No More Learning

Path ofLiberation. (Tib. drol lam) The path of Mahamudra practice. Path ofMeans. (Tib. thab lam) R~fers to the Six Yogas ofNaropa as well
as to the stages ofcreation and completion with attributes. Phowa. (Tib. ) There are different kinds ofphowa practice. The highest
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result of dharmakaya phowa and sambhogakaya phowa is full enlightenment. In this text, reference has primarily been to nirmanakayaphowa, called "the phowa that one practices" and Kacho Phowa, an advanced tantric practice of dream yoga and clear light yoga concerned with the ejection of consciousness at death to a favourable realm or rebirth.
Pointing-out instructions. (Tib. ngo sprod kyi gdampa) The direct introduction to the nature of mind.
Prana. Life supporting energy. The "winds" or energy-currents of the vajra body. .
Prajnaparamita. (Tib. she rab chi parol tu chinpa) Transcendent perfect knowledge. The Tibetan literally means, "gone to the other side" or "gone beyond" as expressed in the prajnaparamita mantra, "Om gate gate paragate parasamgate bodhi svaha. " The realization of emptiness in the Prajnaparamita Hridaya or Heart Sutra made possible by the extraordinarily profound dharma of the birth of Shakyamuni Buddha in the world and the practices that came from it, such as the Vajrayana tantras, which make use of visualization and the control of subtle physical energies.
Prajnaparamita sutras. Used to refer to a collection ofabout 40 Mahayana sutras that all deal with the realization of prajna.
Pratyekabuddha. "Solitary Awakened One. " These are the body disciples of the Buddha. One who has attained awakening for himself, and on his own, with no teacher in that life. Generally placed on a level between arhat and Buddha. It is the fruition ofthe second level of the Hinayana path through contemplation on the twelve interdependent links in reverse order.
Provisional meaning. The teachings of the Buddha which have been simplified or modified to the capabilities of the audience. This contrasts with the definitive meaning.
Recognition. (Tib. ngo shes, ngo phrod) In this context it means "recognizing the nature of mind. "
Relative truth. (Tib. kunsop) There are two truths: relative and absolute
i30
? Glossary ofTerms
or ultimate truth. Relative truth is the perception of an ordinary (unenlightened) being who sees the world with all his or her projections based on the false beliefin "I" and "other. "
Root guru. (Tib. tsa way lama) A practitioner of Vajrayana can have several types of root guru: the vajra master who confers empowerment, who bestows reading transmission, or. who explains the meaning of the tantras. The ultimate root guru is the master who gives the "pointing out instructions" so that one recognizes the nature of mind.
Sacred outlook. (Tib. dag snang) Awareness and compassion lead the practitioner to experience emptiness (shunyata). From that comes luminosity manifesting as the purity and sacredness of the phenomenal world. Since the sacredness comes out ofthe experience ofemptiness, the absence ofpreconceptions, it is neither a: religious nor a secular vision: that is, spiritual and secular vision could meet.
Moreover, sacred outlook is not conferred by any god. Seen clearly,
the world is self-existingly sacred.
Sakya Pandita. A hereditary head o f the Sakya lineage. A great scholar
(1181-1251 C. E. )
Samadhi. (Tib. tin ne zin) A state of meditation that is non-dualistic.
There is an absence ofdiscrimination between selfand other. Also called meditative absorption or one-pointed meditation; this is the highest form of meditation.
Samantabhadra. Samanta means all and bhadra means excellent. "He who is All-pervadingly Good" or "He whose Beneficence is Everywhere. " There are two Samantabhadras, one is the dharmakaya and the other is one of the eight main bodhisattvas, embodiment ofall Buddhas aspirations. In the Vajrayana tradition Samantabhadra is the primordial Buddha and representative of the experiential content of the dharmakaya.
Samaya. (Tib. dam sig) The vows or commitments made in the Vajrayana to a teacher or to a practice. Many details exist but essentially it consists ofoutwardly, maintaining a harmonious relationship with
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the vajra master and one's dharma friends and inwardly, not straying
from the continuity of the practice.
