) The
configuration
of pat?
Kalu Rinpoche
Ear consciousness (na way nam she [rna ba'i rnam shes])
4. Tongueconsciousness(cheyinamshe[lche'imamshes])
5. Body consciousness (lu chi nam she [Ius kyi mam shes])
6. Mind consciousness (yi chi nam she [yid kyi mam shes])
7. Afflicted consciousness (nyon mong yi chi nam she [nyon
mongs yid kyi mam shes])
8. Basic consciousness (kun shi nam she [kun gzhi mam
shes])
The Five Skandhas 183
Appendix 2
Glossary
It is important to note that the definitions in this glossary are zntended to z"dentify and clanfy technical terms only as they are used in this book. They are in no way comprehensive deftnitz"ons applying to all Buddhist usages. Many of the terms have significantly dif-
ferent senses zn other contexts and other Buddhist tradz"tions. Dz"rect quotatz"ons, unless otherwise noted, are drawn from the chapters ofthis book and are zntroduced here to serve as reminders
offuller discussions zn the text.
Abhidharma (Skt. ) cho ngon pa (chos mngon pa] (Tib. ) The sec- tion of Buddhist scriptures concerned with philosophical, cosmological, and psychological analysis.
Alayavijiiina see Kiin shi nam she
Anuttarayogatantra (Skt. ) naljor Ia name pay jii [mal'byor bla na med pa'i rgyud] (Tib. ) "The highest of the four levels of Vajrayana teachings. "
Arhat (Skt. ) dra chom pa (dgra bcom pa] (Tib. ) One who has "con- quered the enemy," that is, the "emotions and ignorance that keep one locked in Samsara. " The Arhat represents the Hinayana ideal, one who has experienced the cessation of suffering.
186 The Dharma
Asuras (Skt. ) lha min [lha min] (Tib. ) Envious gods who occupy a realm adjacent to the human realm in Samsara. "They live in con- tinual strife," beset by possessiveness, paranoia, and jealousy of the gods.
Avalokiteivara see Chenrezi
Bardo [bar do] (Tib. ) Literally, "between two. " In general, any in- terval, a "between. " Six bardos are usually spoken of in the Va- jrayana teachings:
1. The Death Process (Tib. : chi kay bar do ['chi kha'i bar do]) The interval from the moment when the individual begins to die until the moment "when the separation of the mind and body takes place. "
2. The Cho nyi Bardo (Tib. : cho nyi bar do [chos nyid bar do])
The interval of the ultimate nature of phenomena (the Dharmata), when the mind is plunged into its own nature. The first phase of the after-death experience.
3. The Bardo of Becoming (Tib. : si pay bar do [srid pa'i bar do])
The interval in which the mind moves towards rebirth.
4. The Bardo between Birth and Death (Tib. : che shi bar
do [skye shi'i bar do])
Ordinary waking consciousness during the present lifetime.
5. Dream (Tib. : milam bar do [rmi lam bar do]) The dream state we experience in sleep.
6. Meditative concentration (Tib. : sam ten bar do [bsam gtan bar do])
The state of meditative stability.
Recently in the West "bardo" has been used to refer only to the first three of these, that is, the states between death and rebirth. These states are no more and no less illusory than dreams and ordinary waking consciousness.
Bhi. lqu see Gelong
Bhilmi (Skt. ) sa [sa] (Tib. )
Literally "ground. " One of the ten stages of realization and activity through which a Bodhisattva progresses towards Enlightenment. The ten bhumi. s are:
1. The Supremely Joyful (Tib. : rap tu ga wa [rab tu dga' ba]: Skt. : pramudita).
2. The Stainless (Tib. : dri rna me pa [dri rna med pa]: Skt. : vimala).
S. The Illuminating (Tib. : o che pa ['od byed pa]: Skt. : prabhakari).
4. The Radiant (Tib. : o tro wa ['od 'phro ba]: Skt. : ar-
ci~mati).
5. Very Difficult to Train For (Tib. : shin tu jang ka wa [shin tu sbyang dka' ba]: Skt. : sudurjaya).
6. The Manifesting (Tib. : ngon du jur pa [mngon du gyur pa]: Skt. : abhimukhi).
7. The Far Going (Tib. : ring du song wa [ring du song ba]: Skt. : diirarilgama).
8. The Unwavering (Tib. : mi yo wa [mi gyo ba]: Skt. : acala).
9. Excellent Intelligence (Tib. : lek pay lo dro [legs pa'i blo gros]: Skt. : sadhumati).
10. Cloud of Dharma (Tib. : cho chi trin [chos kyi sprin]: Skt. : dharmamehga).
Bindu see Tig le
Bodhicitta (Skt. ) chang chup chi sem [byang chub kyi sems] (Tib. ) The Enlightened Attitude proclaimed by the Mahayana-the aspiration to rescue all sentient beings from the sufferings of cyclic existence and bring them to Enlightenment, and perseverance in deeds and practice towards that end. The development of the Enlightened Attitude is an indispensable part of all Vajrayana prac- tice as well.
Bodhisattva (Skt. ) chang chup sem pa [byang chub sems dpa;] (Tib. ) One who has taken the great vow to rescue all beings from suffering and guide them to Enlightenment.
Glossary 187
188 The Dharma
Body of Completely Ripened Karma nam min ji Iii [roam smin gyi Ius] (Tib. ) The body of the individual regarded as a result of his own past acts, the "seemingly solid, concrete projection of mind that is the physical body. "
Chem che [skye mched] (Tib. ) ayatana (Skt. ) field of sense percep- tion. There are twelve fields: one for each of the six sense faculties, and one for each of their sensory objects.
Che nay bardo [skye gnas bar do] (Tib. ) The bardo of the birth pro- cess. See Bardo.
