Glossary

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Abandonment Any true cessation. An emptiness of a mind that has completely abandoned a delusion or other fault.

Abhidharma Sanskrit word for `Phenomenology’.

Absorption A virtuous single-pointed mind of the form or formless realm. They are of two types: close preparations, which are uninterrupted paths, and actual absorptions, which are released paths.

Absorption of cessation An uncontaminated wisdom focused single-pointedly on emptiness in dependence upon the actual absorption of peak of samsara.

Absorption without discrimination A concentration of the fourth form realm that observes nothingness and that is attained by stopping gross feelings and gross discriminations.

Action Tantra See Four classes of Tantra.

Affirming negative See Negative phenomenon.

Aggregate In general, all functioning things are aggregates because they are an aggregation of their parts. In particular, a person of the desire realm or form realm has five aggregates: the aggregates of form, feeling, discrimination, compositional factors, and consciousness. A being of the formless realm lacks the aggregate of form but has the other four. A person’s form aggregate is his or her body. The remaining four aggregates are aspects of his mind. See also Individual aggregates and Contaminated aggregate.

Aggression A deluded mental factor that is an increase of the root delusion anger that wishes to hurt or harm others physically or verbally.

Akanishta A Pure Land where Bodhisattvas attain enlightenment.

Akshobya The manifestation of the aggregate of consciousness of all Buddhas. He has a blue-coloured body.

Alertness A mental factor which is a type of wisdom that examines our activity of body, speech, and mind and knows whether or not faults are developing.

Amitabha The manifestation of the aggregate of discrimination of all Buddhas. He has a red-coloured body.

Amitayus A Buddha who increases our lifespan, merit, and wisdom. He is the Enjoyment Body aspect of Buddha Amitabha.

Amoghasiddhi The manifestation of the aggregate of compositional factors of all Buddhas. He has a green-coloured body.

Analysis A mental factor that examines an object to gain an understanding of its subtle nature.

Analytical meditation The mental process of investigating a virtuous object – analyzing its nature, function, characteristics, and other aspects.

Anger A deluded mental factor that observes its contaminated object, exaggerates its bad qualities, considers it to be undesirable, and wishes to harm it.

Appearing object In general, an object that appears to a mind. In the context of generation stage meditation, the appearing object is the mandala and Deities.

Arhat Sanskrit term for Foe Destroyer. A practitioner who has abandoned all delusions and their seeds by training on the spiritual paths, and who will never again be reborn in samsara. In this context, the term `Foe’ refers to the delusions.

Arya Sanskrit term for ‘Superior being’. Someone who has a direct, or non-conceptual, realization of emptiness. There are Hinayana Superiors and Mahayana Superiors.

Asanga A great Indian Buddhist Yogi and scholar of the fifth century, author of Compendium of Abhidharma.

Aspiration A mental factor that focuses on a desired object and takes an interest in it.

Aspiring bodhichitta A mind that aspires to attain enlightenment for the benefit of all living beings but that does not yet engage in the actual practices of the Bodhisattva’s training. It is like someone intending to go somewhere but not yet setting out on the journey.

Atisha (AD 982-1054) A famous Indian Buddhist scholar and meditation master. He was Abbot of the great Buddhist monastery of Vikramashila at a time when Mahayana Buddhism was flourishing in India. He was later invited to Tibet and his arrival there led to the re-establishment of Buddhism in Tibet. He is the author of the first text on the stages of the path, Lamp for the Path. A Buddhist teacher from the Bengal region of old Indian territory who, along with Konchog Gyalpo and Marpa, was one of the major figures in the establishment of the Sarma lineages in Tibet after the repression of Buddhism by King Langdharma (Glang Darma). http://en.wikipedia.org/wiki/Atisha

Attachment A deluded mental factor that observes a contaminated object, regards it as a cause of happiness, and wishes for it.

Attainment ‘Siddhi’ in Sanskrit. These are of two types: common attainments and supreme attainments. Common attainments are of four principal types: pacifying attainments (the ability to purify negativity, overcome obstacles, and cure sickness), increasing attainments (the ability to increase Dharma realizations, merit, lifespan, and wealth), controlling attainments (the ability to control one’s own and others’ minds and actions), and wrathful attainments (the ability to use wrathful actions where appropriate to benefit others). Supreme attainments are the special realizations of a Buddha.

Attention A mental factor that functions to focus the mind on a particular attribute of an object.

Avalokiteshvara The embodiment of the compassion of all the Buddhas. Sometimes he appears with one face and four arms, and sometimes with eleven faces and a thousand arms. At the time of Buddha Shakyamuni, he manifested as a Bodhisattva disciple. Called ‘Chenrezig’ in Tibetan.

Awakened One An epithet for Buddha, referring to anyone who has awakened from the sleep of ignorance and is completely free from dream-like samsaric problems and suffering. The ‘sleep of ignorance’ is the sleep of self-grasping in which living beings always remain and from which they have never awakened.

Awareness All minds are included within the five sense awarenesses and mental awareness. There are five types of sense awareness: eye awareness, ear awareness, nose awareness, tongue awareness, and body awareness. There are two types of mental awareness: conceptual mental awareness and non-conceptual mental awareness.

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Bardo See Intermediate state.