Sambhogakaya. (Tib. long cho dzok ku) There are three bodies of the
Buddha and the sambhogakaya, also called the "enjoyment body," is a realm of the dharmakaya that only manifests to bodhisattvas (see kayas, three).
Samsara. (Tib. kor wa) "Cyclic existence. " The conditioned existence of ordinary life in which suffering occurs because one still possesses attachment, aggression and ignorance. It is contrasted to nirvana. Through the force of karma motivated by ignorance, desire and anger one is forced to take on the impure aggregates and circle the wheel of existence until liberation.
Sangha. (Tib. gen dun) "Virtuous One. " Sang means intention or motivation andgha means virtuous. One with virtuous motivation. One of the three jewels. Generally refers to the followers of Buddhism, and more specifically to the community of monks and nuns. The exalted sangha is those who have attained a certain level of realization of the Buddha's teachings.
Secret mantra. (Tib. sang ngak) A name for the Vajrayana.
Se'lj! essness. (Tib. dag me) Also called egolessness. In two of the Hinayana schools (Vaibhashika and Sautrantika) this referred exclusively to the fact that "a person" is not a real permanent self, but rather just a collection ofthoughts and feelings. In two ofthe Mahayana schools (Cittamatra and Madhyamaka) this was extended to mean there
was no inherent existence to outside phenomena as well.
Sending and taking practice. (Tib. tong len) A meditation practice promulgated by Atisha in which the practitioner takes on the
negative conditions of others and gives out all that is positive. Sentient beings. With consciousness, an animated being as opposed to an inanimate object. All beings with consciousness or mind who have not attained the liberation ofBuddhahood. This includes those individuals caught in the sufferings ofsamsara as well as those who
have attained the levels of a bodhisattva.
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? Glossary ofTenns
Shamatha. (Tib. ) See tranquillity meditation.
Shamatha with support. (Tib. shinay ten cas) The practice of calming the
mind while using an object of concentration, material or mental,
or simply the breath.
Shamatha without support. (Tib. shinay ten med) The act of calming the
mind without any particular object, resting undistractedly. This practice serves as a prelude for Mahamudra and should not be mistaken for the ultimate result.
Shunyata. See emptiness.
Siddha. (Tib. drup top) An accomplished Buddhist practitioner. Siddhi. (Tib. ngodrup) "Accomplishment. " The spiritual
accomplishments of accomplished practitioners. Usually refers to the "supreme siddhi" ofcomplete enlightenment, but can also mean the "common siddhis," eight mundane accomplishments.
Simplicity. (Tib. spros ra[) 1) The absence of creating mental constructs or conceptual formations about the nature ofthings. 2) The second stage in the practice of Mahamudra.
Six realms. (Tib. rikdruk) The realms of the six classes of beings: gods, demigods, humans, animals, hungry ghosts and hell beings. These are the possible types of rebirths for beings in samsara and are: the god realm in which gods have great pride, the jealous god realm in which the jealous gods try to maintain what they have, the human realm which is the best realm because one has the possibility of achieving enlightenment, the animal realm characterized by stupidity, the hungry ghost realm characterized by great craving, and the hell realm characterized by aggression.
Six Yogas ofNaropa. (Tib. naro chodruk) These six special yogic practices were transmitted from Naropa to Marpa and consist of the subtle heat practice, the illusory body practice, the dream yoga practice, the luminosity practice, the ejection of consciousness practice and the bardo practice.
Skandha. (Tib. pung pa) Literally "heaps. " These are the five basic transformations that perceptions undergo when an object is
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perceived: form, feeling, perception, formation and consciousness. First is form, which includes all sounds, smells, etc. ; everything we usually think of as outside the mind. The second and third are sensations (pleasant and unpleasant, etc. ) and their identification. Fourth is mental events, which include the second and third aggregates. The fifth is ordinary consciousness, such as the sensory and mental consciousnesses.
Skilfol means. Ingenuity in application.
