No More Learning

The populace will rise up, and everyone will want to be a ruler; the deceitful will take the part of the Mongols.
"Even the Dharma practitioners will fight- the monks will become militant,
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while the par:tqitas carry on the burden of plowing. Businessmen, ladies, and ordinary people
will pronounce upon the Dharma.
People will act like children and create much bad karma. lHa-sa will be destroyed by water, bSam-yas by wind, Khra-'brug will not last; its four corners will fall to ruin.
"The body incarnation of my activity aspect will come to mChims-phu.
The speech incarnation of my activity aspect will manifest at mNga'-ri.
The heart incarnation of my activity aspect will appear at sPu-bo.
The quality incarnation of my activity aspect will come from mDo-khams.
The activity incarnation of my activity aspect
will be dPon-mo from dBus.
There is some uncertainty as to their various forms. They will lead bounded beings to unbounded places; all those who are ready they will lead to Great Bliss.
"The dispersal of the succeeding manifestations and their reincarnations is uncertain,
but they will continue to clear away obstacles and benefit all beings.
From now until this cyclical world is emptied, they will manifest and reincarnate innumerable times without cessation.
"In the future, whoever meditates upon patterning and energy will experience a loosening of hard materiality
until the world assumes the form of a dream.
Again and again I will manifest as the Great Seal, the Mahamudra. The obstacles of the worthy will be removed,
and their spiritual development procured. Quickly they will develop bliss and warmth, and make friends with realization.
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"Concerning the three sections of my life story, the story of the mother,
the expanded version should be concealed here at the peak ofZab-bu Mountain.
The summary version should be hidden at lHo-brag, at the stairs to heaven.
The medium version should be hidden in Khams,
in a southern valley.
The higher and lower versions
of my special transmission teachings
and the mKha'-'gro'i snying-thig,
each of these I have given as oral instructions.
In the future, those three fortunate ones,
sBe, Byang-chub, and rMa, will bring them forth.
"In particular, there are nine auspicious circumstances connected with this history:
First, if one named Chos-dbang finds a gter treasure,
his benefit to beings will be famous throughout the realm, and his reputation as a teacher will reach even to China.
"But even if this auspicious omen
does not come about in the proper order,
a certain bKra-shis, who comes from upper Tibet, will appear; or if one Ral-pa lcang-lo-can draws a gter forth,
he will benefit beings throughout dBus and gTsang,
and finally spread his teachings to Nepal.
"But even if this auspicious event
does not occur in the proper order,
one called rDo-rje, said to be a great Hero, a dPa'-bo, will appear in the southern valleys and snow mountains. If he draws forth a gter,
the teachings will extend throughout mDo-khams,
and finally even Hor will receive his aid.
"But should this not occur in the proper order, one called Ra-dza from the lowlands will find gter,
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after having accumulated great power through ascetic practices. Another rDo-rje from sPu-bo in the east,
who is also called Kun-dga', will draw them out.
Beings will be benefitted, but less and less.
"But should none of these happen, still there is one final chance. The gter will be found by three ladies,
or just spontaneously appear.
If that happens, only the immediate region will reap the benefit.
"Such are the nine auspicious omens which may occur in the future. Should only one be successful,
the teachings will still grow and spread,
continuing for five times five hundred years.
"There will be a place called Ka-thog in the east,
a center for the teachings of Guru Seng-ge sgra-sgrog; Padmasambhava buried thirty treasures there,
on the shoulder of a mountain like a haughty lion. The discovery of these profound treasures
will be a great and good omen in the future,
and Padmasambhava and his consort
will again help the beings of that region.
"I, mTsho-rgyal, will manifest as Dam-pa rgyal-mtshan. The secret mantric Ati teachings will last until the end; though from time to time, they may decline,
yet again their power will gradually rise.
This has been the final disclosure of mTsho-rgyal's teachings. I have given you many kind words of counsel and instruction.
"Now mTsho-rgyal cannot stay much longer.
Meditate and pray-speed up your practice!
All of you gathered here and all who will study in the future, keep my teachings and predictions within your hearts. "
After disclosing all this, mTsho-rgyal placed her right hand upon the Bhutani bKra-shis spyi-'dren, and an eight-petalled blue lotus appeared which changed into the syllables HOM PHAT and dissolved into the
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right side of the Lady's heart. Her left hand she placed upon the Nepali Kalasiddhi, and a sixteen-petalled red lotus appeared, which became sixteen vowels and the symbol for HRf which dissolved into the left side of the Lady's heart.
