiness and cannot therefore practice the six transcendent perfections in a truly transcendental way. Their practice is more a question of willingness than of the genuine practice of a mature Bodhisattva.

PATH OF JOINING, sbyor lam, the second of the five paths. On this path one connects oneself to or prepares oneself for seeing the two kinds of no-self on the path of seeing.

PATH OF MEDITATION, sgom lam, the fourth of the five paths, during which a Bodhisattva traverses the remaining nine of the ten levels.

PATH OF NO MORE LEARNING, mi slob pa'i lam, the last of the five paths, the culmination of the path to perfect enlightenment]] — Buddhahood.

PATH OF SEEING, mthong lam, the third of the five paths, the stage at which a Bodhisattva in meditation gains a genuine experience of emptiness and attains the first of the ten bodhisattva levels.

PERFECTION PHASE, rdzogs rim, Skt. sampannakrama. (1) “with characteristics” (Tib. mtshan bcas): meditation on the channels and energies of the body visualized as a diamond body; (2) “without characteristics” (Tib. mtshan med): the meditation phase during which the forms visualized in the generation phase are dissolved and one remains in the experience of emptiness.

PITH INSTRUCTIONS, man ngag, Skt. upadesha. Instructions that explain the most profound points of the teachings in a condensed and direct way for the purposes of practice.

POSITIVE ACTIONS CONSISTENT WITH ORDINARY MERIT, bsod nams cha mthun gyi dge ba'i las, positive actions that are not backed by bodhichitta and which therefore are not a direct cause that leads to Buddhahood. Such actions result in higher rebirth, but they contribute in only a limited way to liberation from cyclic existence.

PRIMAL WISDOM, ye shes, Skt. jñana. The knowing (shes pa) that has always been present since the beginning (ye nas); awareness, clarity-emptiness, naturally dwelling in all beings.

PROFOUND INSIGHT, lhag mthong, Skt. vipashyana. The perception, through wisdom, of the true nature of things.

PURE PERCEPTION, dag snang. The perception of all the world and its contents as a pure Buddhafield, as the display of the Buddha bodies and wisdoms. Pure perception is fundamental to the practice of the Diamond Vehicle.

PURVAVIDEHA, lus 'phags po, “Majestic Body in the East.” The eastern continent in the ancient Indian cosmology, named for the appearance of the beings living there.

• RAKSHASA (Skt.), srin po, a kind of malignant spirit or ogre that feeds on human flesh.

RENUNCIATE, dge sbyong, Skt. shramana, lit. “one who trains in virtue.” A general term for someone who has renounced worldly life and taken monastic ordination.

ROOT DOWNFALL, rtsa ltung. The breaking of a vow the observance of which is fundamental to successful]]ly accomplishing the path. Its definition is as follows: if the vow is kept it is the root that gives rise to all the excellent qualities of the path and result; if it is not kept it becomes the cause of lower realms and the root of suffering, and as a result one falls further and further down in subsequent lives.

ROOT TEACHER, rtsa ba'i bla ma. (1) The principal, or first, spiritual teacher from whom one has received em[[powerments, commentaries, and pith instructions. (2) The teacher who has introduced one to the nature of the mind.

• SADHANA (Skt.), sgrub thabs. The method for accomplishing the level of a particular deity, for example, the lama, yidam, or dakini.

SAGARAMATI, blo gros rgya mtsho, ”Ocean of Intelligence.“ The name of one of the Buddha's Bodhisattva disciples.

SAGE, drang srong, Skt. rishi. A hermit or saint; in particular the famous sages of Indian myth, who had enormous longevity and magical]] powers. The Buddha is sometimes referred to as the Great Sage.

SAMANTABHADRA (Skt.), kun tu bzang po, ”Universal Good.“ (1) The original Buddha (Adibuddha), the source of the lineage of the tantra transmissions of the Nyingma school; he who has never fallen into delusion, the Absolute Body Buddha, represented as a naked figure, deep blue like the sky, in union with Samantabhadri, as a symbol of awareness-emptiness, the pure, absolute nature ever present and unobstructed; (2) the Bodhisattva Samantabhadra, one of the eight principal Bodhisattva disciples of Buddha Shakyamuni, renowned for the way in which, through the power of his concentration, he miraculously multiplied the offerings he made.

SAMSARA (Skt.), 'khor ba. See cyclic existence.

SANGHA (Skt.), dge 'dun. The community of Buddhist practitioners. The use of this term varies: it may include only sublime beings, who have attained the path of seeing, or the monastic community, or the disciples of a particular teacher.