Spiritual song. (Skt. doha, Tib. gur) A religious song spontaneously
composed by a Vajrayana practitioner. It usually has nine syllables
per line.
Stillness. (Tib. gnas pa) Absence of thought activity and disturbing
emotions, but with subtle fixation on this stillness.
Subtle winds, channels, and essences. Prana, nadi, and hindu; the constituents of the vajra body. These channels are not anatomical structures, but more like meridians in acupuncture. There are thousands of channels, but the three main channels that carry the subtle energy are the right, left and central channel. The central channel runs roughly along the spinal column while the right and
left are on the 'sides of the central channel.
According to the yogic teachings of the path of skilful means,
realization is attained through synchronization of body and mind. This may be achieved through meditating on nadi (channels), prana (energy), and hindu (drops)- the psychic components in the illusory body. Prana is the energy, or "wind," moving through the nadis. As is said, "Mind consciousness rides the horse ofprana on the pathways of the nadis. The hindu is mind's nourishment. "
Because of dualistic thinking, prana enters the left and right channels. This divergence ofenergy in the illusory body corresponds to the mental activity that falsely distinguishes between subject and object and leads to karmically determined activity. Through yogic practice, the pranas can be brought into the central channel and therefore transformed into wisdom-prana. Then the mind can
134
? Glossary ofTerms
recognize its fundamental nature, realizing all dharm;t. S as unborn. This belongs to advanced practice and can only be learned through direct oral transmission from an accomplished guru. Once the meditator is well established in the experience o f the fundamental nature of mind, they can meditate on it directly, dissolving the nadi, prana, and hindu visualization. Meditation using the concept of psychic channels is regarded as being the completion stage with
signs, and the formless practice which contemplates the nature of
mind directly is the completion stage without signs
Supreme siddhi. Another word for enlightenment.
Sutra. (Tib. do) Literally "Junction. " The combination ofthe Hinayana
and Mahayana, or the combination of wisdom and compassion. Texts in the Buddhist cannon attributed to the Buddha. They are viewed as his recorded words, although they were not actually written down until many years after his paranirvana. They are usually in
the form of dialogues between the Buddha and his disciples. These are often contrasted with the tantras which are the Buddha's Vajrayana teachings and the shastras which are commentaries on
the words of the Buddha.
Sutra Mahamudra. (Tib. mdo'i phyag chen) The Mahamudra system
based on the Prajnaparamita scriptures and emphasizing Shamatha
and Vipashyana and the progressive journey through the five paths
and ten bhumis.
Sutrayana. The sutra approach to achieving enlightenment which
includes the Hinayana and the Mahayana.
Svabhavakakaya. (Tib. ngo bo nyid kyi sku) The "essence body. "
Sometimes counted as the fourth kaya, the unity of the first three. Tantra. (Tib. gyu.
) Literally, tantra means "continuity," and in Buddhism it refers to two specific things: the texts {resultant texts, or those that take the result as the path) that describe the practices leading
from ignorance to enlightenment, including commentaries by tantric masters; and the way to enlightenment itself, encompassing the ground, path, and fruition. One can divide Buddhism into the
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sutra tradition and the tantra tradition. The sutra tradition primarily involves the academic study of the Mahayana sutras and the tantric path primarily involves practicing the Vajrayana practices. The tantras are primarily the texts of the Vajrayana practices.
Tantra Mahamudra. (Tib. sngags kyi phyag chen) The same as mantra Mahamudra. The Mahamudra practice connected to the six dharmas ofNaropa.
Tara. (Tib. drol ma) An emanation of Avalokiteshvara, she is said to have arisen from one ofhis tears. She embodies the female aspect of compassion and is a very popular deity in Tibet. Her two common iconographic forms are white and green.
Three jewels. (Tib. kon chok sum) Literally "three precious ones. " The three essential components ofBuddhism: Buddha, dharma, sangha, i. e. , the Awakened One, the truth expounded by him, and the followers living in accordance with this truth. Firm faith in the three precio~sones is the stage of"stream entry. " The three precious ones are objects ofveneration and are considered "places ofrefuge. " The Buddhist takes refuge by pronouncing the threefold refuge formula, thus acknowledging formally to be a Buddhist.
