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| Explanations of some Buddhist terms. | |
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| Term | Definition | |
| Abhidharmakosha | (skt.: abhidharmakosha; tib.: chu ngunpa dzu) Literally The Treasury of Higher Knowledge. It is one of the five main texts that monks in monasteries study in much detail. It was written by Master Vasubandhu in the 4th century CE. The book presents various important topics such as ontology, psychology, cosmology, causality, states of consciousness, etc. This book is considered to be part of Hinayana, mainly of the Vaibhashika school. | |
| Abhisheka | (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. | |
| Aeon | (skt.: kalpa/yuga; tib.: kal pa) In ancient Indian cosmology, an extremely long period of time. There are various views on the length of kalpa: 1. According to The Treatise on the Great Perfection of Wisdom kalpa is longer than the time required to wear away a cube of rock forty ri (one ri being about 450 meters) on each side, by brushing it with a piece of cloth once every hundred years. Great Perfection of Wisdom also defines a kalpa as being longer than the time needed to remove all the mustard seeds filling a city forty ri square, if one takes away one seed every hundred years. 2. According to Abhidharmakosha world perpetually repeats a four stage cycle (whole cycle is called maha kalpa) and periods correspodning to these four stages are called the four kalpas and each of these lasts twenty small kalpas. The four kalpas are: a) Kalpa of Formation. In this kalpa, a world takes shape and living beings appear in it. b) Kalpa of Continuance. World continues to exist in a relatively stable state along with its inhabitants. c) Kalpa of Decline. World is gradually destroyed. d) Kalpa of Disintegration. The kalpa of disintegration is the period lasting from the annihilation of a world at the end of the kalpa of decline until the formation of a new world. In general, a small kalpa is represented as 16,800,000 years, a kalpa as 336,000,000 years and a mahakalpa is 1,334,000,000 years. There is also another kalpa, even longer than mahakalpa, which is called Countless eon. This is the time it takes after you decide to begin collecting virtue to become a Buddha to actually become a Buddha. Master Vasubandhu says in his Abhidharmakosha that Countless eon is a period of three countless (countless actually means a number: about ten to the sixtieth power) mahakalpas. | |
| Alaya-vijnana | (skt.: alayavijnana; tib.: kunshi namshe) According to the Chittamatra (or Yogachara, Mind Only) this is the eighth consciousness. They believe that this consciousness contains karmic seeds. | |
| Arhat | (tib.: dra chom pa) Sometimes also called Arhant, Arahat or Arahant; female Arhat is called Arhati. A being who has attained the fifth (and the last) path of no more learning by destroying mental afflictions and dualistic ego grasping. There are three types of Arhats: 1. Hearer Arhat (sravaka arhat) 2. Solitary-realizer Arhat (pratyekabuddha arhat) 3. Buddha Arhat (buddha arhat). Hearer Arhat and Solitary-realizer Arhat abide in Nirvana and belong to Hinayana, whereas Buddha Arhat does not stay in Nirvana and belongs to Mahayana. | |
| Arya | (tib.: phag pa) A Noble being, who has attained the third path, the path of seeing emptiness directly. Arya knows the true nature of all phenomena and is a true Sangha refuge. There are three types of Aryas: 1. Hearer Arya (shravaka arya), 2. Solitary-realizer Arya (pratyekabuddha arya) 3. Arya Bodhisattva (bodhisattva arya). Hearer Arya and Solitary-realizer Arya belong to Hinayana, whereas Arya Bodihsattvas belong to Mahayana because they have also realized Bodhichitta. | |
| Atman | (skt.: atman; tib.: dag) Self. Simply put, self can be compared to unchanging eternal soul. Buddhism does not accept such a self. More technically, the concept of self could be basically divided in two ways: 1. When Hinayana schools (Vaibashika and Sautrantika tenets) speak about self, they refer to a self, which if it existed, would be unchanging (eternal, not changing from moment to moment), and would be in control of the five aggregates. They negate such a self and usually they call the fact that self does not exist in this way selflessness. They speak mostly about self of a person. 2. When Mahayana schools (Chittamatra and Madhyamika tenets) speak about self, they refer to a self, which if it existed, would be inherently or truly existent (this is actually extension of Hinayana view). So, they negate self which would be inherently or truly existent. They speak about self of a person and about self of phenomena. They usually call the fact that self or objects does not exist in this way emptiness. These negations of Hinayana and Mahayana do not mean that self does not exist at all, rather it means that self is a mere imputation on a valid basis. | |
| Awakening Mind | (skt.: bodhichitta; tib.: jang chub kyi sem) Usually translated as Wish for Enlightenment or Awakening Mind. Bodhichitta is defined as the wish to achieve Buddhahood for the benefit of others. Bodhichitta is the main mind and not a mental factor and it is an underlying motivation of practitioners of Mahayana Buddhism. Beings who have realized Bodhichitta are called Bodhisattvas. There are many types of divisions of Bodhichitta: 1. Divison corresponding to the two truths: - (kun dzob jang sem) Conventional Bodhichitta, which is wanting to become a Buddha to help all sentient beings. - (don dam jang sem) Ultimate Bodhichitta, which is direct perception of emptiness. 2. Division by its nature: - (mön sem) Aspiring Bodhichitta, which is the aspiration to achieve enlightenment to benefit all beings. - (jug sem) Engaged Bodhichitta, which is to follow Bodhisattva vows and Bodhisattva behavior to practice six perfections that will actually bring us to Enlightenment. 3. Divison by the way one thinks: - (gyel po ta bui sem kye) King-like Bodhichitta, where you want to become enlightened first and then lead others to Enlightenment. - (dzi bu ta bui sem kye) Shepherd-like Bodhichitta, where you stay behind and shepherd all other beings to Enlightenment before realizing it yourself. - (nyen pa ta bui sem kye) Ferryman-like Bodhichitta, where you want to achieve Enlightenment along with all other beings. (note: Shepherd like Bodhichitta and Ferryman like Bodhicitta are only a kind of description of willingness to help others first; actually no one would postpone their own Enlightenment, because realizing it is the highest way of helping others.) | |
| Bardo | (skt.: antarabhava; tib.: bar do) Literally, interval between the two or intermediate state. Usually term bardo refers to the period between death and the next rebirth. | |
| Bell | (skt.: ghanta; tib.: dril bu) A tantric implement symbolizing wisdom which is held in the left hand (the female side), usually in conjunction with vajra, which symbolizes method (compassion or bliss), held in the right hand (the male side). | |
| Bhagavan | (skt.: bhagavan/bhagavat; tib.: chom den de) One of the ten honorable titles of a Buddha. Bhagavat means possessing fortune, venerable, or holy. In Buddhism, it is used as an epithet for a Buddha and is often translated as blessed one. | |
| Bhumi | (skt.: bhumi; tib.: sa) Literally ground. A stage of realization and activity of a Bodhisattva on the path to Buddhahood. Usually ten such levels are recognized. Chandrakirti says in the Bodhisattva-Avatara Shastra that the aspiration to climb the Bodhisattva Bhumis is reached by practicing the 6 Paramitas, which are then successively lead to perfection through the first six Bhumis. | |
| Bodhichitta | (skt.: bodhichitta; tib.: jang chub kyi sem) Usually translated as Wish for Enlightenment or Awakening Mind. Bodhichitta is defined as the wish to achieve Buddhahood for the benefit of others. Bodhichitta is the main mind and not a mental factor and it is an underlying motivation of practitioners of Mahayana Buddhism. Beings who have realized Bodhichitta are called Bodhisattvas. There are many types of divisions of Bodhichitta: 1. Divison corresponding to the two truths: - (kun dzob jang sem) Conventional Bodhichitta, which is wanting to become a Buddha to help all sentient beings. - (don dam jang sem) Ultimate Bodhichitta, which is direct perception of emptiness. 2. Division by its nature: - (mön sem) Aspiring Bodhichitta, which is the aspiration to achieve enlightenment to benefit all beings. - (jug sem) Engaged Bodhichitta, which is to follow Bodhisattva vows and Bodhisattva behavior to practice six perfections that will actually bring us to Enlightenment. 3. Divison by the way one thinks: - (gyel po ta bui sem kye) King-like Bodhichitta, where you want to become enlightened first and then lead others to Enlightenment. - (dzi bu ta bui sem kye) Shepherd-like Bodhichitta, where you stay behind and shepherd all other beings to Enlightenment before realizing it yourself. - (nyen pa ta bui sem kye) Ferryman-like Bodhichitta, where you want to achieve Enlightenment along with all other beings. (note: Shepherd like Bodhichitta and Ferryman like Bodhicitta are only a kind of description of willingness to help others first; actually no one would postpone their own Enlightenment, because realizing it is the highest way of helping others.) | |
| Bodhicitta | (skt.: bodhichitta; tib.: jang chub kyi sem) Usually translated as Wish for Enlightenment or Awakening Mind. Bodhichitta is defined as the wish to achieve Buddhahood for the benefit of others. Bodhichitta is the main mind and not a mental factor and it is an underlying motivation of practitioners of Mahayana Buddhism. Beings who have realized Bodhichitta are called Bodhisattvas. There are many types of divisions of Bodhichitta: 1. Divison corresponding to the two truths: - (kun dzob jang sem) Conventional Bodhichitta, which is wanting to become a Buddha to help all sentient beings. - (don dam jang sem) Ultimate Bodhichitta, which is direct perception of emptiness. 2. Division by its nature: - (mön sem) Aspiring Bodhichitta, which is the aspiration to achieve enlightenment to benefit all beings. - (jug sem) Engaged Bodhichitta, which is to follow Bodhisattva vows and Bodhisattva behavior to practice six perfections that will actually bring us to Enlightenment. 3. Divison by the way one thinks: - (gyel po ta bui sem kye) King-like Bodhichitta, where you want to become enlightened first and then lead others to Enlightenment. - (dzi bu ta bui sem kye) Shepherd-like Bodhichitta, where you stay behind and shepherd all other beings to Enlightenment before realizing it yourself. - (nyen pa ta bui sem kye) Ferryman-like Bodhichitta, where you want to achieve Enlightenment along with all other beings. (note: Shepherd like Bodhichitta and Ferryman like Bodhicitta are only a kind of description of willingness to help others first; actually no one would postpone their own Enlightenment, because realizing it is the highest way of helping others.) | |
| Bodhisattva | (skt.: bodhisattva; tib.: jang chub sem pa) Literally means being (sattva) of Enlightenment (bodhi). It refers to a Mahayana practitioner who has developed Bodhichitta, the aspiration to attain Enlightenment, in order to benefit all sentient beings. There are two types of Bodhisattvas: aspiring Bodhisattvas and realized Bodhisattvas. A practitioner becomes a realized Bodhisattva when he reaches the path of seeing i.e. the first bhumi. Driven by Bodhichitta and having realized Emptiness, a Bodhisattva devotes his entire life to reaching Enlightenment, for the sake of benefiting every single sentient being. | |
| Bön | (tib.: bön) The indigenous religion of Tibet. A form of nature-worship and shamanism, which through time merged with Buddhism to the extent that now His Holiness the 14th Dalai Lama counts it as the fifth main school of Tibetan Buddhism. Some elements of the Bön religion can be traced also in the contemporary Buddhism, particularly in the Nyingma school. | |
| Brahma | (skt.: brahma; tib.: tshang pa) A chief god in the form realm. Sometimes called also Mahabrahma, the great heavenly king Brahma. A god said to live in the first and lowest of the four meditation heavens in the world of form above Mount Sumeru. Also one of the three major deities of Hinduism. He is said to be the first being to appear when new world is formed. | |
| Brahmin | (skt.: brahman/brahmin; tib.: dram ze) Member of the priestly caste, the highest of the four hindu castes. | |
| Buddha | (skt.: Buddha; tib.: sangye) The word Buddha usually refers to: 1. To the Shakyamuni Buddha. Before He attained Enlightenment He was called Prince Siddharta, but after He attained it He was called Shakyamuni Buddha. This happened about 2600 years ago. 2. The word Buddha can also refer to the State one obtains at the end of the spiritual Path described as Buddha-Dharma or Buddhism. | |
| Buddha bodies | There are four ways how to divide the bodies of a Buddha: - Two bodies: Dharmakaya, Rupakaya - Three bodies: Nirmanakaya, Sambhogakaya, Dharmakaya - Four bodies: Svabhavakaya, Jnanadharmakaya, Nirmanakaya, Sambhogakaya - Five bodies: Svabhavakaya, Jnanadharmakaya, Nirmanakaya, Sambhogakaya and according to different traditions the fifth body is Vajrakaya, Mahasukhakaya or Abhisambhodikaya. Dharmakaya (tib.: chu ku) Dharma body. The omniscient mind of a fully enlightened being, which, free of all coverings, remains meditatively absorbed in the direct perception of emptiness while simultaneously cognizing all phenomena. The basis for Dharmakaya is collection of wisdom. Dharmakaya can be divided in Jnanadharmakaya and Svabhavakaya. Rupakaya (tib.: suk ku) Form body. Refers to emanation bodies of a Buddha. The basis for Rupakaya is collection of merit. Rupakaya can be divided in Nirmanakaya and Sambhogakaya. Nirmanakaya (tib.: trul ku) Emanation body. There are three types of Nirmanakaya: 1. (tib. : zo ye tul ku) Nirmanakaya of artefacts, for example statues and ot her sacred artefacts that manifest and are venerated as religious obje cts. 2. (tib. : kye we tul ku) Nirmanakaya of birth, for example those highly evol ved beings who continue to reincarnate for the benefit of others, like His Holiness the Dalai Lama. 3. (tib. : chul ku tul ku) Absolute Nirmanakaya with all 112 physical signs l ike Lord Buddha Shakyamuni. Sambhogakaya (tib.: long ku) Enjoyment body. Body in form of a deity, subtle and pure body made of light, celestial body. Svabhavakaya (tib.: ngo wo nyi ku) Essence body. Refers to the essence of the other three bodies, which is emptiness. Jnanadharmakaya (tib.: yeshe chu ku) Wisdom body. Refers to omniscience of a Buddha. Vajrakaya (tib.: do rje ku) Vajra body. It is the immutable or unchanging nature of the other four Buddha bodies. Mahasukhakaya (tib.: de wa chen po ku) Body of great bliss. Refers to great blissful awareness of the omniscient mind of a Buddha. Abhisambhodikaya (tib.: ngon jang gi ku) Body of manifest Enlightenment. Abhisambodhikaya makes Buddha-bodies appear in various forms suitable for benefiting others. Note: according to different traditions and systems there are slightly different classifications and descriptions of Buddha bodies. | |
| Buddha nature | (skt.: tathagatagarbha; tib.: de shin shek pe nying po) The clear light nature of mind possessed by all sentient beings, which is the potential for all sentient beings to become enlightened by removing the two obscurations: the obscuration to liberation and the obscuration to omniscience. | |
| Buddhahood | (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 | |
| Calm abiding | (skt.: shamatha; tib.: shi ne) Also translated as mental quietness. It is a stilled and peaceful state of mind, without any obstacles to concentration and it is settled single pointedly on an object for as long as we wish. In addition, it has a further mental factor accompanying it: a sense of physical and mental fitness (tib.: shin jang; pliability, flexibility), which is both exhilarating and blissful, but in a nondisturbing way. As a side product, shamatha brings extrasensory awareness, such as the ability to see and hear things at a great distance and to be aware of others thoughts. In Lamp for the Path to Enlightenment (Lam Dron), the late tenth-century Indian master Atisha emphasizes the importance of gaining these abilities to be better able to help others. | |
| Clear light | (tib.: ö-sel, skt.: prabhasvara) Clear light is the most subtle nature of mind, free of all obscurations. It continues with no beginning and no end, even during death and even into Buddhahood. It is described as equal to Buddha Nature. Haribhadra explains: The nature, or essence, of mind, being unoriginated, is clear light; for the darkness of all conceptions of being is destroyed. | |
| Cold hells | (tib.: drang nyel wa) In these hells there are snow covered mountains, no light from the sun, moon and fires. It is so dark you can not even see the movements of your arms. The ground is field of ice; blizzard rages and cold wind blows. There is nothing to keep you warm, no fire, no sun, no clothes. Also many flies with poisonoous beaks gather around the hell beings bodies and attack them.There are eight types of these hells: 1. Hell of Blisters: you develop blisters on the body. 2. Hell of Burst Blisters: here blisters burst, dripping blodd and lymph. 3. Brrr Hell: you can not move and all you can ever say is Brrr. 4. Here you can not even say Brrr but only a faint sound Hue comes from the back of your throat. 5. Here you can not even make the sound Hue. 6. Here it is even colder and your body is stiff as a corpse, turns blue in color and cracks like a blue lotus. 7. Here it is even colder and your body cracks like a red lotus. 8. Here your flesh developes a hundred or a thousand times more lotus like cracks. Jataka tales mentions causes for being reborn in these hells: Holders of nihilistic views Will, in all their future lives, Dwell in these places Of darkness and cold winds. They will contract diseases That rot their very bones; What good then lies In my dabbling in such views? | |