SARAHA, sa ra ha. An Indian mahasiddha (great accomplished being), author of three cycles of songs]] of realization (doha).

SECRET MANTRA VEHICLE, gsang ngags kyi theg pa. A branch of the Great Vehicle that uses the special techniques of the tantras to pursue the path of enlightenment]] for all beings more rapidly. Because these practices are based on the realization of the diamondlike nature of the mind, this vehicle is also known as the Diamond Vehicle.

SENSE OF DECENCY, khrel yod. Also modesty, consideration of others. To be ashamed because of what others might think if one commits negative actions. This is one of the seven noble riches.

SENSE OF SHAME, ngo tsha shes. Also conscientiousness, honesty. To be ashamed of oneself if one commits negative actions. This is one of the seven noble riches.

SENSES-AND-FIELDS, skye mched, Skt. ayatana. The sources of consciousness. The six sense organs (eye, ear, nose, tongue, body, and mind) and their corresponding sense objects (forms, sounds, smells, tastes, physical sensations, and mental phenomena).

SEVEN BRANCHES, yan lag bdun. A form of prayer comprising seven parts: prostration, offering, confession, rejoicing, requesting the teachers to turn the wheel of Dharma, requesting them not to pass into nirvana, and dedication of merit.

SEVEN NOBLE RICHES, 'phags pa'i nor bdun. Faith, discipline, generosity, learning, a sense of decency, a sense of shame, and wisdom.

SEVEN-POINT POSTURE OF VAIROCHANA, rnam snang chos bdun. The seven points of the ideal]] meditation posture: legs crossed in the diamond (vajra) posture, back straight, hands in the gesture of meditation, eyes gazing along the nose, chin slightly tucked in, shoulders well apart “like a vulture's wings,” and the tip of the tongue touching the palate.

SHAKYAMUNI, sha kya thub pa, “Capable One of the Shakyas.” The seventh of the thousand Buddhas in this Fortunate Kalpa. The Buddha of our time, who lived around the 5th century B.C.

SHAMEFUL DEEDS, kha na ma tho ba, lit. “that which cannot be mentioned” or “cannot be praised.” This term covers every kind of action that results in suffering and not only the most serious kinds of wrongdoing. Shameful actions are divided into those that are naturally negative and those that are negative in that they involve breaches of vows.

SHANTIDEVA, zhi ba lha, ”Peaceful God.“ The great 7th century Indian poet and mahasiddha (great accomplished being), author of the famous poem on the practice of bodhichitta, The Way of the Bodhisattva (Bodhicharyavatara).

SHATHA, g.yo ldan, ”Land of Deceit.“ The subcontinent situated to the north of the western continent, Aparagodaniya.

SHIKHIN, gtsug tor can, “He Who Bears the Crown Protuberance.” The second of the thousand Buddhas in this Fortunate Kalpa.

SHRI SINGHA (Skt.), ”Glorious Lion.“ An important master in the lineage of the Great Perfection; teacher of Jñanasutra, Vimalamitra, and Guru Rinpoche.

SIX CLASSES OF GODS OF THE WORLD OF DESIRE, 'dod khams kyi lha, Skt. kamalokadeva. Four Great Kings, Heaven of the Thirty-Three, Heaven Free of Conflict (Yama), the Joyous Realm (Tushita), Enjoying Magical]] Creations, and Mastery over Others' Creations.

SIX KINDS OF PRETERNATURAL KNOWLEDGE, mngon par shes pa drug. (1) The knowledge and ability to perform wonders appropriate to the needs of beings, such as the miraculous multiplication of objects; (2) the clairvoyance of the divine eye (the knowledge of births and deaths of all beings); (3) the clairaudience of the divine ear (the ability to hear all sounds throughout the three-thousand-fold universe); (4) the knowledge of one's own and others' past lives; (5) the knowledge of the minds of others; (6) the knowledge of the exhaustion of stains, i.e., that one's own deeds and emotions have been brought to exhaustion.

SIX ORNAMENTS, rgyan drug, the six great Indian commentators of the Buddha's teachings: Nagarjuna, Aryadeva, Asanga, Vasubandhu, Dignaga, and Dharmakirti.

SIX REALMS OF EXISTENCE, 'gro drug. Six modes of existence caused and dominated by a particular mental poison: the hells (anger), and the hungry-spirits realm (miserliness), animal realm (bewilderment or ignorance), human realm (desire), demigod realm (jealousy), and god realm (pride). These correspond to the deluded perceptions that are produced by beings' past actions and are apprehended as real.

