As a person with wrong views, who
believes
in neither
Dharma nor karma
7.
Dharma nor karma
7.
Kalu Rinpoche
) A complex symbol that configures all the energies, aspects, and manifestations of a par- ticular embodiment of enlightenment.
The term also refers to two- or three-dimensional representations of such configurations, e.
g.
, the Mandala of the Peaceful Deities.
Glossary 197
198 The Dharma
Mantra (Skt. } ngak [sngags] (Tib. ) Verbal expressions of enlighten- ment. Recitation of them aloud is understood as the "divine sound or speech. " "The speech of the deity is the embodiment of the union of speech and emptiness. "
Marikpa [rna rig pa] (Tib. ) avidya (Skt. ) Ignorance of the true nature of mind. Fundamental ignorance, which leads to a belief in a personal self.
Marpa Lotsawa (1012-1097) Marpa the Translator. Disciple of the Mahasiddha Naropa, Marpa was a Tibetan layman who made three arduous trips to India to find Buddhist teachings. It was he who brought the Six Yogas of Naropa to Tibet. Marpa received Mahamudra transmissions from both Naropa and Maitripa, and achieved highest realization. His chief disciple was Milarepa. (See The Life of Marpa, Prajna, 1982. )
Middle View u rna [dbu rna] (Tib. ) Madhyamaka (Skt. ) A philosophical school based on the Prajiiaparamita sutras and their doctrine of emptiness [iunyata]. The Madhyamaka is concerned with the transcendence of affirmation and negation both, and stresses the Dependent Origination of all things. The classic for- mulation of the Middle View (between the extremes of assertion and negation) is Nagarjuna's Mulamadhyamakaluin"luis (Root Verses on the Middle Way).
Milarepa [mi Ia ras pa] (Tib. ) Most famous of Tibetan yogis, Milarepa was a layman, revered as one who achieved full enlighten- ment in one lifetime. He sang the songs compiled in the Gur bum [mgur 'bum] (The Hundred Thousand Songs). Milarepa was the disciple of Marpa the Translator, and was the teacher of Gampopa. See The Hundred Thousand songs of Milarepa, G. C. C. Chang, trans. , and The Life ofMilarepa, ed. and trans. by L. Lhalungpa.
Milam Bardo [rmi lam bar do] (Tib. ) The Bardo of the Dream State. See Bardo.
Ming shi pung po [ming bzhi'i phung po] (Tib. ) The skandhas of the four names. The first four stages in the Bardo of the After-death experience: ignorance, stirring of conscious patterning, discursive consciousness, and labelling subject and object (Skt. : avidya, sarilskara, vijiiana, namanipa).
Ming zuk [ming gzugs] (Tib. ) namanipa (Skt. ) Name and form. The fourth Nidana, q. v.
Mi tak pa [mi rtag pa] (Tib. ) Impermanence. The impermanence of all conditioned existence is one of the basic Buddhist insights, and the teaching of impermanence characterizes all Buddhist traditions. In the present context, impermanence is one of the Four Thoughts that turn the mind towards the Dhrma.
Monk see Gelong
Nlgarjuna (Skt. ) Lu drup [klu grub] {Tib. ) Great Indian Buddhist scholar, logician, and philosopher who left Nalanda University to become a wandering yogi and eventually a Mahasiddha. Known as the founder of the Madhyamaka school and transmitter of the Prajiiaparamita literature on which it was based, Nagarjuna is believed to have flourished during the second century A. D.
Nam she [rnam par shes pa] (Tib. ) vijiiana (Skt. ) Discursive con? sciousness: "the ability of the mind to recognize something other than itself as an object. " This is our ordinary consciousness. The fifth skandha.
Naropa {1016-1100) Disciple of Tilopa and teacher of Marpa. A Bengali, he showed early promise as a scholar. He became a monk,
Glossary 199
200 The Dharma
and eventually Abbot of Nalanda, one of the gyeat Indian Buddhist universities. After eight years he abandoned the academic life and became a wandering mendicant yogi, in search of his true teacher. After much difficulty, he encountered the Mahasiddha Tilopa, from whom he learned the higher Tantras and Mahamudra.
Ngijndro [sngon 'gyo] (Tib. ) see Preliminaries
Nidana (Skt. ) The twelve nidanas are the "links of dependent origination that form the basis for a description of our experience of the world. " They constitute the successive stages of dependent origination and are a central component of the Buddhist analysis of mind and experience. These are the twelve:
1. Ignorance (Tib. : ma rik pa [ma rig pa]; Skt. : avidya)
2. Formation of karmic habitual tendencies (Tib. : du che
['du byed]; Skt. : sarilskara)
3. Dualistic consciousness (Tib. : nam she [mam par shes
pa]; Skt. : vijnana)
4. A sense of embodiment (Tib. : ming zuk [ming zgugs];
Skt. : naman1pa)
5. Differentiation of sense-fields (Tib. : chem che [skye
mched]; Skt. : sadayatana)
6. Contact (Tib. : rek pa [reg pa]; Skt. : sparsa)
7. Sensation (Tib. : tsor wa [tshor ba]; Skt. : vedana) 8. Craving (Tib. : se pa [sred pa]; Skt. : tr~~a)
9. Grasping (Tib. : len pa [len pa]; Skt. : upadfta)
10. Becoming (Tib. : si pa [srid pa]; Skt. : bhava)
11. Birth (Tib. : che wa [skyed ba]; Skt. : jati)
12. Aging and death (Tib. : ga shi [rga shi]; Skt. :
jaramara~a)
NirmaJ;J. akaya (Skt. ) triil pay ku [sprul pa'i sku] (Tib. ) third of the Trikaya or Three Bodies of a Buddha. A Buddha manifests in an in- finite variety of forms in response to the individul needs of sentient beings. The three main classifications of Nirma~akaya are:
1. Manifestation as a skill, craft, or artistic talent;
2. Manifestation as an apparently ordinary bein9: with a
special capacity to help others. (see Tiilku);
Glossary 201 S. Manifestation as a Buddha such as the historical Bud-
dha Shakyamuni, born in the world and active therein.