| Compassion | (skt.: karuna; tib.: nying je) Je Tsongkhapa described compassion in his Lam Rim Chen Mo as: compassion is the wish to remove suffering. | |
| Dakini | (skt.: dakini; tib.: khandro ma) Literally, a sky-goer, but sometimes also translated as space-goer, celestial woman or cloud fairy. A being who has attained high realizations and helps arouse blissful energy in a qualified tantric practitioner. | |
| Damaru | (tib.: da ma ru) A small hand drum used in tantric rituals. | |
| Degenerate time | (skt.: kaliyuga; tib.: tso den du) Sometimes also called the Dark Age. It is the time we live in now, when violence and conflict are norms of human society rather than exceptions to the general rule. Also, it is viewed as the end of a cycle of Buddhas Teachings. Traditionally, this is thought to mean that the purity of the Teachings, as well as peoples ability to put them into practice, is at risk of declining. Time of degeneration is marked by five degenerations of time, sentient beings, lifespan, actions or views and afflictions. | |
| Dependent origination | (skt.: pratityasamutpada; tib.: ten drel) The way that all phenomena exist conventionally. The principal that nothing exists independently. There are three ways how phenomena come into being (each more subtle): 1. phenomena come into being in dependence upon causes and conditions 2. phenomena come into being in dependence upon their parts 3. phenomena come into being in dependence upon the mind imputing or labeling them | |
| Dharma | (skt.: dharma; tib.: cho) The word Dharma has different meanings: 1. usually it refers to spiritual teachings, usually those of Shakyamuni Buddha; 2. it can refer to realizations (Nirvana for example) obtained by implementing spiritual teachings; 3. literally dharma means to hold. So any object in the world which holds definable characteristics (simply said: most objects) is dharma; 4. it can also refer to any truth, such as the sky is blue. | |
| Dharma protector | (skt.: dharmapala; tib.: cho kyong) Beings who vow to protect and guard the teachings of the Buddha and its followers. Dharma protectors can be either mundane (virtuous samsaric beings) or wisdom Dharma protectors (emanations of Buddhas or Bodhisattvas). | |
| Dharmakaya | (tib.: chu ku) Dharma body. The omniscient mind of a fully enlightened being, which, free of all coverings, remains meditatively absorbed in the direct perception of emptiness while simultaneously cognizing all phenomena. The basis for Dharmakaya is collection of wisdom. Dharmakaya can be divided in Jnanadharmakaya and Svabhavakaya. | |
| Dharmapala | (skt.: dharmapala; tib.: cho kyong) Beings who vow to protect and guard the teachings of the Buddha and its followers. Dharma protectors can be either mundane (virtuous samsaric beings) or wisdom Dharma protectors (emanations of Buddhas or Bodhisattvas). | |
| Dhyana | (skt.: dhyana/jhana; tib.: sam ten) Very deep meditation or concentration that can be reached by the practice of samadhi. This is where one attains supernormal powers, sees his past lives, and gains wisdom of the true nature of reality. There are four levels of dhyana which correspond to the four levels of the form realm. This very deep meditation can also result in being born in these four levels of the form realm. The first dhyana is a state with both concept and discernment. The second dhyana is a state without concept but with discernment. The third dhyana is a state without delight but with bliss. The fourth dhyana is a state of equanimity. Non-Buddhist schools in India also teach methods for achieving the various dhyanas. | |
| Dorje | (skt.: vajra; tib.: dorje) Literally means diamond or thunderbolt. A tantric implement symbolizing method (compassion or bliss), held in the right hand (the male side), usually in conjunction with a bell, which symbolizes wisdom and is held in the left hand (the female side). | |
| Duality | Duality means that the way we percieve is discordant to reality, not the same as what is in fact the case. The way it appears is out of harmony with the way it actually exists. | |
| Dukkha | (skt.: dukkha; tib.: dug ngel) Suffering. The root word of dukkha implies the axle of a wheel that is out of place, so that the wheel wobbles and creates inappropriate stresses on the axle. Thus dukkha is the pain and dissatisfaction in life that arises from thoughts, speech, and actions which are out of alignment. Lord Buddha Shakyamuni in Samyutta Nikaya described dukkha as: Birth is dukkha, aging is dukkha, death is dukkha; sorrow, lamentation, pain, grief, and despair are dukkha; association with the unbeloved is dukkha; separation from the loved is dukkha; not getting what is wanted is dukkha. In short, the five clinging-aggregates are dukkha. There are three types of suffering (dukkha): - suffering of suffering, which refers to most obvious kinds of suffering, like some kind of physical or mental pain - suffering of change, which refers to suffering which is brought by change, for example the happiness of enjoying something disappears eventually - all pervading suffering, which refers to the fact that we are limited and that we always have the potential to suffer | |
| 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. | |
| Five aggregates | (sanskrit: pancha skandha, tib.: pung po nga) Five heaps or five aggregates of a being that come together at birth and seperate at death: 1. physical body (tib.: zug kyi phung po): not only the body, but also other physical objects; 2. feeling (tib.: tshor we phung po): can be divided in happiness, unhappiness or neutral; 3. distinguishing (tib.: du she kyi phung po): distinguishes the special characteristic feature of an object (shape, color, etc.). For example, in seeing someones face, it distinguishes the shape and color of the face from the shapes and colors of everything around; 4. other factors (tib.: du je kyi phung po): comprises all variables, affecting the experience, that are not included in the other four aggregates like faith, intellect, personality, habits, ... 5. consciousness (tib.: nam she kyi phung po): main mind, the fact that you are aware of things, it is usually divided into awareness of vision, sounds, smells, taste, touch and mind. | |
| Five degenerations | Five degenerations (nyig ma nga) increasing in the degenerate time (kaliyuga) are: 1. degeneration of time (tib.: du kyi nyig) - time of wars, peace does not last long; time of sicknesses with new diseases coming; the decline of quality of things, less nutritious food, famine; people are overwhelmed by spirit harms. 2. degeneration of sentient beings (tib.: sem cen gyi nyig ma) - refers to the decline in physical form, intellect, good health; beings are thick-skulled and difficult to subdue; the majority hold ideas that are morally wrong, many are intolerant to the point of hatred. 3. degeneration of lifespan (tib.: tshei nyig ma) - refers to the fact that the lifespan of beings declines from one hundred years all the way down to ten years. 4. degeneration of actions/views (tib.: le kyi nyig ma) - means that all sentient beings engage in the ten non-virtuous actions, people very easily believe in wrong philosophies and find it difficult to believe the right view. 5. degeneration of afflictions (tib.: nyon mong pe nyig ma) - indicates that the afflictions of ignorance, desire, anger, jealousy, pride and other delusions are becoming so strong that it is very difficult to abandon them. Sentient beings of that time have small merit, yet, it is said that those capable of training the mind are not vulnerable to the proliferation of the five degenerations and remain contented. | |
| Five immediate bad deeds | (skt.: anantarya karma; tib.: tsam me nga) Also translated as five heinous crimes or five immediate negativities. These five actions are so negative, that they are the cause, that you get reborn in hell immediately, that is, in the very next life, with no other rebirth in-between. They are: 1. Killing your mother (tib.: ma su pa) 2. Killing your father (tib.: pha su pa) 3. Killing an arhat (tib..: dra chom pa su pa) 4. Creating a schism in the Sangha (tib.: gendun kyi yen je pa) - in this case, the Sangha means those in robes following Buddha Shakyamuni, one can not commit this kind of schism now 5. Maliciously drawing blood from a Buddha (tib.: de shek la ngen sem kyi trak jin pa) Master Vasubandhu said in his Abhidharmakosha about what happens if we commit any one or more of these deeds: It ripens to that Without Respite for an eon; Extra torment comes from extra ones. (Without Respite refers to Avichi hell, which is the worst of the eight types of hot hells) | |
| Five near immediate bad deeds | (skt.: anantarya sabhagah; tib.: nye we tsam me nga) These five actions are similar to the five immediate bad deeds in that they cause rebirth in hell, but not necessarily in the immediately following life. They are: 1. sexually violating ones mother who is also an arhati 2. killing a bodhisattva who is destined to be a buddha 3. killing an arya who has not yet reached the arhat stage 4. stealing the property of the Sangha 5. destroying a stupa | |
| Five paths | (tib.: lam nga) It refers to paths or stages along which beings progress to liberation and enlightenment: 1. path of accumulation (tib.: tsog lam) - we reach it when we realize renunciation and Bodhicitta (the latter in case of Mahayana path of accumulation); 2. path of preparation (tib.: jor lam) - deepening our understanding of reality and emptiness; 3. path of seeing (tib.: tong lam) - see emptiness directly and become Arya; 4. path of meditation (tib.: gom lam) - using insight gained in path of seeing we remove obscurations even further. In case of Mahayana path, we progress from first to tenth bhumi; 5. path of no more learning (tib.: mi lob lam) - achievement of Nirvana (Hinayana path) or Buddhahood (Mahayana path). We become Arhat (Hinayana path) or Buddha (Mahayana path). There are three different sets of five paths: five paths of Mahayana, five paths of Hinayana hearers and five paths of Hinayana solitary-realizers. | |
| Five powers at the time of death | They are transference of consciousness technique, one of the mind training practices. Five Powers are: 1. The power of intention / determination: determination not to allow our mind to become separated from the pure mind of Enlightenment, Bodhicitta. 2. The power of the white seed: destroying all the attachment by giving them to karmicaly potent recipients (such as Three Jewels), especially to our body because it has been the basis of the misconception of self, the root of all disturbing emotions. 3. The power of remorse / repudiation: confessing and then retaking broken vows at death; purifying the misdeeds by application of the four opponent powers. 4. The power of familiarity: familiarized with it, enter the death process mindful of the pure Mind of Enlightenment, Bodhicitta, in a sleeping lion posture. 5. The power of prayer / dedication: making prayers not to be separated from the Awakening Mind under any circumstances. | |
| Five skandhas | (sanskrit: pancha skandha, tib.: pung po nga) Five heaps or five aggregates of a being that come together at birth and seperate at death: 1. physical body (tib.: zug kyi phung po): not only the body, but also other physical objects; 2. feeling (tib.: tshor we phung po): can be divided in happiness, unhappiness or neutral; 3. distinguishing (tib.: du she kyi phung po): distinguishes the special characteristic feature of an object (shape, color, etc.). For example, in seeing someones face, it distinguishes the shape and color of the face from the shapes and colors of everything around; 4. other factors (tib.: du je kyi phung po): comprises all variables, affecting the experience, that are not included in the other four aggregates like faith, intellect, personality, habits, ... 5. consciousness (tib.: nam she kyi phung po): main mind, the fact that you are aware of things, it is usually divided into awareness of vision, sounds, smells, taste, touch and mind. | |
| Foe destroyer | (tib.: dra chom pa) Sometimes also called Arhant, Arahat or Arahant; female Arhat is called Arhati. A being who has attained the fifth (and the last) path of no more learning by destroying mental afflictions and dualistic ego grasping. There are three types of Arhats: 1. Hearer Arhat (sravaka arhat) 2. Solitary-realizer Arhat (pratyekabuddha arhat) 3. Buddha Arhat (buddha arhat). Hearer Arhat and Solitary-realizer Arhat abide in Nirvana and belong to Hinayana, whereas Buddha Arhat does not stay in Nirvana and belongs to Mahayana. | |
| Four immeasurables | (skt.: apramanani; tib.: tse me shi) Sometimes also called the four limitless thoughts, the four boundless contemplations and sometimes also the four abodes of Brahma, because their cultivation causes rebirth as the king of the gods in the Realm of Form within samsaric existence. Four are called immeasurable because they are thoughts directed at an immeasurable number of beings, and because one gains immeasurable merit from thinking about them. They are: 1. love (skt.: maitri; tib.: jam pa) 2. compassion (skt.: karuna; tib.: nying je) 3. joy (skt.: mudita; tib.: ga wa) 4. equanimity (skt.: upeksha; tib.: tang nyom) There is a prayer for Four immeasurables which is often used in various sadhanas, practice texts and each line correspons to one immeasurable (first line - love, second line - compassion, third line - joy, fourth line - equanimity): May all sentient beings enjoy happiness and the causes of happiness. May all sentient beings be freed from suffering and the causes of suffering. May all sentient beings be inseparable from happiness that knows no suffering. May all sentient beings abide in equanimity, free from attachment and aversion. | |
| Four noble truths | (skt.: cattari ariya saccani; tib.: phag pe den pa shi) First sermon taught by the Buddha Shakyamuni in Deer Park, at Sarnath, India. The four noble truths are: 1. (skt.: dukkha ariya sacca; tib.: dug ngel den pa) the truth of suffering, which means that all existence is suffering. 2. (skt.: dukkha samudayo ariya sacca; tib.: kun jung den pa) the truth of causes of suffering, which means that suffering is caused by desire. 3. (skt.: dukkha nirodho ariya sacca; tib.: gog pe den pa) the truth of the cessation of suffering, which means that the eradication of desire brings about the cessation of suffering and enables one to attain nirvana. 4. (skt.: dukkha nirodha gamini patipada ariya sacca; tib.: lam gyi den pa) the truth of the path leading to the cessation of suffering, which means that there is a path by which this eradication can be achieved, namely, the discipline of the eightfold path. | |
| Four opponent powers | (tib.: tob shi) Four opponent powers are a method how to purify our negative karma which we have accumulated when acted in a negative way: 1. (tib.: nam par sun jin pe tob) the power of regret of a negative activity; 2. (tib.: ten gyi tob) the power of refuge - re-establishing of the right attitude; 3. (tib.: nye pa le lar dok pe tob) the power of resolution - decision not to repeat the negative action again; 4. (tib.: nyen po kun tu chu pe tob) the power of remedy - applying the antidotes, such as recitation of Sutras or Mantras, meditation on Emptiness, practice of Confession to the 35 Buddhas with prostrations, ... | |
| Gelug | (tib.: ge lug) Name means the virtuous order. Gelug was founded by Lama Tsong Khapa (1357-1419) and his disciples in the early fifteenth century. The leader of Gelug is Ganden Tripa. This school is also known as the Yellow hats. This is the newest of the four schools of Tibetan Buddhism (nyingma, kagyu, sakya, gelug). | |
| Genyen | (skt.: upasaka; tib.: genyen) Literally pursuer of virtue. Genyen is someone who keeps vows known as layman or laywomans vows. These five vows can either be taken all at once, or any of these vows can be taken distinctly, and they can either be taken for ones whole lifetime, or for a period of time that we decide ourselves. The lay ordination, when it is taken fully, is called the Genyen ordination. Genyen vows not to commit following actions: 1. killing - mainly killing humans, but also animals 2. stealing - mainly stealing an object offered to the Three Jewels, but also stealing anything of value 3. lying - mainly lying about your spiritual attainments, but also other lies 4. sexual misconduct - mainly commiting adultery or rape, but also doing sexual activities at temple, in public, at inappropriate time like full moon, festivals or when woman is in advanced stage of pregnancy or in her menstruation 5. taking intoxicants - taking any substance, which makes you intoxicated | |
| Geshe | (skt.: kalyanamitra; tib.: ge she) Literally virtuous friend. This title was given to spiritual masters in Atishas Kadam tradition, but nowadays it is more used as an academic title for a learned monk, who finished his study of important Buddhist scriptures and underwent series of rigorous oral examinations characterized by vigorous debate. According to the level of Geshe degree, it can take up to 25 years of study to reach it. There are usually four levels of Geshes: Lharampa (the highest, equivalent to PhD on the west), Tsogrampa, Dorampa and Lingse (the lowest). | |