Three kayas. Dharmakaya, sambhogakaya, and nirmanakaya. Fully enlightened beings, Buddhas, and their manifestations are often understood by way of the three kayas: The dharmakaya is enlightenment itself, wisdom beyond any reference point which can only be perceived by other enlightened beings; The sambhogakaya, often called the enjoyment body, manifests in the pure lands which can only be seen by advanced bodhisattvas; and
the nirmanakaya which can be seen by ordinary beings as in the case ofthe historical Buddha, but this can also be any type ofbeing or relative appearance to assist ordinary beings.
Three realms. These are three categories of samsara. The desire realm includes existences where beings are reborn with solid bodies due to their karma ranging from the deva paradises to the hell realms. The form realm is where beings are reborn due to the power of
136
? Glossary ofTerms
meditation; and their bodies are ofsubtle form in this realm. These are the meditation paradises. The formless realm is where beings due to their meditation (samadhi), have entered a state o f meditation after death and tl1e processes ofthought and perception have ceased.
Three roots. Guru, yidam and dakini. Guru is the root of blessings, yidam of accomplishment and dakini of activity.
Three sufferings. These are the suffering of suffering, the suffering of change, and pervasive suffering (meaning the inherent suffering in all of samsara).
Three vehicles. Hinayana, Mahayana and Vajrayana.
Tilopa. (928-1009 C. E. ) One of the eighty-four mahasiddhas who
became the guru of Naropa who transmitted his teachings to the Kagyu lineage in Tibet.
Tong/en. Giving and taking. A bodhichitta practice ofgiving one's virtue and happiness to others and taking their suffering and misdeeds upon oneself
Torma. (Tib. ) A sculpture made out of tsampa and moulded butter, used as a shrine offering, a feast offering substance, or as a representation of deities. There are traditional designs for each of the many types of torma.
Tranquillity meditation. (Tib. Shinay, Skt. Shamatha) One of the two main types of meditation, calm abiding, the meditative. practice of calming the mind in order to rest free from the disturbance of thought activity, the other is insight.
Tsampa (Tib. ) Dried barley flour that Tibetans eat by mixing with butter.
Tummo. (Tib. ) An advanced Vajrayana practice for combining bliss and emptiness which produces heat as a by product. This is one of the Six Yogas of Naropa.
Two accumulations. (Tib. shogs nyis) The accumulation of merit with concepts and the accumulation ofwisdom beyond concepts.
Ultimate truth. (Tib. dondam) There are two truths or views of reality: relative truth which is seeing things as ordinary beings do with th~
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dualism'of "I" and "other" and ultimate truth, which transcends
duality and sees things as. they are.
Vajra posture. This refers to the full-lotus posture in which the legs are
interlocked. When one leg is placed before the other as many
Westerners sit it is called the half-lotus posture.
Vajradhara. (Tib. Dorje Chang) "Holder of the vajra. " Vajra means
indestructible and dhara means holding, embracing or inseparable. The central figure in the Kagyu refuge tree, and indicating the transmission of the close lineage of the Mahamudra teachings to Tilopa. Vajradhara symbolizes the primordial wisdom of the dharmakaya and wears the ornaments ofthe sambhogakaya Buddha, symbolizing its richness.
Vajravarahi. (Tib. Dorje Phagmo) A dakini who is the consort of Chakrasamvara. She is the main yidam of the Kagyu lineage and the embodiment of wisdom.
Vajrayogini. (Tib. Dorje Palma) A semi-wrathful yidam. Female. Vajrayana. (Tib. dorje tekpa) Literally, "diamond-like" or "indestructible capacity. " Vajra here refers to method, so you can say the method yana. There are three major traditions of Buddhism (Hinayana, Mahayana, Vajrayana) The Vajrayana is based on the tantras and emphasizes the clarity aspect of phenomena. A practitioner of the
method of taking the result as the path.
