Maiijusrl manifested in Tibet as King Khri-srong lde'u-btsan in order to help the Tibetans firmly
establish
the Dharma.
Tarthang-Tulku-Mother-of-Knowledge-The-Enlightenment-of-Yeshe-Tsogyal
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All this has been recorded faithfully. I, rGyal-ba byang-chub, along with sBe Ye-shes snying-po, rMa Rin-chen-mchog, '0-bran dPal-gyi gzhon-nu, 'Da' Cha-ru-pa rDo-rje dpa'-bo, dBus-kyi nyi-ma, Li-bza' Byang-chub, Shel-dkar-bza' rDo-rje mtsho, and at least a hundred others, labored long and hard to write this down, and agreed com- pletely on its contents.
MANTRAS OF SEALING
This has been the life story of the Lady Ye-shes mTsho-rgyal ofTibet, as it was hidden and later brought forth This was the eighth chapter which shows the manner in which mTsho-rgyal achieved her final prayer, how her body entered into the expanse of the Dharmadhatu and she achieved Buddhahood.
MANTRAS OF SEALING
"1, rGyal-ba byang-chub, blessed by the Lady Ye-shes mTsho-rgyal who achieved realization in one lifetime, and Nam-mkha'i snying-po of lHo-brag, inseparable from the great Teacher Padmasambhava who
was free ofthe marks ofbirth and death, added nothing to the words of the Lady, nor did we delete anything. We have exaggerated nothing. The text was written on flat yellow paper and placed in the hands of the Dharmapala sTong-rgyug, the Black Water Lord. In the future, as prophesied by the Lady, it will be delivered into the hands of a boy. May these words, now sealed, be found in the future and spread. "
MANTRAS: PROFOUND SEAL SEALED TO BE FOUND BY THE DESIGNATED
"Such a one was I, a southerner from a southern lineage,
in a land of narrow canyons,
believing myself bereft of the mercy of Padmasambhava, hampered by sin and bad karma, my attainments a pittance, even my retreat only conventional display of spiritual practice. In a sinful and unwholesome land, a land of hunters,
a land where dark men wear dark garments,
a place where black food is eaten, and black beer drunk,
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a land where the black karma of the world increases, in a village of dark beings in dark houses,
with black friends and bad parents,
the black birth of a man born of black karma,
given a black name, dPa'-bo sTag-sham, that is I. From the hand of the Black Water Lord I took this, and copied it upon a flat paper with black ink.
"In a dark retreat in the dark forest I practiced; at a dark time, the twenty-ninth, I finished.
May all dark sentient beings without exception be rid of their dark karma and become Buddhas. May all black beings be freed!
Having purified all defilements and black materialism, I truly pray that I become inseparable from you:
the Radiant Blue Light of the dark blue qakini,
who dwells in the highest blue-black place of 'Og-min. By these words of truth, this highest aspiration,
pray come here today!
These words I spontaneously write from memory, with a sense of wonder.
dPa'-bo sTag-sham rDo-rje, gTer-ma Master
MANTRAS OF SEALING
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? Glossary
Abhidharma systematic teachings which analyze elements of experience and investigate the nature of existence, thus dispelling wrong views and establishing analytic insight.
Adibuddha the all-pervasive primordial Buddha from whom radiates the five Dhyanibuddhas; the representation of dynamic energy that brings form into existence.
Akani~fha (Tib. 'Og-min) the highest of the heavens of the form realm. Ak~obhya(Tib. Mi-bskyod) oneofthefiveDhyanibuddhas;hisSambhogakaya
form is Vajrasattva.
Amitabha (Tib. sNang-ba mtha'-yas) lit. 'Buddha of Boundless Light'; one of the five Dhyanibuddhas.
Amitayus (Tib. Tshe-dpag-med) lit. 'Buddha oflnfinite Life' ; Buddha associated with the 'Long life initiation'; the Sambhogakaya aspect of Amitabha, spiritual source from which AvalokiteSvara emanates.