| Great compassion | (skt.: mahakaruna; tib.: nying je chen po) Great compassion. It exceeds ordinary compassion because it is aimed to all samsaric beings equally and besides the wish to remove the suffering of pain and the suffering of change, it also wants to remove the all pervading suffering. In a commentary by Kedrup Tenpa Dhargye on one of the Je Tsongkhapas works, mahakaruna is defined as: Uncontrived state of mind which, no matter what suffering being it may focus upon, feels an uncontrollable wish to free them from their pain with exactly the same intensity of love that a mother feels for her only child. | |
| Guru | (skt.: guru; tib.: lama) A spiritual guide or teacher. Literally, heavy - heavy with knowledge of Dharma. Lama is a highly advanced spiritual teacher, personifying all the three Jewels: the Buddha, the Dharma and the Holy Sangha. One who shows and guides a disciple on the path to liberation and Enlightenment. Lama can be an ordained or a lay person, a man or a woman. | |
| Hearer | (skt.: shravaka; tib.: nyen tho) Shravaka literally means Hearer or Listener. It refers to those Hinayana practitioners who, with the motivation of renouncing the Samsara and to achieve permanent happines for themselves, strive to reach Nirvana. They focus on the Four Noble Truths and on understanding that there is no independent self. In this process they listen to the teachings of a Buddha, and achieve this goal by realizing the nonexistence of personal self. In order to attain their goal, they go through what is called four results of spiritual practice: 1. by understanding that there is no personal self, they achieve the stage of Stream enterer at the path of seeing (Shravaka Arya) 2. this is followed by the stage of Once-Returner, who will be reborn only one more time in desire realm of Samsara 3. this is followed by the stage on Non-Returner, who will never be reborn in desire realm of Samsara again 4. and finally they reach Nirvana, so they are called Shravaka Arhats | |
| Hell realm | (skt.: naraka; tib.: nyel wa) The lowest realm of samsara, which is full of suffering. There are four types of hells: 1. Hot hells 2. Surrounding hells 3. Cold hells 4. Occasional hells | |
| Hinayana | (skt.: hinayana; tib.: theg men) Small or lesser vehicle. It refers to one of the two general divisions of Buddhism. Hinayana is a collective term for eighteen Buddhist schools, only one of which is currently extant, Theravada. Some of the other schools are: Ekavyavaharika, Lokottaravada, Kaukkutika, Bahushrutiya, Prajnaptivadin (also Prajnaptivadin), Chaityavadin, Aparashaila, Uttarashaila, Mahasamghika, Mahishasaka, Kashyapiya, Sautrantika, Dharmottara, Bhadrayaniya, Sammatiya, Shannagarika. Motivation of Hinayana pracititioners for following the Dharma path is renunciation of samsara and their goal is personal nirvana. This is also why this school is called lesser vehicle - because the motivation is smaller than in Mahayana. There are two kind of Hinayana practitioners: hearers and solitary-realizers. | |
| Hot hells | (tib.: tsha nyel wa) They are said to be located under Bodhgaya in India. All the ground and all the mountains in these hells are composed entirely of red hot iron; the ground, like that in the human realms, is not at all flat and hell fire is seven time hotter than fire in human realms. There are eight types of hot hells: 1. Hell of Continual Resurrection: inhabitants have hatred towards everyone there and everyone attacks each other. When all are dead, a voice from the sky says Revive and they revive, get up and start again. 2. Black Line Hell: hell guards seize you and lay you on the burning iron ground and put hot chains across your body which leave black burn lines. Other hell guards cut you up along those lines. Each part of you that is cut up still feels pain. 3. Assemble-and-be-crushed Hell: hell guards drive you into a canyon between mountains and then the walls collapse or close and smash you. Then the mountains open and you regenerate 4. Hell of Lamentation: you are placed inside a house of burning iron with no doors and it is all on fire. Your great suffering makes you wail. 5. Hell of Great Lamentation: you are placed in an iron house which is contained within another, similar to the one above. Suffering is twice as great. 6. Hotter Hell: you are impaled on a flaming iron skewer and burned inside out. You are cooked in huge cauldron of boiling water. 7. Even Hotter Hell: similar as above, but the suffering is twice as great. 8. Hell Without Respite (Avichi hell): this is the worst hell because it contains more suffering than all the suffering of the three realms combined. Beings there are burned by eleven fires and become indistingushable from the fire and the only way to know that there are sentient beings is by the pathetic sound they make. | |
| Ignorance | (skt.: avidya, tib.: ma rig pa) Literally, not seeing that which exists, or the way in which things exist. The fundamental delusion from which all others spring. There are basically two kinds, ignorance of karma and ignorance of ultimate truth. It is not mere lack of knowledge, but mistaken perception of the true nature of phenomena. Due to incorrect apprehension we fail to recognize the Ultimate nature of self and phenomena and falsely ascribe them true existence. Ignorance, karma and desire are the three forces that cause reincarnation. Ignorance is also first of the twelve links of dependant arising. | |
| Initiation | (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. | |
| Introspection | (skt.: samprajanya, tib.: she shin) Sometimes also translated as vigilance, watchfulness, awareness, alertness, attentivness... It is a mental factor, which functions like a mental alarm which warns when you lose your object of mindfulness or concentration. Vasubandhus Commentary on the Ornament for the Mahayana Sutra states: Mindfulness and introspection bring about close mental focus because the former prevents your attention from wandering from the object of meditation and the latter clearly recognizes that your attention is wandering. | |
| Jataka | (tib.: kye rab) Birth stories or tales. Collection of 547 stories of previous lives of Buddha Shakyamuni which usually illustrate a point of doctrine or morality. These stories depict the good acts carried out by Buddha Shakyamuni in previous lifetimes that enabled him to be reborn as the Buddha in India. Jataka tales are part of Pali canon and are contained in Khuddaka nikaya section of Sutra Pitaka. The Jataka story is traditionally divided into three parts: 1. The first part introduces an incident or anecdote from the life of Shakyamuni Buddha in India 2. The second, or main, part relates an act that he performed in one of his past existences. 3. The third part describes the causal relationship between the past act and the present (Shakyamunis historic life in India) and identifies the persons involved in the past incident with his contemporaries. | |
| Jenang | (tib.: jenang) A tantric ritual for a specific Buddha received in order to strengthen further the Buddha-nature factors that were previously activated with a full empowerment. | |
| Jhana | (skt.: dhyana/jhana; tib.: sam ten) Very deep meditation or concentration that can be reached by the practice of samadhi. This is where one attains supernormal powers, sees his past lives, and gains wisdom of the true nature of reality. There are four levels of dhyana which correspond to the four levels of the form realm. This very deep meditation can also result in being born in these four levels of the form realm. The first dhyana is a state with both concept and discernment. The second dhyana is a state without concept but with discernment. The third dhyana is a state without delight but with bliss. The fourth dhyana is a state of equanimity. Non-Buddhist schools in India also teach methods for achieving the various dhyanas. | |
| Kadam | (tib.: ka dam) A sutra and tantra school of Tibetan Buddhism founded in the 11th century by the great Indian scholar and yogi Lama Atisha (c. 982-1052) and his Tibetan disciple Dromtonpa (1005 - 1054). The school and its masters became known for applying strict ethics and Bodhisattva ideals in practice, remaining humble and often behaving in front of the others as simple monks, while miraculous signs at the time of their death revealed their true achievements. Atisha combined two lineages: from Manjushri via Nagarjuna (emphasizing emptiness) and from Maitreya via Asangha (emphasizing compassion). Atishas Lamp for the path to Enlightenment formed the basis of the later Gelug presentation of Lamrim. The main practice connected with the Kadampa school (at that time kept secret) is Lojong or mind training. Although the Kadampa school does not exist any more, its teachings are respected in all other traditions, in particular by the Gelugpa, which is also sometimes known as the new Kadam school (tib.: sar ma ka dam). (Note: This is not to be mixed by a controversial New Kadampa order, which is officially not recognized school of Tibetan Buddhism. | |
| Kagyu | (tib.: ka gyu) Name means stream of oral teaching. The Kagyu school of Tibetan Buddhism stems from the teachings of Marpa Chokyi Lodoe (1012-1099) and Khyungpo Nyaljor (978-1079). This school is also known as the Black hats. This is the second oldest of the four schools of Tibetan Buddhism (nyingma, kagyu, sakya, gelug). | |
| Kaliyuga | (skt.: kaliyuga; tib.: tso den du) Sometimes also called the Dark Age. It is the time we live in now, when violence and conflict are norms of human society rather than exceptions to the general rule. Also, it is viewed as the end of a cycle of Buddhas Teachings. Traditionally, this is thought to mean that the purity of the Teachings, as well as peoples ability to put them into practice, is at risk of declining. Time of degeneration is marked by five degenerations of time, sentient beings, lifespan, actions or views and afflictions. | |
| Kalpa | (skt.: kalpa/yuga; tib.: kal pa) In ancient Indian cosmology, an extremely long period of time. There are various views on the length of kalpa: 1. According to The Treatise on the Great Perfection of Wisdom kalpa is longer than the time required to wear away a cube of rock forty ri (one ri being about 450 meters) on each side, by brushing it with a piece of cloth once every hundred years. Great Perfection of Wisdom also defines a kalpa as being longer than the time needed to remove all the mustard seeds filling a city forty ri square, if one takes away one seed every hundred years. 2. According to Abhidharmakosha world perpetually repeats a four stage cycle (whole cycle is called maha kalpa) and periods correspodning to these four stages are called the four kalpas and each of these lasts twenty small kalpas. The four kalpas are: a) Kalpa of Formation. In this kalpa, a world takes shape and living beings appear in it. b) Kalpa of Continuance. World continues to exist in a relatively stable state along with its inhabitants. c) Kalpa of Decline. World is gradually destroyed. d) Kalpa of Disintegration. The kalpa of disintegration is the period lasting from the annihilation of a world at the end of the kalpa of decline until the formation of a new world. In general, a small kalpa is represented as 16,800,000 years, a kalpa as 336,000,000 years and a mahakalpa is 1,334,000,000 years. There is also another kalpa, even longer than mahakalpa, which is called Countless eon. This is the time it takes after you decide to begin collecting virtue to become a Buddha to actually become a Buddha. Master Vasubandhu says in his Abhidharmakosha that Countless eon is a period of three countless (countless actually means a number: about ten to the sixtieth power) mahakalpas. | |
| Kalpa of continuance | (tib.: re pe kal pa) Lifespans drop from 80,000 years down to ten years (this is called kalpa of decrease) because people are doing the ten nonvirtues more and more, which creates disturbances in the world. People create more and more powerful weapons. Most people are living in cities. Some people are out in the country when the weapons of destruction are unleashed, and only they survive. The few who survive are overcome with remorse, and decide to give up the ten non-virtues. Lifespans increase from ten years back up to 80,000 years (this is called kalpa of increase). This cycle repeats. | |
| Kalpa of destruction | (tib.: jik pe kal pa) In the first nineteen small kalpas of the kalpa of decline, sentient beings in the six lower worlds from hell through the world of heavenly beings gradually disappearAt the beginning of the 20th eon, the rain stops and all vegetation dies, the sun supernovas, and splits into two. Later a third sun forms, and all rivers and streams evaporate. A fourth sun forms, and large lakes dry up. A fifth sun forms, and oceans dry up. A sixth sun forms, and continents go up in smoke. A seventh sun forms, and the planet burns up, which also causes the first level of the form realm to burn up. There are other kalpas of destruction by wind or water. There are also minor destruction eons where inhabitants destroy the planet with weapons, etc. | |
| Kalpa of formation | (tib.: chak pe kal pa) According to Abhidharmakosha, the power of the karma of living beings first causes a small wind to arise in space. This wind grows and forms the windy circle thought to lie at the base of a world. Upon this windy circle, a watery circle and then a gold circle take shape, and upon them forms the land, with a Mount Sumeru, seas, and mountains. Then living beings begin to appear, first in the heavens, then in the human world, and successively in the lower of the six worlds, until finally beings appear in the hells. Human lives are immeasurable (a specific number with > 30 zeros) at this point. The formation eon ends when the first being is born in Avichi hell. Lifespans have dropped to 80,000 years at that point. | |
| Kanakamuni Buddha | Kanakamuni Buddha (sometimes called also Konagamana Buddha) was born at Sobhavatii in India to a brahmin family. His father was Yannadatta and mother Uttara. For first three thousand years he lived a family life and his wife was Ruchigatta and they had a son Satthavaha. Then he renounced the family life and practised austerities for six months before attaining enlightenment. He passed at the age of thirty thousand years at place called Pabbatarama. He was the second Buddha of this fortunate eon. | |
| Kangyur | (tib.: ka gyur) Literally translated as Translated Words. It is the Tibetan version of the Tripitaka and includes also the four orders of tantra. Altogether it contains more than one hundred large volumes, each with more than six hundred pages. It is one of the two (or three, if one includes Sungbum) parts of the Tibetan buddhist canon. | |
| Karma | (skt.: karma; tib.: le) Literally action. It is the universal law of cause and effect. By doing virtuous actions we produce good karmic seeds and by doing non-virtuous actions we produce bad karmic seeds. These seeds produce certain results according to the karmic laws. Karma is very complex mechanism and only an Enlightened being can understand completely the relations between karmic actions and results. Karma as presented in Buddhist philosophy should not be understood in a fatalistic sense. The definition of karma given by Buddha Shakyamuni in Nibhedikka Sutra is: Intention, I tell you, is karma. Intending, one does karma by way of body, speech and mind. Another definition of karma, found in Abdhidharmakosha is: Karma is the movement of the mind (mental karma) and what follows (actions of speech and body). There are many divisions of karma, but some of the most known divisions are: 1. good, bad and neutral karma 2. karma made by body, speech and mind 3. karma that will ripe in this life, karma that will ripe in next life, karma that will ripe in any life after the next one How karma works is explained by four principles: 1. karma is definite, which means that good karma produces good result and bad karma produces bad result; 2. karma increase exponentially with time; 3. there will be no result if the karma for it is not accumulated; 4. karma does not just dissapear, but always gives a result. | |
| Karuna | (skt.: karuna; tib.: nying je) Je Tsongkhapa described compassion in his Lam Rim Chen Mo as: compassion is the wish to remove suffering. | |
| Kasyapa Buddha | One of the Jataka tales says that he was born at Benares in India to the brahmin parents Brahmadatta and Dhanavati, belonging to the clan of Kasyapa. At first he lived the life of a householder and had a wife Sunanda with whom he begot a son Vijitasena. But after two thousand years of living a household life, he left the palace and renounced the worldly life. He soon reached enlightenment under a banyan tree at Bodhgaya in India. Kasyapa Buddha died at Setavya in Kasi after having lived for twenty thousand years. He was the third Buddha of this fortunate eon. | |
| Khata | (tib: kha ta) No Tibetan custom is as well known as the offering of a khata or white scarf in greeting. The khata is an auspicious symbol. It lends a positive note to the start of any enterprise or relationship and indicates the good intentions of the person offering it. Khatas are offered to religious images, such as statues of the Buddha, and to Lamas and government officials prior to requesting their help in the form of prayers or other services. The offering of the khata indicates that the request is not marred by corrupt thoughts or ulterior motives. | |