View, meditation, andaction. (Tib. ta bagompayodpa) The philosophical
orientation, the act of growing accustomed to that - usually in sitting practice, and the implementation of that insight during the activities of daily life. Each of the three vehicles has its particular definition of view, meditation and action.
Vipashyana meditation. (Tib. lha tong) Sanskrit for "insight meditation. " This meditation develops insight into the nature of reality (Skt. dharmata). One of the two main aspects of meditation practice, the other being Shamatha.
Wheel of dharma. (Skt. dharmachakra) The Buddha's teachings correspond to three levels which very briefly are: the first turning
138
? Glossary ofTenns
was the teachings on the four noble truths and the teaching ofthe egolessness of person; the second turning was the teachings on emptiness and the emptiness ofphenomena; the third turning was the teachings on luminosity and buddha nature.
Whispered lineage. Instructions that concern emptiness and that come from joana yoga dakinis.
Ytma. Means capacity. There are three yanas, narrow, (Hinayana) great (Mahayana) and indestructible (Vajrayana).
Yidam. (Tib. ) Yi means mind and dam means pure, or yi means your mind and dam means inseparable. The yidam represents the practitioner's awakened nature or pure appearance. A tantric deity that embodies qualities of Buddhahood and is practiced in the Vajrayana. Also called a tutelary deity.
Yidam meditation. (Tib. ) Yidam meditation is the Vajrayana practice that uses the visualization of a yidam.
Yoga. "Natural condition. " A person who practices this is called a yogi, characterized by leaving everything natural, just as it is, e. g. not washing or cutting your hair and nails etc. A female practitioner is called a yogini.
Yogatantra. (Tib. naljor gyi gyu) Literally, "union tantra' and refers to a tantra that places emphasis on internal meditations.
Yogi. (Tib nalyorpa) Tantric practitioner.
Yogini. (Tib nalyor ma) Female tantric practitioner.
139
? Pronounced
bon
ch ja chen po
chang chup chi sem chin kor
chod
cho
cho ku
cho ngon pa damsig
do
Dorje Chang Dorje Phagmo drup top
gom
gur
Kadampa Kagyu khandroma korlo gyur wa korwa
kon chok sum ku sum
Spelled in Tibetan
bon
phyag rgya chen po byang chub sems dpa dkyil 'khor
gcod
chos
chossku
chos mngon pa dam tshig
mdo
rdo rje 'chang
rdo rje phag mo grub thob
sgom
mgur
bka' gdams pa bka' brgyud mkha' 'gro rna 'khor lo sdom pa 'khor ba
dkon mchog gsum sku gsum
English
Bon religion Mahamudra bodhisattva mandala cutting practice dharma dharmakaya Abhidharma
samaya
sutra Vajradhara Vajravarahi siddha meditate spiritual song Kadampa
Kagyu dakini chakravartin samsara three jewels kayas, three
Glossary ofTibetan Terms
141
? Kungdu Sangmo lama
lay
! hag tong
! hen chik kye pay yeshe
nam tar
naro chodruk
ngak nyangde nyen gyu nyon mong phowa
phung po nga rang sang gye repa
sam ten
sherab
shine
tan cho
~ek pa chen po thab lam
tho pa
tigle
tin ne zin tong len tong pa nyi torma tummo wang
yeshe
kun dga' bzong po blama
las
! hag mthong
Samantabhadra guru
karma Vipashyana
The Life & Spiritual Songs ofMilarepa
! han cig skyes pa'i ye shes coemergent wisdom
rnam thar
na ro chos drug
sngags myang 'das snyan rgyud nyon mongs 'pho ba
pung po nga rang sangs rgyas raspa
bsam gtan
shes rab
zhi gnas
bstan bcos
theg pa chan po thabs lam
thad pa
thig le
ring nge 'dzin glong len strong pa nyid gtor rna
gtum mo dban'g
ye shes
spiritual biography Six Yogas of
Naropa mantra
nirvana whispered trans. klesha
transfer of
conscious.
five aggregates pratyekabuddha tantric adept dhyana
meditation prajfia
Shamatha shastra Mahayana skilful means skull cup subtle drop samadhi
giving and taking emptiness
ritual cakes subtle heat empowerment jfiaria
142
? Bibliography
Mahamudra: The Ocean ofDefinitive Meaning.