Basis of emptiness Any phenomenon with respect to which inherent existence is negated in realizing its emptiness. Since all phenomena, including emptiness itself, are empty of inherent existence, all phenomena are bases of emptiness. In the Perfection of Wisdom Sutra in One Hundred Thousand Lines, Buddha explains that all phenomena are included within one hundred and eight categories, from form to omniscient mind, all of which are bases of emptiness.

Basis of imputation All phenomena are imputed upon their parts; therefore, any of the individual parts, or the entire collection of the parts, of any phenomenon is its basis of imputation. A phenomenon is imputed by mind in dependence upon its basis of imputation appearing to that mind.

Beginningless time According to the Buddhist world view, there is no beginning to mind and so no beginning to time. Therefore, all sentient beings have taken countless previous rebirths.

Benzarahi A female Buddha who is the manifestation of the fire element of all Buddhas. She is the consort of Buddha Amitabha.

Blessing The transformation of our mind from a negative state to a positive state, from an unhappy state to a happy state, or from a state of weakness to a state of strength, through the inspiration of holy beings such as our Spiritual Guide, Buddhas, and Bodhisattvas.

Bodhichitta Sanskrit term for `mind of enlightenment’. `Bodhi’ means `enlightenment’, and `chitta’ means `mind’. There are two types of bodhichitta – conventional bodhichitta and ultimate bodhichitta. Generally speaking, the term `bodhichitta’ refers to conventional bodhichitta, which is a primary mind motivated by great compassion that spontaneously seeks enlightenment to benefit all living beings. There are two types of conventional bodhichitta – aspiring bodhichitta and engaging bodhichitta. Aspiring bodhichitta is a bodhichitta that is a mere wish to attain enlightenment for the benefit of all living beings. Engaging bodhichitta is a bodhichitta held by The Bodhisattva Vow. Ultimate bodhichitta is a wisdom motivated by conventional bodhichitta that directly realizes emptiness, the ultimate nature of phenomena.

Bodhisattva A person who has generated spontaneous bodhichitta but who has not yet become a Buddha. From the moment a practitioner generates a non-artificial, or spontaneous, bodhichitta, he or she becomes a Bodhisattva and enters the first Mahayana path, the path of accumulation. An ordinary Bodhisattva is one who has not realized emptiness directly, and a Superior Bodhisattva is one who has attained a direct realization of emptiness.

Buddha A being who has completely abandoned all delusions and their imprints. In general, ‘Buddha’ means ‘Awakened One’, someone who has awakened from the sleep of ignorance and sees things as they really are. A Buddha is a person who is completely free from all faults and mental obstructions. Every living being has the potential to become a Buddha. See also Buddha Shakyamuni.

Buddhadharma See Dharma.

Buddha family There are five main Buddha families: the families of Vairochana, Ratnasambhava, Amitabha, Amoghasiddhi, and Akshobya. They are the five purified aggregates – the aggregates of form, feeling, discrimination, compositional factors, and consciousness, respectively; and the five exalted wisdoms – the exalted mirror-like wisdom, the exalted wisdom of equality, the exalted wisdom of individual realization, the exalted wisdom of accomplishing activities, and the exalted wisdom of the Dharmadhatu, respectively.

Buddhahood Synonymous with full enlightenment. See Enlightenment.

Buddha Land The pure environment of a Buddha.

Buddha lineage See Buddha seed.

Buddha nature See Buddha seed.

Buddha’s bodies A Buddha has four bodies – the Wisdom Truth Body, the Nature Body, the Enjoyment Body, and the Emanation Body. The first is Buddha’s omniscient mind. The second is the emptiness, or ultimate nature, of his or her mind. The third is his subtle Form Body. The fourth, of which each Buddha manifests a countless number, are gross Form Bodies that are visible to ordinary beings. The Wisdom Truth Body and the Nature Body are both included within the Truth Body, and the Enjoyment Body and the Emanation Body are both included within the Form Body.

Buddha Jewel See Three Jewels.

Buddha seed The root mind of a sentient being, and its ultimate nature. Buddha seed, Buddha nature, and Buddha lineage are synonyms. All sentient beings have Buddha seed and therefore the potential to attain Buddhahood.

Buddha Shakyamuni The Buddha who is the founder of the Buddhist religion. Buddha Shakyamuni is the fourth of one thousand founding Buddhas who are to appear in this world during this Fortunate Aeon. The first three were Krakuchchanda, Kanakamuni, and Kashyapa. The fifth Buddha will be Maitreya.

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Central channel The principal channel at the very centre of the body, along which the channel wheels, or chakras, are located.

Chakra See Channel wheel.

Chandrakirti (600–c. 650), (Tib. Dawa Drakpa) was abbot of Nalanda University and a disciple of Nāgārjuna and a commentator on his works. Candrakīrti was the most famous member of what the Tibetans came to call the Prasaṅgika school of Madhyamaka. This 7th century Indian scholar of the Madhyamaka school of thought, defended Buddhapalita against Bhavaviveka and the consequent strong criticism of the latter’s acceptance of autonomous syllogism. As a result of Candrakīrti’s interpretation of Nagarjuna’s view, a new school of Madhyamaka known as Prasangika (‘Consequentialist’). Chandrakirti’s works include the Prasannapada - a Sanskrit term, meaning Clear Words’ - the highly acclaimed commentary on Nagarjuna’s Mulamadhyamakakarika) and the Madhyamakavatara (his supplement to Nagarjuna’s text) and its auto-commentary. The Madhyamakavatara is used as the main sourcebook by most of the Tibetan monastic colleges in their studies of emptiness and the philosophy of the Madhyamaka school.

