No More Learning

Four Immeasurablc:s love:, compassion, joy, equanimity.
Four Joys each of the: four joys is associated with one: of the: four cakras: Awakc:nc:dJoy (forc:hc:ad cakra);Joy of Limitless Good Qualities (throat cakra); Supreme: Joy of the Mahamudri (heart cakra); and Spontaneous Transcendent Awakc:nc:dJoy (navc:l cakra).
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Buddha, Karma, Padma, Ratna, and Vajra; sc:c: also Five:
Vairocana, Ratnasambhava, Amitabha, Amoghasiddhi, and
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? - ~~---------- Four Kayas see Three Kayas.
Four Means of Conversion giving, kind words, assisting the development of others, consisten1. . y between words and actions.
Four Noble Truths suffering, cause of suffering, ending of suffering, and the eightfold path to liberation from suffering.
Fulfillment Stage see Perfecting Stage.
Gandharvas beings living in the desire realm m cloud-like castles; they are known for their beautiful music.
The Great Perfection (Tib. rDzogs-chen) lit. 'All-perfect'; the highest realiza- tion of the Atiyoga; a practice in which one can obtain enlightenment in one lifetime.
Hayagriva (Tib. rTa-mgrin) tantric deity always shown with a horse's head within his flaming hair; wrathful aspect of Amitabha, Lord of Speech.
Heart Bone a small white round bone-like substance which appears in the hearts of the great practitioners, and is often discovered in the ashes of the great tantric lamas after they have been cremated.
Heruka manifestation of tantric energy; activation of the positive qualities of the mind.
lndra also known as Sakra or Kausika; chief of the Thirty-three Gods who reside in the heaven of the desire realm known by that name.
Jina lit. 'Conqueror'; one of the titles of the Buddha.
bKa'-ma a vast collection of rNying-ma Tantras that have had a continuous transmission. Three sections, mDo, sGyu, and Sems, form the theoretical and philosophical basis of the inner Tantras. The bKa'-ma was transmitted especially through Padmasambhava, Sri Sirilha, Vimalamitra, and Vairotsana. gNyags Jnanakumara, gNubs-chen Sangs-rgyas ye-shes, and the Three Zur continued the line of transmission. In the fourteenth century, Klong-chen-pa greatly contributed to the bKa'-ma tradition, systematizing and transmitting the Atiyoga teachings; gTer-bdag gling-pa, the great gter-ston, also held the entire bKa'-ma tradition, and together with his brother Lo-chen Dharmasri, revived and promulgated these teachings during the seventeenth century.
Karma (Tib. las) lit. 'action'; its wider meaning encompasses the causal connec- tions between actions and their consequences.
Kha-byang see gTer-ma.
Kila lit. 'dagger'; used as a symbol in certain tantric ceremonies.
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Lotsawa Tibetan translators of the canonical texts who usually worked with Indian par:t4itas.
Lung-byang see gTer-ma.
Mahakala great wrathful tantric deity; wrathful aspect of Avalokitdvara.
Mahamudra (Tib. Phyag-rgya chen-po) lit. 'Great Gesture' or 'Great Seal'; all-encompassing, and unchanging; the indivisible unity of the Developing and Perfecting Stage; attainment of Pristine Awareness.
Mahayana (Tib. Theg-pa chen-po) lit. 'Great Vehicle'; the way of those who follow the Bodhisattva ideal, intent on achieving liberation for the purpose of freeing all beings from the misery of samsara. Two paths lead to the realization of the Bodhisattva: the Siitrayana, the way of those who follow the teachings of the Siitras, and the Mantrayana, the way of those who follow the teachings of the Siitras and Tantras.
Mahayoga see Tantra.
Mandala (Tib. dkyil-'khor) lit. 'concentric circle'; a mandala is a symbolic, graphic representation of a tantric deity's realm of existence, as well as the arrangement of offerings in tantric ritual.
Maiijusrl (Tib. Jam-dbyangs) Bodhisattva of Wisdom. Maiijusrl manifested in Tibet as King Khri-srong lde'u-btsan in order to help the Tibetans firmly establish the Dharma.
Mantra syllables and words whose sound can communicate the nature of tantric deities, grant supernormal powers, or lead to purification and realization.
Mantrayana see Vajrayana.
Mara lord of the desire realm, master of illusion who attempted to prevent the
Buddha from attaining enlightenment at Bodh Gaya.
Mount Meru world axis; the mountain at the center of a world-system, ringed by chains of lesser mountains and lakes, continents, and oceans.
Mudra (Tib. phyag-rgya) gestures symbolizing particular spiritual attributes or steps toward perfection. There are technically four types of mudra: the symbolic seal (Skt. Upayamudra, Tib. Dam-tshig phyag-rgya); the female partner in tantric practices or the visualized partner who represents Pristine Awareness (Skt. Karmamudra orJiianamudra, Tib. Las-kyi phyag-rgya or Ye-shes-kyi phyag-rgya); the seal of the Absolute (Skt. Dharmamudra, Tib. Chos-kyi phyag-rgya); and the Great Seal (Skt. Mahamudra, Tib. Phyag-rgya chen-po).
Nagas powerful long-lived serpent-like beings who inhabit bodies of water and often guard great treasure. Nanda was one of their great kings. He helped protect
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? ? ? rhe Buddha from the dements when the Buddha was seared at Bodh Gaya, and gave Nagarjuna various treatises from the naga treasure.
Nirma-:takaya see Three Kayas.
Nirvana (Tib. mya-ngan-med-pa) lit. 'blowing our'; extinguishing of rhe emo- tional fetters; the unconditioned stare, free from birth and death.
sNying-byang see gTer-ma.
rNying-ma see Tibetan Schools of Buddhism.
Orgyan also known as U~~iyana or Odiyan; home of many ~akinis, and birth- place of Padmasambhava; thought to be located in the Swat valley northwest of India, which borders on modern Afghanistan.
Padma Thod-Phreng-rrsal lir. 'the Lotus-one ornamented by a rosary of skulls'; an emanation of Padmasambhava.
Padmasambhava the 'Lotus-born' Guru of Odiyan; his eight major manifesta- tions are: Padma 'byung-gnas, Padma rgyal-po, rDo-rje gro-lod, Nyi-ma 'od-zer, Sakya seng-ge, Seng-ge sgra-sgrog, Blo-ldan mchog-sred, and rDo-rje 'chang.
Pa-:t~ira great Buddhist scholar; usually refers ro the Buddhist scholars from Kashmir or India.
Path of Accumulation see Five Paths.
Path of Application see Five Paths.