In whatever form, the Nirmat;takaya represents "mind's quality of unimpeded manifestation. "
NirvAna (Skt. ) nya ngen lay day pa [mya ngan las 'das pa] (Tib. ) Transcendence of suffering; cessation of birth in Samsara.
Norbu Dondrup [nor bu don 'grub] (Tib. ) Kalu Rinpoche's Root Lama, retreat master of the Palpung Three Year Retreat. He was a disciple ofj amgon Kongtrul the Great and the lineage holder of the Shangba tradition. His life was devoted to meditation and retreat. At his death, in the early 1950s, he manifested the rainbow body.
Novice ge tsiil [dge tshul] (male), ge tsiil rna [dge tshul rna] (female) (Tib. ,) ? ramat;tera (male), ? ramat;terika (female) (Skt. ) One who has taken monastic ordination, but without the full range of vows. Usually, a novice will eventually take full monastic ordination.
Nyingmapa [mying rna pa] (Tib. ) One of the four main traditions of Tibetan Buddhism. For Nyingmapas, Padmasambhava (Guru Rinpoche or precious Lama) is the central figure in whom they take refuge. The name of their school ("older ones") reflects their adherence to the earliest translations of Buddhist texts into Tibetan.
Obscuration drip pa [sgrib pa] (Tib. ) varat;ta (Skt. ) What is obscured is the true nature of mind. Four levels of obscuration are spoken of in this text:
1. Obscuration of Fundamental Ignorance rna rik pay drip pa [rna rig pa'i sgbrib pa] (Tib. ) avidyavarat;ta (Skt. ) "The mind does not see itself, it is not directly aware of its own nature. "
2. Obscuration of Habitual Tendencies bak chak chi drip pa [bag chags kyi sgrib pa] (Tib. ) vasanavarat;ta (Skt. ) Based on ignorance, mind develops "the habit of ex- periencing reality in terms of subject and object. "
S. Obscuration of Emotional Affliction nyon mong pay drip pa [nyon mongs pa'i sgrib pa] (Tib. ) kldavarat;ta
202 The Dharma
(Skt. ) Confronted by these dualistic projections, mind
reacts with attachment, aversion and bewilderment.
4. Obscuration of Karma lay chi drip pa [las kyi sgrib pa] (Tib. ) karmavaraJ? ,a (Skt. ) Emotional confusion pro- duces physical, verbal, and mental reactions that become habitual and have their own further conse-
quences.
Palpung [dpal spungs] (Tib. ) A major monastic center in Kham, residence of the Situ incarnation lamas. The retreat center started there by Jamgon Kongtrul was presided over later by Kalu Rin- poche.
Paths, The Five
1. Path of Accumulation tso lam [tshogs lam] (Tib. ) sam- bharamarga (Skt. ) The first phase of effort towards enlightenment: purifying one's obscurations, acquiring merit, and achieving emotional and meditative stability-"gathering what we need for the journey. "
2. Path of Application jor lam [sbyor lam] (Tib. ) prayogamarga (Skt. ) Practice of twenty-two of the thirty-seven elements of enlightenment, q. v.
3. Path of Vision tong lam [mthong lam] (Tib. ) dar? anamarga (Skt. ) The first level of Bodhisattva realization. "Instead of seeing things in the ordinary sense, one actually sees the nature of mind. "
4. Path of Meditation gom lam [sgom lam] (Tib. ) bhavanamarga (Skt. ) This path, with the preceding, coincides with the ten stages of Bodhisattva realization.
5. Path of No More Learning mi lop pay lam [mi slob pa'i lam] (Tib. ) a? ai~amarga (Skt. ) Buddhahood.
Peace shi wa [zhi ba] (Tib. ) santi (Skt. ) A synonym for Nirv~a.
Perfection of Wisdom see Prajiiaparamita
Prajnaparamita The "Perfection of Wisdom," a name for the body of Mahayana sutras expounding the doctrine of Emptiness; among
the most famous of these are the Heart Sutra and the Diamond Sutra. Also, the name of the female Buddha (she rap pa rol tu chin ma [she rab pha rol tu phyin ma]) who represents perfect wisdom.
Pratimolqa (Skt. ) so sor tar pa [so sor thar pa] {Tib. ) Originally, the rules and directions for conscientious moral conduct by which the members of the Sangha are to live. In the present context, the word suggests (as the Tibetan says literally) "the discipline of i'ndi'vi'dual li'berati'on. "
Precious Human Birth Human birth that possesses the Eight Freedoms and Ten opportunities. The Eight Freedoms are freedom from birth in any of the eight unrestful states; that is, not to be born:
1. As a hell-being
2. As a yi'dak
3. As an animal
4. Asagod
5. In a society where the Dharma is unknown
6.