| Klesha | (skt.: klesha; tib.: nyon mong) Sometimes translated also as disturbing emotion. Mental afflictions are obscurations covering the essentially pure nature of the mind, being thereby responsible for suffering and dissatisfaction. There are six root mental afflictions (attachment, anger, pride, ignorance, doubt and wrong views), which act as the roots of the auxiliary disturbing emotions and attitudes. A disturbing emotion or attitude is one that when it arises, causes us to lose our peace of mind (tib.: rab tu mi zhi wa) and incapacitates us so that we lose self-control. Sanskrit word for mental afflictions klesha comes from sanskrit word klish, which means to bother or to disturb you. | |
| Krakucchanda Buddha | Krakucchanda Buddha (sometimes called Kakusandha Buddha) was born in Khema Park in India. His father was Aggidata, a brahmin priest, and his mother was Visakha. He led a family life for four thosand years and had a wife Virochamana and son Uttara. Finally he renounced family life and practised to reach enlightenment and after eight months attained it under Sirisa tree. He passed at the age of forty thousand years. He was the first Buddha of this fortunate eon. | |
| Lam Rim | (tib.: lam rim) Usually translated as Graduated Path or Steps of the Path. It is a special set of instructions which is the essence of all that is taught by each and every Buddha, of past, present or future. Lam Rim presents these instructions in a clear, step-like arrangement that makes it easy for any individual practitioner to understand and practice Dharma. The Lam Rim was first formulated by great Indian teacher Atisha when he came to Tibet in 1042 and it was called Lamp for the Path to Enlightenment (jang chub lam gyi dron me). Another Lam Rim, probably the most famous one, was written by Je Tsongkhapa and is called The Great Treatise on the Stages of the Path (Lam Rim Chen Mo). | |
| Lama | (skt.: guru; tib.: lama) A spiritual guide or teacher. Literally, heavy - heavy with knowledge of Dharma. Lama is a highly advanced spiritual teacher, personifying all the three Jewels: the Buddha, the Dharma and the Holy Sangha. One who shows and guides a disciple on the path to liberation and Enlightenment. Lama can be an ordained or a lay person, a man or a woman. | |
| Lojong | (tib.: lo jong) Literally it means mind training. Mind training tradition came to Tibet with Atisha who regarded these teachings as most precious. They are instructions developing the Mind of Enlightenment and are adorned by three qualities: - They are transforming selfishness into concern for others. (This way they are eliminating the core obstruction to our happiness and spiritual progress.) - They are transforming adverse situations into advantages. (They see the real enemy in disturbing emotions.) - They encourage us to watch all phenomena as like illusions. There are many kinds of mind training texts and practices: Tonglen, Seven Point Mind Training by Geshe Chekawa, Eight Points to Transform the Mind by Langri Tangpa, The Wheel of Sharp Weapons by Dharmarakshita, The Thirty-seven Practices of Bodhisattva by Togme Zangpo. | |
| Loving kindness | (skt.: maitri; tib.: jam pa) Je Tsongkhapa described loving kindness in his Lam Rim Chen Mo as: loving kindness is the wish that beings encounter happiness. | |
| Lung | (tib.: lung) Literally wind or breath. It can refer to various meanings within the Tibetan Buddhism: - oral transmission of a mantra or a text to a student by a lineage holder. The mere hearing of the syllables transmits their inner meaning. - a subtle flow of energy (skt.: prana) in the bodily energy channels. - one of the three functions or humors of the Tibetan medicine, connected to the element of air. It can also refer to a life force. It can stand for the ones energy imbalance or psycho-somatic disturbances. | |
| Madhyamika | (skt.: madhyamika; tib.: uma) It is a system founded by Nagarjuna in the second century C.E., based on the Prajnaparamita Sutras of Shakyamuni Buddha, and considered to be the supreme presentation of the wisdom of emptiness. This view holds that all phenomena are empty of self existance and that they arise by dependant origination. It is called middle way because it avoids the two mistaken extremes (so it is in the middle of these two extremes): 1. seeing things as self existent (eternalism) 2. seeing things as non existent (nihilism) Madhyamika is divided in two schools: 1. Madhyamika Svatantrika (uma rang gyu pa): view that still holds that things have some kind of self existence. This view is considered as lower than Madhyamika Prasangika. 2. Madhyamika Prasangika (uma ten gyur pa): view that holds that nothing at all has any kind of self existence. This view is considered supreme. | |
| Madhyamika Svatantrika | (skt.: madhyamika svatantrika; tib.: uma rang gyu pa) A system analysing emptiness founded by Bhavaviveka (500-578) which is considered as a lower part of Madhyamika. Madhyamika Svatantrika makes a distinction between the true existence of phenomena and the inherent existence of phenomena. They say that things do exist inherently, from their own side, but that they do not exist truly. Their explanation for this distinction is that things exist from their own side (inherently) as well as being posited by thought, concept. According to them, a phenomenon exists in depedence of (both must be present): 1. existence from its own side and 2. of the mental thought imputed onto it. | |
| Mahakaruna | (skt.: mahakaruna; tib.: nying je chen po) Great compassion. It exceeds ordinary compassion because it is aimed to all samsaric beings equally and besides the wish to remove the suffering of pain and the suffering of change, it also wants to remove the all pervading suffering. In a commentary by Kedrup Tenpa Dhargye on one of the Je Tsongkhapas works, mahakaruna is defined as: Uncontrived state of mind which, no matter what suffering being it may focus upon, feels an uncontrollable wish to free them from their pain with exactly the same intensity of love that a mother feels for her only child. | |
| Mahayana | (skt.: mahayana; tib.: theg chen) Great vehicle. It refers to one of the two general divisions of Buddhism. Mahayana practitioners motivation is Bodhicitta and they strive to reach Buddhahood for the benefit of all sentient beings. Mahayana has two divisions: Paramitayana or Sutrayana and Vajrayana or Tantrayana, Mantrayana. | |
| Maitreya | (tib: Sangye Jampa) He is the fifth of the one thousand Buddhas of this fortunate eon and will be the next Buddha to come and teach in this world. For this reason He is sometimes called also the future or the coming Buddha. Currently He resides in Tushita heaven. | |
| Maitri | (skt.: maitri; tib.: jam pa) Je Tsongkhapa described loving kindness in his Lam Rim Chen Mo as: loving kindness is the wish that beings encounter happiness. | |
| Mala | (skt.: mala; tib.: treng wa) Rosary, a string of beads or other objects used to count mantras. Malas have usually 108 beads and are frequently carved from wood or bone. Some malas have counters which are usually used in retreats to help keep the track of the number of mantras recited. | |
| Mandala | (skt.: mandala; tib.: kyil khor) Literally means center and border. 1. A mandala is colorful geometric pattern, usually circular, that represents the body, speech, and mind of a Buddha. Mandalas typically depict symbolic representations of the universe or a Pureland. They are used for meditation, for initiations, to sanctify holy spaces, and other related purposes. Such mandalas can be made of powdered sand or cloth or if it is three dimensional it can be made of wood or metal. 2. A mandala offering is an offering of visualized Pureland. The Pureland (represented by mandala hand mudra or mandala offering set) is most frequently that depicted as a world system with Mount Meru in the center, around are four island-continents, which are adorned with flowers, jewels, offerings, etc. | |
| Mantra | (skt.: mantra; tib.: ngak) Literally mind protection. A particular combination of Sanskrit syllables recited in conjunction with the practice of a particular meditational deity that embody the qualities of that deity. Each mantra has its specific function, for example to remove fear, to develop compassion, to increase wisdom etc. One of the most famous mantras, which is used mainly to develop compassion is the mantra of Chenrezig, the Buddha of compassion: Om Mani Padme Hum | |
| Mantrayana | Also called Tantrayana (path of Tantra) or Vajrayana (path of Diamond) or Mantrayana (path of Mantra). It includes methods such as mantras and visualizations to work on ones subtle energies directly. Tantrayana is considered an abrupt path to the Enlightenment. It is an alternative to the safer, but longer Sutrayana path. Tantra employs skillful methods of using desire objects that usually bring reactions of confusion and dissatisfaction in the path to enlightenment. Without proper guidance the delusions (such as desire, anger or pride) are not self-consumed as they should be, but are strengthened instead. For this reason proper guidance is essential on the Tantra path. Tantra can be divided in four classes: 1. Kriya Tantra (cha gyu): Emphasizes external ritual practices such as ablution, diet, and fasting. We see ourselves as being deluded, while the deity is worshipped as having all the power to impart to us. 2. Charya Tantra (cho gyu): There is a more balanced emphasis on both meditative states and ritual observances. The deity is seen as closer to us, and is understood to be no different from ones own Buddha-nature, or the nature of mind. 3. Anuyoga Tantra (jesu nel jor gyu): The practitionner relies less and less on relative truth and aims more toward absolute truth. Here are explanations how defilements and delusions can be transformed into wisdom, and therefore the delusions are an important material we have to deal with - instead of abandonning - as it can give rise to insight and wisdom if dealt in a proper way. 4. Maha-anuttarayoga (la me chen poi gyu): It is the most difficult one to practice. From here, one must take the Tantric vows, and undertake some daily commitments (Samaya). The practitionner deal direclty with his or her conflicting emotions and delusions. | |
| Mara | (skt.: mara; tib.: du) Literally it means murderer. The Tibetan word also means thick. Generally it represents the difficulties and delusions that distract practitioners from Dharma practice and cause suffering. Mara symbolizes the passions that overwhelm human beings as well as everything that hinders the arising of wholesome roots and progress on the path to enlightenment. It is also what Lord Shakyamuni Buddha overcame under the bodhi tree as he attained enlightenment. There are four kinds of maras: 1. skandha mara, which is incorrect view of self 2. klesha mara, which is being overpowered by negative emotions 3. mrityu mara, which is death and interrupts spiritual practice 4. devaputra mara, which is becoming stuck in the bliss that comes from meditation (sometimes this is explained differently, in the sense that this kind of mara is godly mara of seduction) | |
| Mental affliction | (skt.: klesha; tib.: nyon mong) Sometimes translated also as disturbing emotion. Mental afflictions are obscurations covering the essentially pure nature of the mind, being thereby responsible for suffering and dissatisfaction. There are six root mental afflictions (attachment, anger, pride, ignorance, doubt and wrong views), which act as the roots of the auxiliary disturbing emotions and attitudes. A disturbing emotion or attitude is one that when it arises, causes us to lose our peace of mind (tib.: rab tu mi zhi wa) and incapacitates us so that we lose self-control. Sanskrit word for mental afflictions klesha comes from sanskrit word klish, which means to bother or to disturb you. | |
| Merit | (skt.: punya; tib.: so nam) Positive imprints left on the mind by virtuous, or Dharma, actions. The principal cause of happiness. We create merits by dedicating positive karma for spiritual goals, like Buddhahood. | |
| Middle way | (skt.: madhyamika; tib.: uma) It is a system founded by Nagarjuna in the second century C.E., based on the Prajnaparamita Sutras of Shakyamuni Buddha, and considered to be the supreme presentation of the wisdom of emptiness. This view holds that all phenomena are empty of self existance and that they arise by dependant origination. It is called middle way because it avoids the two mistaken extremes (so it is in the middle of these two extremes): 1. seeing things as self existent (eternalism) 2. seeing things as non existent (nihilism) Madhyamika is divided in two schools: 1. Madhyamika Svatantrika (uma rang gyu pa): view that still holds that things have some kind of self existence. This view is considered as lower than Madhyamika Prasangika. 2. Madhyamika Prasangika (uma ten gyur pa): view that holds that nothing at all has any kind of self existence. This view is considered supreme. | |
| Mind training | (tib.: lo jong) Literally it means mind training. Mind training tradition came to Tibet with Atisha who regarded these teachings as most precious. They are instructions developing the Mind of Enlightenment and are adorned by three qualities: - They are transforming selfishness into concern for others. (This way they are eliminating the core obstruction to our happiness and spiritual progress.) - They are transforming adverse situations into advantages. (They see the real enemy in disturbing emotions.) - They encourage us to watch all phenomena as like illusions. There are many kinds of mind training texts and practices: Tonglen, Seven Point Mind Training by Geshe Chekawa, Eight Points to Transform the Mind by Langri Tangpa, The Wheel of Sharp Weapons by Dharmarakshita, The Thirty-seven Practices of Bodhisattva by Togme Zangpo. | |
| Mindfulness | (skt.: smrti; tib.: dren pa) Sometimes also translated as recollection. It is mental factor which holds an object in mind and does not lose it. As Arya Asanga said in his Compendium of Knowledge: What is mindfulness? In regard to a familiar object, your mind is not forgetful and operates without distraction. Vasubandhus Commentary on the Ornament for the Mahayana Sutra also states: Mindfulness and introspection bring about close mental focus because the former prevents your attention from wandering from the object of meditation and the latter clearly recognizes that your attention is wandering. | |
| Moksha | (skt.: moksha; tib.: thar pa) Synonym for Nirvana - the liberation from cyclic existence, or samsara. | |
| Mudra | (skt.: mudra; tib.: chag gya) Literally seal, token. A symbolic hand gesture, that represent doctrines, mental states, or important concepts in Buddhism, endowed with power not unlike a mantra. Can mean also spiritual consort, or the bodily form of a deity. | |
| Naga | (skt.: naga; tib.: lu) The Sanskrit word naga means snake or serpent. Nagas belong half to the animal realm and half to the god realm. Nagas are often snake-like in form, creatures with the torso and head of humans, and the body and tail of a snake, though they can assume human form at will. They dwell in a variety of locations ranging from waterways and underground locations and also in unseen realms. They are broadly divided into two classes: those that live on land (thalaja) and those that live on water (jalaja). The Jalaja-naga live in rivers as well as in the sea, while the Thalaja-naga are regarded as living beneath the surface of the earth. Nagas have their own society and kingdoms under the earth and are often the custodian of treasures: either texts or actual material treasures under ground. Some are infinitely wealthy and owe their present form to a previous life of unethical generosity. Their lives are long and they are gifted with miraculous powers and great strength. Nagas are easily angered and passionate. Nagas are susceptible to suffering created by mankinds carelessness and basic ignorance of proper conduct in nature and disrespectful actions in relation to our environment. The weaker nagas will undergo great hardship or die off, while the more powerful will react with anger and strike back at the offenders, inflicting skin disases, death, and sudden catastrophe like floods and drought. Additionally, Nagas can bestow various types of wealth, bring rain and thus assure fertility of crops and the environment as well as decline these blessings. For this reason the practice of Lu Sang (offering of smoke) can be performed as a method to increase prosperity, and assist the Nagas by preserving the positive qualities of their natural environment. | |
| Ngondro | (tib.: ngon dro) Preliminary practices. Literally, to go before or preliminary. These practices are found in all schools of Tibetan Buddhism and are usually done 100,000 times each; there are many preliminary practices, but the four main ones are usually: recitation of refuge and bodhicitta prayer, mandala offering, prostrations, Vajrasattva mantra recitation. Sometimes the four main ones are: guru yoga, Vajrasattva mantra recitation, prostrations and mandala offerings. The Gelug tradition adds five more: guru yoga, water bowl offerings, Damtsig Dorje purifiyng meditation, making tsa-tsas (small sacred images, usually made of clay), Dorje Khadro burnt offering. Generally these practices help us to develop the two accumulations of merits and wisdom, necessary to our progression on the path. They help us to purify negativities which are obstacle to our practices, develop our faith and joy in the practice of Dharma. They also help us to stabilize our concentration. Here are more specific benefits of some of the preliminary practices: - preliminary practice of guru yoga is mainly done to receive the blessings of the guru in order to achieve realizations of the path to enlightenment - Vajrasattva practice and prostrations with meditation on and recitation of the holy names of the Thirty-five Buddhas are done to pacify obstacles - mandala offerings are done particularly to collect merit, the necessary condition to have realizations of the path to enlightenment. | |
