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| Explanations of some Buddhist terms. | |
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| Term | Definition | |
| Eight stages of dying | The process of dying is following the process of disintegration of the five elements and the 72000 energy channels (tsa) that sustain a human body. It is basically a reverse process of the time since conception till the full establishment of the body. 1. Disintegration of the earth element; ceasing of mobility, body is becoming weak and awkward, limbs loose and powerless, pupils do not move any more; sight gets blurred, shapes loose sharpness; visual field resembles to a mirage; 2. Disintegration of the water element; bodily fluids dry greatly; a very low sound (ur) becomes the last sound a person can hear until it ceases as well; consciousness no longer experiences feelings that accompany sense consciousness; visual field resembles to a cloud or fog or smoke; 3. Disintegration of the fire element; inhalation is weak, exhalation is strong and lengthy, sense of smell fades; body starts to loose temperature, heart starts to beat in an uneven rhythm; one is no longer mindful of the individual names, purposes etc.; an inner vision of fireflies or sparks appears; 4. Disintegration of the air element; all the gross thoughts and energies disappear; one cannot experience tastes, smoothness or roughness; the root of the tongue becomes blue, breathing ceases; mind becomes confused and uncertain, it can not remember, discern or think, will is not possible any more; visual field resembles to a sputtering butter-lamp about to go out; Dissolution of the space element is divided in four stages: 5. Winds of the right and left channels enter the central channel at top of the head and the white drop (tigle) starts to approach the heart chakra; mind experiences white vision, described as clear night sky on a full moon, when the sky looks milky instead of black; any conceptual thought ceases; 6. Winds of the right and left channels enter the central channel at the base of spine and the red drop starts to approach the heart; red vision appears, described as sunset in autumn, when all the sky is tinted red; very subtle state of mind; 7. When consciousness is pressed among the drops, it experiences a black vision or mind of black near-attainment, a kind of loss of consciousness, like falling in a black hole; all winds dissolve into the very subtle life bearing wind in the indestructible drop at the heart; 8. When the drops continue their path very clear vacuity free of all appearances appears, spreading in infinity; this Clear Light is the most subtle experience of consciousness, with no trace of ego or duality; a trained mind, which can reach this experience without being disturbed, can meditate in this state and reach Enlightenment; consciousness used to cling to ego structures terrifies of being disintegrated. At the first moment of fear, mind leaves the body and comes in the Intermediate state (Sipa bardo). At this moment two signs appear (not always): a red drop flows from a nose and a white drop from sexual organs. It is said that the time of dying last as long as it takes to eat a meal i.e. about 20-25 minutes. High practitioners stay in meditation in front of the Clear Light for three or more days and during this time the process of decaying is on stand. As soon as they leave the meditation state, their consciousness leaves the body and dying completes. As it is hard to discern who is a high practitioner hiding his realizations and who is not, it is recommended to leave any body untouched, in good conditions (a warm and calm place) and to avoid strong emotions coming from attachment or rejection for at least three days. | |
| Eight worldly dharmas | (skt.: ashtau lokadharmah; tib.: jig ten gyi cho gye) Sometimes translated as eight worldly concerns or eight worldly thoughts. These concenrs are lower motivations that interfere with our practice of Dharma. There are four pairs: 1. (skt.: labha; tib.: nyed pa) (desire for) gain and 2. (skt.: alabha; tib.: ma nyed pa) (fear of) loss: 3. (skt.: sukha; tib.: de wa) (desire for) pleasure/happiness/comfort and 4. (skt.: dukkha; tib.: dug ngel) (fear of) pain/unhappiness/suffering 5. (skt.: ayashas; tib.: nyen drag) (desire for) fame and 6. (skt.: yashas; tib.: ma drag) (fear of) notoriety/disgrace: 7. (skt.: prashamsa; tib.: tu pa) (desire for) praise/approval and 8. (skt.: ninda; tib.: me pa) (fear of) blame/criticism/disapproval As Pabongka Rinpoche quoted Geshe Potowa and Dromtonpa: Geshe Potowa asked Dromtonpa: What is the fine dividing line between Dharma and non-Dharma? Drom replied: It is Dharma if it becomes an antidote to delusions; it is not Dharma if it does not. If all worldly people do not agree with it, it is Dharma; if they do, it is not Dharma. The point is that Dharma and worldly things are opposites. | |