Che rim [bskyed rim] (Tib. ) utpattikrama (Skt. ) The development phase of meditation, q. v.
Che shi Bardo (skye shi'i bar do] (Tib. ) The bardo between birth and death. See Bardo.
Che wa [skye ba] (Tib. ) Birth. The eleventh Nidana, q. v.
Chenrezi [spyan ras gzigs] (Tib. ) Avalokite5vara (Skt. ) The Bodhisattva of Compassion.
Chi ka Bardo ['chi kha'i bar do] (Tib. ) the Bardo at the time of death. See Bardo.
Chin kor see Ma~c;l. ala
Cho nyi Bardo (chos nyid bar do] (Tib. ) See Bardo.
Clarity sal wa [gsal ba] (Tib. ) One of the three intrinsic qualities of mind. the other two being Emptiness and Unimpededness; it cor- responds to the Sambhogakaya (q. v. ) aspect of Enlightenment, and is the mind's "inherent ability to experience. "
Compassion nying je [snying rje] (Tib. ) ka~a (Skt. ) Three levels of compassion are identified in the Mahayana:
1. Compassion with reference to all sentient beings.
2. Compassion with reference to all phenomena.
3. Completely non-referential or objecdess compassion.
Dasabhiimi (Skt. ) sa chu [sa bcu] (Tib. ) The ten stages of Bodhisat- tva realization. (See Bhumi).
D e p e n d e n t O r i g i n a t i o n t e n d r e l [ r t e n ' b r e i ] ( T i b . ) pra~itya samutpada (Skt. ) A central insight of Buddhism, the interdepen- dent co-origination of all things. (See nidana. )
Development State of Meditation che rim [bskyed rim] (Tib. ) ut- pattikrama (Skt. ) The development phase ofVajrayana meditation, in which a visualization of a deity is built up and maintained.
Dewachen [bde ba can] (Tib. ) Sukhavati (Skt. ) The Pure Realm of Amitabha Buddha.
De wa chen po [bde ba chen po] (Tib. ) mahasukha (Skt. ) Supreme Bliss-the "direct experience of the nature of mind and its intrinsic purity. "
Dharma (Skt. ) cho [chos] (Tib. ) Among the many meanings of Dharma in Sanskrit and Chos in Tibetan, three are especially im- portant:
1. The whole body of the Buddha's teaching, usually capitalized in English.
2. Any constituent of a moment of existence, a "thing" or phenomenon.
3. Truth, or ultimate reality. (See Dharmakaya. ) Dharmadhatu (Skt. ) cho ying [chos dbyings] (Tib. ) The realm of all
phenomena, the "dharma space" in which all transpires.
Dharmakaya (Skt. ) cho chi ku [chos kyi sku] (Tib. ) One of the Trikaya (three "bodies") of a Buddha: the body of Dharma. It "is
Glossary 189
190 The Dharma
equivalent to the ultimate" truth and is also expressed as the intrin- sic emptiness of mind. Although it is without form and distinct from all activity (tro tral [spros bral]), it manifests the Sambhogakaya and
Nirmal)akaya to fulfill the aims of sentient beings.
Dharmatli (Skt. ) cho nyi [chos nyid] (Tib. ) The fundamental nature of all phenomena, all experience just as it is.
Dorje [rdo rje] (Tib. ) vajra (Skt. ) "Something invincible, something that can cut through anything else. " Literal referents of vajra (a word cognate with English vigor) are "thunderbolt" and "diamond. " The dorje or vajra is a Vajrayana ritual implement symbolizing method.
Dorje Chang [rdo rje 'chang] (Tib. ) Vajradhara (Skt. ) The form in which the Buddha or the Lama manifests when giving Vajrayana teachings. Dorje Chang is the ultimate source of all the Buddhist tantric teachings.
Dorje Phagmo [rdo rje phag mo] (Tib. ) Vajravarahi (Skt. ) The main Yidam of the Kagyu tradition, she is the embodiment of Wisdom.
Dorje Sempa [rdo rje sems dpa'] (Tib. ) Vajrasattva (Skt. ) "He whose being is of the nature of the Vajra," the Buddha of Purification. Va- jrasattva Meditation, one of the Four Preliminary Practices, involves acknowledging all one's unskillful negative actions and attitudes, and aims to eradicate the habitual tendencies from which they arise.
Dra chom pa see Arhat
Drup khang [sgrub khang] (Tib. ) "Practice building"-an enclosure used for intensive meditation and practice, particularly during the Three Year Retreat, q. v.
Du che ['du byed] (Tib. ) sarilskara (Skt.
) The configuration of pat? terns in the mind which normally result in action (Karma) The
fourth skandha, Formation.
Dzo rim [rdzogs rim] (Tib. ) sampannakrama (Skt. ) Fulfillment phase of meditation.
Eightfold Noble Path pak pay lam yen lak je ['phags pa'i lam yan lag brgyad] (Tib. ) The eight aspects of the path of pure un- compromising behavior discovered in the Four Noble Truths.
1. 2. 3. 4. 5. 6. 7. 8.
Perfect View (Tib. : yang dak pay ta wa [yang dag pa'i Ita ba])
Perfect Intention (Tib. : yang dak pay tok pa [yang dag pa'i rtog pa])
Perfect Speech (Tib. : yang dak pay ngak [yang dag pa'i ngag])
Perfect Activity (Tib. : yang dak pay lay chi ta [yang dag pa'i las kyi mtha'])
Perfect Livelihood (Tib. : yang dak pay tso wa [yang dag pa'i 'tsho ba])
Perfect Effort (Tib. : yang dak pay tsOl wa [yang dag pa'i rtsol ba])
Perfect Mindfulness (Tib. : yang dak pay dren pa [yang dag pa'i dran pa])
Perfect Samadhi (Tib. : yang dak pay ting nge dzin [yang dag pa'i ting nge 'dzin])
Emotional Affliction nyon mong pa [nyon mongs pa] (Tib. ) klesa (Skt. ) Conflicting emotions which produce the misery and turmoil of existence. The emotions are usually given as three: desire- attachment (do chak ['dod chags]), aversion (she dang [zhe sdang]), and bewilderment or indifference (ti muk [gti mug]).