Perfecting Stage (Skr. Sampannakrama, Tib. rDzogs-rim) a non-conceptual stage in ranrric practice; in the Perfecting Stage, rhe visualizations of the Development Stage dissolve into an experience of openness.
Prajtiaparamita (Tib. Pha-rol-tu phyin-pa) lit. 'Perfection of Wisdom'; six para- mitas are generally referred to: giving, morality, patience, effort, meditation, and wisdom.
Pristine Awareness (Skt. jtiana, Tib. ye-shes) discriminating awareness born from wisdom; knowing in itself (nor specific knowledge ofanything); intrinsic knowledge inherent in all manifestations of existence.
Rainbow Body (Tib. 'ja'-lus) the transformation of the bodily substance into multi-hued light.
Ransom Ceremony the Bon practice of offering the skin of another living being ro disease-causing demons ro effect a cure; the skin is the substitute or ransom for the man.
Ratnasambhava (Tib. Rin-chen 'byung-gnas) one of the five Dhyanibuddhas.
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Ril-bu medicinal capsule, which often contains holy substances and has been blessed by a lama.
Ring-bSrcl small, very hard gliucring objects found in the burnt ashes of certain very great lamas.
Sadhanas (Tib. sgrub-thabs) lit. 'means of attainment'; special tantric practices for gaining certain spiritual auainmcnts.
Sakya the clan into which the Buddha was born; their lands in northern India bordered on Nepal. The Sakyas were destroyed by neighboring peoples during the Buddha'slifctimc.
Sakyamuni lit. 'the Sage of the Sakyas'; name of the Buddha.
Samadhi (Tib. ting-ngc-'dzin) meditation or concentrative absorption.
Samanrabhadra (Tib. Kun-tu bzang-po) lit. 'the All-good'; the Adibuddha who through ceaseless meditation gives rise to the Dhyanibuddhas; representation of the ultimate nature of reality.
Samantabhadra (Tib. Kun-tu bzang-mo) lit. 'the All-good'; the Mother of all the Buddhas of tht three times; the female or prajiia (wisdom) counterpart of the Adibuddha Samantabhadra.
Sambhogakaya sec: Three Kayas.
Samsara the cycle of birth, death, and rebirth within the six realms of existence, characterized by suffering, impermanence, and ignorance.
Sangha the community of those practicing the teachings of the Buddha, united by their vision and their commitment to the path. In order to lay the foundation for Dharma practice, various forms of discipline arc undertaken. Eight traditional kinds of Sangha exist: bhik~u and bhik~uQi: fully ordained monks and nuns; sramaQara and sramaQi: novices who have taken preliminary vows; sik~maQa: aspirants too young to join the community but who follow special rules; upavasta: laymen or laywomen who take monk's vows for a certain limited time; upasaka and upasika: laymen and laywomen who practice Buddhist teachings and follow five precepts: not to kill, not to steal, not to lie, not to take intoxicating substances, not to engage in sexual misconduct.
Sarasvati goddess of Euphony and patron of the arts and sciences; early known as goddess of a sacred river in northern India and as the goddess of speech and learning; traditionally regarded in India as the source of the Sanskrit language and Dcvanagari lcucrs.
gShcn-rab according to the Bon tradition, the founder of the Bon religion. Siddha one who has accomplished the siddhis.
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? Siddhi (Tib. bsgrub) lit. 'success, complete attainment'; there are eight 'com- mon' siddhis developed by the practice of yoga. Among these are clairvoyance, clairaudience, the ability to fly through the air, the ability to read thoughts, and control of the body and external world, enabling one to transform both at will. The supreme siddhi is enlightenment.
Srivaka (Tib. Nyan-thos) lit. 'Hearer'; one who listens to the teachings of the Buddha, realizes the suffering inherent in samsara, and focuses on understanding that there is no independent self. By conquering emotionality, he liberates himself, attaining first the stage of Stream Enterer at the Path of Seeing, followed by the stage of Once-Returner who will be reborn only one more time, and the stage of Non-returner who will no longer be reborn into samsara. The final goal is to become an Arhat. The vehicle of the Srivaka is known as the Srivakayana.
Stiipa Sumeru Siitra
see mChod-rten. see Meru.
discourses given by the Buddha on the Dharma.
Tantra (Tib. rgyud) advanced teachings which offer many skillful means for obtaining liberation rapidly. Although in some systems the Tantras are considered to fall into only four categories, the Kriy:i, Carya, Yoga, and Anuttarayoga, the rNying-mas accept three outer and three inner Tantras.
The three outer Tantras are the Kriya, Carya, and the Yoga Tantras. The Kriya Tantras emphasize purification of body and speech through ritual and cleansing activities, establishing a relationship between the deity and the practitioner similar to the relationship of master and servant. Realization can be gained within sixteen
human lifetimes.
The Carya Tantras place emphasis on purification of body and speech through ritual and meditation, establishing a relationship between the deity and the practitioner similar to that between brothers or friends. Realization can be gained within seven human lifetimes.
The Yoga Tantras have two divisions: outer Yoga Tantra (Upayoga) which emphasizes meditation on nonduality and the practice of the four seals (Mahamudri, Dharmamudri, Samayamudri, and Karmamudri); and inner Yoga Tantra (Anuttarayoga).
The Anuttarayoga Tantras are themselves divided into three sections: Father, Mother, and Non-dual. The Father Tantras arc concerned with the Developing Stage, and the Mother Tantras are concerned with the Perfecting Stage. Father Tantra may be related to Mahayoga, Mother Tantra to Anuyoga, and Nondual Tantra to Atiyoga. Realization can be gained within three human lives.
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The inner Tantras include the Mahayoga, Anuyoga, and Atiyoga Tantras. The Mahayoga Tantras arc based on the sGyu section of the bKa'-ma; important texts arc the root text (Guhyamiilagatbhatantra) and eighteen Mahayogatantras. Em- phasis is on visionary meditative experience.
The Anuyoga Tantras arc based on the mDo section of the bKa'-ma. The root text is the Gongs-pa 'dus-pa; important texts include the five Anuyogasiitras. Emphasis is on the unity of appearances and openness.
The Atiyoga Tantras arc based on the Scms section of the bKa'-ma; these arc the Absolute Perfection teachings. They arc divided into three parts: the Scms-sdc, or Mind section; the Klongs-sdc, or Unending Experience of Being section; and the Man-ngag-gi-sdc, or Guidance section which contains the sNying-thig, the 'Quintessential Instructions'. The first of the Ati realizations: Chos-nyid mngon- gsum; second realization: Nyams-snang-gong; third: Rig-pa-tshad; fourth and highest: Chos-nyid-zad-pa. The Ati is also divided into vision, meditation, action, and fruit.