As a person with wrong views, who believes in neither
Dharma nor karma
7. In an age when no Buddha has appeared
8. As a person suffering from mental or sensory im-
pairments that make it impossible to understand the Dharma
Of the Ten Opportunities, or Resources, five refer to one's personal condition and five to one's environment. One is born:
1. As a human
2. In a country where the Dharma exists
3. With one's senses and intelligence intact
4. Without karmic compulsions to commit evil deeds
5. As a person able to have faith in the Three Jewels
6. In an age in which a Buddha has appeared
7. In an age in which a Buddha has taught the Dharma
8. In an age in which the Dharma has not declined, but en-
dures
9. In a region where many practice the Dharma
Glossary 203
204 The Dharma
10. In a region where others, motivated by faith and kind- ness, will help one in one's practice
The Precious Human Birth is extremely rare; while hell-beings, for instance, are said to be as numerous as atoms, yidaks as the sands of
the Ganges, animals as snowflakes, and gods of the higher realms as stars in the night sky, those having the Precious Human Birth are said to be as rare as daytime stars.
Preliminaries The Ordinary Preliminaries for Mahiimudra are meditations on the Four Thoughts that Tum the Mind (to the Dhar- ma). These are:
1. The Precious Human Birth (q. v. ) with its freedoms and opportunities.
2. Impermanence and the inevitability of death.
3. The pervasiveness of suffering (q. v. ) in sarllsara. 4. The inerrancy of karma.
The four Extraordinary Preliminaries are:
1. Taking Refuge and making prostrations to the Three Jewels and the Three Roots, q. v.
2. Dorje Sempa purification, q. v. 3. Ma~~ala Offering, q. v.
4. Guru Yoga, q. v.
The Ordinary and Extraordinary Preliminaries are together termed Ngondro [sngon 'gro] in Tibetan.
Preta see Yidak
Primordial Awareness see Yeshe
Protectors cho chong [chos skyong] (Tib. ) Embodiments of wisdom, usually represented as wrathful or terrifying in appearance, who are invoked to eliminate obstacles on the path to Enlightenment. They are among the wisdom beings, third of the Three Roots in Va- jrayana refuge. The most important protector for the Kagyii tradi- tion is Mahakala.
Pure Land dak pay shing kam [dag pa'i zhing khams] (Tib. ) The sphere of activity of a Buddha. A Buddha-Realm where sentient be? ings mature towards enlightenment.
Raptu Gawa [rab tu dga' ba] (Tib. ) pramudita (Skt. ) "Total joy:" the first stage [bhumi, q. v. ] of Bodhisattva realization.
Realization see Enlightenment
Realms of Saihs~ra, the Three kam sum [khams gsum] (Tib. )
tridhatu (Skt. )
1. Desire Realm: Extends from the lowest hells up to certain of the gods' realms.
2. Form Realm: The seventeen levels of the gods of form.
3. Formless Realm: Four levels of the formless gods.
Refuge chap [skyabs] (Tib. ) saral)a (Skt. ) To take Refuge (chap su dro wa [skyabs su 'gro ba]) is to make a formal commitment to ac? cept the precepts and protection of the Three Jewels as the way of developing the aspiration for enlightenment. In the Vajrayana, one also takes refuge in the Three Roots.
Renouncing and Accepting pang lang [spangs blang] (Tib. ) Giving up unvirtuous actions and adopting the course of virtuous conduct.
Rek pa [reg pa] (Tib. ) spar? a (Skt. ) Contact, or touch. The sixth Nidana, q. v.
Ri may [ris med] (Tib. ) A syncretic movement in nineteenth century Tibet intended to minimize sectarian rivalry and revitalize spiritual practice by making use of texts, commentaries, and procedures from many different Tibetan traditions. Jamgon Kongtrul, Chokchur Lingpa, Mipham Rinpoche, and Khyentse Wangpo are among the best known of the ri may masters.
Rinpoche [rin po che] (Tib. ) Literally, "precious" one. A title reserved properly for incarnate lamas (see Tiilku) and eminent
Glossary 205
206 The Dharma
spiritual teachers. It is used both as a term of address and as the last element in the name.
Ro chik [ro gcig] (Tib. ) ekarasa (Skt. ) Ro chik is the third of the four phases of Path Mahamudra: One Point, Free from Activity, One Taste, and No More Meditation.
Root Lama tsa way Ia rna [rtsa ba'i bla rna] (Tib. ) A teacher from whom one has received the empowerments, instructions, and precepts that form the core of one's own practice.
Sakya [sa skya] (Tib. ) One of the four major sects of Tibetan Bud? dhism. Its most famous teacher was Sakya Pandita. The lineage stresses intellectual preparation and meditation.
Samldhi (Skt. ) ting nge dzin [ting nge 'dzin] (Tib. ) Meditative con? centration.
Samatha see Shi nay
SambhogakAya (Skt. ) long cho dzok pay ku [long spyod rdzogs pa'i sku] {Tib. ) The illuminating potential of mind. Second of the Three Bodies of a Buddha, it is emanated from the Dharmakaya to benefit sentient beings on the path by providing an example of the goal. The Sambhogakaya manifests only to Bodhisattvas. See the Five Certainties.
Samdrup Tarjay Ling [bsam 'grup dar rgyas gling] (Tib. ) Kalu Rinpoche's monastery in Sonada, a hill town near Darjeeling in West Bengal.