Amoghasiddhi (Tib. Don-grub) one of the five Dhyanibuddhas.
Ancient Kings ofTibet The ancient kings ofTibet, descended from the Licchavis of India, ruled Tibet for hundreds ofyears. There were five dynasties which reigned before the great Dharma Kings: the Seven Khri beginning with gNya'-khri; the Two lTengs; the Six Legs; the Eight IDe; and the Five bTsan, the last ofwhom was lHa-tho-tho-ri gNyan-btsan. During his reign, the Dharma entered Tibet in the form of Buddhist relics, dharaQis, texts, and mantras. Although the king did not understand the full significance of these things, he recognized the holiness of these objects, and so kept and preserved them carefully.
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After IHa-tho-tho-ri, four kings ruled before the first of the Dharma Kings: Khri-gnyan gzungs-btsan, 'Bro-gnang-lde, sTag-ri gnang-gzigs, and gNam-ri srong-btsan.
Anuyoga see Tantra.
Arya (Tib. 'Phags-pa) lit. 'exalted'.
Arya Sadaprarudita (Tib. rTag-tu ngu) lit. 'Ever-weeping'; a great Bodhisattva in the Prajfiaparamita literature who manifested great fortitude in attempting to obtain the Prajfiaparamita teachings during the time of the Buddha Dharmodgata.
Atiyoga see Tantra.
Avalokitdvara (Tib. sPyan-ras-gzigs) known as the Bodhisattva of Compassion, he is an emanation of the Dhyanibuddha Amitabha. Avalokite5vara manifested in Tibet as King Srong-btsan sgam-po in order to help the Tibetan people and to lay the foundation for the spread of the Dharma.
Bardo the state of consciousness between death and rebirth; the 'space' between waking and sleeping; the 'space' between thoughts, etc.
Bodh Gaya place in Northern India, west of Rajagrha, where the Buddha, seated under the Bodhi tree, gained enlightenment.
Bodhisattva (Tib. Byang-chub sems-dpa') a being in whom the thought of enlightenment has arisen, one who has formed the intention to strive for complete enlightenment for the benefit of all sentient beings. After practicing the Dharma for countless lifetimes, a perfected Bodhisattva is reborn in the world to demon- strate the way to enlightenment by becoming a Buddha.
The Bodhisattvayana is the vehicle of the Bodhisattva. Beginning with the generation of the mind dedicated to enlightenment, the Bodhisattva develops compassion and wisdom, the perfect knowledge of siinyata, the emptiness of all existence. He practices the six paramitas which begin as ordinary virtues (giving, morality, patience, effort, meditation, and wisdom) and culminate in perfect transcendent action. From within the six, four further paramitas arise: skillful means, vows, power, and primordial wisdom. The Bodhisattvayana has ten stages, the first beginning with entry into the Path of Seeing: the Joyous, the Immacu- late, the Light-giving, the Radiant, the Invincible, the Realizing, the Far-reaching, the Immovable, the Beneficial, and the Cloud of Dharma.
Bon a native religion of Tibet, whose founder is said to be gShen-rab who came from either Ta-zig (which may be Persia) or Zhang-zhung, an area of western Tibet.
Brahma chief of the gods residing in the realm of form; often described as the creator of world-systems.
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Buddha (Tib. Sangs-rgyas) lir. 'awakened'; rhe Enlighrened One; a perfecred Bodhisanva, afrer anaining complere, perfecr enlighrenmenr in a human form, is known as a Buddha. The Buddha generally referred ro is Sakyamuni Buddha, rhe Buddha of rhis era, who lived in India around rhe 6rh century B. C. Bur rhere have also been perfecred Bodhisanvas in ages pasr who have manifesred the way to enlightenment. In rhe current fortunare era, rhere will be one rhousand Buddhas, Sakyamuni Buddha being the fourth. In some eras, no Buddhas appear at all.