Tantrayana sec Vajrayana.
Tara (Tib. sGrol-ma) the rcdcmptrcss venerated as a great Bodhisattva of Compassion. King Srong-btsan sgam-po's two Buddhist 9uccns were considered to be emanations of Tara.
Tathagata (Tib. Dc-bzhin-gshcgs-pa) lit. 'Thus-gone' or 'Thus-come'; one of the titles of the Buddha.
Ten Spiritual Levels sec Bodhisattva.
Ten Virtues to abstain from killing, stealing, sexual misconduct, lying, slander, abusive speech, senseless speech, coveting, ill-will, and wrong views.
gTcr-byang sec gTcr-ma.
gTcr-ma Concealed treasures of many different kinds, including texts, ritual objects, relics, and natural objects. gTcr-ma convey essential teachings suited for the time and place in which they arc discovered. Through the blessings of Padmasambhava, the discoverer, or gtcr-ston, can locate and decipher the gtcr.
The gtcr-ston receives various aides to help in his discovery. These include the kha-byang, the gtcr-byang, the yang-byang, the snying-byang and the lung-byang. These arc lists of books to be found in certain locations, precise descriptions of places where the gtcr will be found, lists ofgtcr which have been hidden twice, and various other predictions concerning the hidden treasures. Padmasambhava pre- dicted three grand gter-stons, eight great gtcr-stons, twenty-one powerful gtcr- stons, one hundred and eight intermediate gtcr-stons, and one thousand lesser gter-stons. The gtcr-ma lineage preserves very pure and undistortcd teachings especially necessary in the present era, the Kali Yuga.
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The three great gter-stons are Nyi-ma 'od-zer, Chos-kyi dbang-phyug, and Rig-'dzin rgod-ldem 'phru-can. Nyang-ra Nyi-ma 'od-zer (12th century) and Guru Chos-kyi dbang-phyug (13th century) are known as the Sun and Moon. gTer-ma they discovered are called Upper and Lower Treasures, or gter-kha gong-'og. Rig-'dzin rgod-ldem 'phru-can (14th century) was editor and compiler of gter known as the Northern Treasures.
The eight great gter-stons are Ratna gling-pa, Padma gling-pa, Orgyan gling- pa, Sangs-rgyas gling-pa, rDo-rje gling-pa, Karma gling-pa, Orgyan rDo-rje gling-pa, and Orgyan Padma gling-pa. These gter-stons all lived during the 14th and 15th centuries.
Three Great Temples lHa-sa, Khra-'brug, and Ra-mo-che built by Srong-btsan sgam-po.
Three Kayas The Mahayana recognizes the three aspects (Trikaya) of the Buddha: Dharmakaya (Tib. Chos-kyi sku), lit. 'Dharma body'; Sambhogakaya (Tib. Longs-spyod-kyi sku), lit. 'Enjoyment body'; and Nirma~akaya (Tib. sPrul- sku),lit. 'Representation body'.
The Dharmakaya is voidness and its realization, beyond time and space, and is pure transcending awareness. The Sambhogakaya, the pure enjoyment aspect of the Dhyanibuddhas, also represents the aspect of communication. The Nirma~akaya forms are embodiments taken by Buddhas among earthly beings in order to clarify the way to enlightenment.
The Sambhogakaya and the Nirma~akaya are sometimes known together as the Riipakaya (Tib. gZugs-sku), lit.
'Form body'; all three kayas are sometimes considered aspects of a fourth body, called the Svabhavikakaya (Tib. Ngo-bo- nyid-sku).
Three Protectors (Tib. Rigs gsum mgon-po) Avalokitdvara, Vajrapi~i, and Manjusri.
Three Roots lama, yidam, 4akini. The guru is the root ofall blessing, the yidam is the root of all siddhi, and the 4akini is the root of Buddha-activity.
Tibetan Schools of Buddhism these come under the two general headings of rNying-ma (the ancient ones) and gSar-ma (the new ones).
The rNying-ma maintain the lineages that were carried to Tibet during the early transmission of the Dharma from the 7th through the 9th centuries. These lineages were established in Tibet by the great masters Padmasambhava, Vimalamitra, Santarak~ita,and Vairotsana, and were supported by texts translated at that time by outstanding pa~4itasand lotsawas. This early transmission was furthered by the patronage of the great Dharma Kings Srong-btsan sgam-po, Khri-srong lde'u- btsan, and RaJ-pa-ean.
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rNying-ma-pas maincain a complete Siitra and Mancra tradition, and recog- nize nine different vehicles for realization. Principal types of transmission are bka'-ma and gter-ma. Practices are based on both outer and inner Tantras, with practice of the innerTantras being a distinguishing characteristic of the rNying-ma school. There is an emphasis on the balance of study and practice as a foundation for the higher practices which lead to complete realization.
The gSar-ma is the general heading of all the Tibetan schools of Buddhism which developed after the lOth century.
The bKa'-gdams was the first of the gsar-ma, or new, schools, and was based on the teachings of Atisa (10th-11th century), the great Buddhist teacher from Vikrama5ila who spenc thirteen years in Tibet. Three lineages branched from Atisa's teaching, carried by three of Atisa's disciples; Khu-ston Shes-cab brtson- 'grus, rNgog, and 'Brom-ston, who established the structure of the bKa'-gdams school. The bKa'-gdams-pa teachings were concinued by Po-ro-pa Rin-chen gsal (11th cencury) and Blo-gros grags-pa. The bKa'-gdams-pa were noted for the rigor of their Vinaya practice and for the study of Prajnaparamita and Madhyamika sastras. Their teachings were later assimilated by other schools, especially by the bKa'-rgyud and dGe-lugs schools.
The bKa'-rgyud school was founded by Marpa (10th-11th century), the great yogi and translator who was the disciple of the Mahasiddhas Maitri-pa and Naropa. His own disciple, Mi-la-ras-pa, was the teacher of Ras-chung-pa and sGam-po-pa. From these two disciples came a number of flourishing subschools such as the 'Brug-pa and Karma bKa'-rgyud. The bKa'-rgyud traditions emphasize devotional and yogic practices and have produced numerous siddhas.
The Shangs-pa teachings were based on the lineage brought to Tibet by the siddha Khyung-po rnal-'byor (11th century? ), a great tantric master who has studied with many teachers, including ~akinis. Khyung-po lived in Shangs in gTsang, central Tibet, where six disciples became his spiritual sons. Thus, this school is sometimes known as the Seven Treasures lineage (the Master and his six sons) or as the I;>akini lineage. The teachings of this school, which are powerful and practice-oriented, have been assimilated into the other schools, particularly the bKa'-rgyud and dGe-lugs schools.