Text by the Ninth Karmapa, Wangchuk Dorje. Nitartha Publications, 2001.
Pointing Out the Dharmakaya.
Text by the Ninth Karmapa, Wangchuk Dorje, commentary by Khenchen Thrangu Rinpoche. Auckland: Zhyisil Chokyi Ghatsal Publications, 2002.
The Hundred Thousand Songs ofMilarepa.
Chang, Garma C. C. Boston and London: Shambhala: Publications, 1999.
The Life ofMarpa the Translator.
Nalanda Translation Committee. Boston and London: Shambhala, 1986.
The Life ofMilarepa.
Lhalungpa, Lobsang P. Boston and London: Shambhala, 1985. The Mahamudra Which Eliminates the Darkness ofIgnorance.
Text by the Ninth Karmapa, Wangchuk Dorje, commentary Beru
143
? The Life & Spiritual Songs ofMilarepa
Khyentse Rinpoche. New Delhi: Library of Tibetan Works and Archives, 1978.
The Rain ofWisdom.
Nalanda Translation Committee. Boston and London: Shambhala, 1999.
144
? Index
Commitment 89,91
Abhidharma 57, 111
Afflicted consciousness 33, 107 Altruism 3
Atasaras, 14 D
A
21 ' 22' 24' 39' 64, 3, 9, 13-15,46, 5i,
Dagmema 11
Dakas 13
Dakini 13, 19, 22, 76, 77, 80,
94, 96, 97, 113 Defilement 31, 32, 35, 38, 41,
43,63, 71,76,83,91,93- 96, 108, 114
Five defilements 76
Definitive meaning 4
Deity 14, 18, 27, 48, 59, 61, 77,
102, 113
Delusion 29, 35, 42, 63, 64, 83,
93,94,108
Devotion 1, 2, 9, 10-13, 40, 68,
70,73
Dhagpo Kagyu 82 Dharmakaya 4, 6, 22, 41, 46,
B
Blessing 12, 13, 32, 39, 48, 60, 74,83,87,88,98, 102
Bodhichitta 15, 25, 28, 83, 102, 103
Bodhisattva 107
Buddhahood 9-11, 14, 23, 28,
38,42,43,46,53, 70, 71, 102, 103, 107, 109, 112, 114
c
Central channel 25, 103, 104 Chakravartin 70
Cho 49, 110
Clarity 21, 23, 25, 29, 34, 35,
41, 42, 47, 52, 89, 91, 95, 107, 113, 114
145
Compassion
64,83, 102,103,112-114
? E
Eight worldly dharmas 96, 114 Emanation 4, 19, 59, 84, 100,
104
Empowerment 10-14,48, 83,
88,89
Emptiness 29, 30, 35, 38,41-
43,51, 55,87,89,91,95,
96, 108, 111, 112 Enlightenment 3, 6, 7, 40, 70,
108, 110, 114 Essential drops 25 Eternalism 30
F
Faith 1, 2, 5, 6, 7, 10, 12, 20, 24, 30,31,38,40,43,45, 46, 51,53,54,68,69, 70, 73,83,85,87,88,92, 102
Five Buddha families 92
G
Gampopa 5, 7, 8, 73, 81-92, 100, 101, 113
Ganachakra 19, 78
The Life & Spiritual Songs ofMilarepa
47,60,87, 109,110 Dharmata 34
Diligence 1, 2, 6, 7, 12-14, 17, 21,43,49,53,64,65, 71, 87,92,97
Disturbing emotions 39, 93, 104 Klesha 24, 34, 93, 104, 107, 108
Gocara 49, 110
Gods 23
Ground consciousness 33, 107 Guru 3, 5, 6, 9-13, 15, 17, 24,
39,43,45-48,57, 58,64, 73, 74,76-78,80, 84,86, 87,92,97,98, 102,109
H
Hinayana 32, 71, 85 Hungry ghosts 23
I
Impermanence 2, 83, 94, 112
1
Jamyang Khyentse Wangpo 5 Jealous god 23
K
Kadampa 7, 82-86, 100, 113 Kagyu 4, 5
Karma 6, 13, 30, 38, 46, 87, 93,
108
Karma Kagyu 4, 5, 101 Karmapa 4
L
Lachi mountain 18
Lama 6, 17, 46, 68, 69, 70, 73,
74, 78,83,87,88, 100, 101, 103, 109