Sam pa [bsam pa] (Tib. ) Literally, "to think about. " Second phase of practice: contemplating what has been taught, and applying it thoughtfully and alertly to one's experience.
Samslra (Skt. ) kor wa ['khor ba] (Tib. ) Cyclic existence, the begin? ningless and endless wheel of rebirth.
Sam ten Bardo [bsam gtan bar do] (Tib. ) The Bardo of meditative stability, equilibrium. See Bardo.
Sangdok Palri [zangs mdog dpal ri] (Tib. ) The Noble Copper- Colored Mountain, the Pure Land of Guru Rinpoche.
Sangye [sangs rgyas] (Tib. ) The Tibetan word for Buddha. It com- bines the notions of complete purification (sangs) and rgyas, expan- sion (that is, of knowledge).
Sangha (Skt. ) gen diin [dge 'dun] (Tib. ) The "assembly of practi? tioners who realize and transmit the [Buddha's] teachings. " (sometimes a distinction is made: the whole body of the Buddhist clergy and Buddhist practitioners is the Sangha, while the Arhats and Bodhisattvas are the Aryasangha, the Noble or Exalted
Assembly. )
Seed Syllable tsik [tshig] (Tib. ) bija (Skt. ) A single syllable conceiv- ed of as the expression of one embodiment of enlightened mind; thus HRII;I is the seed syllable connected with Buddha Amitabha and the Bodhisattva Avalokitesvara.
Sems [sems] (Tib. ) citta (Skt. ) One of several Tibetan words for mind. More specifically, it can denote the alayavijiiana or Eighth Consciousness.
Sending and Taking tong len [gtong len] (Tib. ) A method for developing bodhicitta. A meditation in which practitioners willingly take on all the pains and burdens of other beings, and willingly give out all that is positive in their own lives, their merit and happiness. The practice was promulgated in Tibet by Atisa.
Se pa [sred pa] (Tib. ) tnva (Skt. ) Craving. The eighth Nidana, q. v.
Shangba [shangs pa] (Tib. ) A lineage of Tibetan Buddhism, found- ed by the scholar-siddha (kay drup [mkhas grub]) Chungpo Naljor in the eleventh century. It emphasizes meditational practice and
Glossary 207
208 The Dharma
teaches the Five Golden Dharmas (Ser cho nga [gser chos lnga)), which include the Six Yogas of Niguma (comparable to the Six Yogas ofNaropa, q. v. ). The Shangba lineage has been important as a source of teachings and practice, rather than as an organized hierarchy or monastic sect, and its influence has been felt by all the traditional schools of Tibetan Buddhism. Kalu Rinpoche is the pres- ent lineage holder of the Shangba teachings.
Shangba Rinchen Dun Ju [shangs pa rin chen bdun rgyud) (Tib. ) The "precious lineage of seven" who established and transmitted the Shangba teachings of Mahamudra.
1. Vajradhara (Dorje Chang [rDo rje' Chang]) 2. Niguma [Ni gu rna]
3. Chungpo Naljor [Khyung po rNal 'byor]
4. Mokchokpa [rMog ! Cog pa]
5. Chergangpa [sKyer sGang pa]
6. Nyentonpa [gNyan sTon pa]
7. Sangye Tonpa [Sangs rgyas sTon pa]
Shavari (Skt. ) Sha wa ri pa [sha ba ri pa] (Tib. ) One of the Indian Mahasiddhas, said to have been a hunter reformed and instructed directly by Chenrezi. Achieving full realization after twelve years of meditation, Shavari chose to remain in this world for the benefit of all beings, and will remain until the next Buddha comes.
Shen pa Shi drel [zhen pa bzhi 'bral] (Tib. ) "Separation from the Four Attachments," a teaching in the form of a simple quatrain, used in the Sakya tradition.
Si pa [srid pa] (Tib. ) bhava (Skt. ) Becoming. The tenth Nidana, q. v.
Six Yogas of Naropa Usual name for the Six Dharmas of Naropa (Naro Chodruk [na ro chos drug]), the yogic practices which con- stitute a basic part of the Kagyii traditions of training. The six,
followed by their Tibetan names, are:
1. Psychic heat (tum mo [gtum mo]) 2. The Illusory body (jii Iii [sgyu Ius]) 3. Dream (milam [rmi lam])
4. Clear Light (o sal ['od gsal])
5. Intermediate States (bar do [bar do])
6. Consciousness Transference (po wa ['pho ba])
Shi nay [zhi gnas] (Tib. ) samatha (Skt. ) Tranquility meditation, which develops calmness of mind. One of the two basic meditations in all traditions of Buddhism, the other being vipasyana (lha tong, q. v. ).
Si pa Bardo [srid pa bar do] (Tib. ) The intermediate stage of Becoming. See Bardo.
Six Realms The six planes of rebirth within Sarhsara:
1. Hells
2. Realm of the Hungry Ghosts (yidaks) 3. Animal Realm
4. Human Realm
5. Realm of the Asuras
6. Realm of the Gods
The last three are called Fortunate Realms, while the first three are called Unfortunate.