The Zhi-byed teachings were brought to Tibet by Dam-pa sangs-rgyas, a siddha who visited Tibet several times around the 12th century and introduced the gCod teachings. His disciple, sKyo-ston bSod-nams bla-ma, founded the Father lineage of gCod which followed the Siitrayana teachings according to Aryadeva; Ma- gcig Slab-sgron, a great female siddha, founded the Mother lineage, based on Prajfiaparamita. Zhi-byed emphasizes teachings suited to the individual's con- sciousness rather than adhering to specific texts. gCod teachings continue with- in other schools, especially rNying-ma and bKa'-rgyud.
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The Sa-skya school traces its lineage to 'Brog-mi Sakya ye-shes (b. 1147), who studied with the Mahasiddha Viriipa. Five great masters continued the lineage: Kun-dga' snying-po, bSod-rnams nse-mo, Grags-pa rgyal-mtshan, Kun- dga' rgyal-mtshan (Sa-skya PaJ:l(jita), and 'Gro-mgon chos-rgyal ('Phags-pa). The Sa-skya tradition emphasizes both study and practice, especially favoring the Hevajra Tantra.
The Jo-nang-pa teachings emphasize the practices and doctrines of the Kalacakra Tantra and developed a controversial interpretation of siinyata. The Jo-nangs traced their Kalacakra lineage to Yu-mo Mi-bskyod rdo-rje (12th cen- tury), a Kalacakra master and siddha. His spiritual son Dharmdvara continued the lineage which later included the siddha Dol-bu-pa (Dol-po) and Taranatha (Kun-dga' snying-po), one of the last Jo-nang-pa scholars. Officially closed in
the 17th century, its teachings have endured within other schools.
The dGe-lugs school was founded by Tsong-kha-pa (15th century), a master of the Vinaya lineage who was revered as an incarnation of Maiijusri. His Lam-rim chen-mo, based on Atisa's lam-rim texts, became the central focus of the practice and study of this school, which thus assimilated much of the bKa'-gdams-pa tradition. Tsong-kha-pa's two main disciples, rGyal-tshab-rje and mKhas-grub-rje, continued the lineage.
Transmission Lineages After the Great Dharma King Ral-pa-can was killed by anti-Buddhist factions of the government, his brother, Glang-dar-ma, took the throne. During his reign, traditional studies were halted, monks forced to return to lay life. and monasteries dosed. Esoteric practitioners continued secretly, and all lineages were preserved.
The Vinaya transmission was maintained in the East through gYo, Rab, and d. Mar. Bla-chen. and Klu-mes. who returned to Central Tibet; the Abhidharma transmission was maintained in the East through IHa-lung dPal-gyi rdo-rje and his disciples; the Prajiiaparamita transmission was maintained through sKa-ba dPal- brtsegs, Cog-ro Klu'i-rgyal-mtshan, and Ye-shes sde; the Tantra transmission was maintained through gNyags Jiianakumara, gNubs-chen Sangs-rgyas ye-shes, and the Three Zur.
Triple Gem the Buddha, the Dharma, and the Sangha.
gTum-mo practice to develop the mystic inner heat in one type of tantric yoga.
Twelve Links of Dependent Origination (Skt. pratityasamutpada, Tib. rten-cing 'brel-bar-'byung-ba) the twelve-fold cycle of causal connections which binds beings to samsaric existence and thus perpetuates suffering: ignorance (Tib. ma- rig-pa) which gives rise to karmic dispositions (Tib. 'du-byed) which gives rise to consciousness (Tib. rnam-par-shes-pa) which gives rise to name and form (Tib. ming-dang gzugs) which give rise to the six senses (Tib. skye-mched drug) which give rise to contact (Tib. reg-pa) which gives rise to feeling (Tib. 'tshor-ba) which
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? gives rise to craving (Tib. sred-pa) which gives rise to graspi? ng (Tib. nye-bar-len- pa) which gives rise to existence (Tib. srid-pa) which gives rise to birth (Tib. skye-ba) which gives rise to old age and death (Tib. rga-shi).
Twenty-five Main Disciples of Padmasambhava in various lists these include Vairotsana; Mandarava; Ye-shes mTsho-rgyal; rGyal-ba mchog-dbyangs; Nam- mkha'i snying-po; dPal-gyi ye-shes; dPal-gyi seng-ge; Ye-shes dbyangs; Ye-shes sde; dPal-gyi rdo-rje; Khri-srong lde'u-btsan; mKhar-chen dPal-gyi dbang-phyug; gYu-sgra snying-po; dPal-gyi seng-ge; rMa Rin-chen-mchog; Sangs-rgyas ye-shes; rDo-rje bdud-'joms; rGyal-ba blo-gros; IDan-ma rtse-mang; sKa-ba dPal-brtsegs; '0-bran dbang-phyug; Jrianakumaravajra; Sog-po IHa-dpal gzhon-nu; I. . ang-gro dKon-mchog 'byung-gnas; rGyal-ba byang-chub; Dran-pa nam-mkha' dbang- phyug; Khye'u-chung mKha'-lding; Cog-ru Klu'i rgyal-mtshan; Ting-nge-'dzin bzang-po.
Vairocana (Tib. rNam-par snang-mdzad) one of the five Dhyanibuddhas.
Vajra (Tib. rdo-rje) 'diamond scepter'; the active symbol of the means for at- taining wisdom.
Vajradhara (Tib. rDo-rje 'chang) lit. 'the Bearer of the Vajra'; all-embracing Buddha nature.
Vajrakila (Tib. rDo-rje phur-bu) one of the major Herukas; wrathful aspect of Amoghasiddhi.
the Sambhogakaya aspect of Ak~obhya. a female tantric initiation deity.
Vajrasattva (Tib. rDo-rje sems-dpa')
Vajravarahi (Tib. rDo-rje phag-mo)
Vajrayana (Tib. rDo-rje theg-pa)
Mantrayana, Tantrayana, and Phalayana, the vehicle of the result. This way offers innumerable skillful means to enlightenment, based on the Siitras and Tantras. When followed under the guidance of an accomplished teacher, this rapid path can result in liberation within one lifetime. Transmitted by the Vidyadhara lineage of Knowledge-holders, this vehicle produces the deepest and most far-reaching realization particularly in the Kali Yuga when powerful techniques are necessary to liberate human consciousness.
lit. 'the diamond vehicle'; also known as the
Vajrayogini the highest qakini who embodies all of Buddha wisdom; she is the driving force of all wisdom; she is identical to the indestructible and immutable nature of the vajra, and her activity represents the dynamic power of vajra wisdom.