SIX TANTRA SECTIONS, rgyud sde drug. Kriya, Upa, Yoga, Mahayoga, Anuyoga, and Atiyoga.

SIX TRANSCENDENT PERFECTIONS, pha rol tu phyin pa drug, Skt. sad paramita. Generosity, discipline, patience, diligence, concentration, and wisdom.

SIXTEEN STHAVIRAS (Skt.), gnas brtan bcu drug. Sixteen Arhats, close disciples of the Buddha, to whom he entrusted]] the preservation and propagation of his teachings after he passed into nirvana.

SKILLFUL MEANS, thabs, Skt. upaya. Spontaneous, altruistic activity born from wisdom.

SOLITARY REALIZER, rang sangs rgyas, Skt. pratyekabuddha. The term applied to followers of the Basic Vehicle who attain liberation (the cessation of suffering) on their own, without the help of a spiritual teacher. Although some Solitary Realizers with sharp intellects remain alone “like rhinoceroses,” others with dull minds need to stay in large groups, “like flocks of parrots.” Solitary Realizers' practice consists, in particular, of meditation on the twelve links]] of interdependent origination.

SOURCE OF GOOD, dge rtsa. A positive or virtuous act that serves as a cause propelling its perpetrator toward happy states.

SPIRITUAL COMPANIONS, chos grogs. Students of the same teacher, or with whom one has received teaching. It is considered vital to have harmonious relations with such people, particularly in the Diamond Vehicle.

SPIRITUAL FRIEND, dge ba'i gshes gnyen, Skt. kalyanamitra. A synonym of spiritual teacher.

STREAM OF BEING, rgyud. See mindstream.

STUPA (Skt.), mchod rten, lit. ”support of offering.“ A symbolic]] representation of the Buddha's mind. The most typical Buddhist monument, which often has a wide square base, a rounded midsection, and a tall conical upper section topped by a sun and moon. Stupas frequently contain the relics of enlightened beings. They vary in size from tiny clay models to the vast stupas at Borobudur in Indonesia and Bodha in Nepal.

SUBAHU, lag bzang, “He who has good arms.” The name of one of the Buddha's disciples.

SUBHUTI, rab 'byor, ”Greatly Endowed.“ One of the Buddha's foremost disciples, renowned for his understanding of emptiness.

SUBLIME BEING, 'phags pa, Skt. arya. Usually someone who has attained the path of seeing: in the Great Vehicle, a Bodhisattva on one of the ten bodhisattva levels; in the Vehicles of the Listeners and Solitary Realizers, a Stream-Enterer, Once-Returner, Nonreturner, or Arhat.

SUDARSHANA, lta na sdug, ”Lovely to Behold.“ The fourth of the seven golden mountain ranges surrounding Mount Meru.

SUDHANA, nor bzang, ”Excellent] [[Treasure.“ Named]] for the treasures that appeared when he was born. The Bodhisattva whose spiritual journey is recounted in the Sutra of the Arborescent Array (Gandavyuha Sutra).

SUGATA (Skt.), bde bar gshegs pa, lit. “one who has gone to bliss.” An epithet of a Buddha.

SUMERU (Skt.), ri rab. See Meru, Mount.

SUPERIOR MOTIVATION (or intention or attitude), lhag bsam. In the context of the Great Vehicle, a good heart, the altruistic attitude of bodhichitta.

SUSTAINED CALM, zhi gnas, Skt. shamatha. The basis of all concentrations, a calm, undistracted state of unwavering concentration.

SUTRA (Skt.), mdo. (1) A scripture containing the teachings of the Buddha; (2) the Sutra-pitaka (mdo sde), the one of the three baskets that deals with meditation.

• TAINTED (ACTION), zag bcas. An action performed with the three concepts of subject, object, and action, and therefore tainted by afflictive emotions, so that it results in cyclic existence.

TANTRA (Skt.), rgyud. Any one of the texts on which the Diamond Vehicle teachings are based. They reveal the continuity between the original purity of the nature of mind and the result of the path, which is the realization of that nature.

TARA, sgrol ma, “She who liberates,” “the Savioress.” A female bodhisattva manifesting in many forms, of which the best known are Green Tara and White Tara who, according to legend, appeared from two lakes formed by the tears of Avalokiteshvara and are thus associated with the compassion of all the Buddhas.

TATHAGATA, de bzhin gshegs pa, “one who has gone to thusness.” A Buddha; one who has reached or realized thusness, the absolute nature.