Skandhas, The Five pung po nga [phung po lnga] (Tib. ) Five ag- gregates that describe the physical and mental existence of all beings in the Desire Realm:
1. Form (Tib. : zuk [gzugs]; Skt. : nipa)
2. Sensation (Tib: tsor wa [tshor ba]; Skt. : vedana)
3. Recognition (Tib. : du shay ['du shes]; Skt. : sarhjiia)
4. Formation (Tib.
Glossary 197
198 The Dharma
Mantra (Skt. } ngak [sngags] (Tib. ) Verbal expressions of enlighten- ment. Recitation of them aloud is understood as the "divine sound or speech. " "The speech of the deity is the embodiment of the union of speech and emptiness. "
Marikpa [rna rig pa] (Tib. ) avidya (Skt. ) Ignorance of the true nature of mind. Fundamental ignorance, which leads to a belief in a personal self.
Marpa Lotsawa (1012-1097) Marpa the Translator. Disciple of the Mahasiddha Naropa, Marpa was a Tibetan layman who made three arduous trips to India to find Buddhist teachings. It was he who brought the Six Yogas of Naropa to Tibet. Marpa received Mahamudra transmissions from both Naropa and Maitripa, and achieved highest realization. His chief disciple was Milarepa. (See The Life of Marpa, Prajna, 1982. )
Middle View u rna [dbu rna] (Tib. ) Madhyamaka (Skt. ) A philosophical school based on the Prajiiaparamita sutras and their doctrine of emptiness [iunyata]. The Madhyamaka is concerned with the transcendence of affirmation and negation both, and stresses the Dependent Origination of all things. The classic for- mulation of the Middle View (between the extremes of assertion and negation) is Nagarjuna's Mulamadhyamakaluin"luis (Root Verses on the Middle Way).
Milarepa [mi Ia ras pa] (Tib. ) Most famous of Tibetan yogis, Milarepa was a layman, revered as one who achieved full enlighten- ment in one lifetime. He sang the songs compiled in the Gur bum [mgur 'bum] (The Hundred Thousand Songs). Milarepa was the disciple of Marpa the Translator, and was the teacher of Gampopa. See The Hundred Thousand songs of Milarepa, G. C. C. Chang, trans. , and The Life ofMilarepa, ed. and trans. by L. Lhalungpa.
Milam Bardo [rmi lam bar do] (Tib. ) The Bardo of the Dream State. See Bardo.
Ming shi pung po [ming bzhi'i phung po] (Tib. ) The skandhas of the four names. The first four stages in the Bardo of the After-death experience: ignorance, stirring of conscious patterning, discursive consciousness, and labelling subject and object (Skt. : avidya, sarilskara, vijiiana, namanipa).
Ming zuk [ming gzugs] (Tib. ) namanipa (Skt. ) Name and form. The fourth Nidana, q. v.
Mi tak pa [mi rtag pa] (Tib. ) Impermanence. The impermanence of all conditioned existence is one of the basic Buddhist insights, and the teaching of impermanence characterizes all Buddhist traditions. In the present context, impermanence is one of the Four Thoughts that turn the mind towards the Dhrma.
Monk see Gelong
Nlgarjuna (Skt. ) Lu drup [klu grub] {Tib. ) Great Indian Buddhist scholar, logician, and philosopher who left Nalanda University to become a wandering yogi and eventually a Mahasiddha. Known as the founder of the Madhyamaka school and transmitter of the Prajiiaparamita literature on which it was based, Nagarjuna is believed to have flourished during the second century A. D.
Nam she [rnam par shes pa] (Tib. ) vijiiana (Skt. ) Discursive con? sciousness: "the ability of the mind to recognize something other than itself as an object. " This is our ordinary consciousness. The fifth skandha.
Naropa {1016-1100) Disciple of Tilopa and teacher of Marpa. A Bengali, he showed early promise as a scholar. He became a monk,
Glossary 199
200 The Dharma
and eventually Abbot of Nalanda, one of the gyeat Indian Buddhist universities. After eight years he abandoned the academic life and became a wandering mendicant yogi, in search of his true teacher. After much difficulty, he encountered the Mahasiddha Tilopa, from whom he learned the higher Tantras and Mahamudra.
Ngijndro [sngon 'gyo] (Tib. ) see Preliminaries
Nidana (Skt. ) The twelve nidanas are the "links of dependent origination that form the basis for a description of our experience of the world. " They constitute the successive stages of dependent origination and are a central component of the Buddhist analysis of mind and experience. These are the twelve:
1. Ignorance (Tib. : ma rik pa [ma rig pa]; Skt. : avidya)
2. Formation of karmic habitual tendencies (Tib. : du che
['du byed]; Skt. : sarilskara)
3. Dualistic consciousness (Tib. : nam she [mam par shes
pa]; Skt. : vijnana)
4. A sense of embodiment (Tib. : ming zuk [ming zgugs];
Skt. : naman1pa)
5. Differentiation of sense-fields (Tib. : chem che [skye
mched]; Skt. : sadayatana)
6. Contact (Tib. : rek pa [reg pa]; Skt. : sparsa)
7. Sensation (Tib. : tsor wa [tshor ba]; Skt. : vedana) 8. Craving (Tib. : se pa [sred pa]; Skt. : tr~~a)
9. Grasping (Tib. : len pa [len pa]; Skt. : upadfta)
10. Becoming (Tib. : si pa [srid pa]; Skt. : bhava)
11. Birth (Tib. : che wa [skyed ba]; Skt. : jati)
12. Aging and death (Tib. : ga shi [rga shi]; Skt. :
jaramara~a)
NirmaJ;J. akaya (Skt. ) triil pay ku [sprul pa'i sku] (Tib. ) third of the Trikaya or Three Bodies of a Buddha. A Buddha manifests in an in- finite variety of forms in response to the individul needs of sentient beings. The three main classifications of Nirma~akaya are:
1. Manifestation as a skill, craft, or artistic talent;
2. Manifestation as an apparently ordinary bein9: with a
special capacity to help others. (see Tiilku);
Glossary 201 S. Manifestation as a Buddha such as the historical Bud-
dha Shakyamuni, born in the world and active therein.