Empowerment wang [dbang] (Tib. ) abhi,eka (Skt. ) Ritual initia- tion into a particular practice of meditation, conferred by a Lama who is part of a lineage, and thus himself a? recipient and practi- tioner of such transmissions. Authorization to engage in the meditative practice is not complete without the formal instruction and textual transmission (see tri and lung).
Emptiness tong pa nyi [stong pa nyid] (Tib. ) siinyati (Skt. ) The absence, in beings and objects, of independent existence and endur-
Glossary 191
192 The Dharma
ing self-nature; the essential quality of mind, corresponding to the Dharmakaya aspect of Enlightenment. Emptiness is the central theme of the Praji'Hiparamita texts and Madhyamaka philosophy, q. v.
Enlightenment chang chup [byang chub] (Tib. ) bodhi (Skt. ) Com- plete enlightenment is a state of Realization in which the most subtle traces of ignorance about the nature of reality are eliminated; sometimes called "the embodiment of the Three Kayas," q. v. There are degrees or stages of Enlightenment; see Bhumi.
Five Certainties nge pa nga [nges pa lnga] (Tib. ) Five attributes of the Sambhogakaya Buddha:
1. The form of the Teacher is eternal.
2. The environment is always a Pure Realm.
3. The teachings transmitted are always Mahayana or Va-
jrayana.
4. The audience is always composed of beings on the
eighth, ninth, or tenth Bodhisattva stages.
5. The manifestation is not subject to time; it is unchang-
ing.
Five Families, Buddhas of the
Vajra Family Ak? >bhya (Skt. ) Lotus Family Amitabha (Skt. ) Buddha Family Vairocana (Skt. )
Mi-bskyod-pa (Tib. ) 'Od-dpag-med (Tib. ) rNam? par sNang-mdzad (Tib. )
Jewel Family Ratnasambhava (Skt. ) Rin-chen 'byung-gnas (Tib. ) Karma Family Amoghasiddhi (Skt. ) Don-yod grub-pa (Tib. )
Five Paths, The see Paths, The Five
Form Phase of Meditation see Development Stage Formless Phase of Meditation see Fulfillment Stage
Four Dharmas of Gampopa A "concise survey of the entire Path" to Enlightenment:
1 The Mind Turns Towards Dharma
2. The Dharma Becomes the Path
S. The Path Dispels Confusion
4. Confusion Arises as Primordial Awareness
Four (Ordinary) Foundations tiin mong gi ngon dro shi [thun mong gi sngon 'gro bzhi (Tib. ) see Four Thoughts that Tum the Mind
Four Names seeming shi pung po
Four Noble Truths pak pay den pa shi ['phags pa'i bden pa bzhi] (Tib. ) Four fundamental insights of Buddhism, proclaimed in the Buddha's first teachings:
1. Suffering of conditioned existence. 2. Its on"gin.
S. Its cessation.
4. The path leading to cessation.
Four Thoughts that Turn the Mind [to the Dharma] lo do nam shi [blo ldog mam bzhi] (Tib. ) see Preliminaries
Fulfillment Stage of Meditation dzo rim [rdzogs rim] (Tib. ) sam? pannakrama (Skt. ) The completion or fulfillment phase in which the visualization is dissolved and the mind rests in the emptiness of its true nature.
Gampopa (1079-115S) [sgam-po-pa] (Tib. ) Tibetan philosopher- saint. He initially trained as a physician (and hence is often called Dakpo Lharje [dvags po lha rje], "the Physician from Dakpo"). After the death of his wife he entered a monastery where he became a scholar in the Kadampa [bka' gdams pa] tradition of Atiia. He later became a disciple of Milarepa, and a great meditator. He united the Kadampa teachings with the teachings of the Mahamudra tradi- tion- "the uniting of the two streams (chu wo nyi dray [chu bo gnyis 'dres]). " This union resulted in the Dakpo Kagyii (dvags po bka' brgyud] tradition, of which he was the founder. Hisjewel Ornament of Liberation is an authoritative and complete account of the
Glossary 193
194 The Dharma
Mahayana Buddhist path. Gampopa was the main teacher of the first Karmapa. Diisum Khyenpa.
Ga shi [rga shi] (Tib. ) jaramaray;ta (Skt. ) Old age and death. The twelfth Nidana, q. v.
Ge long [dge slong] (Tib. ) bhilqu (Skt. ) A monk who has taken the full ordination. A similarly ordained nun is a gelongma [dge slong rna] or bhi~uy;li.
Ge tsiil, Ge tsiil ma, see Novice
God lha [lha] (Tib. ) deva (Skt. ) Inhabitant of the least painful of the Six Realms of Samsara. The lives of gods, while long and marked by sensuous bliss, are ended in great sorrow as they foresee their future lower rebirth. There are gods o~ the Desire, Form and Formless Realms, q. v.
Gompa [sgom pa] (Tib. ) Literally, "to meditate. " Third phase of practice, which follows receipt of teachings and instruction (see topa) and effort made to comprehend them (see sampa). Gompa is the actual pursuit of meditational practice.
Guru Yoga (Skt. ) Ia may nal jor [bla ma'i mal 'byor] (Tib. ) One of the Four Preliminary Practices (see Preliminan'es). A meditation in which through visualization and recitation the meditator receives the blessing of the Lama and the lineage.