| Nine stages to Shine | (tib.: sem ne gu) There are nine stages of settling the mind into a state of shamatha: 1.Setting the mind (sem jog pa) on the object of focus. At this stage, we are merely able to set or place our attention on the object of focus, but are unable to maintain it and have very little ability to hold the object except for a brief moment now and then. 2. Setting with some continuity (gyun du jog pa). Here, we are able to maintain our mental hold on the object for a minute of two before losing it. It takes some time before we recognize that we have lost the object and before we can reestablish our focus. The periods of distraction are longer than the periods of concentration. 3. Resetting (len du jog pa). Here, we are able to recognize as soon as we have lost our mental hold on the object, and we are able to reset or restore our focus immediately. Characterized by shorter breaks in concentration at this stage. 4. Closely setting (nye war jog pa). Here, we do not lose our mental hold on the object anymore, but there are still lots of coarse dullness and agitation. We no longer struggle to keep the object, but struggle with the quality of meditation. 5. Taming (dul war jed pa). Here, we no longer experience gross agitation or gross and middling dullness. However, we experience subtle dullness. 6. Stilling (zhi war jed pa). Here, although there is no longer great danger of subtle mental dullness, nevertheless in uplifting the mind, we became too excited and experience subtle agitation. 7. Complete stilling (nam pa zhi war jed pa). Here, although the danger of subtle flightiness or dullness is minimal, we still need to exert effort to rid ourselves of them completely. 8. Single-pointedness (tse chig tu jed pa). At the beginning of the session, you make a small effort to place the mind on the object, and then it remains there effortlessly. 9. Setting with ease (nyam par jog pa). There is effortless entering and abiding in deep meditation. This is the attainment of single-minded concentration (ting nge dzin, Skt. samadhi.) When, in addition to single-minded concentration, we gain the mental factor of an exhilarating sense of mental and physical fitness to concentrate perfectly on anything for as long as we wish, we gain shamatha. | |
| Nirmanakaya | (tib.: trul ku) Emanation body. There are three types of Nirmanakaya:
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| Nirvana | (skt.: nirvana, moksha; tib.: nyang de, nya ngen le de pa, thar pa) Literal translation from sanskrit could be blown out or extinction, while literal translation from tibetan could be gone beyond suffering. Nirvana is the goal of spiritual practice in Hinayana Buddhism, the liberation from the cycle of rebirth and suffering. Lord Buddha Shakyamuni in Anguttara Nikaya defined nirvana as: This is peace, this is exquisite - the resolution of all fabrications, the relinquishment of all acquisitions, the ending of craving; dispassion; cessation; Nirvana. In commentary by Kedrup Tenpa Dhargye on Maitreyas work The ornament of Realizations another definition of nirvana is found: Nirvana is a cessation which comes from understanding, and which consists of having eliminated all mental afflictions (and potentials for them to arise in future). There are four types of nirvana: - natural nirvana, which refers to ultimate reality and it is grouped under nirvana because it can never cause mental afflictions - nirvana with something left over; when a being attains nirvana and still has a body (which is the result of past karma) till he/she dies - nirvana with nothing left over; when a being attains nirvana and does not have a body after he/she dies - nirvana which does not stay in the extreme of samsara or in the extreme of peace; refers to nirvana of a Buddha | |
| Noble one | (tib.: phag pa) A Noble being, who has attained the third path, the path of seeing emptiness directly. Arya knows the true nature of all phenomena and is a true Sangha refuge. There are three types of Aryas: 1. Hearer Arya (shravaka arya), 2. Solitary-realizer Arya (pratyekabuddha arya) 3. Arya Bodhisattva (bodhisattva arya). Hearer Arya and Solitary-realizer Arya belong to Hinayana, whereas Arya Bodihsattvas belong to Mahayana because they have also realized Bodhichitta. | |
| Nonduality | Nonduality means that the way we percieve is in accordance to reality. | |
| Nyingma | (tib.: nying ma) The Ancient Order. The Nyingma school of Tibetan Buddhism originates from the Indian adept Padmasambhava who came to Tibet in 817 CE at the invitation of King Trisong Deutsan (742-797) to clear away the influences obstructing the establishment of Buddhism. This school is also known as the Red hats. This is the oldest of the four schools of Tibetan Buddhism (nyingma, kagyu, sakya, gelug). | |
| Occasional hells | (tib.: nyi tse we nyel wa) These hells are in the human realm, on the ocean shore, and so forth. A story from Ven. Rednawas commentary on Nagarjunas Surlekkha (Letter to a Friend) describes what are occasional hells: A man named Shrona lost his way near the ocean. After wandering about in a desert for some time, he came across a person who by night experienced the joys of a celestial mansion filled with heavenly riches. With the coming of day, the mansion would vanish and the man fell to the ground, where he expereienced the great suffering of being slashed and eaten by frightful beasts. As night fell he would once again experience the heavenly riches. Shrona inquired of the person about this and received the following reply: By day I took the lives of others, Observing by night moralitys virtues. From these deeds I now experience These good and evil fruits. | |
| Pandit | (skt.: pandita; tib.: khe pa) Scholar; used for accomplished Indian and Tibetan Buddhist masters; a learned man. | |
| Paramita | (skt.: paramita; tib.: par chin drug/pa rol tu chin pa) Perfection. Literal translation of Tibetan is went to the other side. These are the six virtues, or perfections, that the Bodhisattva must perfect during his development in order to reach Buddhahood. Six perfections belong to the sutra part of the Mahayana path which is called also Paramitayana, the Perfection Vehicle. 1. (skt.: dana, tib.: jin pa) Perfection of Generosity. There are three types: - giving of material things - giving of protection from fear - teaching the Buddhas doctrine, the dharma 2. (skt.: shila; tib.: tsultrim) Perfection of Ethics (or Morality). There are three types: - Restraint from harmful actions of body, speech, and mind by keeping the pratimoksha vows. - Cultivating, protecting, and increasing virtue. - Helping and benefiting living beings. 3. (skt.: kshanti; tib.: so pa) Perfection of Patience. There are three types: - Taking no account of those who harm, applying patience as the antidote to anger. - Accepting hardships and suffering and see it as a help to ripen the fruit, the outcome of those past negative actions, and in that way consuming negative karma. - Persistent study of the dharma, the Shakyamuni Buddhas teachings. This is the patience of continuous investigation of the Shakyamuni Buddhas doctrine. 4. (skt.: virya; tib.: tsun dru) Perfection of Joyous Effort. Arya Shantideva described Perfection of Joyous Effort as: What is joyous effort? It is enthusiasm for virtue. There are three kinds: - Enthusiastic effort as armor: The courage and energy that prepares one to withstand difficulties and continue until ones goal is achieved. - Diligence in positive actions: Striving to create virtue through the practice of the perfections. - Insatiable enthusiastic effort: Devoting all energy in working for others. 5. (skt.: dhyana; tib.: samten) Perfection of Meditation (or Concentration). There are two essential kinds of meditation: - Calm abiding meditation (skr.: shamata; tib.: shi ne). Calm abiding is called the perfect absorption of mind within mind. It is to cultivate a mind that is not being disturbed by mental wandering. - Special insight meditation (skt.: vipashyana; tib.: lhak thong). It is analytical meditation that makes it possible to gain insight into the true nature of reality. In that way it is the perfection of wisdom. 6. (skt.: prajna; tib.: she rab) Perfection of Wisdom. The Mahayana teachings on insight into emptiness. There are three types: - hearing the teachings - thinking about them - meditating on them Six perfections are called perfections for two reasons: 1. (tib.: pa rol tu chin pa) When you reach Buddhahood, they can be done perfectly. 2. (tib.: pa rol tu chin je) They will bring you to perfection - to Buddhahood. As Arya Nagarjuna said: These six paramitas are able to cause a person to cross over the great sea of miserliness, over the other afflictions and beyond defiled attachment so that one reaches to the other shore. It is for this reason that they are referred to as paramitas. | |
| Pecha | (tib.: pecha) Text or book written in Tibetan language. These books have a specific oblong shape and pages are usually stored between wooden plates and wrapped in cloth. Pages are unbound and printed on both sides. Pechas can be stored in the cubbyholes, small end to the fore, with a cloth label hanging from the visible end. Pechas were often printed on rice paper or other poor quality materials. The alternative was to copy each text by hand. Now pechas are usually printed by more modern means. | |
| Perfection | (skt.: paramita; tib.: par chin drug/pa rol tu chin pa) Perfection. Literal translation of Tibetan is went to the other side. These are the six virtues, or perfections, that the Bodhisattva must perfect during his development in order to reach Buddhahood. Six perfections belong to the sutra part of the Mahayana path which is called also Paramitayana, the Perfection Vehicle. 1. (skt.: dana, tib.: jin pa) Perfection of Generosity. There are three types: - giving of material things - giving of protection from fear - teaching the Buddhas doctrine, the dharma 2. (skt.: shila; tib.: tsultrim) Perfection of Ethics (or Morality). There are three types: - Restraint from harmful actions of body, speech, and mind by keeping the pratimoksha vows. - Cultivating, protecting, and increasing virtue. - Helping and benefiting living beings. 3. (skt.: kshanti; tib.: so pa) Perfection of Patience. There are three types: - Taking no account of those who harm, applying patience as the antidote to anger. - Accepting hardships and suffering and see it as a help to ripen the fruit, the outcome of those past negative actions, and in that way consuming negative karma. - Persistent study of the dharma, the Shakyamuni Buddhas teachings. This is the patience of continuous investigation of the Shakyamuni Buddhas doctrine. 4. (skt.: virya; tib.: tsun dru) Perfection of Joyous Effort. Arya Shantideva described Perfection of Joyous Effort as: What is joyous effort? It is enthusiasm for virtue. There are three kinds: - Enthusiastic effort as armor: The courage and energy that prepares one to withstand difficulties and continue until ones goal is achieved. - Diligence in positive actions: Striving to create virtue through the practice of the perfections. - Insatiable enthusiastic effort: Devoting all energy in working for others. 5. (skt.: dhyana; tib.: samten) Perfection of Meditation (or Concentration). There are two essential kinds of meditation: - Calm abiding meditation (skr.: shamata; tib.: shi ne). Calm abiding is called the perfect absorption of mind within mind. It is to cultivate a mind that is not being disturbed by mental wandering. - Special insight meditation (skt.: vipashyana; tib.: lhak thong). It is analytical meditation that makes it possible to gain insight into the true nature of reality. In that way it is the perfection of wisdom. 6. (skt.: prajna; tib.: she rab) Perfection of Wisdom. The Mahayana teachings on insight into emptiness. There are three types: - hearing the teachings - thinking about them - meditating on them Six perfections are called perfections for two reasons: 1. (tib.: pa rol tu chin pa) When you reach Buddhahood, they can be done perfectly. 2. (tib.: pa rol tu chin je) They will bring you to perfection - to Buddhahood. As Arya Nagarjuna said: These six paramitas are able to cause a person to cross over the great sea of miserliness, over the other afflictions and beyond defiled attachment so that one reaches to the other shore. It is for this reason that they are referred to as paramitas. | |
| Prajnaparamita | (skt.: prajnaparamita; tib.: she rab kyi pha rol tu chin pa) Literally means Perfection of Wisdom. It can refer to several things: - textual perfection of wisdom: prajnaparamita sutras which are the teachings of Shakyamuni Buddha. They are classified in three groups: long (100.000 verses), middle (20.000 verses) and short (8.000 verses) prajnaparamita sutras. All of them primarily explain the wisdom of emptiness and the path of the bodhisattva, so they are mahayana sutras. They are associated with the second turning of the wheel of Dharma. There are about 40 sutras which belong to the group of prajnaparamita sutras like Heart Sutra, Diamond cutter Sutra, etc. The most important interpreter of these sutras was Arya Nagarjuna (lived at around second century) who on the basis of these sutras set the middle way philosophy, which is considered supreme presentation of the wisdom of emptiness. - natural perfection of wisdom: refers to emptiness - path perfection of wisdom: wisdom of bodhisattva imbued with wisdom of emptiness and bodhicitta - result perfection of wisdom: refers to omniscience of a Buddha - Deity Great Mother (tib.: yum chen mo): said to be the Mother of all the Buddhas, because the perfection of wisdom produces all the Buddhas. | |
| Pratimoksha vows | (skt.: pratimoksha; tib.: so tar kyi dom pa) Individual freedom vows. The main subject of Vinaya, division of the Buddhist scriptures concerned with monastic discipline - the rules for the behavior of monks and nuns and the conduct of their communal business. Pratimoksha vows are divided in different types: 1. one day vows (tib.: nyen.ne) - eight vows which one takes for the period of 24 hours, also known as eight precepts 2. layman or laywoman vows (tib.: ge.nyen.pa or ge.nyen.ma) - five vows. 3. pre-noviciats vows (tib.: rab.jung) - 8 vows 4. novice monk or nuns vows (tib.: ge.tsul.pa or ge.tsul.ma) - 36 vows 5. fully ordained nuns vows (tib.: ge long ma) - consits of 364 vows 6. fully ordained monks vows (tib.: ge long pa) - consits of 253 vows In a commentary on Je Tsongkhapas text Essence of Ocean of Vinaya, Master Ngulchu Dharma Bhadra explains why these vows are named pratimoksha vows: ... is so named because those individuals who take them and keep them properly will escape the cycle of suffering, whereas those who do not, will not. | |
| Pratyekabuddha | (skt.: pratyekabuddha; tib.: rang gyel, rang sang gye) Usually translated as Self Made Buddha or Solitarily Enlightened one. It refers to those Hinayana practitioners who, with the motivation of renouncing the Samsara and to achieve permanent happines for themselves, strive to reach Nirvana. They do not rely on a teacher in that lifetime to reach their aim. However, they had been taught by teachers in previous lifetimes. They attain Nirvana mainly through contemplation on the Twelve links of dependant origination in reverse order. Despite the name Self Made Buddha, they are not real Buddhas, since they achieve only Nirvana, but not full Buddhahood. They live during dark ages when the teachings of a Buddha are no longer available. They do not study with spiritual teachers, because there are none, and they teach only by gestures, since others are not receptive. Living either singly or in small groups, they must rely on their instincts to learn of the Dharma. | |
| Preliminary practices | (tib.: ngon dro) Preliminary practices. Literally, to go before or preliminary. These practices are found in all schools of Tibetan Buddhism and are usually done 100,000 times each; there are many preliminary practices, but the four main ones are usually: recitation of refuge and bodhicitta prayer, mandala offering, prostrations, Vajrasattva mantra recitation. Sometimes the four main ones are: guru yoga, Vajrasattva mantra recitation, prostrations and mandala offerings. The Gelug tradition adds five more: guru yoga, water bowl offerings, Damtsig Dorje purifiyng meditation, making tsa-tsas (small sacred images, usually made of clay), Dorje Khadro burnt offering. Generally these practices help us to develop the two accumulations of merits and wisdom, necessary to our progression on the path. They help us to purify negativities which are obstacle to our practices, develop our faith and joy in the practice of Dharma. They also help us to stabilize our concentration. Here are more specific benefits of some of the preliminary practices: - preliminary practice of guru yoga is mainly done to receive the blessings of the guru in order to achieve realizations of the path to enlightenment - Vajrasattva practice and prostrations with meditation on and recitation of the holy names of the Thirty-five Buddhas are done to pacify obstacles - mandala offerings are done particularly to collect merit, the necessary condition to have realizations of the path to enlightenment. | |