Changing suffering For samsaric beings, every experience of happiness or pleasure that arises from samsara’s enjoyments is changing suffering, because these experiences are contaminated and have the nature of suffering.

Channels Subtle inner passageways of the body through which flow subtle drops moved by inner winds.

Channel wheel ‘Chakra’ in Sanskrit. A focal centre where secondary channels branch out from the central channel. Meditating on these points can cause the inner winds to enter the central channel.

Chekhawa, Geshe (1102-1176) A great Kadampa Bodhisattva who composed the text Training the Mind in Seven Points, a commentary to Bodhisattva Langri Tangpa’s Eight Verses of Training the Mind. He spread the study and practice of training the mind throughout Tibet.

Chenrezig See Avalokiteshvara.

Chittamatra The lower of the two schools of Mahayana tenets. `Chittamatra’ means `mind only’. They are so-called because they assert that all phenomena are merely the nature of mind. A Chittamatrin is a proponent of Chittamatra tenets.

Clairvoyance ‘Ngön she’ in Tibetan, literally meaning ‘heightened awareness’. Abilities that arise from special concentration. There are five principal types of clairvoyance: the clairvoyance of divine eye (the ability to see subtle and distant forms), the clairvoyance of divine ear (the ability to hear subtle and distant sounds), the clairvoyance of miracle powers (the ability to emanate various forms by mind), the clairvoyance of knowing previous lives, and the clairvoyance of knowing others’ minds. Some beings, such as bardo beings and some human beings and spirits, have contaminated clairvoyance that is developed due to karma, but these are not actual clairvoyance.

Clear appearance Generally, a clear perception of the object of meditation. More specifically, a Secret Mantra practice whereby the practitioner, having generated himself or herself as a Deity and the environment as the Deity’s mandala, tries to attain clear appearance of the whole object to his or her concentration. It is the antidote to ordinary appearance.

Clear light A manifest very subtle mind that perceives an appearance like clear, empty space.

Close placement of mindfulness A path of concentration that depends upon mindfulness and wisdom. There are four types: close placement of mindfulness of body, close placement of mindfulness of feelings, close placement of mindfulness of mind, and close placement of mindfulness of phenomena.

Close retreat A retreat during which we strive to draw close to a particular Deity. This can be understood in two ways: drawing close in the sense of developing a special relationship with a friend, and drawing close in the sense of becoming more and more like the Deity. An action close retreat is a close retreat in which we collect a certain number of mantras and conclude with a fire puja.

Collection of merit A virtuous action motivated by bodhichitta that is a main cause of attaining the Form Body of a Buddha. Examples are: making offerings and prostrations to holy beings with bodhichitta motivation, and the practice of the perfections of giving, moral discipline, and patience.

Collection of wisdom A virtuous mental action motivated by bodhichitta that is a main cause of attaining the Truth Body of a Buddha. Examples are: listening to, contemplating, and meditating on emptiness with bodhichitta motivation.

Collective/Group karma The karma we create when we act in association with others. Those who create karma together also experience its effects together.

Commitment being A visualized Buddha or ourself visualized as a Buddha. A commitment being is so called because in general it is the commitment of all Buddhists to visualize or remember Buddha, and in particular it is a commitment of those who have received an empowerment into Highest Yoga Tantra to generate themselves as a Deity.

Commitments Promises and pledges taken when engaging in certain spiritual practices.

Common attainments See Attainment.

Compassion A virtuous mind that wishes others to be free from suffering and the causes of suffering.

Completion stage Highest Yoga Tantra realizations developed in dependence upon the winds entering, abiding, and dissolving within the central channel through the force of meditation.

Compositional equanimity A mental factor that functions to keep the primary mind free from mental sinking and mental excitement.

Compositional factors The aggregate of compositional factors comprises all mental factors except feeling and discrimination, as well as non-associated compounded phenomena.

Concealment A deluded mental factor that, motivated by attachment to wealth or reputation, wishes to conceal our faults from others.

Conceived object The apprehended object of a conceptual mind. It need not be an existent object. For example, the conceived object of the view of the transitory collection is an inherently existent I, but this does not exist.

Concentration A mental factor that makes its primary mind remain on its object single-pointedly. Generally, the terms ‘mental stabilization’ and ‘concentration’ are interchangeable. More specifically, the term ‘concentration’ is used to refer to the nature of concentration, which is single-pointedness, and the term ‘mental stabilization’ is used to refer to the function of concentration, which is stability.

Concentration being A symbol of Buddha’s Truth Body, usually visualized as a seed-letter at the heart of a commitment being or a wisdom being. It is so called because it is generated through concentration.

Conceptual mind A thought that apprehends its object through a generic, or mental, image.

Conclusive reason Any reason that is qualified by the three modes.

Confession Purification of negative karma by means of the four opponent powers – the power of reliance, the power of regret, the power of the opponent force, and the power of promise.

Conqueror A Buddha is called a ‘Conqueror’ because he or she has conquered all four types of mara. See also Mara.

Conscientiousness A mental factor that, in dependence upon effort, cherishes what is virtuous and guards the mind from delusion and non-virtue.

Consciousness The six consciousnesses, or primary minds, are the eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mental consciousness.

Consideration for others A mental factor that functions to avoid inappropriate actions for reasons that concern others.