Heart Sutra chom den day rna she rab chi pa rol tu chin pay nying po [bcom ldan 'das rna shes rab kyi pha rol tu phyin pa'i snying po (Tib. ) Bhagavati Prajiiaparamitahrdaya (Skt. ) The extremely con- cise statement of the doctrine of Emptiness, regarded as the heart or essence of the vast Prajiiaparamita (Perfection of Wisdom) Literature. In many Mahayana traditions, the sutra is chanted regularly.
Hinayana (Skt. ) tek pa chung wa [theg pa chung ba] (Tib. ) One of the three "vehicles" of Buddhism- the "lesser" vehicle, or way of the
Glossary 195 Arhat. In Tibetan usage, the name identifies an imperfect or in-
complete quest for a purely personal liberation from samsara. Human Birth see Precious Human Birth
Impermanence see Mi tak pa.
Interdependence of Phenomena see Dependent Origination Instruction see Tri
Jamgijn Kongtrul the Great (1813-1899) ['jam mgon kong sprul blo gros mtha' yas] (Tib. ) Great Tibetan scholar and meditation master, an initiator of then? may movement, q. v. Besides his many original texts and commentaries, he collected and edited an enor- mous wealth of rituals and practices and compiled the Shay]a Dzo (shes bya mdzod], the great encyclopedia of Dharma, including history, art, lineages, and tantra, which is one of the Five Great
Treasun"es (dzo chen nam par nga [mdzod chen rnam par lnga]). Jnina see Yeshe
Kagyii [bka' brgyud] (Tib. ) One of the major Tibetan schools, well represented in the contemporary Tibetan diaspora in Europe and North America. It has many sects and sub-sects-two such are the Dakpo Kagyii, founded by Gampopa, and the Shangba Kagyii, founded by Chungpo Naljor.
KAlacakra (Skt. ) dii chi kor lo [dus kyi 'khor lo] (Tib. ) Literally, "the Wheel of Time. " A cycle of complex teachings embracing cosmology, history, psychology, and spiritual practice in one coherent system. Name of a tantra and of the deity featured in it.
Kalpa (Skt. ) kal pa [bskal pa] (Tib. ) A vast stretch of time.
Karma (Skt. ) lay [las] (Tib. ) Literally, "action. " The sum of all an individual's deeds, which ineluctably determine their experiences during this life and in the afterlife and future births. Positive karma
196 The Dharma
(merit) can be increased and negative karma eliminated through meditation and the practice of virtue, especially the six Paramitas.
Karma Chamay Rinpoche [karma chags med rin po che] (Tib. ) A seventeenth century Tibetan teacher, disciple of the Sharmapa Chochi Wangchuk, and author of a celebrated aspiration prayer
and practice concerning Dewachen. He founded the Nemdo [gnas mdo] Kagyii sect, and was famous for Chenrezi and cho [gcod] prac- tices.
Kiyas, Three ku sum [sku gsum] (Tib. ) Trikaya (Skt. } "Three aspects of the totality of the completely enlightened experience. " The three bodies or modes of existence of a Buddha. ? See Dhar-
makaya, Sambhogakaya, Nirmanakaya.
Khenpo [mkhan po] (Tib. ) The chief instructor or spiritual author- ity in a monastery. Though the word is often translated as "abbot," the khenpo is not usually the administrator of the monastery. The title is also accorded to Lamas of great learning.
Kiin shi nam she [kun gzhi'i rnam shes] (Tib. ) Alayavijnana (Skt. ) "Fundamental discursive consciousness," grounded in ignorance (rna rik pa [rna rig pa]}. A repertory of habitual ways of thought, it "functions as a storehouse for the karmic process. "
KUn shi ye she [kun gzhi ye shes] (Tib. ) Primordial, panoramic awareness.
Lama [bla rna] (Tib. ) guru (Skt. ) A title for experienced and learn- ed religious teachers, often casually used for members of the clergy in general. (Tibetans take the word as Ia na me pa [bla na med pa], "insurpassable," plus ma [rna], "mother," alluding to the compas- sion a mother has for her only child. )
Laypersons ge nyen [dge bsnyen] (male), ge nyen rna [dge bsnyen rna] (female) (Tib. ) upasaka (male), upasika (female) (Skt. ) Bud- dhists who have taken the five basic vows of lay ordination, which abjure killing, stealing, lying, the use of intoxicants, and sexual misconduct.
Len pa [len pa] (Tib. ) upadana (Skt. ) Grasping. The ninth Nidana, q. v.
Lha tong [lhag mthong] (Tib. ) vipa? yana (Skt. ) Meditation that develops insight into the nature of mind. It is sometimes described as analytical meditation. It is one of the two types of meditation found in all Buddhist traditions, the other being tranquility medita? tion (famatha, Skt. ; shi nay [zhi gnas], Tib. ; q. v. )
Lung [lung] (Tib. ) Textual transmission. It is one of the three necessary components of Vajrayana empowerment (see Empower- ment and Tri). It is the (usually quite rapid) recitation aloud by a competent master of the text of the teaching or practice. It is in- tended to infuse the whole of the text, purely and accurately, into the mindstream of the hearer.
Liberation see Enlightenment
Mahimudri (Skt. ) cha ja chen po [phyag rgya chen po] (Tib. ) The "great symbol'' or "great seal," a term in Vajrayana Buddhism for the realization of the true nature of mind. Mahamudra means both the ordered series of practices and meditations, and the awakened state of enlightenment to which they lead.
Mahisiddhas(Skt. ) drup chen [grub chen] (Tib. ) Great Indian tan- tric masters renowned for effecting changes in the phenomenal world through spiritual power (see Dowman, trans. , Masters of Mahamudra). They came from all walks of life and developed the means by which the Dharma could be effectively practiced by peo- ple of widely varying capacities and inclinations.