In whatever form, the Nirmat;takaya represents "mind's quality of unimpeded manifestation. "
NirvAna (Skt. ) nya ngen lay day pa [mya ngan las 'das pa] (Tib. ) Transcendence of suffering; cessation of birth in Samsara.
Norbu Dondrup [nor bu don 'grub] (Tib. ) Kalu Rinpoche's Root Lama, retreat master of the Palpung Three Year Retreat. He was a disciple ofj amgon Kongtrul the Great and the lineage holder of the Shangba tradition. His life was devoted to meditation and retreat. At his death, in the early 1950s, he manifested the rainbow body.
Novice ge tsiil [dge tshul] (male), ge tsiil rna [dge tshul rna] (female) (Tib. ,) ? ramat;tera (male), ? ramat;terika (female) (Skt. ) One who has taken monastic ordination, but without the full range of vows. Usually, a novice will eventually take full monastic ordination.
Nyingmapa [mying rna pa] (Tib. ) One of the four main traditions of Tibetan Buddhism. For Nyingmapas, Padmasambhava (Guru Rinpoche or precious Lama) is the central figure in whom they take refuge. The name of their school ("older ones") reflects their adherence to the earliest translations of Buddhist texts into Tibetan.
Obscuration drip pa [sgrib pa] (Tib. ) varat;ta (Skt. ) What is obscured is the true nature of mind. Four levels of obscuration are spoken of in this text:
1. Obscuration of Fundamental Ignorance rna rik pay drip pa [rna rig pa'i sgbrib pa] (Tib. ) avidyavarat;ta (Skt. ) "The mind does not see itself, it is not directly aware of its own nature. "
2. Obscuration of Habitual Tendencies bak chak chi drip pa [bag chags kyi sgrib pa] (Tib. ) vasanavarat;ta (Skt. ) Based on ignorance, mind develops "the habit of ex- periencing reality in terms of subject and object. "
S. Obscuration of Emotional Affliction nyon mong pay drip pa [nyon mongs pa'i sgrib pa] (Tib. ) kldavarat;ta
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(Skt. ) Confronted by these dualistic projections, mind
reacts with attachment, aversion and bewilderment.
4. Obscuration of Karma lay chi drip pa [las kyi sgrib pa] (Tib. ) karmavaraJ? ,a (Skt. ) Emotional confusion pro- duces physical, verbal, and mental reactions that become habitual and have their own further conse-
quences.
Palpung [dpal spungs] (Tib. ) A major monastic center in Kham, residence of the Situ incarnation lamas. The retreat center started there by Jamgon Kongtrul was presided over later by Kalu Rin- poche.
Paths, The Five
1. Path of Accumulation tso lam [tshogs lam] (Tib. ) sam- bharamarga (Skt. ) The first phase of effort towards enlightenment: purifying one's obscurations, acquiring merit, and achieving emotional and meditative stability-"gathering what we need for the journey. "
2. Path of Application jor lam [sbyor lam] (Tib. ) prayogamarga (Skt. ) Practice of twenty-two of the thirty-seven elements of enlightenment, q. v.
3. Path of Vision tong lam [mthong lam] (Tib. ) dar? anamarga (Skt. ) The first level of Bodhisattva realization. "Instead of seeing things in the ordinary sense, one actually sees the nature of mind. "
4. Path of Meditation gom lam [sgom lam] (Tib. ) bhavanamarga (Skt. ) This path, with the preceding, coincides with the ten stages of Bodhisattva realization.
5. Path of No More Learning mi lop pay lam [mi slob pa'i lam] (Tib. ) a? ai~amarga (Skt. ) Buddhahood.
Peace shi wa [zhi ba] (Tib. ) santi (Skt. ) A synonym for Nirv~a.
Perfection of Wisdom see Prajiiaparamita
Prajnaparamita The "Perfection of Wisdom," a name for the body of Mahayana sutras expounding the doctrine of Emptiness; among
the most famous of these are the Heart Sutra and the Diamond Sutra. Also, the name of the female Buddha (she rap pa rol tu chin ma [she rab pha rol tu phyin ma]) who represents perfect wisdom.
Pratimolqa (Skt. ) so sor tar pa [so sor thar pa] {Tib. ) Originally, the rules and directions for conscientious moral conduct by which the members of the Sangha are to live. In the present context, the word suggests (as the Tibetan says literally) "the discipline of i'ndi'vi'dual li'berati'on. "
Precious Human Birth Human birth that possesses the Eight Freedoms and Ten opportunities. The Eight Freedoms are freedom from birth in any of the eight unrestful states; that is, not to be born:
1. As a hell-being
2. As a yi'dak
3. As an animal
4. Asagod
5. In a society where the Dharma is unknown
6.