Cakras there are four main cakras, which are locared at rhe head, throar, heart, and navel. Three channels (na<Ji) pass rhrough rhese cakras, acting as rhe conduc- rors of energy and vital forces. Panerning (Tib. rtsa), energy (Tib. rlung), and viraliry (Tib. rhig-le) refer to rhe interrelationship of rhese elements.
mChod-rten (Skt. snipa) lir. 'foundation of offering'; monumenrs often con- taining relics of Buddhisr sainrs. Stiipas are built according to universal principles of harmony and order. Ofren 9uite large, rhey focus and radiare healing energy rhroughour the six realms of existence.
gCod a tanrric sysrem based on Prajiiaparamita and introduced ro Tiber by Dam-pa sangs-rgyas in which all attachment ro one's self is relin9uished. Ma-gcig Slab-sgron, an incarnarion of Ye-shes mTsho-rgyal, was a central figure in the propagarion of rhis reaching.
Oakas (Tib. mkha'-spyod) a class of sky-going beings; masculine counrerparr of <Jakinis; tanrric deiries who protect and serve the Dharma.
Oakinis (Tib. mkha'-'gro-ma) a class of sky-going beings; <Jakinis represent rhe inspirational impulses of consciousness leading ro understanding and wisdom; goddesses or female tantric deities who prorect and serve the ranrric docrrine.
(>amaru small rirual drum used in ranrric ceremonies.
Dependent Origination see Twelve links of Dependent Origination.
Desire Realm lowesr of rhe rhree realms rhat make up a world-system; inhabited by hell-beings, pretas, animals, humans, and the lower gods.
Developing Stage (Skr. urpannakrama, Tib. bskyed-rim) stage of tantric practice focussing on rhe processes of visualizarions-oneself as deity, rhe ourer world as a mandala, and rhe beings within as gods and goddesses. See also Tantra.
Dharma (Tib. chos) rhe Teaching of rhe Buddha; rhe trurh, the true law; individual things, elements, or phenomena are all referred to as dharmas.
Dharma Kings rhree grear Tibetan kings who encouraged rhe rransmission of Buddhism to Tibet and became known as the three great Dharma Kings: Srong- brsan sgam-po, Khri-srong lde'u-btsan, and Ral-pa-can.
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Srong-btsan sgam-po (7th century) first great Dharma King, who united the Tibetan kingdom. He married two Buddhist princesses, Bhrkii{i of Nepal and Wen-ch'eng of China. He built the first Buddhist temples, established a code of laws based on Dharma principles, developed the Tibetan script with the help of his minister Thon-mi Sambho{a, and also began the translation of Buddhist texts into Tibetan. Srong-btsan sgam-po was succeeded by: Gung-srong, Mang-srong, 'Dus-srong, and Khri-lde gTsug-btsan (Mes-ag-tshoms).
Khri-srong lde'u-btsan (8th century) second great Dharma King, who invited to Tibet Padmasambhava, S:intarak~ita, Vimalamitra, and many other Buddhist teachers including Jinamitra and D:inasila. With the aid of S:intarak~ita and Padmasambhava, he built bSam-yas, the great monastery and teaching center modelled after Odantapuri. He proclaimed Buddhism the religion of Tibet, and during his reign the first monks were ordained. Pa! )qicas and lots:iwas translated many texts, and large numbers of practice centers were established. He was succeeded by: Mu-ne and Khri-lde srong-btsan (Sad-na-legs).
Ral-pa-can (9th century) third great Dharma King, who supported the standardization of new grammar and vocabulary for translation and the revision of old translations. He renewed old centers and invited many Buddhist scholars to Tibet. He was renowned for his devotion to the Dharma.
Dharmadh:itu (Tib. Chos-kyi dbyings) lit. expanse of the Dharma; ultimate reality, synonym of voidness or openness.