4. Tongueconsciousness(cheyinamshe[lche'imamshes])
5. Body consciousness (lu chi nam she [Ius kyi mam shes])
6. Mind consciousness (yi chi nam she [yid kyi mam shes])
7. Afflicted consciousness (nyon mong yi chi nam she [nyon
mongs yid kyi mam shes])
8. Basic consciousness (kun shi nam she [kun gzhi mam
shes])
The Five Skandhas 183
Appendix 2
Glossary
It is important to note that the definitions in this glossary are zntended to z"dentify and clanfy technical terms only as they are used in this book. They are in no way comprehensive deftnitz"ons applying to all Buddhist usages. Many of the terms have significantly dif-
ferent senses zn other contexts and other Buddhist tradz"tions. Dz"rect quotatz"ons, unless otherwise noted, are drawn from the chapters ofthis book and are zntroduced here to serve as reminders
offuller discussions zn the text.
Abhidharma (Skt. ) cho ngon pa (chos mngon pa] (Tib. ) The sec- tion of Buddhist scriptures concerned with philosophical, cosmological, and psychological analysis.
Alayavijiiina see Kiin shi nam she
Anuttarayogatantra (Skt. ) naljor Ia name pay jii [mal'byor bla na med pa'i rgyud] (Tib. ) "The highest of the four levels of Vajrayana teachings. "
Arhat (Skt. ) dra chom pa (dgra bcom pa] (Tib. ) One who has "con- quered the enemy," that is, the "emotions and ignorance that keep one locked in Samsara. " The Arhat represents the Hinayana ideal, one who has experienced the cessation of suffering.
186 The Dharma
Asuras (Skt. ) lha min [lha min] (Tib. ) Envious gods who occupy a realm adjacent to the human realm in Samsara. "They live in con- tinual strife," beset by possessiveness, paranoia, and jealousy of the gods.
Avalokiteivara see Chenrezi
Bardo [bar do] (Tib. ) Literally, "between two. " In general, any in- terval, a "between. " Six bardos are usually spoken of in the Va- jrayana teachings:
1. The Death Process (Tib. : chi kay bar do ['chi kha'i bar do]) The interval from the moment when the individual begins to die until the moment "when the separation of the mind and body takes place. "
2. The Cho nyi Bardo (Tib. : cho nyi bar do [chos nyid bar do])
The interval of the ultimate nature of phenomena (the Dharmata), when the mind is plunged into its own nature. The first phase of the after-death experience.
3. The Bardo of Becoming (Tib. : si pay bar do [srid pa'i bar do])
The interval in which the mind moves towards rebirth.
4. The Bardo between Birth and Death (Tib. : che shi bar
do [skye shi'i bar do])
Ordinary waking consciousness during the present lifetime.
5. Dream (Tib. : milam bar do [rmi lam bar do]) The dream state we experience in sleep.
6. Meditative concentration (Tib. : sam ten bar do [bsam gtan bar do])
The state of meditative stability.
Recently in the West "bardo" has been used to refer only to the first three of these, that is, the states between death and rebirth. These states are no more and no less illusory than dreams and ordinary waking consciousness.
Bhi. lqu see Gelong
Bhilmi (Skt. ) sa [sa] (Tib. )
Literally "ground. " One of the ten stages of realization and activity through which a Bodhisattva progresses towards Enlightenment. The ten bhumi. s are:
1. The Supremely Joyful (Tib. : rap tu ga wa [rab tu dga' ba]: Skt. : pramudita).
2. The Stainless (Tib. : dri rna me pa [dri rna med pa]: Skt. : vimala).
S. The Illuminating (Tib. : o che pa ['od byed pa]: Skt. : prabhakari).
4. The Radiant (Tib. : o tro wa ['od 'phro ba]: Skt. : ar-
ci~mati).
5. Very Difficult to Train For (Tib. : shin tu jang ka wa [shin tu sbyang dka' ba]: Skt. : sudurjaya).
6. The Manifesting (Tib. : ngon du jur pa [mngon du gyur pa]: Skt. : abhimukhi).
7. The Far Going (Tib. : ring du song wa [ring du song ba]: Skt. : diirarilgama).
8. The Unwavering (Tib. : mi yo wa [mi gyo ba]: Skt. : acala).
9. Excellent Intelligence (Tib. : lek pay lo dro [legs pa'i blo gros]: Skt. : sadhumati).
10. Cloud of Dharma (Tib. : cho chi trin [chos kyi sprin]: Skt. : dharmamehga).
Bindu see Tig le
Bodhicitta (Skt. ) chang chup chi sem [byang chub kyi sems] (Tib. ) The Enlightened Attitude proclaimed by the Mahayana-the aspiration to rescue all sentient beings from the sufferings of cyclic existence and bring them to Enlightenment, and perseverance in deeds and practice towards that end. The development of the Enlightened Attitude is an indispensable part of all Vajrayana prac- tice as well.
Bodhisattva (Skt. ) chang chup sem pa [byang chub sems dpa;] (Tib. ) One who has taken the great vow to rescue all beings from suffering and guide them to Enlightenment.
Glossary 187
188 The Dharma
Body of Completely Ripened Karma nam min ji Iii [roam smin gyi Ius] (Tib. ) The body of the individual regarded as a result of his own past acts, the "seemingly solid, concrete projection of mind that is the physical body. "
Chem che [skye mched] (Tib. ) ayatana (Skt. ) field of sense percep- tion. There are twelve fields: one for each of the six sense faculties, and one for each of their sensory objects.
Che nay bardo [skye gnas bar do] (Tib. ) The bardo of the birth pro- cess. See Bardo.