Contact A mental factor that functions to perceive its object as pleasant, unpleasant, or neutral.

Contaminated aggregate Any of the aggregates of form, feeling, discrimination, compositional factors, and consciousness of a samsaric being.

Contaminated phenomenon Any phenomenon that gives rise to delusions or that causes them to increase. Examples are the environments, beings, and enjoyments of samsara.

Conventional truth Any phenomenon other than emptiness. Conventional truths are true with respect to the minds of ordinary beings, but in reality they are false.

Correct belief A non-valid cognizer that realizes its conceived object.

Cyclic existence See Samsara.

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Dakini Land The Pure Land of Heruka and Vajrayogini. In Sanskrit it is called `Keajra’ and in Tibetan `Dagpa Khachö’.

Dalai Lama the successive Dalai Lamas form a lineage of allegedly reborn (tulku) magistrates which traces back to 1391. They are of the Gelug sect of Buddhism. Tibetan Buddhists believe the Dalai Lama to be one of innumerable incarnations of Avalokiteśvara (”Chenrezig” [spyan ras gzigs] in Tibetan), the bodhisattva of compassion.^[1] Between the 17th century and 1959, the Dalai Lama was the head of the Tibetan government, administering a large portion of the country from the capital Lhasa.

The Dalai Lama is often thought to be the head of the Gelug sect, but this position officially belongs to the Ganden Tripa (Wylie: Dga’-ldan Khri-pa). Tibetans call the Dalai Lama Gyalwa Rinpoche (Tibetan: རྒྱལ་བ་རིན་པོ་ཆེ; Wylie: Rgyal-ba Rin-po-che) meaning “Precious Victor,” or Yishin Norbu (Tibetan: ་ཡིད་བཞིན་ནོར་བུ; Wylie: Yid-bzhin Nor-bu) meaning “Wish-fulfilling Jewel”.

see www.dalailama.com

Damaru A small hand-drum used in Tantric rituals. Playing the damaru symbolizes the gathering of the outer Dakinis into our body, and the manifestation of the inner Dakini (the mind of clear light) within our mind through the blazing of inner fire. It is also used as a music offering to the Buddhas.

Dedication Dedication is by nature a virtuous mental factor; it is the virtuous intention that functions both to prevent accumulated virtue from degenerating and to cause its increase. If we dedicate our virtuous actions of body, speech, and mind to our own and others’ enlightenment, we prevent the merit of these actions from being destroyed or depleted and ensure that we experience their good results.

Degenerate times A period when spiritual activity degenerates.

Deity ‘Yidam’ in Sanskrit. A Tantric enlightened being.

Deity body Divine body. When a practitioner attains an illusory body, he or she attains an actual divine body, or Deity body, but not a Deity’s body. A Deity’s body is necessarily a body of a Tantric enlightened being. See also Divine body.

Deluded doubt A two-pointedness of mind that interferes with the attainment of liberation or enlightenment.

Deluded view A view that functions to obstruct the attainment of liberation.

Delusion A mental factor that arises from inappropriate attention and functions to make the mind unpeaceful and uncontrolled. There are three main delusions: ignorance, desirous attachment, and anger. From these arise all the other delusions, such as jealousy, pride, and deluded doubt. See also Innate delusions and Intellectually-formed delusions.

Delusion-obstructions See Obstructions to liberation.

Demi-god A being of the demi-god realm, the second highest of the six realms of samsara. Demi-gods are similar to gods but their bodies, possessions, and environments are inferior.

Demon ‘Mara’ in Sanskrit. Anything that obstructs the attainment of liberation or enlightenment. There are four principal types of demon: the demon of the delusions, the demon of contaminated aggregates, the demon of uncontrolled death, and the Devaputra demons. Of these, only the last are actual sentient beings. The principal Devaputra demon is wrathful Ishvara, the highest of the desire realm gods, who inhabits Land of Controlling Emanations. Buddha is called a `Conqueror’ because he or she has conquered all four types of demon.

Denial A deluded mental factor that does not wish to purify non-virtuous actions that we have committed or downfalls that we have incurred.

Dependent arising See Dependent-related phenomenon.

Dependent-related ignorance The first of the twelve dependent-related links. Although all ignorance is dependent related, not all ignorance is the dependent-related ignorance of the twelve links. A mind of self-grasping that does not motivate a person to create a compositional action is ignorance and is dependent related, but it is not dependent-related ignorance.

Dependent-related links Dependent-related ignorance, compositional actions, consciousness, name and form, six sources, contact, feeling, craving, grasping, existence, birth, and ageing and death. These twelve links are causes and effects that keep ordinary beings bound within samsara.

Dependent-related phenomenon Any phenomenon that exists in dependence upon other phenomena. All phenomena are dependent related because all phenomena depend upon their parts. Sometimes `dependent related’ (Tib. ten drel) is distinguished from `dependent arising’ (Tib. ten jung), with the latter meaning arising in dependence upon causes and conditions. However, the two terms are often used interchangeably.

Desire realm The environment of hell beings, hungry spirits, animals, human beings, demi-gods, and the gods who enjoy the five objects of desire.

Desirous attachment See Attachment.

Dharma Buddha’s teachings and the inner realizations that are attained in dependence upon practising them. ‘Dharma’ means ‘protection’. By practising Buddha’s teachings, we protect ourself from suffering and problems.