At dusk of the ninth day, the Lord of the four Great Guardians, and those beings bound by inner, outer, and secret oaths, twelve representatives of the eight classes of spirits, came and welcomed mTsho-rgyal, saying: "Now, this is the final invitation to rNga-yab I;>akini Island. Come, Knowledge-holder, Great Radiant Blue Light. "
All the gods and men of Tibet tried their hardest to postpone her departure one last time. They pleaded with her and circumambulated her nine times. All the great mountain spirits and land gods of Tibet appeared to entreat her: rDo-rje legs-pa of gTsang, rMa-chen spom-ra of the east, Rong-btsan me-'bar of the south, mTsho-sman rgyal-mo of the north, Gang-bzang-ha'o of the west, and Li-byin har-legs of dBus, and more. Many great and fierce lords from all the land of Tibet and its neighbors assembled.
In particular, there came the twelve earth goddesses who asked for and received many teachings relevant to gods and men. Much more occurred, but it all cannot be included here for fear of making this account too long.
The next morning, at the dawn of the tenth day, there appeared a radiant eight-petalled lotus ofshining light, drawn by four qakinis who beckoned to mTsho-rgyal and invited her to enter.
Again, the Lady raised up her body. In her right hand she held a skull drum, and in her left hand a skull cup. Surrounded by a sphere of light, mTsho-rgyal entered into the radiance of the lotus. At the same time, all ofthosegathered there cried out: "What will become ofTibet now? What will we do? "
And she answered:
"Kye Ma! Listen, faithful Tibetans!
I am merging with the fundamental, the ground of all that is- physical pain and suffering are disappearing.
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"The conditioned mTsho-rgyal is expanding
into the unconditioned,
and all of the pain and agony of the body's constituents are disappearing.
"Even the illusion of a body is dissolving,
and all needs for medicines, for cures and bleeding, are disappearing.
"This is the time for the essentials of training,
and concern with permanence and material things is disappearing.
"The holy Dharma has transformed my body into light; this bag of skin and pus and dark flesh
is disappearing.
"The Mother mTsho-rgyal is disappearing into the A; she need no longer cry out 'Ah! ' in pain.
"The son, the inner elements of my body,
is reuniting with the mother, the outer elements.
Her physical remains will disappear into earth and stone.
"The compassion of the Guru has never left me;
his manifestations fill all the world and call out to welcome me.
"This wild lady has done everything;
many times have I come and gone, but now, no longer.
I am a Tibetan wife sent back to her family.
I shall now appear as the Queen, the All-good, the Dharmakaya.
"This self-sufficient black lady
has shaken things up far and wide;
now the shaking will carry me away into the southwest.
"I have finished with intrigues,
with all the fervent cascades of schemes and deceptions;
I will take my winding way into the expanse of the Dharma.
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? ? ? "I have mourned many men ofTibet who have left me behind- but now I am the one who will go to the land of the Buddhas.
"Do not suffer needlessly. Depend on prayer-
mTsho-rgyal will never depart from those who have devotion.
Just call upon me and I will appear-
dear friends, just summon me and I will return- ! wish the greatest happiness for you all. "
Thus she spoke, and at the same time a beautiful five-colored rain- bow appeared. Within it was an exquisite deep blue light in the shape of a sesame seed, and mTsho-rgyal disappeared within it. Four qakinis grasped the lotus by its petals and drew it up into the sky, higher and higher, until it disappeared.
All prayed and cried out in one voice:
"Kye Ma! Kye Hud! Ye-shes mTsho-rgyal-ma!
What a terrible thing you are doing!
What little compassion you show us!
If you will no longer protect the Tibetans,
who will help those sentient beings stricken with evil karma?
"When you, Mother, go to the Pure Land,
who will protect the impure and wicked Tibetans? Mother, when you have gone to the Pure Expanse, who will lead those beings
caught in the ripening of their bad karma?
"When you, Mother, go to the land of Great Bliss,
who will lead the anguished ones wandering in samsara? When you, Mother, go to the Lotus Light,
who will lead the beings of Tibet
caught in dark and wild canyons?
"When you, Mother, go to join Padmasambhava,
who will save those of us lost in the desert without refuge? Kye Ma! Kye Hud! Look upon us still with compassion! Please, we ask for a few words
of blessing for the land of Tibet.
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We also ask for a few words
of farewell for your countrymen.
Have you any way to soothe the sorrow
of those of us gathered here t9gether?
Mother, Lady, enfold us in your compassion. :Oakini, we ask you to lead us to the Lotus Light. "
For a long time they lamented, calling out such pleas, bowing to the ground, and crying. Then a brilliant luminous radiance appeared before
them, and they heard these words, though no one appeared:
"Kye Ma! Listen, faithful Tibetans!
I am the great Ye-shes mTsho-rgyal-ma!