| Puja | (skt.: puja; tib.: cho pa) Literally means offering. It refers to offering ritual during which we make offering to realized beings. There are several kinds of pujas like guru puja (tib.: lama cho pa), fire puja, etc. Sometimes during pujas there is also a ritual feast, which is called tsog. | |
| Pureland | (tib.: dag zhing) A Buddhas land is said to be blissful and free from impurity and is therefore called a pure land. It is said that any noise which we hear in a pure realm is like a Dharma teaching. These realms are presided over by various Buddhas such as Amitabha, Avalokiteshvara, and Maitreya who presides over Tushita. There are many purelands, since every Buddha has his own pureland. | |
| Purification | (tib.: sgrib yang) The removal and cleansing of negative karmas and imprints from the mind, which would otherwise ripen into suffering. The most effective methods of purification employ the four opponent powers of reliance, regret, resolution and the application of antidotes. More well known practices for purification are Vajrasattva mantras or prostrations to 35 Buddhas. | |
| Rime | (tib.: rime) Literally unbiased. A non-sectarian movement, integrating elements of all schools, which crystallized during the nineteenth century in Eastern Tibet. It was established by the leading spiritual figures of that time, namely: Jamyang Khyentse Wangpo who initiated the movement (1820–1892), and his disciples, Jamgon Kongtrul Lodro Thaye (1811–1899), Chogyur Dechen Lingpa (1829–1870), and Ju Mipham Gyatso (1846–1912). The influence of the Rime movement is still palpable today, especially in the Karma Kagyu and Nyingma schools. The main concern of the first Rime teachers and the succeeding generations of their students was a clear structuring of doctrinal and practical materials, based on the example of the Gelug school. Thus a principal feature of the Rime movement was the emergence of a new literature. | |
| Rupakaya | Rupakaya (tib.: suk ku) Form body. Refers to emanation bodies of a Buddha. The basis for Rupakaya is collection of merit. Rupakaya can be divided in Nirmanakaya and Sambhogakaya. | |
| Sakya | (tib.: sa kya) Name means place of white earth. Khon Konchok Gyelpo (1034-1102) was the founder of the Sakya order. The leader of Sakya is His Holiness Sakya Trizin. This is the second newest of the four schools of Tibetan Buddhism (nyingma, kagyu, sakya, gelug). | |
| Samadhi | (skt.: samadhi; tib.: ting nge dzin) One pointed state of mind. Ability of the mind to concentrate on an object single pointedly without losing it. The highest evolution of samadhi is shine (shamatha, calm abiding). | |
| Sambhogakaya | (tib.: long ku) Enjoyment body. Body in form of a deity, subtle and pure body made of light, celestial body. | |
| Samsara | (skt.: samsara; tib.: khor wa) Cyclic existence. It is the beginningless, recurring cycle of death and rebirth and the nature of it is suffering due to our past bad karma, mental delusions and ignorance. Through the force of karma motivated by ignorance, desire and anger one is forced to take on the impure aggregates and circle the wheel of existence until liberation. A being is reborn in one of these six realms, according to his karma: 1. As a human 2. As a halfgod 3. As a god 4. As a hell being 5. As a hungry ghost 6. As an animal First three realms are called higher realms, and the last three are called lower realms. There is another division of Samsara: 1. desire realm 2. form realm 3. formless realm Only gods live in form and formless realms, other beings (including (lesser) gods, halfgods, humans, ...) live in desire realm. | |
| Sangha | (skt.: sangha; tib.: ge dun) Literally harmonious community. It has two meanings: 1. Relative Sangha: according to the sutra of Buddha Shakyamuni, sangha stands for a group of at least four fully ordained monks or nuns. 2. Arya Sangha or Bodhisattva Sangha, also Ultimate Sangha: these are realized beings who have seen emptiness directly. Its members may be either lay or ordained people. It is the third of the Three Jewels of refuge. | |
| Self | (skt.: atman; tib.: dag) Self. Simply put, self can be compared to unchanging eternal soul. Buddhism does not accept such a self. More technically, the concept of self could be basically divided in two ways: 1. When Hinayana schools (Vaibashika and Sautrantika tenets) speak about self, they refer to a self, which if it existed, would be unchanging (eternal, not changing from moment to moment), and would be in control of the five aggregates. They negate such a self and usually they call the fact that self does not exist in this way selflessness. They speak mostly about self of a person. 2. When Mahayana schools (Chittamatra and Madhyamika tenets) speak about self, they refer to a self, which if it existed, would be inherently or truly existent (this is actually extension of Hinayana view). So, they negate self which would be inherently or truly existent. They speak about self of a person and about self of phenomena. They usually call the fact that self or objects does not exist in this way emptiness. These negations of Hinayana and Mahayana do not mean that self does not exist at all, rather it means that self is a mere imputation on a valid basis. | |
| Self Made Buddha | (skt.: pratyekabuddha; tib.: rang gyel, rang sang gye) Usually translated as Self Made Buddha or Solitarily Enlightened one. It refers to those Hinayana practitioners who, with the motivation of renouncing the Samsara and to achieve permanent happines for themselves, strive to reach Nirvana. They do not rely on a teacher in that lifetime to reach their aim. However, they had been taught by teachers in previous lifetimes. They attain Nirvana mainly through contemplation on the Twelve links of dependant origination in reverse order. Despite the name Self Made Buddha, they are not real Buddhas, since they achieve only Nirvana, but not full Buddhahood. They live during dark ages when the teachings of a Buddha are no longer available. They do not study with spiritual teachers, because there are none, and they teach only by gestures, since others are not receptive. Living either singly or in small groups, they must rely on their instincts to learn of the Dharma. | |
| Sentient being | (tib.: sem chen) Any living being, not just human, in samsara who has not yet attained liberation. | |
| Seven branch prayer | (tib.: yan lag dun/dag pa dun) Seven Branch or Seven Limb Prayer serves as the basic structure of many Buddhist prayers, sadhanas and pujas. It consists of following seven branches: 1. Prostrations - antidote to pride and ego-clinging; the result of the practice is that one will never be separated from the Three Jewels and will be held with kindness, love and compassion of Lamas until Awakening. 2. Offerings - antidote for desire and attachment; cultivating generosity and offerings (material and visualized) result in liberation of attachments and habits of attachments and it accumulates merit. 3. Confession - antidote for negativities accumulated since time without beginning; results of such practice brings experiences of better forms of rebirth, for instance a body which is an appropriate vessel for the practice of Dharma. 4. Rejoicing - antidote for habitual patterns of envy and jealousy; it brings about support and inspiration of good Dharma friends and conditions favorable for practice of Dharma. 5. Requesting the Buddhas and Bodhisattvas to teach Dharma - antidote for ignorance; by the power of this aspiration one can develop the wisdom to understand the profound meaning of the Teachings. 6. Requesting the Buddhas and Bodhisattvas not to pass away - antidote to wrong views; this request purifies disturbing emotions arising from our wrong perceptions and gives rise to the proper view. 7. Dedication - antidote to unskillful or stupid acts; proper dedication is characterized by two facts: one dedicates whatever merit for nothing less then Enlightenment and aspires for it in order to benefit all sentient beings; it results in development of skillful means of Bodhisattvas and attaining complete Awakening. | |
| Shakyamuni Buddha | (tib.: Shakya Thubpa) Shakyamuni Buddha (563-483 BC) was an Indian prince, born to queen Mahamaya and king Shudhodana, belonging to the Shakya clan in northern India. Before he became enlightened his name was Prince Siddharta. He had a very nice life as a prince, full of luxuries, he married a beautiful woman called Yasodhara and they had a son, whom they named Rahula. But at the age of 29 when he was travelling outside the palace, Prince Siddharta saw a sick man, an old man, a corpse and a spiritual seeker. Accustomed to the pleasures of the royal life, he was struck when he saw how much suffering exists in this world and he decided that he will find a way to stop all suffering. Therefore he renounced his royal life and became an ascetic and engaged in very austere practices, but after six years he realized that this is not the path to liberation. He walked to Bodhgaya, sat down under a tree and meditated until he became fully enlightened. Then he began teaching and turned the wheel of Dharma three times and continued to teach until his passing in parinirvana at the age of 80 in Kushinagar. He is the fourth of the one thousand Buddhas of this fortunate eon. | |
| Shamatha | (skt.: shamatha; tib.: shi ne) Also translated as mental quietness. It is a stilled and peaceful state of mind, without any obstacles to concentration and it is settled single pointedly on an object for as long as we wish. In addition, it has a further mental factor accompanying it: a sense of physical and mental fitness (tib.: shin jang; pliability, flexibility), which is both exhilarating and blissful, but in a nondisturbing way. As a side product, shamatha brings extrasensory awareness, such as the ability to see and hear things at a great distance and to be aware of others thoughts. In Lamp for the Path to Enlightenment (Lam Dron), the late tenth-century Indian master Atisha emphasizes the importance of gaining these abilities to be better able to help others. | |
| Shantideva | (skt.: Shantideva; tib.: Zhi Wa Lha) Master Shantideva was born at around 700 AD in India, the west of Bodhgaya. His father was a king named Armor of Virtue, and his mother was said to be an emanation of Vajra Yogini. He was able to choose the details of his birth, and when he was born he was given the name Armor of Peace. When he was six years old he met a great practitioner of the secret teachings, and received an initiation and a practice for reaching the enlightened being named Manjushri. As a child he made great efforts in this practice, doing its meditations and reciting its secret words, and was soon able to meet Manjushri himself and receive many teachings from him directly. When his father the King passed away, all the people of the land requested Prince Shantideva to be King. Because he had practiced the bodhisattva path in many previous lives, he had no desire to live a life of royalty, but so as not to upset the people he agreed. The night before his crowning ceremony though he had a dream. In the dream he saw Manjushri sitting on the Kings throne, and He said: Son, this is my seat and I am your Teacher. It would be improper for us to sit on the same seat. Upon waking he realized that it was wrong for him to enjoy the pleasures of owning a kingdom, and he ran away. Master Shantideva first went to Nalanda Monastery where he met the supreme leader of all the learned scholars there and it also was from this master that he received the name Shantideva, which means God of Peace. He served him well, studied the three collections of scripture, and became a great scholar. He continued to receive many teachings from Manjushri himself, and was able to grasp the meaning of all the Buddhas teachings, both open and secret. This was his inner life, but to the eyes of impure people Shantideva seemed to be interested in only three things: eating, sleeping, and going to the toilet. He thus became known by the name Bhusuku, which means Mister Three Thoughts. Because the only fitting activity for a man who has left the home life is to involve himself in teaching, some of the monks who could not see who he really was perceived Master Shantideva as someone who was just living off the kindness of the laypeople, and decided that they should expel him from the monastery. They asked him to recite a scripture from memory before a gathering of the monastery, hoping that their request would cause him to decide to leave on his own. The entire monastery was then invited to this gathering, and a very high throne was set up, one without any stairs so there was no way for anyone to climb atop it. But when the bodhisattva Shantideva reached the front of the throne, he touched it gently, and without the slightest effort he appeared sitting on top of it. He then began to recite that book which we call the Guide to the Bodhisattvas Way of Life. He began at the very beginning of the text, and by the time he had gotten about a third of the way through the ninth chapter he began to rise up into the sky. He rose higher and higher, and it seemed as though the sky and his knowledge were pitted in competition, until he could no longer be seen at all, only heard. Then he totally disappeared. Later on some of the monks who had clairvoyance of the ear, and others who were masters of total recall, pieced the whole book together. The group who were from Kashmir said that it had nine chapters, and the group from central India said it had ten. People then began to get curious about two of his other books which were mentioned in the fifth chapter of the Guide, and so they sent two monks to the place where Master Shantideva was living. They travelled to a stupa in the south of India called Pelyun Chen to invite him to come back to Nalanda. The master refused to come, but he did tell them that the people from central India were correct, and that the two books they sought could be found written in tiny letters hidden in the rafters of his old room at the monastery. He then gave these monks a complete explanation of the both the Guide to the Bodhisattvas Way of Life and the Compendium of Trainings. This biography recounts only some events of the great life of the great Master Shantideva. It is a paraphrase of sections from the Life Stories of the Lineage Teachers of the Steps of the Path (Lam-rim bla-ma brgyud-pai rnam-thar) written by Yongdzin Yeshe Gyeltsen (1713-1793), the teacher of the eighth Dalai Lama. | |
| Shine | (skt.: shamatha; tib.: shi ne) Also translated as mental quietness. It is a stilled and peaceful state of mind, without any obstacles to concentration and it is settled single pointedly on an object for as long as we wish. In addition, it has a further mental factor accompanying it: a sense of physical and mental fitness (tib.: shin jang; pliability, flexibility), which is both exhilarating and blissful, but in a nondisturbing way. As a side product, shamatha brings extrasensory awareness, such as the ability to see and hear things at a great distance and to be aware of others thoughts. In Lamp for the Path to Enlightenment (Lam Dron), the late tenth-century Indian master Atisha emphasizes the importance of gaining these abilities to be better able to help others. | |
| Shravaka | (skt.: shravaka; tib.: nyen tho) Shravaka literally means Hearer or Listener. It refers to those Hinayana practitioners who, with the motivation of renouncing the Samsara and to achieve permanent happines for themselves, strive to reach Nirvana. They focus on the Four Noble Truths and on understanding that there is no independent self. In this process they listen to the teachings of a Buddha, and achieve this goal by realizing the nonexistence of personal self. In order to attain their goal, they go through what is called four results of spiritual practice: 1. by understanding that there is no personal self, they achieve the stage of Stream enterer at the path of seeing (Shravaka Arya) 2. this is followed by the stage of Once-Returner, who will be reborn only one more time in desire realm of Samsara 3. this is followed by the stage on Non-Returner, who will never be reborn in desire realm of Samsara again 4. and finally they reach Nirvana, so they are called Shravaka Arhats | |
| Shunyata | (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. | |
| Siddhi | (skt.: siddhi; tib.: ngo drub) Supernatural power or accomplishment. There are two types of siddhis: 1. accomplishments on the spiritual path like renunciation, compassion, unshakeable faith, realization of the correct view, the supreme accomplishment of complete enlightenment, ... 2. eight mundane accomplishments such as clairvoyance, clairaudience, flying in the sky, becoming invisible, everlasting youth, powers of transmutation, ... | |