Dharmadhatu The ultimate truth of phenomena.

Dharma Jewel See Three Jewels.

Dharmakaya Sanskrit term for the Truth Body of a Buddha.

Dharmakirti (circa 6th to 7th century AD) circa 7th century), was an Indian scholar and one of the Buddhist founders of Indian philosophical logic. He was one of the primary theorists of Buddhist atomism, according to which, the only items considered to exist are momentary Buddhist atoms, and states of consciousness. Born around the turn of the 7th century, Dharmakirti was a South Indian Brahmin and became a teacher at the famed Nalanda University, as well as a poet. He built on and re-interpreted the work of the pioneer in Buddhist Logic, Dignaga, and was very influential among Brahman logicians as well as Buddhists. His theories became normative in Tibet and are studied to this day as a part of the basic monastic curriculum.

Dharma Protector A manifestation of a Buddha or Bodhisattva, whose main function is to eliminate obstacles and gather all necessary conditions for pure Dharma practitioners. Also called the Sanskrit `Dharmapala’.

Dharmarakshita (circa 10th century AD) was one of the missionaries sent by the Mauryan emperor Ashoka to proselytize the Buddhist faith. He is described as being a Greek (Pali: “Yona“, lit. “Ionian“) in the Mahavamsa, and his activities are indicative of the strength of the Hellenistic Greek involvement during the formative centuries of Buddhism. Greek communities had been present in neighbouring Bactria and in nortwestern India since the time of the conquests of Alexander the Great around 323 BCE, and developed into the Greco-Bactrian and Indo-Greek kingdoms until the end of the 1st century BCE. Greeks were generally described in ancient times throughout the Classical world as “Yona“, “Yonaka”, “Yojanas” or “Yavanas”, lit. “Ionians“. It seems they were ardent recipients of the Buddhist faith and the example of Dharmaraksita indicates that they even took an active role in spreading Buddhism as leading missionaries.

Dharma Wheel A collection of Buddha’s teachings. Sometimes `Dharma Wheel’ is used to refer to the heart channel wheel because this is the place where we visualize the Dharmakaya, which is the source of the Dharma Wheel. See also Wheel of Dharma.

Dignaga (circa 5th century AD) A great Indian Buddhist Yogi and scholar who composed a number of works on logic and cognition, the most famous being Compendium of Valid Cognition. He was born into a Brahmin family in Simhavakta near Kanchi (Kanchipuram), and very little is known of his early years, except that he took as his spiritual preceptor Nagadatta of the Vatsiputriya school. This branch of Buddhist thought defended the view that there exists a kind of real personality independent of the elements or aggregates composing it. Among Dignaga’s works there is Hetucakra (The wheel of reason), considered his first work on formal logic, advancing a new form of deductive reasoning. It may be regarded as a bridge between the older doctrine of trairūpya and Dignaga’s own later theory of vyāpti which is a concept related to the Western notion of implication. Other works include The Treatise on the Objects of Cognition (Ālambana-parīkṣā), The Treatise on Systems of Cognition (Pramāṇa-samuccaya), and The Treatise on the Correct Principles of Logic (*Nyāya-mukha), produced in an effort to establish what were the valid sources of knowledge.

Direct perceiver A cognizer that apprehends its manifest object.

Direct valid cognizer A non-deceptive cognizer that apprehends its manifest object.

Discrimination A mental factor that functions to apprehend the uncommon sign of an object.

Distraction A deluded mental factor that wanders to any object of delusion.

Divine body A subtle body arising from the mounted wind of ultimate example clear light or meaning clear light. See also Deity body:

Divine pride A non-deluded pride that regards oneself as a Deity and one’s environment and enjoyments as those of the Deity. It is the antidote to ordinary conceptions.

Dominant condition That which principally assists the development of a sense or mental awareness.

Doubt A mental factor that wavers with respect to its object. See also Deluded doubt.

Dromtönpa (AD 1004-1064) was the chief disciple of Buddhist master Atisha, who was preaching in Tibetan area since 1042. As a prominent successor, he has been remembered as initiator of the Tibetan Tantric School Kadampa. It was Dromptonpa’s student Chekawa Yeshe Dorje who first compiled Atiśa’s core teachings on the practice of bodhicitta in written form, as The Seven Point Mind Training.

Drops There are two types of drop in the body: white drops and red drops. These are the pure essence of sperm and blood. When the drops melt and flow through the inner channels, they give rise to an experience of bliss.

Dualistic appearance The appearance to mind of an object together with the inherent existence of that object.

Dullness A deluded mental factor that functions to make both the body and mind heavy and inflexible.

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Effort A mental factor that makes its primary mind delight in virtue.

Eight freedoms and ten endowments Eight freedoms from impediment to spiritual practice and ten special conditions for spiritual practice that characterize a precious human life.

Eight Verses of Training the Mind Composed by Bodhisattva Langri Tangpa in the eleventh century, this text reveals the essence of the Mahayana Buddhist path to enlightenment.

Eight worldly concerns The objects of the eight worldly concerns are happiness and suffering, wealth and poverty, praise and criticism, and good reputation and bad reputation. These are called `worldly concerns’ because worldly people are constantly concerned with them, wanting some and trying to avoid others.