Vidyadhara (Tib. rig-'dzin) lit. 'wisdom holder'; holder of the Enlightened uneage; those who have attained great spiritual and magical abilities. Having received and manifested the teachings of the enlightened lineage, they are able to transmit these teachings to others.
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Vinaya (Tib. 'dul-ba) teachings which establish the: discipline: and moral conduct (sila) that suppott all Dharma practice:.
Whc:c:l of the: Dharma the: cycle: of teachings given by the: Buddha; thrc:c: such gcles, known as the: Thrc:c: Turnings of the: Whc:c:l of the: Dharma, were: taught by Sikyamuni Buddha during his lifetime:.
Wisdom Eye: sec: Five: Eyes.
Wish-fulfilling Gem a gem which grants the: fulfillment of all one: could desire:;
thus the: Buddha is often callc:~ a wish-fulfilling gem.
Wrathful Deities deities in fierce: forms rc:prc:sc:nting wisdom that overcomes
emotionality.
Yab-Yum tantric symbol of male: and female: energies in mystic union.
Yamintaka (Tib. gShin-rjc: gshc:d) wrathful form of Mafijusri, rc:prc:sc:nting wisdom that subdues death.
Yang-byang sec: gTc:r-ma.
Yidam tutc:lary deity; a personal protector of one's practice: and guide: to en- lightenment.
Yogatantra sec: Tantra.
Yogini a female: practitioner of yoga, the: path of mystic union. Zhi-byc:d sec: Tantra.
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Abhidharma 33, 90, 182, 18~ Akani~tha 7, 60, 14~ All-accomplishing Pristine:
Awarc:nc:ss ~8 All-investigating Pristine:
Awarc:nc:ss ~7
Amit2bha 1, 12, 29, 53, ~7. 21~ Amit2yus 90, 101, 103, 104, 112 Amoghasiddhi ~8
animals%, 1H, 172,173, 194
sacrifice: of 119, 12~ff Anuyoga 182
Arya Sad2prarudita 11 ascc:tic practices 82ff Asura 64
Ati5a 198
Atiyoga ~~. 98, 113, 146, 147, 1~0.
1~7. 167, 171, 179, 181, 182, 190,
207,213
realizations of 147, 1~7
attachment 69, 96 purification of ~2
Avalokitdvara ~. 90, 118
bandits ~6-~9. 10~. 139
bar-do 66, 173
Bar-lam 136
sBc: Yc:-shes snying-po 1~6. 176, 18~.
206,217
Bhutan 12, 16, 99, 100, 107, 14~.
163, 180 Blo-gros-skyid 141
Bodh Gay2 128
Bon U,43-4~. 109,117, 188ff,137,
138, 144, 1~9. 176 ministers-of-state: 43-4~
Brag 73, 163 -dmar 163
Yang-rdzong 73 Brahm2 132
'Brc: 44, 73
'Brog 28
'Brog-mi 199
'Brom 198
Bu-chu 136
dBu-ru 74
Buddhak2ya ~~
Buddhas of the: 3 times 6, 11
Index
237
? --------------'~------~---
dBus 28, 161, 167, 198, 200, 201, 202 Bya Rog-rgyung 41
Bya-rung kha-shor 58
Bya-tshang 136
Byams-gling yan 109 Byang-gi gnam-mtsho-do 74 Byang-kha 161
Byar 28, 161
Bye-me'i brag 74
cakras 47, 49, 66, 183 eight 47,51-54
Cary:itantra 90
cemeteries 7, 80
central channel66
mChim-phu 24, 25, 31, 33, 73, 74,
133, 134, 136, 143, 145, 160,
161, 167
China 7, 16, 19, 28, 98, 107, 118, 135,
137,161,206
Chos-nyid mngon-sum 147, 178, 187 Chos-nyid zad-pa 171,185, 187,
190,217
circumambularions 82, 94
Clear light 66
gCod 102, 202
Cog-ro-bza' 106, 132, 138
Cog-ro Klu'i rgyal-mtshan 44, 74,
133, 144
commitments 35-40,68,69,75, 99,
146, 179, 183, 184 compassion 48, 56, 67, 83, 84, 151,
157-159, 174, 178, 185,213,216 misplaced 107
Copper-colored Mountain 179, 196 cravmg 54
'Da' Cha-ru-pa rdo-rje 157,217
q:ikini 5, 17, 29, 49, 59, 61, 67, 75, 85, 101,141,151,152,154, 155, 168,
171,175,184,185,194-197,203,
108, 210, 215
of four lineages 12 Orgyan 79-81, 194-197 Wisdom 30
Dam-pa 103
IDan-ma rrse-mang 73, 132, 144 'Dar-cha rDo-rje dpa'-bo 176
dates 17,151
bDe-ba-mo 89, 106, 156 bDe-chen-mo 141
death 54,63-64,66, 86, 91, 148, 149,
173, 175, 178, 212
revive from 63, 64, 68, 69, 133, 134
debare 127ff
demons 6, 80, 83, 99, 100, 105, 112,
123, 128, 132, 175, 183, 1%, 213 dependent origination 53, 54,
114, 187 desire 139
Developing Stage 39, 65, 82, 139, 149, 171,188,189,194
Dh:inako~a 145
Dharma Prorectors 13
Dharma vehicles 25, 30, 33, 34 Dharmak:iya 5, 17, 18, 54, 59, 72, 97,
98,113,124,150,177,209,215 Dharmamudr:i 38
Dharmap:ila sTong-rgyug 218 Dharmodgata 11
mDo-khams 161, 163
rDo-rje bde-chen Padma-mtsho 191 rDo-rje bdud-'joms 73, 106, 132 rDo-rje dbang-phyug of
Zur-mkhar 21
rDo-rje gro-lod 107, 130, 145 rDo-rje gzhon-nu 105, 108, 156 rDo-rje khro-bo 47
mDong-chu 136
Dran-pa nam-mkha' 74, 122, 133 dreams 16, 17, 66
Dvags-lung 136
Dvags-po 136, 199
238
? ----------------~~~--------------
E in lower Nepal 97
E-khram mandala 106
E-rong valley 56
E-yi gTsug-lag-khang 64
Ekajati 107 emotions51-53,66,101,156,170,
174, 175, 211
Empowerments 29, 34,48-51, 55, 75,
108, 178,183
four49-55, 111,139,140,214