As a person with wrong views, who believes in neither
Dharma nor karma
7. In an age when no Buddha has appeared
8. As a person suffering from mental or sensory im-
pairments that make it impossible to understand the Dharma
Of the Ten Opportunities, or Resources, five refer to one's personal condition and five to one's environment. One is born:
1. As a human
2. In a country where the Dharma exists
3. With one's senses and intelligence intact
4. Without karmic compulsions to commit evil deeds
5. As a person able to have faith in the Three Jewels
6. In an age in which a Buddha has appeared
7. In an age in which a Buddha has taught the Dharma
8. In an age in which the Dharma has not declined, but en-
dures
9. In a region where many practice the Dharma
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204 The Dharma
10. In a region where others, motivated by faith and kind- ness, will help one in one's practice
The Precious Human Birth is extremely rare; while hell-beings, for instance, are said to be as numerous as atoms, yidaks as the sands of
the Ganges, animals as snowflakes, and gods of the higher realms as stars in the night sky, those having the Precious Human Birth are said to be as rare as daytime stars.
Preliminaries The Ordinary Preliminaries for Mahiimudra are meditations on the Four Thoughts that Tum the Mind (to the Dhar- ma). These are:
1. The Precious Human Birth (q. v. ) with its freedoms and opportunities.
2. Impermanence and the inevitability of death.
3. The pervasiveness of suffering (q. v. ) in sarllsara. 4. The inerrancy of karma.
The four Extraordinary Preliminaries are:
1. Taking Refuge and making prostrations to the Three Jewels and the Three Roots, q. v.
2. Dorje Sempa purification, q. v. 3. Ma~~ala Offering, q. v.
4. Guru Yoga, q. v.
The Ordinary and Extraordinary Preliminaries are together termed Ngondro [sngon 'gro] in Tibetan.
Preta see Yidak
Primordial Awareness see Yeshe
Protectors cho chong [chos skyong] (Tib. ) Embodiments of wisdom, usually represented as wrathful or terrifying in appearance, who are invoked to eliminate obstacles on the path to Enlightenment. They are among the wisdom beings, third of the Three Roots in Va- jrayana refuge. The most important protector for the Kagyii tradi- tion is Mahakala.
Pure Land dak pay shing kam [dag pa'i zhing khams] (Tib. ) The sphere of activity of a Buddha. A Buddha-Realm where sentient be? ings mature towards enlightenment.
Raptu Gawa [rab tu dga' ba] (Tib. ) pramudita (Skt. ) "Total joy:" the first stage [bhumi, q. v. ] of Bodhisattva realization.
Realization see Enlightenment
Realms of Saihs~ra, the Three kam sum [khams gsum] (Tib. )
tridhatu (Skt. )
1. Desire Realm: Extends from the lowest hells up to certain of the gods' realms.
2. Form Realm: The seventeen levels of the gods of form.
3. Formless Realm: Four levels of the formless gods.
Refuge chap [skyabs] (Tib. ) saral)a (Skt. ) To take Refuge (chap su dro wa [skyabs su 'gro ba]) is to make a formal commitment to ac? cept the precepts and protection of the Three Jewels as the way of developing the aspiration for enlightenment. In the Vajrayana, one also takes refuge in the Three Roots.
Renouncing and Accepting pang lang [spangs blang] (Tib. ) Giving up unvirtuous actions and adopting the course of virtuous conduct.
Rek pa [reg pa] (Tib. ) spar? a (Skt. ) Contact, or touch. The sixth Nidana, q. v.
Ri may [ris med] (Tib. ) A syncretic movement in nineteenth century Tibet intended to minimize sectarian rivalry and revitalize spiritual practice by making use of texts, commentaries, and procedures from many different Tibetan traditions. Jamgon Kongtrul, Chokchur Lingpa, Mipham Rinpoche, and Khyentse Wangpo are among the best known of the ri may masters.
Rinpoche [rin po che] (Tib. ) Literally, "precious" one. A title reserved properly for incarnate lamas (see Tiilku) and eminent
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206 The Dharma
spiritual teachers. It is used both as a term of address and as the last element in the name.
Ro chik [ro gcig] (Tib. ) ekarasa (Skt. ) Ro chik is the third of the four phases of Path Mahamudra: One Point, Free from Activity, One Taste, and No More Meditation.
Root Lama tsa way Ia rna [rtsa ba'i bla rna] (Tib. ) A teacher from whom one has received the empowerments, instructions, and precepts that form the core of one's own practice.
Sakya [sa skya] (Tib. ) One of the four major sects of Tibetan Bud? dhism. Its most famous teacher was Sakya Pandita. The lineage stresses intellectual preparation and meditation.
Samldhi (Skt. ) ting nge dzin [ting nge 'dzin] (Tib. ) Meditative con? centration.
Samatha see Shi nay
SambhogakAya (Skt. ) long cho dzok pay ku [long spyod rdzogs pa'i sku] {Tib. ) The illuminating potential of mind. Second of the Three Bodies of a Buddha, it is emanated from the Dharmakaya to benefit sentient beings on the path by providing an example of the goal. The Sambhogakaya manifests only to Bodhisattvas. See the Five Certainties.
Samdrup Tarjay Ling [bsam 'grup dar rgyas gling] (Tib. ) Kalu Rinpoche's monastery in Sonada, a hill town near Darjeeling in West Bengal.
Sam pa [bsam pa] (Tib. ) Literally, "to think about. " Second phase of practice: contemplating what has been taught, and applying it thoughtfully and alertly to one's experience.