TATHAGATAGARBHA, de bzhin zhegs pa'i snying po, lit. “essence of the Tathagatas.” A synonym of the Buddha-nature present in every single sentient being.

TEN DIRECTIONS, phyogs bcu. The four cardinal points, the four intermediate points, and the zenith and nadir.

TEN LEVELS, sa bcu, Skt. dashabhumi. The ten stages of realization by which a sublime Bodhisattva progresses toward enlightenment]], beginning with the first level on the path of seeing. The nine other levels occur on the path of meditation. The eighth, ninth, and tenth levels are termed the three pure levels, or great levels.

TEN TRANSCENDENT PERFECTIONS, pha rol tu phyin pa bcu. The six transcendent perfections together with transcendent means (thabs), aspirational prayer (smon lam), strength (stobs), and primal wisdom (ye shes). Each of these ten is practiced predominantly on one of the ten bodhisattva levels, generosity on the first level, discipline on the second, and so forth.

THREATENING GESTURE, sdigs mdzubs, Skt. tarjani mudra. A symbolic]] gesture or mudra, pointing with the forefinger and little finger.

THREE BASKETS, sde snod gsum, Skt. tripitaka. See basket.

THREE BODIES, sku gsum, Skt. trikaya. The three aspects of Buddhahood: the Absolute Body, body of perfect enjoyment, and body of manifestation.

THREE CENTERS, gnas gsum, the forehead or crown center, throat or speech center, and heart center.

THREE CONCEPTS, 'khor gsum, lit. ”three spheres.“ Subject, object, and action, perceived as having real and in[[dependent existence.

THREE DIAMONDS, rdo rje gsum, the diamond body, diamond speech, and diamond mind. See diamond.

THREE JEWELS, dkon mchog gsum, Skt. triratna. Collectively, the object of refuge of all Buddhists. The Buddha, Dharma, and Sangha.

THREE LEVELS OF ENLIGHTENMENT, byang chub gsum. The enlightenment]] of the Listeners, Solitary Realizers, and Bodhisattvas.

THREE POISONS, dug gsum. The three afflictive emotions of bewilderment, attachment, and aversion. See also five poisons.

THREE ROOTS, rtsa gsum, the teacher or lama, root or source of blessings; the yidam, source of accomplishments; and the dakini (or protectors), source of activities.

THREE TIMES, dus gsum, Skt. trikala. Past, present, and future.

THREE TRAININGS, bslabs pa gsum, Skt. trishiksa. The threefold training in discipline, concentration, and wisdom.

THREE WORLDS, khams gsum. The world of desire, the world of form, and the world of formlessness. Alternatively (Tib. 'jig rten gsum, sa gsum, srid gsum): the world of gods]] above the earth, that of humans on the earth, and that of the nagas under the earth.

THUSNESS, de bzhin nyid, Skt. tathata. The absolute nature of things, emptiness, the absolute space free from elaboration.

TRANSCENDENT PERFECTION, pha rol tu phyin pa, Skt. paramita. A term used to describe the practice of a Bodhisattva, combining skillful means and wisdom, the compassionate motivation of attaining enlightenment]] for the sake of all beings, and the view of emptiness. See six and ten transcendent perfections.

TREASURE, gter ma. Teachings that were hidden, along with statues and other objects, by Padmasambhava, Yeshe Tsogyal, and others in earth, rocks, lakes, and trees, or even in more subtle locations such as space or mind for the sake of future generations, and then rediscovered in miraculous ways by incarnations of Padmasambhava's disciples, the treasure discoverers.

TREATISE, bstan bcos, Skt. shastra. A commentary on the Buddha's teachings. The term shastra does not necessarily apply to a commentary on one particular teaching (a named sutra, for example) but includes works by both Indian and Tibetan masters that provide condensed or more accessible expositions of particular subjects.

TUSHITA HEAVEN, dga' ldan, lit. “The Joyous.” One of the realms of the gods]] in the world of desire, in which Buddha Shakyamuni took a final rebirth before appearing in this world. The future Buddha, Maitreya, is currently in the Tushita heaven teaching the Great Vehicle.