| Six bardos | First three are linked to the period from birth to death and the last three to the period from the beginning of the process of dying until the rebirth. The classifications can be also a bit different. Six bardos offer different opportunities for proceeding toward Enlightenment: 1. Bardo between Birth and Death (che shi bar do): our waking existence. The most crucial point on the Path towards Enlightenment. Here we can give up laziness and engage without distraction in listening, meditating upon and practicing the Teachings. 2. Bardo of Dreams (mi lam bar do): the dream state we experience in sleep. Advanced masters can use the time of dreaming for Dharma practice to proceed on the Path quicker; ordinary practitioners can enter in a sleeping state with Bodhicitta aspiration. 3. Bardo of Meditative Stability (sam ten bar do): the interval of effective meditation. Here we can give up distractions and the world of delusions. The third aspect of bardo is to realize the ultimate potential, the ultimate nature of everything, the ultimate nature of mind itself. (Tai Situ Rinpoche) 4. Bardo of Dying (chi khe bar do): a reversed process of conception and the consequence of birth. Here we can abandon the attachments and fixations of life and engage one-pointedly on the Path illuminated by Instructions. 5. Bardo of Dharmata / Bardo of Clear Light (cho nyi bar do): the True Nature of Reality; the moment when all gross and subtle obscurations are dissolved, a completely egoless state of mind. Our reaction to this state depends on our previous life and can be experienced as terrifying or as perfect conditions for meditation. For a peaceful mind, trained in spirituality, meditation in the state of Clear Light of death is the opportunity for achieving complete Enlightenment. 6. Bardo of Becoming / Bardo of Possibility (si pa bar do): an interval between Clear Light and conception. It can last maximum 49 days (seven times 7-day periods of living and dying in a bardo body). By focusing the mind on unique intention and following the manifestations of the positive karma one can influence the course of rebirth and be born in good conditions for Dharma practice. | |
| Six Perfections | (skt.: paramita; tib.: par chin drug/pa rol tu chin pa) Perfection. Literal translation of Tibetan is went to the other side. These are the six virtues, or perfections, that the Bodhisattva must perfect during his development in order to reach Buddhahood. Six perfections belong to the sutra part of the Mahayana path which is called also Paramitayana, the Perfection Vehicle. 1. (skt.: dana, tib.: jin pa) Perfection of Generosity. There are three types: - giving of material things - giving of protection from fear - teaching the Buddhas doctrine, the dharma 2. (skt.: shila; tib.: tsultrim) Perfection of Ethics (or Morality). There are three types: - Restraint from harmful actions of body, speech, and mind by keeping the pratimoksha vows. - Cultivating, protecting, and increasing virtue. - Helping and benefiting living beings. 3. (skt.: kshanti; tib.: so pa) Perfection of Patience. There are three types: - Taking no account of those who harm, applying patience as the antidote to anger. - Accepting hardships and suffering and see it as a help to ripen the fruit, the outcome of those past negative actions, and in that way consuming negative karma. - Persistent study of the dharma, the Shakyamuni Buddhas teachings. This is the patience of continuous investigation of the Shakyamuni Buddhas doctrine. 4. (skt.: virya; tib.: tsun dru) Perfection of Joyous Effort. Arya Shantideva described Perfection of Joyous Effort as: What is joyous effort? It is enthusiasm for virtue. There are three kinds: - Enthusiastic effort as armor: The courage and energy that prepares one to withstand difficulties and continue until ones goal is achieved. - Diligence in positive actions: Striving to create virtue through the practice of the perfections. - Insatiable enthusiastic effort: Devoting all energy in working for others. 5. (skt.: dhyana; tib.: samten) Perfection of Meditation (or Concentration). There are two essential kinds of meditation: - Calm abiding meditation (skr.: shamata; tib.: shi ne). Calm abiding is called the perfect absorption of mind within mind. It is to cultivate a mind that is not being disturbed by mental wandering. - Special insight meditation (skt.: vipashyana; tib.: lhak thong). It is analytical meditation that makes it possible to gain insight into the true nature of reality. In that way it is the perfection of wisdom. 6. (skt.: prajna; tib.: she rab) Perfection of Wisdom. The Mahayana teachings on insight into emptiness. There are three types: - hearing the teachings - thinking about them - meditating on them Six perfections are called perfections for two reasons: 1. (tib.: pa rol tu chin pa) When you reach Buddhahood, they can be done perfectly. 2. (tib.: pa rol tu chin je) They will bring you to perfection - to Buddhahood. As Arya Nagarjuna said: These six paramitas are able to cause a person to cross over the great sea of miserliness, over the other afflictions and beyond defiled attachment so that one reaches to the other shore. It is for this reason that they are referred to as paramitas. | |
| Skillful means | (skt.: upaya; tib.: thabs) Skillful means are efficacious skills or expedient methods, which enable a Buddha or Bodhisattva to help sentient beings in the best possible way (according to the capacities, circumstances and the needs of each sentient being). The path of Skillful Means or Method, parallel with the path of Wisdom, paves the Path of the Bodhisattva. The Bodhisattvabumi-Shastra specifies that there are two sets of skillful means. With the first set Bodhisattvas accomplish the qualities of Buddhahood. Thanks to the second group, Bodhisattvas bring beings to maturation. Chandrakirti said in the Madhyamakavatara: Conventional reality therefore becomes their means and by this means, the ultimate is reached. | |
| Special insight | (skt.: vipashyana; tib: lag thong) The principal meditation taught in the Theravada tradition. It is sometimes called mindfulness meditation. In the Mahayana, vipashyana can have a different meaning: investigation of and familiarization with the actual way in which things exist and is used to develop the wisdom of emptiness. If a state of mind is one of vipashyana, it is combined with shamatha. Therefore, although we may work on vipashyana before attaining shamatha, we cannot actually attain vipashyana without having first attained shamatha. | |
| Storehouse consciousness | (skt.: alayavijnana; tib.: kunshi namshe) According to the Chittamatra (or Yogachara, Mind Only) this is the eighth consciousness. They believe that this consciousness contains karmic seeds. | |
| Stupa | (skt.: stupa; tib.: chorten) Buddhist reliquary objects ranging in size from huge to a few inches in height and representing the enlightened mind. Stupas often contain holy texts, mantras or relics and remains of the Buddha or great bodhisattvas. Stupas are usually dome- or mound-shaped. The first stupas were built after Shakyamuni\'s death, when his ashes were divided into eight parts and eight stupas were erected in eight districts to hold the Buddha\'s relics. | |
| Subsequent permission | (tib.: jenang) A tantric ritual for a specific Buddha received in order to strengthen further the Buddha-nature factors that were previously activated with a full empowerment. | |
| Suffering | (skt.: dukkha; tib.: dug ngel) Suffering. The root word of dukkha implies the axle of a wheel that is out of place, so that the wheel wobbles and creates inappropriate stresses on the axle. Thus dukkha is the pain and dissatisfaction in life that arises from thoughts, speech, and actions which are out of alignment. Lord Buddha Shakyamuni in Samyutta Nikaya described dukkha as: Birth is dukkha, aging is dukkha, death is dukkha; sorrow, lamentation, pain, grief, and despair are dukkha; association with the unbeloved is dukkha; separation from the loved is dukkha; not getting what is wanted is dukkha. In short, the five clinging-aggregates are dukkha. There are three types of suffering (dukkha): - suffering of suffering, which refers to most obvious kinds of suffering, like some kind of physical or mental pain - suffering of change, which refers to suffering which is brought by change, for example the happiness of enjoying something disappears eventually - all pervading suffering, which refers to the fact that we are limited and that we always have the potential to suffer | |
| Sungbum | (tib.: sung bum) Commentaries on Kangyur and Tengyur collections by Tibetan authors. It contains more than 200.000 different books. It is one of the three parts of the Tibetan Buddhist canon. | |
| Surrounding hells | (tib.: nye khor we nyel wa) When karma of beings in the hells run out, they go to surrounding hells. There are also some beings who go straight to surrounding hells. There are four types of these hells: 1. Fiery Trench: as beings run away from the hells, their legs burn up to their kness, and as they pull their legs out of the trench, they heal. They run like this for hundreds of thousnads of years. 2. Putrid Swamp: then they come to this swamp and sink into it up to their necks and many worms peneterate their bodies and eat them. They spemnd many hundreds of thousands of years crossing the swamp too. 3. Plain of Razor-sharp Knives: then they come to this plain full of sharp iron knives which are cutting their legs till they come to the forest where trees have swords for leaves. They walk under them and sword leaves cut their bodies. They hear the cries of people dear to them above and they climb the trees to the top where terrifiying birds pluck out their eyes and brains. Then they climb back down where wild beasts eat them. 4. Uncrossable Torrent: then they arrive at water which is mixed with fire which burns and cookes their bodies. | |
| Sutra | (skt.: sutra; tib.: do) Literally thread. It has two meanings: 1. A sutra is a teaching given by Buddha Shakyamuni to his disciples. 2. Abbreviation of the Sutrayana, the path of Sutra. | |
| Sutrayana | (tib.: do kyi theg pa) Path of Sutra which is based on the sutras of Buddha Shakyamuni. It is divided in three types: - The Hearer Vehicle (Shravakayana) - belonging to Hinayana. Practitioners motivation is renunciation of samsara and they strive to reach Nirvana. They do so by listening to the teachings and contemplating them. - The Solitary Realizer Vehicle (Pratyekabuddhayana) - belonging to Hinayana. Practitioners motivation is renunciation and they strive to reach Nirvana. They prefer to live in solitary places alone or in small groups and have no teacher in this life (but they had teachers in previous lives). - The Perfection Vehicle (Paramitayana) - first of the two Mahayana paths (the second one is Vajrayana or Mantrayana). Practitioners strive to attain Buddhahood to help all beings. | |
| Tantra | Also called Tantrayana (path of Tantra) or Vajrayana (path of Diamond) or Mantrayana (path of Mantra). It includes methods such as mantras and visualizations to work on ones subtle energies directly. Tantrayana is considered an abrupt path to the Enlightenment. It is an alternative to the safer, but longer Sutrayana path. Tantra employs skillful methods of using desire objects that usually bring reactions of confusion and dissatisfaction in the path to enlightenment. Without proper guidance the delusions (such as desire, anger or pride) are not self-consumed as they should be, but are strengthened instead. For this reason proper guidance is essential on the Tantra path. Tantra can be divided in four classes: 1. Kriya Tantra (cha gyu): Emphasizes external ritual practices such as ablution, diet, and fasting. We see ourselves as being deluded, while the deity is worshipped as having all the power to impart to us. 2. Charya Tantra (cho gyu): There is a more balanced emphasis on both meditative states and ritual observances. The deity is seen as closer to us, and is understood to be no different from ones own Buddha-nature, or the nature of mind. 3. Anuyoga Tantra (jesu nel jor gyu): The practitionner relies less and less on relative truth and aims more toward absolute truth. Here are explanations how defilements and delusions can be transformed into wisdom, and therefore the delusions are an important material we have to deal with - instead of abandonning - as it can give rise to insight and wisdom if dealt in a proper way. 4. Maha-anuttarayoga (la me chen poi gyu): It is the most difficult one to practice. From here, one must take the Tantric vows, and undertake some daily commitments (Samaya). The practitionner deal direclty with his or her conflicting emotions and delusions. | |
| Tantrayana | Also called Tantrayana (path of Tantra) or Vajrayana (path of Diamond) or Mantrayana (path of Mantra). It includes methods such as mantras and visualizations to work on ones subtle energies directly. Tantrayana is considered an abrupt path to the Enlightenment. It is an alternative to the safer, but longer Sutrayana path. Tantra employs skillful methods of using desire objects that usually bring reactions of confusion and dissatisfaction in the path to enlightenment. Without proper guidance the delusions (such as desire, anger or pride) are not self-consumed as they should be, but are strengthened instead. For this reason proper guidance is essential on the Tantra path. Tantra can be divided in four classes: 1. Kriya Tantra (cha gyu): Emphasizes external ritual practices such as ablution, diet, and fasting. We see ourselves as being deluded, while the deity is worshipped as having all the power to impart to us. 2. Charya Tantra (cho gyu): There is a more balanced emphasis on both meditative states and ritual observances. The deity is seen as closer to us, and is understood to be no different from ones own Buddha-nature, or the nature of mind. 3. Anuyoga Tantra (jesu nel jor gyu): The practitionner relies less and less on relative truth and aims more toward absolute truth. Here are explanations how defilements and delusions can be transformed into wisdom, and therefore the delusions are an important material we have to deal with - instead of abandonning - as it can give rise to insight and wisdom if dealt in a proper way. 4. Maha-anuttarayoga (la me chen poi gyu): It is the most difficult one to practice. From here, one must take the Tantric vows, and undertake some daily commitments (Samaya). The practitionner deal direclty with his or her conflicting emotions and delusions. | |
| Tathagata | (skt.: tathagata; tib.: de shin sheg pa) An epithet for a Buddha, translated usually as thus gone one. This title indicates that a Buddha embodies the fundamental truth of all phenomena and has grasped the law of causality spanning past, present, and future. There are two opinions about the Sanskrit and Pali word tathagata. One view interprets it as a compound of tatha and agata, meaning thus come one and indicating one who has arrived from the realm of truth. This is the interpretation generally used in Chinese translations. The other interprets the word tathagata as the compound of tatha and gata, meaning thus gone one and indicating one who has gone to the world of enlightenment. | |
| Ten bhumis | 1. Perfect Joy / Supreme Joy: the main practice is perfection of generosity; the Path of Meditation can be started. Joy rises from having overcome the chains of samsara (having realized Emptiness), benefiting others and proceeding on the path to Buddhahood. 2. Immaculate / Stainless: the main practice is perfection of ethics or discipline of vows; it leads the Bodhisattva to freedom of anxiety and all possible defilement, even the subtlest ones. This is the stage of purity. 3. Luminous / Illuminating: the main practice is perfection of Patience or equanimity, this is the source of the luminosity. In the supreme samadhi the Bodhisattva gives rise to the Three Wisdoms: the wisdom of hearing, the wisdom of consideration, and the wisdom of cultivation. From their attainment, he emits a sublime light. 4. Radiant / Bhumi of Blazing Wisdom: the main practice is perfection of Joyous Effort. This activity in the service of virtue creates a radiance of wisdom (dazzling wisdom light), which burns away false conceptions. 5. Hard to Keep / Very Difficult to Train For / The Unconquerable: the main practice is perfection of Meditation and other skillful means in preparation for the helping of all sentient beings. Upon this ground the Bodhisattva testifies to the interaction between wisdom of relative truth and the non-discriminating wisdom of absolute truth. Through the mutual and non-obstructive functioning of those two kinds of wisdom, he accomplishes clever expedient means, such as the Five Sciences, to teach living beings. On this level he transcends the world and yet completely accords with the world. 6. Clearly Manifest / Appearance Stage: the main practice is perfection of Wisdom. The Bodhisattva gives rise to the perfection of wisdom through contemplation of the Twelve Interdependent Links and is no longer caught up in the discrimination of purity and defilement. The appearance referred to is the Sunyata itself. This means from an abstract idea comes a concrete countenance. 7. Far Progressed / Gone-Afar: The main practice is the perfection of Skillful Means. The Bodhisattva is overcoming the subtlest ideas of self in order to save others. This ground is characterized by cultivation that is without an appearance and without effort. Since effortless functioning is accomplished, the Bodhisattva far transcends all the conducts of the Two Vehicles. 8. Immovable / Unwavering: attainment of being unperturbed. As a reward of the Bodhisattva conduct, the Bodhisattva has now reached the state which is without marks and without interval; hence the name \'Immovable.\' On this ground the Bodhisattva casts off the activities of production within the Three Realms (desire, form, formless). He also attains the Patience with Non-Production. 9. Perfect Intellect / The Wholesome Wisdom: the finest discriminatory wisdom, knowing where and how to save others. The Bodhisattva practices the acquisition of the Ten Powers and Six Supernatural Powers, attains the Four Unobstructed Eloquences and perfects the merit of being a great Dharma Master. Whereas in the fourth stage he attained wisdom of fire, here the Bodhisattva has the wisdom of goodness also which means he is able to speak Dharma that perfectly suits the potentials of all living beings. 10. Cloud of Dharma: attainment of the fertilizing powers of law cloud. Primordial awareness clears away whatever subtle defilements and tendencies might still be retained. By this stage the Bodhisattva attains a vast Dharma body, like a huge Dharma cloud that protects all beings, and which sends down Dharma rain to nourish them. In this way he benefits in boundlessly inconceivable ways. | |