Che rim [bskyed rim] (Tib. ) utpattikrama (Skt. ) The development phase of meditation, q. v.
Che shi Bardo (skye shi'i bar do] (Tib. ) The bardo between birth and death. See Bardo.
Che wa [skye ba] (Tib. ) Birth. The eleventh Nidana, q. v.
Chenrezi [spyan ras gzigs] (Tib. ) Avalokite5vara (Skt. ) The Bodhisattva of Compassion.
Chi ka Bardo ['chi kha'i bar do] (Tib. ) the Bardo at the time of death. See Bardo.
Chin kor see Ma~c;l. ala
Cho nyi Bardo (chos nyid bar do] (Tib. ) See Bardo.
Clarity sal wa [gsal ba] (Tib. ) One of the three intrinsic qualities of mind. the other two being Emptiness and Unimpededness; it cor- responds to the Sambhogakaya (q. v. ) aspect of Enlightenment, and is the mind's "inherent ability to experience. "
Compassion nying je [snying rje] (Tib. ) ka~a (Skt. ) Three levels of compassion are identified in the Mahayana:
1. Compassion with reference to all sentient beings.
2. Compassion with reference to all phenomena.
3. Completely non-referential or objecdess compassion.
Dasabhiimi (Skt. ) sa chu [sa bcu] (Tib. ) The ten stages of Bodhisat- tva realization. (See Bhumi).
D e p e n d e n t O r i g i n a t i o n t e n d r e l [ r t e n ' b r e i ] ( T i b . ) pra~itya samutpada (Skt. ) A central insight of Buddhism, the interdepen- dent co-origination of all things. (See nidana. )
Development State of Meditation che rim [bskyed rim] (Tib. ) ut- pattikrama (Skt. ) The development phase ofVajrayana meditation, in which a visualization of a deity is built up and maintained.
Dewachen [bde ba can] (Tib. ) Sukhavati (Skt. ) The Pure Realm of Amitabha Buddha.
De wa chen po [bde ba chen po] (Tib. ) mahasukha (Skt. ) Supreme Bliss-the "direct experience of the nature of mind and its intrinsic purity. "
Dharma (Skt. ) cho [chos] (Tib. ) Among the many meanings of Dharma in Sanskrit and Chos in Tibetan, three are especially im- portant:
1. The whole body of the Buddha's teaching, usually capitalized in English.
2. Any constituent of a moment of existence, a "thing" or phenomenon.
3. Truth, or ultimate reality. (See Dharmakaya. ) Dharmadhatu (Skt. ) cho ying [chos dbyings] (Tib. ) The realm of all
phenomena, the "dharma space" in which all transpires.
Dharmakaya (Skt. ) cho chi ku [chos kyi sku] (Tib. ) One of the Trikaya (three "bodies") of a Buddha: the body of Dharma. It "is
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190 The Dharma
equivalent to the ultimate" truth and is also expressed as the intrin- sic emptiness of mind. Although it is without form and distinct from all activity (tro tral [spros bral]), it manifests the Sambhogakaya and
Nirmal)akaya to fulfill the aims of sentient beings.
Dharmatli (Skt. ) cho nyi [chos nyid] (Tib. ) The fundamental nature of all phenomena, all experience just as it is.
Dorje [rdo rje] (Tib. ) vajra (Skt. ) "Something invincible, something that can cut through anything else. " Literal referents of vajra (a word cognate with English vigor) are "thunderbolt" and "diamond. " The dorje or vajra is a Vajrayana ritual implement symbolizing method.
Dorje Chang [rdo rje 'chang] (Tib. ) Vajradhara (Skt. ) The form in which the Buddha or the Lama manifests when giving Vajrayana teachings. Dorje Chang is the ultimate source of all the Buddhist tantric teachings.
Dorje Phagmo [rdo rje phag mo] (Tib. ) Vajravarahi (Skt. ) The main Yidam of the Kagyu tradition, she is the embodiment of Wisdom.
Dorje Sempa [rdo rje sems dpa'] (Tib. ) Vajrasattva (Skt. ) "He whose being is of the nature of the Vajra," the Buddha of Purification. Va- jrasattva Meditation, one of the Four Preliminary Practices, involves acknowledging all one's unskillful negative actions and attitudes, and aims to eradicate the habitual tendencies from which they arise.
Dra chom pa see Arhat
Drup khang [sgrub khang] (Tib. ) "Practice building"-an enclosure used for intensive meditation and practice, particularly during the Three Year Retreat, q. v.
Du che ['du byed] (Tib. ) sarilskara (Skt.
) The configuration of pat? terns in the mind which normally result in action (Karma) The
fourth skandha, Formation.
Dzo rim [rdzogs rim] (Tib. ) sampannakrama (Skt. ) Fulfillment phase of meditation.
Eightfold Noble Path pak pay lam yen lak je ['phags pa'i lam yan lag brgyad] (Tib. ) The eight aspects of the path of pure un- compromising behavior discovered in the Four Noble Truths.
1. 2. 3. 4. 5. 6. 7. 8.
Perfect View (Tib. : yang dak pay ta wa [yang dag pa'i Ita ba])
Perfect Intention (Tib. : yang dak pay tok pa [yang dag pa'i rtog pa])
Perfect Speech (Tib. : yang dak pay ngak [yang dag pa'i ngag])
Perfect Activity (Tib. : yang dak pay lay chi ta [yang dag pa'i las kyi mtha'])
Perfect Livelihood (Tib. : yang dak pay tso wa [yang dag pa'i 'tsho ba])
Perfect Effort (Tib. : yang dak pay tsOl wa [yang dag pa'i rtsol ba])
Perfect Mindfulness (Tib. : yang dak pay dren pa [yang dag pa'i dran pa])
Perfect Samadhi (Tib. : yang dak pay ting nge dzin [yang dag pa'i ting nge 'dzin])
Emotional Affliction nyon mong pa [nyon mongs pa] (Tib. ) klesa (Skt. ) Conflicting emotions which produce the misery and turmoil of existence. The emotions are usually given as three: desire- attachment (do chak ['dod chags]), aversion (she dang [zhe sdang]), and bewilderment or indifference (ti muk [gti mug]).