My destructible parts have united
with the indestructible expanse;
they have become one with the Buddhas
in the realm of Padma-'od, the expanse of the Dharma. Do not suffer needlessly. Be happy!
"The sentient beings of Tibet suffer endlessly,
harmed by many and varied karmic actions.
But your suffering is self-produced-can't you see that? The ThreeJewels are the refuge place of sufferers- pray to them one-pointedly with your whole being.
I, the great Ye-shes mTsho-rgyal-ma,
have gone from the impure, the defiled, into space, but I can still magically manifest to help beings.
Do not suffer needlessly. Rejoice!
"This world is so heavy, weighted down
by the ripening of impure karmic actions.
Don't you see how relying on emotionality leads to misfortune? The holy Dharma is the way to gain maturity.
Take to heart its teachings on the ten virtues,
such as effort and the others.
I, the great Ye-shes mTsho-rgyal-ma,
because of spiritual maturation,
have gone to the realm of total purity.
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My deeds were all for the teaching's benefit,
which will continue without end when I am gone. Do not suffer needlessly. Be joyful!
"These many and varied unwholesome actions-
don't you see their fruit will ripen in hell?
Exert yourself in the wholesome use of body and speech,
and the lower realms will be purified.
Focus all three doors on striving for the wholesome Dharma. I, the great Ye-shes mTsho-rgyal-ma,
have gone to the expanse of Great Bliss, free of defilement. Those connected with me know the means to never fall back. Do not suffer needlessly. Sing and dance!
"The ocean of samsaric suffering is endless. To see it is to fear it-if you understand
the suffering pent up in your karmic actions, you have the means to escape: the holy Lama. Should you meet an appropriate teacher, whatever he says, you must do.
I, the great Ye-shes mTsho-rgyal-ma,
have gone to the expanse of space, the Lotus Light. I will be born into the perfectly pure lotus.
Do not suffer needlessly. Have faith!
"The land ofTibet is dark and savage;
can't you see the stupidity
of fighting painful battles and vying for narrow valleys?
Rely on your meditation retreat, without needs, without actions. Practice patterning, energy, and vitality,
the Mahamudra, the Great Perfection.
I am the great Ye-shes mTsho-rgyal-ma.
If you practice with devotion, my compassion will enfold you.
I go to stand before the Teacher, Padmasambhava-
do not suffer needlessly. Pray!
"Like helpless bubbles are bodies and deeds.
When you see impermanence, that the time of death is uncertain,
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when you stop grasping for permanence,
you achieve: the siddhi of long life.
Practice until you reach the final stage of Ati. Kye Ho! Listen, dear ones, and don't cry!
"My compassion will never change or fade- to see me as gone is an eternalistic viewpoint. I have not died, I have not gone anywhere. Pray to me-even if I do not appear in person, I will give the desired siddhis
to those with one-pointed devotion.
"From now until the final generations,
Tibetans who are disciples of the Lotus Guru
will mature in the land of the great compassion.
Mafijusri's incarnation made this a land of the teachings; the Secret Lord, VajrapaQi, provided glory and power.
The teachings will ever remain as a great undisturbed ocean; the wrong-minded heretics cannot hurt them;
all the demons and demonic powers have been made calm. The Wheel of the Siitra Dharma will continue to be turned, and the secret teachings will gain power and success.
"May all the land ofTibet be filled with those who practice! May all those living in this land of Tibet
in the future rely upon the Triple Gem,
gain power over both pleasure and pain,
pursue the ten virtues, and avoid the ten non-virtues.
May the noble teachings be your guide
for both inner and outer pursuits.
Padmasambhava's words reveal what is right and what is not; Khri-srong's rules tell what is lawful and unlawful.
In Tibet, the laws were made according to the Dharma. Though enemies arise in all four corners,
they will be subjugated by the power of Dharma.
The compassion of the gods and the Three Jewels
will turn back all harm.
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"Practice harmoniously, the spiritual way,
acting according to the Dharma.
Respect the Dharma as father, mother, and saint. Treat the high ones with unmeasured respect,
and offer what you have to the poor and lowly.
Pray with steadfast mind to the Lord Padmasambhava, always repeating, for your own sake and others',
the six-syllable prayer.
"Dear students of my lineage,
respectfully and humbly take up the four initiations.
Repeat the name of mTsho-rgyal as much as you can,
ask for the four empowerments, and let them permeate your mind. But do not fixate on anything whatsoever.
"For all the future,
Tibetans will retain Padmasambhava's inheritance. Those who strive to practice the Lama sadhana
will themselves be transformed intq the Lotus One, and great waves of compassion will flow forth.