Emptiness 178, 183, 188
energy 49, 55, 66, 79, 86, 91, 112, 140,
171,183,185,190,203 Enlightenment 22, 52-54, 102, 108,
183,217
faith 92
fast-runners 70
Five Buddha Families 48, 90 Five Kiyas 40
FourJoys 51-53,66,69,85, 139,
140, 183 Four Kayas 69
Four Noble Truths 33
gandharvas 5, 7, 93
Ganges River, goddess of the 11,93 Giang 108, 197
Glang-thang 136
Gling 163
Glu-gong 134
Glu Gung-btsan-po 41
Golden Isle 56
Gong-thang-pa 15
mGos-rgan 42, 45, 127
sGrags-gi se'u valley 13
sGrags-pa 15
grasping 52, 54
Great Bliss 12, 29, 48, 50, 51, 57, 65,
83,88, 101,112,139,140,150,
175,178,184,187,192,212,216 Great Perfection 55, 60, 66, 113, 140,
151,167,171,179,185,188,
189,212 Great Vehicle 35
Gru-gu U-be 44
Grva-pa mNgon-shes 102 Gung-btsan-po 41, 71 Gung-thang la-thog 146 Guru Drag-po 25
rGya 161
rGya-tsha IHa-nang 70
rGyal-ba blo-gros 73, 132
rGyal-ba byang-chub 74, 133, 157,
176,191,193,194,217,218 rGyal-ba mchog-dbyangs 73, 132 rGyal-tham 136
rGyu-bon 118ff
rGyud rGyud-ring-mo 41
IHa-dpal 106
IHa-lung dPal-gyi seng-ge 106 IHa-nang 70
lHa-sa 118, 120, 122, 136, 161, 164,
198,205 IHa-tho-tho-ri 117 Has-po-ri 134, 138
hatred 57
Hayagriva 49, 56, 101, 125, 132, 175 healing 93, 101
bean-bone 76, 87
hell29, 30, 37, 53
Heruka 13, 38,49-52, 85, 100, 101,
102, 103, 106, 156, 169 sadhanas 38, 103, 106, 195
IHo-brag 45, 69, 73, 106, 148, 171, 179,200,204,206
IHo-rong 162
Hor 28, 161 Hva-shang 160, 161
ignorance 53, 58 illusion 184 immortality 138, 159
239
? =------------'~~--------Co
impermanence 88, 148, 150, 178, 180, 212
India 7, 107, 135, 137, 160
')a' 97
'Jang 28, 107, 136, 161 jealousy 58
Jiianakumaravajra 74, 133 Jiianamudra 38
Jo-mo-nang 136,138, 141, 162
sKa-ba dPal-brtsegs 44, 74, 133, 144 Kalasiddhi 7, 141, 144, 176, 182,208 Kamalasila 160
sKar-chung temple 167, 170
karma 28, 29, 33, 34, 35, 50, 56, 58, 61, 63,66,69,92, 108,114,124,148, 149,150,152, 169,170,171, 175, 176,178,190,193,194,205,210, 211, 212, 215
Karmamudra 37
Kashmir 135, 136
Kathog 207
mKha'-'gro snying-thig 47
Kha-rag 138, 139,141
Kha-rag rdzongs 163
Khams 16, 28, 107, 118, 136, 145, 198,
200, 201, 206
mKhar-chen rDo-rje-mgon 15 mKhar-chen dPal-gyi dbang-phyug
15, 16-21, 26, 27
mKhar-chen gZhon-nu-pa 15 mKhar-chen gZhon-nu sgrol-ma 176 mKhar-chen-pa 15
mKhar-chu 148, 171
mKhar-chu-pa 15,21-24,26,27 Khe'u-chung mKha'-lding 74 Kho-khom-han 59
Khra-'brug 120, 136, 161, 164, 205
Khra-mgo41
Khri-sgo 135
Khri-srong lde'u-btsan 11, 25, 27-3 L
41-45,59. 69-77,119, 120ff,
137, 179
laws of 135, 213
Khung-lung 73 Khye-'dren 93, 100. See also
Khyi-'dren and bKra-shis
sphyi-'dren. Khye'u-chung 133
Khyi-'dren 105, 107. See also Khye-'dren and bKra-shis spyi-'dren.
Kila sadhanas 105, 106, 108, 112 Klo-yul163
Klu-btsan (sTag-ra) 41
Klu-gong 43, 135. See also Glu-gong. dKon-mchog 'byung-gnas 74 dKon-mchog 'byung-ldan 133 Kong 28
Kong-po 118, 136, 162, 163, 203 bKra-shis spyi-'dren 7, 100, 102,
106, 176, 180, 207. See also
Khye-'dren and Khyi-'dren. Kriyatantra 90, 182, 185
Kucha 7
l. . a-phyi 136
l. . a-stod 103
lama 5, 56, 75, 79, 86, 98, 184, 185,
186, 191, 1%, 212 l. . ang-gro 44, 133
Lang-lab Byang-chub rdo-rje 157, 176 Li-bza' Byang-chub sgrol-ma 176, 217 Li-yul200
lo-ro 161
lotsawas 76, 122ff, 146, 180
Ma Ma-zhang 41
rMa Rin-chen 70, 74, 106, 133, 176,
186,206,217 Ma-zangs-gling 60
Ma-zhang 41
240
? --------------~~~----------
magical manifestations 95, 96, 98, 130ff
Mahakila 124
Mahamudra 38, 49, 50, 52, 65, 74, 140,
145,188,190,205,212,215,216 Mahayana 55, 83, 93
Mahayoga 90, 182
Maitreya 200
Manasarowar Lake 107
mandala 13, 25, 28, 38, 40, 41, 47, 48,
49, 50, 51, 52, 56,67, 73, 75, 76, 84, 90, 91, 101, 105, 112, 139, 141, 144,156, 168, 169, 177, 191, 195, 1%
Mandarava 7, 174ff
Mang-yul 156, 161
Maiijusri 11, 90, 120, 137, 213
mantra 6, 13, 16, 17, 25, 39, 40, 43, 47,
49,50,60,63,82,90, 103,112,
133, 134, 143, 175, 183, 207 black 131, 133, 139 six-syllable 118, 145, 146, 214 three-syllable 145, 146 twelve-syllable 214ff
Mantrayana 6, 7, 12, 25, 29, 30, 31, 35, 39,46,47, 59,69, 70, 73,98, 104, 108, 117, 122, 139, 182, 185, 198,202
sMar 198
Mar-pa 199
Mara46
Me-nyag 136, 161
medicine93
meditation 56, 57, 84-87, 89, 95, 97,
109, 113, 181, 189 Mi-la 199
mind 64-66, 70, 98, 112, 113, 130, 169,178,184,187
miracles 33
Mirror-like Pristine Awareness 57 Mon 28, 161
Mon-bu Sa-le 101, 102, 106
Mongolia 7, 16, 19, 107, 135, 198, 199, 200,202,204
Mount Meru 28, 48, 91, 121, 193 Mu-khri btsan-po 137, 141, 144, 160,
167, 168, 179 Mu-ne btsan-po 137