TWELVE BRANCHES OF EXCELLENT SPEECH, gsung rab yan lag bcu gnyis. The twelve types of teaching given by the Buddha, corresponding to twelve kinds of text: condensed (mdo sde, Skt. sutra), melodious (dbyangs bsnyan, geya), prophetic (lung bstan, vyakarana), verse (tshigs bcad, gatha), spoken with a purpose (ched brjod, udana), conversatory (gleng gzhi, nidana — questions, talks, etc.), concerning his past lives (skyes rab, jataka), marvelous (rmad byung, adbhutadharma), establishing a truth (gtan babs, upadesha), biographical or “expressing realization” (rtogs brjod, avadana), historical (de ltar byung, itivrittaka), and very detailed (shin tu rgyas pa, vaipulya).

TWENTY-FIVE DISCIPLES, rje 'bang nyer lnga. The greatest Tibetan disciples of Padmasambhava. All of them attained the supreme accomplishment. The most [[famous were King Trisong Detsen, Yeshe Tsogyal, and Vairotsana. Many of the great masters of Tibetan Buddhism are emanations of the Twenty-Five Disciples.

TWO ACCUMULATIONS, tshogs gnyis. The accumulation of merit (Tib. bsod nams) and the accumulation of wisdom (Tib. ye shes).

TWO GOALS, see twofold goal.

TWO KINDS OF OBSCURATION, see two obscurations.

TWO OBSCURATIONS, sgrib gnyis. The obscurations of afflictive emotions and conceptual obscurations. See also obscurations.

TWOFOLD GOAL, don gnyis. One's own goal, benefit, or welfare (rang don) and that of others (gzhan don). Often understood in the ultimate sense of the goal for oneself being achieved by the realization of emptiness, the Absolute Body (dharmakaya), and the goal for others by compassion manifesting as the form body (rupakaya).

• UDUMBARA (Skt.). The udumbara flower is said to blossom only once in a kalpa and is therefore used in Buddhist teachings as a symbol of exceptional rarity.

ULTIMATE EXCELLENCE, nges legs. The lasting happiness of liberation and omniscience, i.e., Buddhahood.

UNION (LEVEL OF), zung 'jug gi go 'phang, the level of Diamond Bearer (Vajradhara), ”union“ referring to the union of the Absolute Body (dharmakaya) and the form body (rupakaya).

UNIVERSAL GOOD, see Samantabhadra.

UNIVERSAL MONARCH, 'khor lo sgyur ba'i rgyal po, Skt. chakravartin. (1) A king ruling over a world system; (2) an emperor.

UNTAINTED, zag med. Uncontaminated by negative emotions, including concepts due to the afflictive emotion of ignorance.

UPASAKA (Skt.), dge bsnyen. A layman who has taken refuge in the Three Jewels and keeps one or more of the basic precepts.

UTPALA (Skt.), a kind of blue lotus flower.

UTTARAKURU, sgra mi snyan, “Unpleasant Sound.” The northern continent in the ancient Indian cosmology, named for the sound beings hear when they are about to die.

UTTARAMANTRINA, lam mchog 'gro, ”Land of Great Progress.“ The subcontinent situated to the south of the western continent, Aparagodaniya.

• VAIROCHANA, rnam par snang mdzad, “Illuminator.” One of the five Tathagatas, the Buddha of the Buddha family.

VAJRA (Skt.), rdo rje, lit. ”lord of stones,“ a diamond. The symbolic]] implement (representing skillful means) held by tantric deities and used in tantric rituals. Originally a stone thrown by Indra as a weapon (hence “Indra's thunderbolt”). In Buddhism it represents the unchanging, indestructible nature of reality, which has seven characteristics: it cannot be cut, is indestructible, true, hard, enduring, unimpeded, and invincible. This diamondlike nature gives its name to the Diamond Vehicle. See also diamond.

VAJRA YOGINI, rdo rje rnal 'byor ma, “She who practices the adamantine union with the natural state.” A female form of Buddha in the body of perfect enjoyment.

VAJRADHARA, rdo rje 'chang, ”Diamond Bearer.“ In the New Tradition (which follows the tantras translated and propagated in Tibet from the 10th century onward) he is the primordial Buddha, source of all the tantras. In the Ancient Tradition (which follows the teachings introduced to Tibet by the great master Padmasambhava in the 8th century), Vajradhara represents the principle of the Teacher as enlightened holder of the teachings of the Diamond Vehicle.

VAJRAKUMARA, rdo rje gzhon nu, ”Diamond Prince.“ Another name of the wrathful deity Vajrakilaya (rdo rje phur ba), who is related to the Buddhas' activity.

VAJRAPANI, phyag na rdo rje, ”Vajra Bearer.“ One of the Eight Great Close Sons, the manifestation of the Buddha's power. Also known as the Lord of Secrets (Tib. gsang ba'i bdag po).