Elements (Tib. jung wa) Earth, water, fire, wind, and space. All matter can be said to be composed of a combination of these elements. There are five inner elements (those that are conjoined with the continuum of a person), and five outer elements (those that are not conjoined with the continuum of a person). These elements are not the same as the earth of a field, the water of a river, and so forth. Rather, the elements of earth, water, fire, wind, and space in broad terms are the properties of solidity, liquidity, heat, movement, and space respectively.

Emanation Animate or inanimate form manifested by Buddhas or high Bodhisattvas to benefit others.

Emanation Body ‘Nirmanakaya’ in Sanskrit. A gross Form Body of a Buddha that can be seen by ordinary beings. There are two types – the Supreme Emanation Body and the ordinary Emanation Body. The first type can be seen only by those who have pure karma, and the second can be seen by anyone. In general, Buddhas manifest in many different forms and, although the aspect of some of these emanations is mundane, in essence all Buddha’s emanations are fully enlightened beings. See also Supreme Emanation Body.

Empowerment A special potential power to attain any of the four Buddha bodies that is received by a Tantric practitioner from his or her Guru, or from other holy beings, by means of Tantric ritual. The gateway through which we enter Tantra is receiving a Tantric empowerment, which bestows upon us special blessings that heal our mental continuum and awaken our Buddha nature. When we receive a Tantric empowerment, we are sowing the special seeds of the four bodies of a Buddha upon our mental continuum.

Emptiness Lack of inherent existence, the ultimate nature of phenomena.

Enjoyment Body ‘Sambhogakaya’ in Sanskrit. A Buddha’s subtle Form Body that can be perceived only by Mahayana Superiors.

Enlightenment Usually the full enlightenment of Buddhahood – an omniscient wisdom whose nature is the permanent cessation of mistaken appearance and whose function is to bestow mental peace on all living beings. Generally, there are three levels of enlightenment: small enlightenment, or the enlightenment of a Hearer; middling enlightenment, or the enlightenment of a Solitary Realizer; and great enlightenment, or the enlightenment of a Buddha, also known as ‘Buddhahood’. An enlightenment is a liberation and a true cessation.

Equanimity A balanced mind free from strong attachment and aversion. There are three types of equanimity: equanimity of feeling, which is any neutral feeling; immeasurable equanimity, which is the wish for all beings equally to be free from attachment and hatred; and compositional equanimity, which is a mental factor that functions to keep the primary mind free from mental sinking and mental excitement.

Exalted wisdom

Example clear light A mind of clear light that realizes emptiness by means of a generic image.

Exchanging self with others See Lojong.

Extreme view A deluded view that observes the I that is the conceived object of the view of the transitory collection and grasps it either as permanent or as completely ceasing at the time of death.

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Faith A mental factor that functions principally to eliminate non-faith. Faith is a naturally virtuous mind that functions mainly to oppose the perception of faults in its observed object. There are three types of faith: believing faith, admiring faith, and wishing faith.

Father Tantra A Tantra that principally reveals methods for attaining the illusory body.

Feeling A mental factor that functions to experience pleasant, unpleasant, or neutral objects.

Field for Accumulating Merit Generally, the Three Jewels. Just as external seeds grow in a field of soil, so the virtuous internal seeds produced by virtuous actions grow in dependence upon Buddha Jewel, Dharma Jewel, and Sangha Jewel. Also known as `Field of Merit’.

Firm apprehension A mental factor that makes its primary mind apprehend its object firmly.

Five Buddha families See Buddha family.

Five exalted wisdoms Buddha’s omniscient wisdom has five parts: (1) the exalted mirror-like wisdom, which perceives all phenomena simultaneously as a mirror reflects objects; (2) the exalted wisdom of equality, which realizes that all phenomena are equal in emptiness; (3) the exalted wisdom of individual realization, which realizes all individual phenomena directly; (4) the exalted wisdom of accomplishing activities, whose function is to accomplish all the activities of a Buddha; and (5) the exalted wisdom of the Dharmadhatu, which realizes the Dharmadhatu, the ultimate nature of all phenomena.

Five heinous actions These are the five worst negative actions: killing one’s father, killing one’s mother, killing a Foe Destroyer, drawing the blood of a Buddha with harmful intention, and causing division within the Sangha or Dharma community. Also known as the `five actions of immediate retribution’.

Five stages of completion stage In general, this refers to isolated speech, isolated mind, illusory body, clear light, and union.

Foe Destroyer ‘Arhat’ in Sanskrit. A practitioner who has abandoned all delusions and their seeds by training on the spiritual paths, and who will never again be reborn in samsara. In this context, the term `Foe’ refers to the delusions. See also Hearer.

Forgetfulness A deluded mental factor that makes us forget a virtuous object.

Form aggregate Includes all the objects of the five sense awarenesses—all colors and shapes (visual form), sounds, smells, tastes, and tactile objects. A person’s form aggregate is his or her body.

Form Body The Enjoyment Body and the Emanation Body of a Buddha. The first is his or her subtle Form Body and the second, of which each Buddha manifests a countless number, are gross Form Bodies that are visible to ordinary beings.

Form realm The environment of the gods who possess form.

Formless realm The environment of the gods who do not possess form.

Fortunate Aeon The name given to this world age. It is so called because one thousand founding Buddhas will appear during this Aeon. Buddha Shakyamuni was the fourth and Buddha Maitreya will be the fifth. An Aeon in which no Buddhas appear is called a `Dark Aeon’.