Empowerment wang [dbang] (Tib. ) abhi,eka (Skt. ) Ritual initia- tion into a particular practice of meditation, conferred by a Lama who is part of a lineage, and thus himself a? recipient and practi- tioner of such transmissions. Authorization to engage in the meditative practice is not complete without the formal instruction and textual transmission (see tri and lung).
Emptiness tong pa nyi [stong pa nyid] (Tib. ) siinyati (Skt. ) The absence, in beings and objects, of independent existence and endur-
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192 The Dharma
ing self-nature; the essential quality of mind, corresponding to the Dharmakaya aspect of Enlightenment. Emptiness is the central theme of the Praji'Hiparamita texts and Madhyamaka philosophy, q. v.
Enlightenment chang chup [byang chub] (Tib. ) bodhi (Skt. ) Com- plete enlightenment is a state of Realization in which the most subtle traces of ignorance about the nature of reality are eliminated; sometimes called "the embodiment of the Three Kayas," q. v. There are degrees or stages of Enlightenment; see Bhumi.
Five Certainties nge pa nga [nges pa lnga] (Tib. ) Five attributes of the Sambhogakaya Buddha:
1. The form of the Teacher is eternal.
2. The environment is always a Pure Realm.
3. The teachings transmitted are always Mahayana or Va-
jrayana.
4. The audience is always composed of beings on the
eighth, ninth, or tenth Bodhisattva stages.
5. The manifestation is not subject to time; it is unchang-
ing.
Five Families, Buddhas of the
Vajra Family Ak? >bhya (Skt. ) Lotus Family Amitabha (Skt. ) Buddha Family Vairocana (Skt. )
Mi-bskyod-pa (Tib. ) 'Od-dpag-med (Tib. ) rNam? par sNang-mdzad (Tib. )
Jewel Family Ratnasambhava (Skt. ) Rin-chen 'byung-gnas (Tib. ) Karma Family Amoghasiddhi (Skt. ) Don-yod grub-pa (Tib. )
Five Paths, The see Paths, The Five
Form Phase of Meditation see Development Stage Formless Phase of Meditation see Fulfillment Stage
Four Dharmas of Gampopa A "concise survey of the entire Path" to Enlightenment:
1 The Mind Turns Towards Dharma
2. The Dharma Becomes the Path
S. The Path Dispels Confusion
4. Confusion Arises as Primordial Awareness
Four (Ordinary) Foundations tiin mong gi ngon dro shi [thun mong gi sngon 'gro bzhi (Tib. ) see Four Thoughts that Tum the Mind
Four Names seeming shi pung po
Four Noble Truths pak pay den pa shi ['phags pa'i bden pa bzhi] (Tib. ) Four fundamental insights of Buddhism, proclaimed in the Buddha's first teachings:
1. Suffering of conditioned existence. 2. Its on"gin.
S. Its cessation.
4. The path leading to cessation.
Four Thoughts that Turn the Mind [to the Dharma] lo do nam shi [blo ldog mam bzhi] (Tib. ) see Preliminaries
Fulfillment Stage of Meditation dzo rim [rdzogs rim] (Tib. ) sam? pannakrama (Skt. ) The completion or fulfillment phase in which the visualization is dissolved and the mind rests in the emptiness of its true nature.
Gampopa (1079-115S) [sgam-po-pa] (Tib. ) Tibetan philosopher- saint. He initially trained as a physician (and hence is often called Dakpo Lharje [dvags po lha rje], "the Physician from Dakpo"). After the death of his wife he entered a monastery where he became a scholar in the Kadampa [bka' gdams pa] tradition of Atiia. He later became a disciple of Milarepa, and a great meditator. He united the Kadampa teachings with the teachings of the Mahamudra tradi- tion- "the uniting of the two streams (chu wo nyi dray [chu bo gnyis 'dres]). " This union resulted in the Dakpo Kagyii (dvags po bka' brgyud] tradition, of which he was the founder. Hisjewel Ornament of Liberation is an authoritative and complete account of the
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194 The Dharma
Mahayana Buddhist path. Gampopa was the main teacher of the first Karmapa. Diisum Khyenpa.
Ga shi [rga shi] (Tib. ) jaramaray;ta (Skt. ) Old age and death. The twelfth Nidana, q. v.
Ge long [dge slong] (Tib. ) bhilqu (Skt. ) A monk who has taken the full ordination. A similarly ordained nun is a gelongma [dge slong rna] or bhi~uy;li.
Ge tsiil, Ge tsiil ma, see Novice
God lha [lha] (Tib. ) deva (Skt. ) Inhabitant of the least painful of the Six Realms of Samsara. The lives of gods, while long and marked by sensuous bliss, are ended in great sorrow as they foresee their future lower rebirth. There are gods o~ the Desire, Form and Formless Realms, q. v.
Gompa [sgom pa] (Tib. ) Literally, "to meditate. " Third phase of practice, which follows receipt of teachings and instruction (see topa) and effort made to comprehend them (see sampa). Gompa is the actual pursuit of meditational practice.
Guru Yoga (Skt. ) Ia may nal jor [bla ma'i mal 'byor] (Tib. ) One of the Four Preliminary Practices (see Preliminan'es). A meditation in which through visualization and recitation the meditator receives the blessing of the Lama and the lineage.