VAJRASATTVA, rdo rje sems dpa', ”Diamond Being“ or ”Diamond Hero.“ The deity most widely practiced for purification in the Diamond Vehicle.

VAJRATOPA, rdo rje snyems ma, ”Diamond Proud.“ The consort of Vajrasattva.

VEHICLE, theg pa, Skt. yana. A means for travelling the path to liberation.

VICTORIOUS ONE, rgyal ba, Skt. Jina. A general epithet for a Buddha.

VIDEHA, lus 'phags, “Majestic Body.” The subcontinent situated to the north of the eastern continent, Purvavideha.

VIMALAMITRA, dri med bshes bnyen, ”Stainless Friend.“ An Indian master who held an important place in the lineages of the Great Perfection. He went to Tibet in the 8th century, where he taught extensively, and composed and translated numerous Sanskrit texts. The quintessence of his teaching is known as the Vima Nyingtig.

VINATAKA, rnam 'dud, “That Which Bows Down.” The sixth of the seven golden mountain ranges surrounding Mount Meru.

VINAYA (Skt.), 'dul ba, lit. “taming.” One of the three baskets; the section of the Buddha's teaching that deals with discipline, and in particular with the vows of monastic ordination.

VIPASHYI, rnam par gzigs, ”Perfect Insight.“ The first of the thousand Buddhas in this Fortunate Kalpa.

VISHNU, khyab 'jug. An important Hindu god.

VISHVABHU, thams cad skyob, ”Protector of All.“ The third of the thousand Buddhas in this Fortunate Kalpa.

• WHEEL OF DHARMA, chos kyi 'khor lo, Skt. dharmacakra. The symbol of the Buddha's teaching. To turn the wheel of the Dharma means to teach the Dharma. During his lifetime, the Buddha gave three major series of teachings, which are referred to as the first, second, and third turnings.

WHEEL, 'khor lo, Skt. cakra. One of the centers of energy at different points on the central channel, from which radiate the small subtle channels going to all parts of the body. Generally there are considered to be four or five of these wheels.

WISH-FULFILLING JEWEL, yid bzhin nor bu, Skt. chintamani. A fabulous jewel found in the realms of the gods]] or nagas that fulfills all wishes.

WISH-FULFILLING TREE, dpag bsam gyi shing. A magical]] tree which has its root in the realm of the demigods but bears its fruit in the realm of the gods]] of the Thirty-Three.

WORLD OF DESIRE World of Desire, 'dod khams, Skt. kamaloka or kamadhatu. The first of the three worlds, comprising the hells, and the realms of the hungry spirits, animals, humans, demigods, and the six classes of gods]] of the world of desire.

WORLD OF FORBEARANCE, mi mjed 'jig rten, Skt. saha. Our universe, which is the Buddhafield of Buddha Shakyamuni.

WORLD OF FORM, gzugs khams, Skt. rupadhatu. The second of the three worlds, comprising the twelve realms of the four concentrations and the five pure abodes.

WORLD OF FORMLESSNESS, gzugs med khams, Skt. arupyadhatu. The third of the three worlds, at the peak of existence. It comprises the spheres of infinite space, infinite consciousness, utter nothingness, and neither existence nor nonexistence.

WRONG VIEW, log lta, Skt. mithyadristi. A false belief, particularly a view that will lead one to courses of action that bring more suffering. See also eternalism and nihilism.

• YAKSHA Yaksha (Skt.), gnod sbyin. A class of powerful]] spirits who, despite their Tibetan name of ”harm-doers,“ are as often benificent as malignant.

YESHE TSOGYAL Yeshe Tsogyal, ye shes mtsho rgyal, ”Wisdom Sea of Victory,“ Padmasambhava's mystic consort and greatest disciple. She served him perfectly and helped him to propagate his teachings, in particular by concealing spiritual treasures to be rediscovered later for the sake of future disciples.

YIDAM, yi dam, Skt. devata, istadevata. A deity representing enlightenment]], in a male or female, peaceful or wrathful form, that corresponds to the practitioner's individual nature. The yidam is the source of accomplishments.

YOGA (Yoga) (Skt.), rnal 'byor, lit. ”union (Tib. 'byor) with the natural state (rnal ma).“ A term for spiritual practice.

YOGI (Yogi) or YOGINI (Yogini) (Skt.), rnal 'byor pa. A person practicing a spiritual path.

YUGANDHARA (Yugandhara), gnya' shing 'dzin, ”Yoke Bearer.“ The innermost mountain range surrounding Mount Meru.