| Ten non virtuous actions | (tib.: mi ge wa chu) These are the negative actions described in Buddhist scriptures as some of the most harmful. They are divided in: - three negative actions commited with body: killing, stealing, sexual misconduct - four negative actions commited verbally: lying, divisive speech, harsh speech, idle talk - three negative actions commited with mind: covetousness, ill will, wrong views | |
| Tengyur | (tib.: ten gyur) It is a large collection of texts, over 3500 books written mostly by Indian masters in Sanskrit from approximately 200 AD to 1000 AD and were later translated into Tibetan. These books are meant to explain Kangyur collection, but also include other subjects such as poetry, grammar, science, architecture, painting and medicine. It is one of the two (or three, if one includes Sungbum) parts of the Tibetan buddhist canon. | |
| Thangka | (tib.: thangka) The Thangka is a Tibetan silk painting with embroidery, usually depicting portraits of Buddhas, deities, stories from the lives of saints and great masters, mandalas, ... It consists of a picture panel which is painted or embroidered, over which a textile is mounted, and then over which is laid a cover, usually silk. Thangkas are usually rectangular in shape. They vary in size, ranging from a little over a few square centimeters to several square meters. A large thangka often takes large team of artists months, even years, to make. Thangkas can be easily rolled up and transported. | |
| Theravada | (tib.: ne ten ma wa) The Doctrine of the Elders. It is the only one of the early schools of Hinayana Buddhism to have survived into the present; currently the dominant form of Buddhism in Thailand, Sri Lanka, and Burma. Today Theravada Buddhists number over 100 million worldwide. The main focus of Theravada teachings is on the Four Noble Truths and the Eightfold Path with the main aim to reach Nirvana for oneself. | |
| Three baskets | (tib.: de no sum) The three baskets. It refers to the collection of primarliy Pali language texts which form the doctrinal foundation of Theravada Buddhism. Most of it has already been translated in English and it contains several thousand printed pages. Tripitaka is divided in three parts: 1. Vinaya Pitaka - the teachings on ethical discipline in six volumes; 2. Sutra Pitaka - more than 10.000 of Buddha Shakyamunis discourses and sermons; 3. Abhidharma Pitaka - contains seven books of philosophical discourses. | |
| Three jewels | (skt.: triratna; tib.: kon chog sum) Sometimes also translated as triple gem. The object of refuge for a Buddhist. They are so named because they are supremely valuable and rarley found. Each of the jewels has apparent and ultimate level. The Three Jewels are: - Buddha: ultimate level refers to Buddhas mind, Dharmakaya; apparent level refers to Buddhas body, Rupakaya. - Dharma: ultimate level refers to true pathways (realizations) which lead you out of suffering or true stoppings of negative qualities of the mind; apparent level refers to the teachings proclaimed by a Buddhas elightening speech. - Sangha: ultimate level refers true stoppings and true pathways of mind on the mental continuum of an arya; apparent level refers to highly realized being who has beheld reality. Apparent Sangha Jewel is often symbolically represented by a group of at least four ordinary ordained persons. | |
| Three poisons | (tib: duk sum) These three are the source of all passions and delusions. In The Treatise on the Great Perfection of Wisdom (skt.: Mahaprajnaparamita shastra), the three poisons are regarded as the source of all illusions and earthly desires. The three poisons are so called because they prevent people turning their hearts and minds to goodness. They are: 1. (tib: du chag) attachment, desire or greed 2. (tib: zhe dang) hatred or anger 3. (tib: ti mug) ignorance | |
| Tibetan medicine | History: A Tantric system of knowledge, combining Ayurvedic, Chinese, bon, and various other sources and techniques in order to establish a balanced state of body and mind. Its major texts are Gyushi, Four Medical Tantras (propounded by the Bhaishajyaguru, a Buddha of medicine, sometimes seen as a manifestation of the Shakyamuni Buddha), and the Blue Beryl, a commentary by the seventeenth century master, Sangye Gyamtso (who is sometimes considered as an emanation of the Medicine Buddha). Approach: Tibetan medicine works on the subtle levels of existence in order to remove the causes for gross symptoms of diseases. It is a tool that help others on their way towards Enlightenment. Based on three humours and five elements, it describes a complex psycho-physical forest of 404 diseases and 84.000 afflictions. Three humours correspond to the three poisons: lung (wind) - ignorance, tripa (bile) - desire, beygen (phlegm) - anger. In order to heal, to restore balance, Tibetan medicine uses and combines different techniques: diet, remedies (pills), operations, moxibution, acupuncture, lifestyle and religious practices, such as prayers, pujas or yogas. | |
| Tonglen | (tib.: tong len) Literally it means giving (tib. tong) and receiving (tib. len), so in English it is often called taking-and-giving meditation. This meditation is one of the methods to develop Bodhicitta. It involves your taking other beings suffering and its causes onto yourself when inhaling, destroying your ego, and giving your body, happiness, merit and all the good to other sentient beings when exhaling. Tara advised one Tibetan lama: Do the bodhicitta practice of tong-len, taking and giving, to develop merit and you will be able to actualize the Middle Way, devoid of the two extremes. Without delay you can then become enlightened. | |
| Torma | (tib.: torma) An offering cake used in tantric rituals. In Tibet, tormas were usually made of tsampa, but they can be made also of other edibles such as biscuits and so forth. | |
| Transmission | (tib.: lung) Transmission is usually translation for lung. Although lung has also different meanings, in this case, it refers to oral transmission of mantra or text given to a student by a lineage holder, which is a preliminary to doing the practice. Another meaning of lung is a ritual reading or recitation of the Vajrayana text. The mere hearing of the syllables transmits their inner meaning. | |
| Tripitaka | (tib.: de no sum) The three baskets. It refers to the collection of primarliy Pali language texts which form the doctrinal foundation of Theravada Buddhism. Most of it has already been translated in English and it contains several thousand printed pages. Tripitaka is divided in three parts: 1. Vinaya Pitaka - the teachings on ethical discipline in six volumes; 2. Sutra Pitaka - more than 10.000 of Buddha Shakyamunis discourses and sermons; 3. Abhidharma Pitaka - contains seven books of philosophical discourses. | |
| Triratna | (skt.: triratna; tib.: kon chog sum) Sometimes also translated as triple gem. The object of refuge for a Buddhist. They are so named because they are supremely valuable and rarley found. Each of the jewels has apparent and ultimate level. The Three Jewels are: - Buddha: ultimate level refers to Buddhas mind, Dharmakaya; apparent level refers to Buddhas body, Rupakaya. - Dharma: ultimate level refers to true pathways (realizations) which lead you out of suffering or true stoppings of negative qualities of the mind; apparent level refers to the teachings proclaimed by a Buddhas elightening speech. - Sangha: ultimate level refers true stoppings and true pathways of mind on the mental continuum of an arya; apparent level refers to highly realized being who has beheld reality. Apparent Sangha Jewel is often symbolically represented by a group of at least four ordinary ordained persons. | |
| Tsatsa | (tib.: tsa tsa) Small statues of Buddhas, Bodhisattvas or other religious symbols. Tsatsas are usually made from sun baked mud or pottery (clay). | |
| Twelve interdependent links | (skt.: pratitya samtrtpada; tib.: ten drel yan lag chu nyi) Twelve-linked chain of dependent origination. The twelve steps in the evolution of cyclic existence which is Shakyamuni Buddha\'s explanation of how delusion and karma bind sentient beings to samsara, causing them to be reborn into suffering again and again. The twelve links are: 1. (skt.: avidya; tib.: ma rig pa) Ignorance. We are ignorant how to apprehend the selflessness with our wisdom. We believe in a real existing Self. 2. (skt.: samskara; tib.: du je) Karmic formations. Ignorance leads to distrubing emotions, which results in actions. These actions leave karmic imprints on our consciousness. 3. (skt.: vijnana; tib.: nam she) Consciousness. On consciousness karmic imprints will remain. 4. (skt.: nama rupa; tib.: ming dang sug) Name and form. Name refers to the four aggregates (skandhas) of feeling, discrimination, other factors and consciousness. Form is the blood and sperm in their first stage of development into which the consciousness has been placed. 5. (skt.: shad ayatana; tib.: kye che) Six senses. As the form (body) develops, six senses of eye, ear, nose, tongue, body and mind also form. 6. (skt.: sparsha; tib.: reg pa) Contact. Six sense organs cause contact. 7. (skt.: vedana, tib.: tshor wa) Sensation. After the contact with an object, we can have pleasant, unpleasant or neutral sensation. 8. (skt.: trishna, tib.: se pa) Attachment. According to sensation we develop attachment (desire) or aversion. . (skt.: upadana, tib.: len pa) Craving. Because of attachment we try to get the objects we desire or try to avoid them. This leads to further imprints on consciousness. 10. (skt.: bhava, tib.: si pa) Becoming. Imprints on consciousness are causes for next rebirth. 11. (skt.: jati, tib.: kye wa) Birth. According to the imprints of past karma we take birth. 12. (skt.: jara marana, tib.: ga shi) Aging and death. After being born we are getting older and older and finally we die. There are two ways we can see the twelve links of dependent arising: 1. From the first viewpoint, ignorance gives rise to karmic seeds, karmic seeds causes consciousness, etc.; finally, birth causes aging and death. Thus one is caught in the cycle of delusion and suffering. 2. On the other hand, if ignorance is wiped out, so is karma; if karma is wiped out, so is consciousness, etc.; finally, if birth is wiped out, so are aging and suffering. In short, if one eliminates ignorance, which is the source of suffering, one becomes free from the cycle of delusion and suffering, or attains nirvana. Twelve links of dependent arising can be divided in three types of links - the delusion links - the links of suffering - the karma links As Arya Nagarjuna said: The first, eigth and ninth are delusion; The second and the tenth are karma; The remaining seven are suffering. | |
| Two collections | (tib.: tsog nyi) Two accumulations stand for the merit (tib.: so nam kyi tsog) and wisdom (tib.: ye she kyi tsog) accumulation. The purpose of accumulating merits is to change our negative patterns into virtuous ones, to loosen up our habitual fixation on negativity. Eventually, the gathering of conceptual merit brings fixation to an end, allowing wisdom to dawn. The accumulation of merit alone can lead to rebirth in the higher realms and accumulation of wisdom alone can lead to staying in the state of Nirvana not knowing the full Enlightenment. With building up both of them, we make a cause for Buddhahood, where the accumulation of wisdom is the basis for Dharmakaya and the collection of merit is the basis for Rupakaya. | |
| Two obscurations | (tib.: drib nyi) The two obscurations are the gross obscurations of disturbing thoughts (tib.: nyon drib) and the subtle obscurations to fully knowing all existence (tib.: she drib). They are also called passion obscurations and knowledge obscurations, the first being a hindrance mainly to deliverance from the cycles of existence, and the second one to omniscience. When the cessation of these is established on the mind, this is the purest happiness of full Enlightenment. Generally, one can say that the remedies for the two obscurations are the two collections. | |
| Two truths | (skt.: dvaya satya; tib.: den pa nyi) The two truths (sometimes translated also as two realities) or two levels of truth about reality are: 1. the relative or conventional truth (kun dzob denpa) 2. the deepest or ultimate truth (don dam den pa) The two truths are interdependent, but we usually perceive only the conventional one. A practitioner who has realized Emptiness perceives either ultimate truth (in a state of meditation) or relative truth (when he leaves the meditation state). Only a Buddha can perceive both truths at once. | |
| Upasaka | (skt.: upasaka; tib.: genyen) Literally pursuer of virtue. Genyen is someone who keeps vows known as layman or laywomans vows. These five vows can either be taken all at once, or any of these vows can be taken distinctly, and they can either be taken for ones whole lifetime, or for a period of time that we decide ourselves. The lay ordination, when it is taken fully, is called the Genyen ordination. Genyen vows not to commit following actions: 1. killing - mainly killing humans, but also animals 2. stealing - mainly stealing an object offered to the Three Jewels, but also stealing anything of value 3. lying - mainly lying about your spiritual attainments, but also other lies 4. sexual misconduct - mainly commiting adultery or rape, but also doing sexual activities at temple, in public, at inappropriate time like full moon, festivals or when woman is in advanced stage of pregnancy or in her menstruation 5. taking intoxicants - taking any substance, which makes you intoxicated | |
| Vajra | (skt.: vajra; tib.: dorje) Literally means diamond or thunderbolt. A tantric implement symbolizing method (compassion or bliss), held in the right hand (the male side), usually in conjunction with a bell, which symbolizes wisdom and is held in the left hand (the female side). | |
| Vajrayana | Also called Tantrayana (path of Tantra) or Vajrayana (path of Diamond) or Mantrayana (path of Mantra). It includes methods such as mantras and visualizations to work on ones subtle energies directly. Tantrayana is considered an abrupt path to the Enlightenment. It is an alternative to the safer, but longer Sutrayana path. Tantra employs skillful methods of using desire objects that usually bring reactions of confusion and dissatisfaction in the path to enlightenment. Without proper guidance the delusions (such as desire, anger or pride) are not self-consumed as they should be, but are strengthened instead. For this reason proper guidance is essential on the Tantra path. Tantra can be divided in four classes: 1. Kriya Tantra (cha gyu): Emphasizes external ritual practices such as ablution, diet, and fasting. We see ourselves as being deluded, while the deity is worshipped as having all the power to impart to us. 2. Charya Tantra (cho gyu): There is a more balanced emphasis on both meditative states and ritual observances. The deity is seen as closer to us, and is understood to be no different from ones own Buddha-nature, or the nature of mind. 3. Anuyoga Tantra (jesu nel jor gyu): The practitionner relies less and less on relative truth and aims more toward absolute truth. Here are explanations how defilements and delusions can be transformed into wisdom, and therefore the delusions are an important material we have to deal with - instead of abandonning - as it can give rise to insight and wisdom if dealt in a proper way. 4. Maha-anuttarayoga (la me chen poi gyu): It is the most difficult one to practice. From here, one must take the Tantric vows, and undertake some daily commitments (Samaya). The practitionner deal direclty with his or her conflicting emotions and delusions. | |
| Vipashyana | (skt.: vipashyana; tib: lag thong) The principal meditation taught in the Theravada tradition. It is sometimes called mindfulness meditation. In the Mahayana, vipashyana can have a different meaning: investigation of and familiarization with the actual way in which things exist and is used to develop the wisdom of emptiness. If a state of mind is one of vipashyana, it is combined with shamatha. Therefore, although we may work on vipashyana before attaining shamatha, we cannot actually attain vipashyana without having first attained shamatha. | |
| Vows | (skt.: uddana; tib.: dom pa) An obligation which one takes to do or not do something. There are three types of vows (tib.: dom pa sum): - Pratimoksha vows - Hinayana and Mahayana practitioners can take these vows - Bodhisattva vows - only Mahayana practitioners can take these vows - Tantric vows - only Mahayana practitioners can take these vows | |
| Yidam | (skt.: ishtadevata tib.: yidam) Yidam is ones tutelary deity, a personal protector of ones practice and guide to Enlightenment; it is the deity with which one has the strongest connection. Yidam is also referred to as the Sacred Mind, an emanation of ones manifestation of the true nature in the Sambhogakaya aspects. | |
| Definition | ||