Four classes of Tantra Buddha taught four classes of Tantra: Action (Sanskrit Kriya) Tantra, Performance (Sanskrit. Charya) Tantra, Yoga Tantra, and Highest Yoga (Sanskrit. Anuttarayoga) Tantra. Each of the four classes of Tantra contains its own special techniques for transforming sensual bliss into the path to enlightenment. See also Tantra.

Four complete purities A Tantric practice is one that possesses the four complete purities: (1) complete purity of place – the environment is seen as the mandala of the Deity; (2) complete purity of body – ordinary appearance of the body is prevented and the practitioner imagines that he or she possesses the body of a Deity; (3) complete purity of enjoyments – sense enjoyments are transformed into offerings to the Deity; and (4) complete purity of deeds – the practitioner regards all his or her actions as the actions of the Deity.

Four fearlessnesses Special qualities of a Buddha. A fearlessness is an utterly firm, ultimate realization that is entirely free from fear in expounding Dharma. There are four types: (1) fearlessness in revealing the Dharma of definite emergence, (2) fearlessness in revealing the Dharma of overcoming obstructions, (3) fearlessness in revealing the Dharma of excellent abandonments, and (4) fearlessness in revealing the Dharma of excellent realizations.

Four immeasurables Immeasurable equanimity, immeasurable love, immeasurable compassion, and immeasurable joy. So called because we practise them taking as our observed object all living beings whose number is immeasurable.

Four joys Four stages of bliss that are generated in the generation and completion stages of Highest Yoga Tantra.

Four noble truths True sufferings, true origins, true cessations, and true paths. They are called `noble’ truths because they are supreme objects of meditation. Through meditation on these four objects, we can realize ultimate truth directly and thus become a noble, or Superior, being. Sometimes referred to as the `four truths of Superiors’. According to the Madhyamika-Prasangika school, there are two types of four noble truths: gross and subtle. This is because there are two types of self-grasping of persons, gross self-grasping of persons – grasping at a self-supporting, substantially existent person, and subtle self-grasping of persons – grasping at an inherently existent person. See also Sixteen characteristics of the four noble truths.

Four opponent powers Four powers that are essential for successful purification: the power of reliance, the power of regret, the power of the opponent force, and the power of promise.

Four protections Special qualities of a Buddha through which he or she is able to protect sentient beings from the four maras, or demons.

Four ways of gathering disciples The four ways of gathering disciples practised by Bodhisattvas are: (1) pleasing others by giving them material things or whatever they need; (2) teaching Dharma to lead others to liberation; (3) helping others in their Dharma practice by giving them encouragement; and (4) showing others a good example by always practising what we teach.

Functioning thing A phenomenon that is produced and disintegrates within a moment. Synonymous with impermanent phenomenon, thing, and product. See also Impermanent phenomenon.

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Ganden `Tushita’ in Sanskrit, `Joyful Land’ in English. The Pure Land of Buddha Maitreya. Both Je Tsongkhapa and Atisha went to this Pure Land after they passed away. Also the name of the monastery in Tibet founded by Je Tsongkhapa, and of the special doctrine revealed by Je Tsongkhapa.

Gelug is a Buddhist academic degree for scholars. The Geshe degree is awarded in the Sakya (Tibetan: ས་སྐྱ་; Wylie: sa skya) and Geluk (Tibetan: དགེ་ལུགས་; Wylie: dge lugs) schools of Tibetan Buddhism. However, disciples from all schools attend the huge monastic universities usually belonging to the Gelug tradition. The scholarly tradition of the Kagyü (Tibetan: བཀའ་བརྒྱུད་; Wylie: bka’ brgyud) and Nyingma (Tibetan: རྙིང་མ་; Wylie: rnying ma) schools grant the title “Khenpo” (Tibetan: མཁན་པོ་; Wylie: mkhan po), which in the Gelug tradition connotes abbotship of a monastery.

The geshe title could be seen as an academic degree in Buddhist philosophy. There are four such degrees, the highest being “lharampa geshe.” In order to allow all disciples to finish their studies, monks can apply also for the lesser degrees. The tantric colleges also grant a “geshe” title for scholarship in the tantras.

Generation stage A realization of a creative yoga prior to attaining the actual completion stage, which is attained through the practice of bringing the three bodies into the path, in which one mentally generates oneself as a Tantric Deity and one’s surroundings as the Deity’s mandala. Meditation on generation stage is called a `creative yoga’ because its object is created, or generated, by correct imagination.

Generic image The appearing object of a conceptual mind. A generic image, or mental image, of an object is like a reflection of that object. Conceptual minds know their object through the appearance of a generic image of that object, not by seeing the object directly. The conceptual mind mistakes the generic image, or mental image, for the object itself. For example, if we think about our mother, an image of our mother appears to our conceptual mind, and it seems to that mind as if our mother herself is appearing. However, the object that principally appears to that mind is the generic image of our mother. This generic image appears to our mind through the mental exclusion of all objects that are not our mother. It is therefore the appearance of a non-non-mother. As such, like all generic images, it is a permanent phenomenon, whereas our mother herself is impermanent.

Geshe A title given by Kadampa monasteries to accomplished Buddhist scholars. Contracted form of the Tibetan `ge wai she nyen’, literally meaning `virtuous friend’.

Ghantapa A great Indian Mahasiddha and a lineage Guru in the Highest Yoga Tantra practice of Vajrayogini.