Latencies, 33
146
? Liberation 2, 4, 23, 24, 34, 64, 93,95,96,99, 102,103, 112,114
Lineage 4, 5, 8, 18, 20, 46, 47, 81-83,88,97,98,100,101, 109, 110
Local deities 14, 37, 57, 102
M
Mahamudra 4, 7-9, 50, 82, 84,
Oral transmission 39 p
Pandita 60
Pathofliberation 4
Path of means 4, 25, 39, 99, 100 Prajnaparamita 82, 111 Pratyekabuddha 71
Provisional meaning 32
R
Realization 4, 6-8, 12, 13, 15, 21,35,38,39,42,49,51, 57,60,64,87,89,91,95, 96, 98, 109, 110, 113, 114
Rechungpa 7, 72-80 Relative truth 70
Conventional level 34 Rootguru 47,80,84,92,97,98
s
Samadhi 97, 111 Sambhogakaya 46, 47, 87, 109,
110
Samsara 2, 9, 20, 23, 24, 30, 35,
42,43,63, 70,76,82,93-
96, 105
Selflessness 71, 89, 112
Sending and taking 83
Shakya Guna 22
Shakyamuni 7, 47, 60, 100, 109 Shamatha 5, 100
Siddha 4, 14, 20, 32, 68, 72, 82,
97, 101
85,99, 100,109-111,113 Mahayana 7, 71, 81
Maitripa 5, 84, 87
Mandala 40,86,89,99 Mantra 15, 40-42, 75, 83, 99 Mantrayana 40-42, 75
Mara 18, 74, 93-96, 97 Marpa 5-8, 10-13, 15, 18, 37, 46,47, 57,58,60, 70, 74,
81,84,86,87;97,99, 101 N
Naropa 4, 5, 11, 12, 18, 39, 46, 60,80,82,84,87,99, 109
Nihilism 30 Nirmanakaya 109, 110
32, 47, 60, 87,
Nirvana 42, 70, 94, 96, 109
0
Obscurations 13, 95
Obstacle 30, 34, 37, 39, 41, 52,
53,65, 77, 83,88, 90,93, 96, 97, 102, 114
Index
147
? Siddhi 97, 98, 114
Six realms 24, 28 SixYogasofNaropa 4,11,12,
Tsang Nyon Heruka 4 Tummo 17, 25, 84, 88,92
u
Ultimate level 92
39,80,82 Skandha 93, 94 Subtle winds 19
111, 113
Sutra tradition 89, 91, 100
T
Threejewels 12
Three kaya 46, 47, 110 Torma 14
Trong jug 74
TheLife& SpiritualSongsofMilarepa
Ultimate truth 33, 47 Sutra 41, 81, 82, 86, 89, 91, 100, y
Vajra posture 67
Vajradhara 47, 60, 109, 110 Vajravarahi 89
Vajrayana 8, 46, 89, 91, 99, 107,
110 Vajrayogini 81
View, meditation, and conduct 23, 40, 79, 89
Vipashyana 5, 100
True nature of phenomena 6, 25, Yidam 76,97
True nature 5, 6, 21, 25, 29, 32, 34, 35, 39, 40, 41, 43, 47, 49,50,63,64,88-92,94-98, y 108
29,32,34,40,41,63,89,
94-97
True nature of the mind 21, 35,
41,43,47,49,50,91,92
Yogi
6, 14, 15, 23, 31,45-51, 54, 65- 68, 72, 75, 76, 81, 83,84,96, 104,110
148
? Other publications ftom
Zhyisil Chokyi Ghatsal
A Guide to Shamatha Meditation Buddhist Conduct: The Ten Virtuous Actions The Life ofthe Buddha & The Four Noble Truths The Twelve Links ofInterdependent Origination Teachings on the Practice ofMeditation Four Foundations ofBuddhist Practice
The Three Vehicles ofBuddhist Practice
The Middle Wily Meditation Instructions Ascertaining Certainty in the View
The Two Truths
Progressive Stages ofMeditation on Emptiness Beautiful Song ofMarpa the Translator Transcending Ego: Distinguishing Consciousness from Wisdom An Introduction to Mahamudra Meditation
An Overview ofthe Bardo Teachings