Heart Sutra chom den day rna she rab chi pa rol tu chin pay nying po [bcom ldan 'das rna shes rab kyi pha rol tu phyin pa'i snying po (Tib. ) Bhagavati Prajiiaparamitahrdaya (Skt. ) The extremely con- cise statement of the doctrine of Emptiness, regarded as the heart or essence of the vast Prajiiaparamita (Perfection of Wisdom) Literature. In many Mahayana traditions, the sutra is chanted regularly.
Hinayana (Skt. ) tek pa chung wa [theg pa chung ba] (Tib. ) One of the three "vehicles" of Buddhism- the "lesser" vehicle, or way of the
Glossary 195 Arhat. In Tibetan usage, the name identifies an imperfect or in-
complete quest for a purely personal liberation from samsara. Human Birth see Precious Human Birth
Impermanence see Mi tak pa.
Interdependence of Phenomena see Dependent Origination Instruction see Tri
Jamgijn Kongtrul the Great (1813-1899) ['jam mgon kong sprul blo gros mtha' yas] (Tib. ) Great Tibetan scholar and meditation master, an initiator of then? may movement, q. v. Besides his many original texts and commentaries, he collected and edited an enor- mous wealth of rituals and practices and compiled the Shay]a Dzo (shes bya mdzod], the great encyclopedia of Dharma, including history, art, lineages, and tantra, which is one of the Five Great
Treasun"es (dzo chen nam par nga [mdzod chen rnam par lnga]). Jnina see Yeshe
Kagyii [bka' brgyud] (Tib. ) One of the major Tibetan schools, well represented in the contemporary Tibetan diaspora in Europe and North America. It has many sects and sub-sects-two such are the Dakpo Kagyii, founded by Gampopa, and the Shangba Kagyii, founded by Chungpo Naljor.
KAlacakra (Skt. ) dii chi kor lo [dus kyi 'khor lo] (Tib. ) Literally, "the Wheel of Time. " A cycle of complex teachings embracing cosmology, history, psychology, and spiritual practice in one coherent system. Name of a tantra and of the deity featured in it.
Kalpa (Skt. ) kal pa [bskal pa] (Tib. ) A vast stretch of time.
Karma (Skt. ) lay [las] (Tib. ) Literally, "action. " The sum of all an individual's deeds, which ineluctably determine their experiences during this life and in the afterlife and future births. Positive karma
196 The Dharma
(merit) can be increased and negative karma eliminated through meditation and the practice of virtue, especially the six Paramitas.
Karma Chamay Rinpoche [karma chags med rin po che] (Tib. ) A seventeenth century Tibetan teacher, disciple of the Sharmapa Chochi Wangchuk, and author of a celebrated aspiration prayer
and practice concerning Dewachen. He founded the Nemdo [gnas mdo] Kagyii sect, and was famous for Chenrezi and cho [gcod] prac- tices.
Kiyas, Three ku sum [sku gsum] (Tib. ) Trikaya (Skt. } "Three aspects of the totality of the completely enlightened experience. " The three bodies or modes of existence of a Buddha. ? See Dhar-
makaya, Sambhogakaya, Nirmanakaya.
Khenpo [mkhan po] (Tib. ) The chief instructor or spiritual author- ity in a monastery. Though the word is often translated as "abbot," the khenpo is not usually the administrator of the monastery. The title is also accorded to Lamas of great learning.
Kiin shi nam she [kun gzhi'i rnam shes] (Tib. ) Alayavijnana (Skt. ) "Fundamental discursive consciousness," grounded in ignorance (rna rik pa [rna rig pa]}. A repertory of habitual ways of thought, it "functions as a storehouse for the karmic process. "
KUn shi ye she [kun gzhi ye shes] (Tib. ) Primordial, panoramic awareness.
Lama [bla rna] (Tib. ) guru (Skt. ) A title for experienced and learn- ed religious teachers, often casually used for members of the clergy in general. (Tibetans take the word as Ia na me pa [bla na med pa], "insurpassable," plus ma [rna], "mother," alluding to the compas- sion a mother has for her only child. )
Laypersons ge nyen [dge bsnyen] (male), ge nyen rna [dge bsnyen rna] (female) (Tib. ) upasaka (male), upasika (female) (Skt. ) Bud- dhists who have taken the five basic vows of lay ordination, which abjure killing, stealing, lying, the use of intoxicants, and sexual misconduct.
Len pa [len pa] (Tib. ) upadana (Skt. ) Grasping. The ninth Nidana, q. v.
Lha tong [lhag mthong] (Tib. ) vipa? yana (Skt. ) Meditation that develops insight into the nature of mind. It is sometimes described as analytical meditation. It is one of the two types of meditation found in all Buddhist traditions, the other being tranquility medita? tion (famatha, Skt. ; shi nay [zhi gnas], Tib. ; q. v. )
Lung [lung] (Tib. ) Textual transmission. It is one of the three necessary components of Vajrayana empowerment (see Empower- ment and Tri). It is the (usually quite rapid) recitation aloud by a competent master of the text of the teaching or practice. It is in- tended to infuse the whole of the text, purely and accurately, into the mindstream of the hearer.
Liberation see Enlightenment
Mahimudri (Skt. ) cha ja chen po [phyag rgya chen po] (Tib. ) The "great symbol'' or "great seal," a term in Vajrayana Buddhism for the realization of the true nature of mind. Mahamudra means both the ordered series of practices and meditations, and the awakened state of enlightenment to which they lead.
Mahisiddhas(Skt. ) drup chen [grub chen] (Tib. ) Great Indian tan- tric masters renowned for effecting changes in the phenomenal world through spiritual power (see Dowman, trans. , Masters of Mahamudra). They came from all walks of life and developed the means by which the Dharma could be effectively practiced by peo- ple of widely varying capacities and inclinations.