Practice both the long and short versions of the sadhanas, and I promise you will attain Buddhahood in one lifetime.
"Recite the Vajra Guru mantra,
the essence of the essence of mantra.
Remember the tenth, eighth, and fifteenth days of the month are especially auspicious.
On those days, make many offerings and prayers.
If you do the Gar. tacakra perfectly even one time,
all evil births will be gone forever,
and you will never revert to samsara.
You must understand this: It is absolutely certain.
This is the heart of the Teacher, the Guru Siddhi.
"The lives of all the Buddhas of the three times is the syllable HOM,
the siddhis of all victorious yidams is the syllable DHI,
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the charismatic activity of all holy <Jakinis is the syllable SID,
cutting through the delusion of all sentient beings is the syllable MA,
the supreme Buddha realms of all the three times is the syllable PAD,
stopping the karmic winds which afflict the three gates is the syllable RU,
the heart initiation of Pristine Awareness is the syllable GU,
the great Mahamudra, indestructible emptiness, is the syllable JRA,
the symbol of the primordial Dharmadhatu is the syllable VA,
the NirmaQakaya which takes form to train beings is the syllable HUM,
the assembly of perfect enjoyment emanating from the Sambhogakaya is the syllable A,
the pure Dharmakaya, the All-good, Samantabhadci is the syllable OM.
"These twelve syllables are the very essence of Padmasambhava. Recite them, and you reverse samsaric proclivities-
one hundred thousand times
and you will clean away the sins of the three doors;
two and you cut the evil karma of the three times;
three and you will not return to this world;
seven hundred thousand and
you will meet Padmasambhava in this lifetime;
one million and you will realize the four charismatic acts; six million and you shake off samsara;
ten million and you are one with Amitabha-
you will certainly attain the siddhi of whatever you desire. The benefits of surpassing this number are truly wonderful.
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"This mantra is the antidote,
the means to pass from and reverse all misery:
OM is the bringing together
of the five body aspects of all the Tathagatas,
AJ:I is the gathering together
of the essence of the five aspects of their speech,
HUM is the five aspects of their mind,
the unification of the four kayas as the Svabhavakaya,
V A is the sign of the unchangeable Mahamudra,
JRA is the compassionate enlightened activity of the diamond scepter,
GU is the Lama Herukas of the three times,
RU is the seed of the essence of maturation and liberation,
P AD is the opening of the blissful realm of Sukhavati,
M A is the entrance into the womb of the Great Bliss,
SID is the forceful radiant activity
and responsive compassion of the enlightened mind,
DHI is the power to satisfy all desires, HUM is absolute being eternally realized.
"This. mantra is the wish-fulfilling gem.
It can also be interpreted
according to the twelve links of dependent origination,
or in terms of the great Mother,
the very essence of the ten paramitas.
It can be performed in various ways.
You beings here now, and you who are yet to come,
please practice and rely upon this essential mantra.
Now, until the dualistic identity mind melts and dissolves, it may seem that we are parting.
Please be happy.
When you understand the dualistic mind,
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there will be no separation from me. May my good wishes fill all the sky. "
After she had spoken, colorful dazzling lights burst forth which slowly dissolved into darkness as mTsho-rgyal disappeared in a vivid radiant halo into the southwest, in the direction of rNga-yab.
All those left behind bowed down countless times and prayed fer- vently. They were so upset that tears ran down their faces, their breath came in gasping sobs, and they stumbled about, barely able to stand. Slowly they drew themselves together and went west to the cave of Zab-bu to practice.
sBe Ye-shes snying-po and La-gsum rGyal-ba byang-chub and rMa Rin-chen opened the mandala of the Lama and qakini and practiced for seven months. They realized the inseparableness of the Lama and the qakini and received many blessings and predictions. Then the great Dharma Protector King of Tibet, Khri Ral-pa-can, invited the lotsawas to come help him set down rules for translating.
When mTsho-rgyal realized the Chos-nyid zad-pa, the Fourth Stage of the rDzogs-chen teaching, some people saw her dissolve into a basket of pearls. The glittering remains of her nasal bones and teeth and nails and hair were all that was left where her body had been, and these were kept as relics, inspiring beings to have faith. It is said her body disappeared as did the Buddha's.
Some say that she gave teachings in the bird year, the eighth day of the bird month. At dusk of the tenth day, she subjugated all demons. At midnight she turned the Wheel of the Dharma. During the middle of the night, she meditated. At dawn she obtained enlightenment. At break of day, while her body was erect and straight, she passed beyond all misery. All that remained of her body were small white ring-bsrel relics, which the Dharma Protector King gathered up to place into an urn.
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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.