The Five Buddha Families and the Eight Consciousnesses The Four Dharmas ofGampopa Aspirational Prayer for Mahamudra
Showing the Path ofLiberation
Medicine Buddha Teachings
journey ofthe Mind: teachings on the bardo
The Essence ofCreation & Completion Mahamudra Teachings
The Aspiration Prayer ofMahamudra
Pointing Out the Dharmakaya
The Life ofTilopa & The Ganges Mahamudra
A Spiritual Biography ofMarpa the Translator Rechungpa, A Biography ofMilarepas Disciple
Zhyisil Chokyi Ghatsal
PO Box 6259, Wellesley St, Auckland, New Zealand
Email: orders@greatliberation. org Website: www. greatliberation. org
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? Meditation Centre Information
For more information and instruction please contact one of the following centres.
Rumtek Monastery
International Seat of His Holiness 17th Karmapa Urgyen Trinley Dorje Sikkim, INDIA
Sherab Ling Buddhist Institute: Seat of His Eminence Tai Situpa Kangra District, Himachal Pradesh, 176-125, INDIA
Ph: (01894) 63013/63757
New Zealand
Karma Choeling Buddhist Monastery
66 Bodhisattva Road RDI Kaukapakapa Ph: 09 420 5428 www. kagyu. org. nz
Karma Thigsum Choeling
PO Box 3160 Christchurch Ph: 03 384 4626
Kagyu Samten Choling
PO Box 917 Gisborne
Ph: 06 867 1956
Australia
Kagyu Thigsum Chokyi Ghatsal
PO Box 235, Newstead Tasmania
Ph/fax: 03 6334 9680
Karma Tashi Choling
P. O. Box 973 Bega, NSW 2550 Ph: 02 6496 7169
Kagyu E-Wzm Buddhist Institute
673 Lygon Street, Carlton North, Vic. 3054 Ph: 03 9387 0422
For a list of Karma Kagyu Centres worldwide, contact: Karma Triyana Dharmachakra
352 Meads Mt Rd, Woodstock, New York 12498 (914) 679-5906, email office@kagyu. org www. kagyu. org
Kagyu Samye. Ling Monastery & Tibetan Centre Eskdalemuir, Langholm, Dumfriesshire, Scotland, DG13 OQL (013) 873 73232, email scotland@samyeling. org. www. samyeling. org
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? Care ofDharma Books
Dharma books contain the teachings of the Buddha. They have the power to protect against lower rebirth and to point the way to Liberation. Therefore, they should be treated with respect, kept off the floor and places where people sit or walk, and not stepped over. They should be covered or protected for transporting and kept in a high, clean place separate from more "ordinary" things. Ifit is necessary to dispose ofDharma materials, they should be burned with care and awareness rather than thrown in the trash. When burning Dharma texts, it is considered skilful to first recite a prayer or mantra, such as OM, AH, HUNG. Then you can visualize the letters ofthe text (to be burned) being absorbed into the AH, and the AH being absorbed into you. After that you can burn the texts.
These considerations may be also kept in mind for Dharma artwork, as well as the written teachings and artwork of other religions.