Mu-rum btsan-po 167, 168, 169 mudra 37-38,40, 50, 133
four types of 37,38
finger-pointing 63,134 Muni 92,93
music 153
nagas7,92, 100,157
Nam-mkha'i snying-po 44, 73, 106,
132,136,144,171,191,218 gNam-ri srong-btsan 15
Ne-ring 94, 112, 163
Nepal 16, 19,56-64,98,107,137,140,
146,162,204,206 NewYear41, 129
mNga'-ri 161
mNga'-ris man 136
mNga'-ris-skor gsum 28 Ngang-chung dPal-gyi ryal-mo 167 Nirmal)akaya 5, 11, 12, 17, 18, 124,
177,215
nirvana 48, 53, 72, 87, 186 gNub-bza' dGe-mtsho 15-21 sNubs 44
gNubs-yul73
gNya'-khri btsan-po 15, 117 Nyams-snang-gong 147, 187 sNye-mo 74, 162
'0-bran dbang-phyug 74 '0-bran gzhon-nu 133, 157, 176,
187,217 'Om-bu 122, 134
'Om-bu'i tshal120 'On-phu 157
241
? --------------~~---------------~
'On-phu Tiger Cave 25, 34, 75, 101, 112, 122, 145
Orgyan 12, 18, 34, 140, 167, 187, 194, 198,202
dPa'-bo sTag-sham rDo-rje 219 sPa-groTigerCave 104,107,112,145 sPa-rna gang 157,179
Padma Thod-phreng-rtsal6, 55, 100,
159, 163, 176 Padma-bkod 163
Padmasambhava 5, 6, 12
dPal Chu-bo-ri 74
dPal-dbyangs 101, 102, 106, 138,
144, 156
dPal-gyi dbang-phyug 15-21, 26, 27 dPal-gyi gzhon-nu 21, 157, 176 dPal-gyi rdo-rje 108, 109, 133, 198 dPal-gyi seng-ge (IHa-lung) 106 dPal-gyi seng-ge (shud-bu) 44, 74 pai)<Jitas 122fT
Path of Vision 53
patterning 49, 55, 79, 86, 91, 112, 140,
171, 185, 190, 203
Perfecting Stage 39, 65, 82, 149, 171,
188, 189, 194 sPo-bo 136
Prabh:idhara 7
Prajfi:ip:iramit:i 176, 177 predictions 71, 101, 102, 103, 113,
121,122,151,152,170, 191fT,
194, 197fT
Pristine Awareness 18, 40, 49, 51, 52,
65,66,81,93,94, 101,105,140,
148,170,174,187,190,201,215 five types of 57, 58
Pristine Awareness of the Expanse of All-that-is 58
Pristine Awareness ofSameness 57 procrastination 81
prostrations 82, 94
Pu-rang 161
Ra-mo-che 118, 120, 170 Rab-gang 136
rainbow 17, 151, 152
Rainbow Body 5, 46, 88, 112, 138,
175, 190 Ral-pa-can 197, 217
ransom ceremony 119, 159 Ratnasambhava 57
reality 66
Rig-pa-t~had 147,157,161, 178, 187 ril-bu 113
Rin-chen bzang-po 74 Rlang IHa-dpal 106 Rong-lam 136 Rong-pa 15
Sa-le 56, 59-72,75, 89, 101, 105, 193, 194
s:idhanas 48, 73, 75, 82, 90, 175, 214 Sakra 157
S:ikya clan 117
S:ikya De-rna 7, 64-67 S:ikyamuni6, 11,122,130,199 gSal-bkra 141
bSam-yas 12, 24, 25, 28, 34, 70, 71, 120fT, 129fT, 141, 160, 161, 164, 198,205
sam:idhi 38, 49, 91, 97, 103, 104 Samantabhadra 5, 17, 60, 63, 91, 98,
14~. 175
Samantabhadra 35, 72, 113, 201,
209,215 Sam:iyamudra 37
Sambhogak:iya 5, 11, 12, 17, 18, 54, 103,124, 177,215
samsara 21, 24, 53, 58, 59, 67, 68, 72, 83,87,89,117,143,171,176, 186, 212, 215
Sangha 33, 122, 135, 137, 161,178, 181 Sangs-rgyas ye-shes 73, 132
Sanskrit 118, 144
S:intarak~ita59, 120, 121, 122, 130,
242
? ==--------------~~~--------------
135, 136, 137, 141-143, 198 Sarasvati 11, 12, 13, 17, 33, 55, 93, 180 secret teachings 30, 71, 84, 184, 194 Seng-ge rdzong 112
Seng-ge sgra-sgrogs 207
Sham-po gangs 139
Shan Khra-mgo 41
Shang 74, 157, 163, 176
Shel-brag 133
Shel-dkar rDo-rje mtsho-mo 176,
190,218
Shud-bu dPal-seng 44, 70
siddha 6, 18, 93
siddhi 6, 7, 103, 113, 152, 171, 178,
179,181,185,186,199,213 bSod-nams dpal-'dren 203
Sog 28
Sog-po IHa-dpal 74, 133
Spiritual levels 53-54
Sravaka 92, 180
Srong-btsan sgam-po 15, 118, 120,
121, 129
stiipa 16, 58, 71, 124, 141, 143, 145 subjective and objective poles of
experience 58, 101 suffering 35, 171ff, 178, 211-213
antidote of 215
Siirya thad-pa 176
Siitra90, 103,181,185
Surra and Mantra path 33, 43, 108,
117, 136, 137, 142, 143, 145,
197, 198 Svabhavikakaya 53, 216 symbolic experiences 82
sTag-ra Klu-btsan 41, 43, 71, 134, 135 sTag-shams 193
Tara 18, 102, 118, 201
Tara Bhrku~i 12
Tathagata 37, 113, 124, 130, 150 gter-ma 46, 109, 112, 144-146, 148,
proofs of validity 144-147 testaments 153-156
Thang-nag 132
mThar-byed Dril-bu 46
Thon-mi Sambho~a 118
Three K:iyas 5, 72, 112, 146, 149, 181 Ti-se-man 109
Ti-sgro 46, 60, 67, 70, 75, 76, 79, 84, 111,147,157,160, 161
Tiger cave 107, 145
Ting-nge-'dzin bzang-po 74, 133 Ting-nge-'dzin rrog-sa-pa 133
sTon-pa gShen-rab 117
sTong-dbon 41
sTong-rgyus 132
Triple Gem 5, 213
rTsang 28, 67, 118, 136, 138, 156, 161,
198,200,202,203 rTse-pa 15
Tsha-shod rong 146 Tshe-spong-bza' 44 gTum-mo 66, 82, 84, 85, 111 Turkestan 7, 12, 16, 19, 24
u<Jumbara 47 'Ug-pa-lung 139, 141
Vairocana 58, 123, 124
Vairotsana 73, 76, 131, 132, 136, 144 Vajra Body 6, 42, 46, 88, 101, 138,
150, 175
Vajra Guru Mantra 151 Vajra<Jakini 17
Vajradhara 44, 48, 55, 70, 103, 104 Vajrakila 38, 105-108, 134