Dharmak:iya see Three K:iyas.
Dhy:ina meditation.
Disciplines see Eight Great Disciplines.
Eight Great Disciplines ascetic practices concerned with food, dress, speech, body, mind, teaching, benefitting ochers, and compassion.
Eight Hcruka S:idhanas the eight Hcruka S:idhanas are pare of the meditative realization transmission which preserves essential instructions for practice. Each of these s:idhanas is connected with a particular root text and with various specific practices containing everything necessary for enlightenment. They were transmit- ted from Padmasambhava co eight of his disciples who were known as the Eight Great Ac:iryas. The Eight Heruka S:idhanas are: Jam-dpal-sku (gshin-rje); Padma-gsung; Yang-dag-thugs; rDo-rje phur-ba 'phrin-las; bDud-rtsi yon-can; Ma-mo rbod-stong; Jig-rcen mchos-bstod; and dMod-pa drag-sngags.
Enlightenment (Skt. bodhi, Tib. byang-chub) the state of Buddhahood charac- terized by perfection of the accumulations of merit and wisdom, and by the removal of the two obscurations.
Five Branches of Learning the five sciences: language; dialectics; science of medicine; science of mechanical arts; religious philosophy.
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Five: Buddha Families Dhyanibuddhas.
Five: Dhyanibuddhas
Ak~obhya. Thc:sc: five: Buddhas arc: associated with various aspects of c:xistc:ncc:, for example: the: five: skandhas: Vairocana (consciousness), Ratnasambhava (sen- sation), Amitabha (perception), Amoghasiddhi (volition), and Ak~obhya (form).
Five: Elc:mc:nts earth (the: solid), air (the: gaseous), fire: (the: incandescent), water (the: liquid), and space:. The: five: c:lc:mc:nts can also be: associated with the: five: Dhyanibuddhas and with the: cakras.
Five: Eyc:s the: physical c:yc: through which we: perceive: our physical surroundings; the: c:yc: of the: gods which can sc:c: what ordinary mortals cannot; the: c:yc: of wisdom which penetrates all appearances; the: c:yc: of the: Dharma which sc:c:s reality without obscurations; and the: c:yc: of the: Buddha, the: omniscient and most perfect sc:c:ing of all aspects of the: cosmos.
Five: Kayas sc:c: Thrc:c: Kayas.
Five: Paths five: aspects of the: complete: path to c:nlightc:nmc:nt, following one: another in succession: preparation or accumulation; application; vision or sc:c:ing; cultivation; no more: learning.
Five: Types of Pristine: Awarc:nc:ss each of the: five: types of Pristine: Awarc:nc:ss is associated with one: of the: Dhyanibuddhas: Mirror-like: Awarc:nc:ss (Skt. . Adar5aji'iana, Tib. Mc:-long yc:-shc:s) is associated with Ak~obhya; Awarc:nc:ss of
Fundamental Sameness (Skt. Samataji'iana, Tib. mNyam-nyid yc:-shes) is associ- ated with Ratnasambhava; All-encompassing Investigating Awareness (Skt. Pratyavc:k~a~aji'iana, Tib. So-sor rtogs-pa'i yc:-shc:s) is associated with Amitabha; All-accomplishing Awareness (Skt. Krtyanu~tinaji'iana,Tib. Bya-grub yc:-shes) is associated with Amoghasiddhi; The: Awarc:nc:ss of the: Expanse: of Dharma (Skt. Dharmadhatuji'iana, Tib. Chos-dbyings yc:-shc:s) is associated with Vairocana.
Form Realm realm bc:twc:c:n the: desire: realm and the: formless realm inhabited by the: higher gods.
Formless Realm highest of the: thrc:c: realms that make: up a world-system; inhabited by the: highest gods.
Four Empowc:rmc:nts Vase: Empowerment, Sc:crc:t Empowerment, Wisdom Empowerment, Creativity Empowerment.
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 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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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.