| Eightfold path | (skt.: arya ashtangika marga; tib.: phag lam yen lag gye) The fourth of the Four noble truths. Eighfold path is: 1. (skt.: samma dithhi; tib.: yang dag pe ta wa) right view. Shakyamuni Buddha said: And what is right view? Knowledge with regard to suffering, knowledge with regard to the origination of suffering, knowledge with regard to the cessation of suffering, knowledge with regard to the way of practice leading to the cessation of suffering. This is called right view. 2. (skt.: samma sankappo; tib.: yang dag pe tog pa) right thinking. Shakyamuni Buddha said: And what is right thinking? Being resolved on renunciation, on freedom from ill-will, on harmlessness: This is called right resolve. 3. (skt.: samma vaca; tib.: yang dag pe ngak) right speech. Shakyamuni Buddha said: And what is right speech? Abstaining from lying, from divisive speech, from abusive speech and from idle chatter: This is called right speech. 4. (skt.: samma kammanto; tib.: yang dag pe le kyi tha) right action. Shakyamuni Buddha said: And what is right action? Abstaining from taking life, abstaining from stealing, abstaining from unchastity. This is called right action. 5. (skt.: samma ajivo; tib.: yang dag pe tsho wa) right livelihood. Shakyamuni Buddha said: And what is right livelihood? There is the case where a disciple of the noble ones, having abandoned dishonest livelihood, keeps his life going with right livelihood: This is called right livelihood. 6. (skt.: samma vayamo; tib.: yang dag pe tsul wa) right effort. Shakyamuni Buddha said: And what, monks, is right effort? There is the case where a monk generates desire, endeavors, activates persistence, upholds and exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen... for the sake of the abandonment of evil, unskillful qualities that have arisen... for the sake of the arising of skillful qualities that have not yet arisen... for the maintenance, non-confusion, increase, plenitude, development, and culmination of skillful qualities that have arisen: This, monks, is called right effort. 7. (skt.: samma sati; tib.: yang dag pe dren pa) right mindfulness. Shakyamuni Buddha said: And what is right mindfulness? There is the case where a monk remains focused on the body in and of itself ardent, alert and mindful putting aside greed and distress with reference to the world. He remains focused on feelings in and of themselves... the mind in and of itself... mental qualities in and of themselves ardent, alert, and mindful putting aside greed and distress with reference to the world. This is called right mindfulness... 8. (skt.: samma-samadhi; tib.: yang dag pe ting nge dzin) right concentration. Shakyamuni Buddha said: And what is right concentration? There is the case where a monk quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities enters and remains in the first jhana... enters and remains in the second jhana... enters and remains in the third jhana... enters and remains in the fourth jhana. This is called right concentration. | |
| Empowerment | (skt.: abhisheka; tib.: wang) Wang, usually translated as empowerment, is a complex tantric ritual based on a mandala of a deity which confers the power and ability to engage in certain meditative practices for achieving enlightenment, and thus becoming a Buddha, in order to benefit others as fully as possible. An empowerment also plants new seeds, or potentials. | |
| Emptiness | (skt.: shunyata; tib.: tong pa nyi) Emptiness (sometimes also translated as voidness) is a Buddhist idea which states that all phenomena are empty of any kind of self existence or inherent existence. Emptiness is the reality of the existence of ourselves and all the phenomena around us. | |
| Enlightenment | (skt: bodhi; tib.: jang chub) Awakening; Buddhahood. The ultimate goal of Buddhist practice, attained when all limitations have been removed from the mind and all ones positive potential has been realized. It is a state characterized by unlimited compassion, skill, and wisdom (omniscience). There are three types of Enlightenment, though the first two are not real Enlightenment, but only Nirvana: 1. Hinayana Enlightenment (Nirvana) of the Listeneres 2. Hinayana Enlightnement (Nirvana) of the Self Made Buddhas 3. Mahayana Enlightenment, which is the highest | |
| Equanimity | (skt.: upeksha; tib.: tang nyom) Attitude without the usual discrimination of sentient beings into friend, enemy and stranger, deriving from the realization that all sentient beings are equal in wanting happiness and not wanting suffering and that since beginningless time all beings have equally been ones mother in some previous life. An impartial mind that serves as the basis for the development of great love, great compassion and bodhicitta. This type of mind is characterized as an even-tempered attitude toward everyone, it manifests as a quieting of attachment and ill-will toward others. It fails when it manifests as indifference. | |
| Definition | ||