Samslra (Skt. ) kor wa ['khor ba] (Tib. ) Cyclic existence, the begin? ningless and endless wheel of rebirth.
Sam ten Bardo [bsam gtan bar do] (Tib. ) The Bardo of meditative stability, equilibrium. See Bardo.
Sangdok Palri [zangs mdog dpal ri] (Tib. ) The Noble Copper- Colored Mountain, the Pure Land of Guru Rinpoche.
Sangye [sangs rgyas] (Tib. ) The Tibetan word for Buddha. It com- bines the notions of complete purification (sangs) and rgyas, expan- sion (that is, of knowledge).
Sangha (Skt. ) gen diin [dge 'dun] (Tib. ) The "assembly of practi? tioners who realize and transmit the [Buddha's] teachings. " (sometimes a distinction is made: the whole body of the Buddhist clergy and Buddhist practitioners is the Sangha, while the Arhats and Bodhisattvas are the Aryasangha, the Noble or Exalted
Assembly. )
Seed Syllable tsik [tshig] (Tib. ) bija (Skt. ) A single syllable conceiv- ed of as the expression of one embodiment of enlightened mind; thus HRII;I is the seed syllable connected with Buddha Amitabha and the Bodhisattva Avalokitesvara.
Sems [sems] (Tib. ) citta (Skt. ) One of several Tibetan words for mind. More specifically, it can denote the alayavijiiana or Eighth Consciousness.
Sending and Taking tong len [gtong len] (Tib. ) A method for developing bodhicitta. A meditation in which practitioners willingly take on all the pains and burdens of other beings, and willingly give out all that is positive in their own lives, their merit and happiness. The practice was promulgated in Tibet by Atisa.
Se pa [sred pa] (Tib. ) tnva (Skt. ) Craving. The eighth Nidana, q. v.
Shangba [shangs pa] (Tib. ) A lineage of Tibetan Buddhism, found- ed by the scholar-siddha (kay drup [mkhas grub]) Chungpo Naljor in the eleventh century. It emphasizes meditational practice and
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208 The Dharma
teaches the Five Golden Dharmas (Ser cho nga [gser chos lnga)), which include the Six Yogas of Niguma (comparable to the Six Yogas ofNaropa, q. v. ). The Shangba lineage has been important as a source of teachings and practice, rather than as an organized hierarchy or monastic sect, and its influence has been felt by all the traditional schools of Tibetan Buddhism. Kalu Rinpoche is the pres- ent lineage holder of the Shangba teachings.
Shangba Rinchen Dun Ju [shangs pa rin chen bdun rgyud) (Tib. ) The "precious lineage of seven" who established and transmitted the Shangba teachings of Mahamudra.
1. Vajradhara (Dorje Chang [rDo rje' Chang]) 2. Niguma [Ni gu rna]
3. Chungpo Naljor [Khyung po rNal 'byor]
4. Mokchokpa [rMog ! Cog pa]
5. Chergangpa [sKyer sGang pa]
6. Nyentonpa [gNyan sTon pa]
7. Sangye Tonpa [Sangs rgyas sTon pa]
Shavari (Skt. ) Sha wa ri pa [sha ba ri pa] (Tib. ) One of the Indian Mahasiddhas, said to have been a hunter reformed and instructed directly by Chenrezi. Achieving full realization after twelve years of meditation, Shavari chose to remain in this world for the benefit of all beings, and will remain until the next Buddha comes.
Shen pa Shi drel [zhen pa bzhi 'bral] (Tib. ) "Separation from the Four Attachments," a teaching in the form of a simple quatrain, used in the Sakya tradition.
Si pa [srid pa] (Tib. ) bhava (Skt. ) Becoming. The tenth Nidana, q. v.
Six Yogas of Naropa Usual name for the Six Dharmas of Naropa (Naro Chodruk [na ro chos drug]), the yogic practices which con- stitute a basic part of the Kagyii traditions of training. The six,
followed by their Tibetan names, are:
1. Psychic heat (tum mo [gtum mo]) 2. The Illusory body (jii Iii [sgyu Ius]) 3. Dream (milam [rmi lam])
4. Clear Light (o sal ['od gsal])
5. Intermediate States (bar do [bar do])
6. Consciousness Transference (po wa ['pho ba])
Shi nay [zhi gnas] (Tib. ) samatha (Skt. ) Tranquility meditation, which develops calmness of mind. One of the two basic meditations in all traditions of Buddhism, the other being vipasyana (lha tong, q. v. ).
Si pa Bardo [srid pa bar do] (Tib. ) The intermediate stage of Becoming. See Bardo.
Six Realms The six planes of rebirth within Sarhsara:
1. Hells
2. Realm of the Hungry Ghosts (yidaks) 3. Animal Realm
4. Human Realm
5. Realm of the Asuras
6. Realm of the Gods
The last three are called Fortunate Realms, while the first three are called Unfortunate.
Skandhas, The Five pung po nga [phung po lnga] (Tib. ) Five ag- gregates that describe the physical and mental existence of all beings in the Desire Realm:
1. Form (Tib. : zuk [gzugs]; Skt. : nipa)
2. Sensation (Tib: tsor wa [tshor ba]; Skt. : vedana)
3. Recognition (Tib. : du shay ['du shes]; Skt. : sarhjiia)
4. Formation (Tib.