Byi-to-to-ma Tantra 106 VajrapaQi 74, 90, 197, 213 Vajrasana 83
Vajrasattva 31, 57, 74, 85, 108 Vajravarahi 7, 49, 55, 101, 112, 203 Vajrayana 85
Vajrayogini 5, 12, 17, 81
161ff, 175, 197fT, 218
243
? -=-------------~~------------a
Vase Empowerment H, 139, 1S5 Vasudhara 64
Vidyidhara 101, 112
Vimalamitra 123, 130, 135, 136, 137 Vinaya 33, 90, 181, 185, 198 visualization 151, 183, 186, 190 vitality 49, 55, 79, 91, 101, 112,
184, 185 vows35-40
war 27,203,204
Wheel of the Dharma 59, 69, 87, 93,
142, 146, 150, 151, 159, 168,
177,213
wish-fulfilling gem 57, 61, 68, 142 women in the Dharma 102
gYa'-ma-lung 33, 41, 42, 46,74 gYa-ru Shang-gi-brag 74 yab-yum 13, 49, 51, 80, 183 Yang rdzong 73, 133, 136 Yang-le-shod 64
Yar-lung 122, 161 Ycr-pa 74, 133, 136, 161
yidam 39, 56, 75, 79, 86, 91, 112, 138, 184,185,214
gYo 198
Yoga oflongcvity 75, 104, 105, 106,
145,175,179,213 Yogatantra 90, 182
yogi 102, 105
yogini 18, 63, 102
gYu-sgra snying-po 133, 144 gY ung44
Zab-bu 147, 1S7, 163,176, 179, 180, 196,206,217
Zahor120, 135,136,200 Zhang ministers 120, 127 Zhang sTong-dbon 41 Zhang-zhung 118, 122, 135 zhi-bycd 103
gZho70, 1S7 mZho-mdar 71 gZho-stong 45 Zhong-mdar 120 Zur 156
Zur-mkhar 122 Zur-mkhar-pa 15, 25
244
? ? 4-TIBETAN TRANSLATION SERIES
SOTRAS
Dhammapada. Essential teachings of the Buddha Sakyamuni The Fortunate Aeon. The Bhadrakalpika Sutra
The Voice ofche Buddha. The Lalitavistara Sutra
Wisdom ofBuddha. The Sarildhinirmocana Sutra
BIOGRAPHIES
The Marvelous Companion: Aryashura 's jacakamili
Buddha's Lions: Abhayadacca 's Lives o f the Eighty-Four Siddhas The Life and Liberation ofPadmasambhava
Mother ofKnowledge: The Enlightenment ofYe-shes mTsho-rgyal
WORKS OF THE GREAT MASTERS OF INDIA Master o f Wisdom. Six texts by Nagirjuna
Elegant Sayings, by Nagirjuna and Sakya Pandita Golden Zephyr. Nagirjuna's Letter to a Friend
joy for the World: A Buddhist Play by Candragomin
WORKS OF THE GREAT MASTERS OF TIBET
Legend ofthe Great Scupa. Treasure texts related by Padmasambhava Kindly Bene co Ease Us. Longchenpa's Trilogy of Finding Comfort and Ease Calm and Clear. Meditation teachings of Lama Mipham
Path ofHeroes: Birch ofEnlightenment, by Zhechen Gyaltsab
Mind in Buddhist Psychology, by Yeshe Gyaltsen
Complete catalogue available from Dharma Publishing, 2910 San Pablo Avenue, Berkeley, CA 94704. Tel. 1-800-873-4276; Fax (510) 548-2230
? ? ? ? ? ? ? ? ? ? ? ? Mother of Knowledge
THE E LIGHT ME T F E HE T GYAL BY M-MKHA'I VI 'G-P
uYou kuow that Wt art iusrparablt;
l # always havt bem aud always will be togethrr.
But if)'011 do uot kuow mt, )'011 art titd to outsrdt apptaranrrs. "
Atribute to the mo t r vered woman of the
thi spirirual biography recounts Ye he T: og ral' dramati lifi , h r rigorou piritual training, and h r enlightened arrainm nts as Tib t' for mo t
fi male t ach r. Mothrr of Knowlrdgr wa written in the eighth cenrury by h r c nremp rary, am-mkha'i N) ing-p , a c -di ciple f Padma ambhava, t d ument the dev ti n, c urag , and per everance that emp wer spirirual pra rice and illu traces th ble ing of enlight nment. tailing
b tacle and trial encountered in th c ur e of pirirual tran formation,
Iother of Kuowlrdgr pr vid a model of the attitude and acti ns that mak it p ible fc r rudents today t benefit from a tea her' guidanc .
Mira ul u ev nt heralded the birth of the gr at y gini. By the time Ye h T: ogyal wa twelve years old, he wa beautiful that uitor fr m , II par f ibet had come t demand h r hand in marriage. er parent , afraidt prvkethewrath f ne fth pwrfUIIrd,dcidedt nd th girl a' , .
Thegirlawoketoth realiti s fb ingaw maninanun nlight ned land, but wh n King Khri- rong lde'u-bt an t k her a ne of hi queen , her suffering ended. ring h r wi h for a rcligiou life, the King all wed her to bee me uru Padm ambhava' coh rt and di cipl . Thu at th
ag of ixteen, Ye he T: gyal became th di iple of th rear uru Padma ambha a, revered a th greate t t. ntri rna ter of all tim . Under his guidance, he master d the tea hing of th utr. and the a tras. s her under tanding increas d, he ecame able t receiv the fUll teaching : What the master knew, he knew: n thing wa held back.
e he Tsogyal ? emplifie rh sp cial wi dom, compa ion, and en rgizing p wer of th female energy o highly re p cr d in
Padma ambhava' lineage. th Great uru aid: "Male or female- there i no great difference. But if he dcvel p the mind bent on enlightenment to be a woman is better.