Giving A virtuous mental decision to give, or a bodily or verbal action of giving that is motivated by a virtuous state of mind. There are four types of giving: giving material things, giving Dharma, giving love, and giving fearlessness.

God ‘Deva’ in Sanskrit. A being of the god realm, the highest of the six realms of samsara. There are many different types of god. Some are desire realm gods, while others are form or formless realm gods.

Golden age A time when sentient beings have abundant merit and when Dharma activities flourish. It is contrasted with degenerate times.

Great compassion A mind wishing to protect all sentient beings from suffering. Generally there are three types: compassion observing sentient beings, compassion observing phenomena, and compassion observing the unobservable. The second is a great compassion induced by and accompanied by a realization of impermanence, and the third is a great compassion induced by and accompanied by a realization of emptiness. The first is a great compassion that is not qualified in either of these ways.

Great liberation Great enlightenment, or Buddhahood.

Great nirvana See Great liberation.

Great seal See Mahamudra.

Great scope practitioner A spiritual practitioner who emphasizes attaining enlightenment for the benefit of others.

Ground/Spiritual ground A clear realization that acts as the foundation of many good qualities. A clear realization is a realization held by spontaneous renunciation or bodhichitta. The ten grounds are the realizations of Superior Bodhisattvas: Very Joyful, Stainless, Luminous, Radiant, Difficult to Overcome, Approaching, Gone Afar, Immovable, Good Intelligence, and Cloud of Dharma. See also Path/Spiritual path path.

Guide to the Bodhisattva’s Way of Life A classic Mahayana Buddhist text composed by the great Indian Buddhist Yogi and scholar Shantideva, which presents all the practices of a Bodhisattva from the initial generation of bodhichitta through to the completion of the practice of the six perfections.

Guru See Root Guru and Spiritual Guide.

Guru yoga A special way of relying upon our Spiritual Guide in order to receive his or her blessings.

Gyaltsabje (AD 1364-1432) Gyaltsab Dharma Rinchen was born in the Tsang province of central Tibet. He was a famous student of Je Tsongkhapa, and actually became the first Ganden Tripa (throne holder) of the Gelug tradition after Je Tsongkhapa’s death. Gyaltsab Je was a prolific writer, one of his most famous texts are a commentary on A Guide to the Bodhisattva’s Way Of Life.

Gyalwa Ensäpa (AD 1505-1566) He was posthumously recognised as the third Panchen Lama. Ensapa was known to have spent more than 20 years meditating in isolated caves near the Himalayan mountains.

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Happiness There are two types of happiness: mundane and supramundane. Mundane happiness is the limited happiness that can be found within samsara, such as the happiness of human beings and gods. Supramundane happiness is the pure happiness of liberation and enlightenment.

Harmfulness A deluded mental factor that wishes other sentient beings to suffer.

Hashang A Chinese monk of the twelfth century who propagated many wrong views in Tibet, including the view that the meaning of Buddha’s teachings on emptiness was that we should empty our mind of all conceptions and meditate on nothingness. He was publicly defeated in debate by Kamalashila and banished from Tibet.

Hearer One of two types of Hinayana practitioner. Both Hearers and Solitary Conquerors are Hinayanists, but they differ in their motivation, behaviour, merit, and wisdom. In all these respects, Solitary Conquerors are superior to Hearers. Hearers are of eight types according to the level of delusions they have abandoned. (1) approachers to the accomplishment of a Stream Enterer, (2) abiders in the accomplishment of a Stream Enterer, (3) approachers to the accomplishment of a Once Returner, (4) abiders in the accomplishment of a Once Returner, (5) approachers to the accomplishment of a Never Returner, (6) abiders in the accomplishment of a Never Returner, (7) approachers to the accomplishment of a Foe Destroyer, and (8) abiders in the accomplishment of a Foe Destroyer. A Stream Enterer is on the path of seeing and will never again be reborn in the three lower realms; a Once Returner will return to the desire realm only once more; and a Never Returner will never again return to the desire realm.

Heart channel wheel The channel wheel (Skt. chakra) at our heart.

Heart Sutra One of several Perfection of Wisdom Sutras that Buddha taught. Although much shorter than the other Perfection of Wisdom Sutras, it contains explicitly or implicitly their entire meaning. Also known as the Essence of Wisdom Sutra.

Hell realm The lowest of the six realms of samsara.

Hidden object An object whose initial realization by a valid cognizer depends upon correct logical reasons.

Highest Yoga Tantra The supreme quick path to enlightenment. The teachings on Highest Yoga Tantra are Buddha’s ultimate intention. See also Four classes of Tantra) and Tantra.

Hinayana Sanskrit term for Lesser Vehicle. The Hinayana goal is to attain merely one’s own liberation from suffering by completely abandoning delusions.

Holding false views as supreme A deluded view that holds a false view to be correct and superior to other views.

Holding wrong moral disciplines and conduct as supreme A deluded view that holds any wrong moral discipline or conduct to be correct and considers it to be superior to other forms of moral discipline or conduct.

Humility A virtuous mental factor whose main function is to reduce deluded pride.

Hungry spirit A being of the hungry spirit realm, the second lowest of the six realms of samsara. Also known as ‘Hungry ghost’.

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Ignorance A mental factor that is confused about the ultimate nature of phenomena. See also Self-grasping.

Illusory body The subtle divine body that is principally developed from the indestructible wind. When a practitioner of Highest Yoga Tantra rises from the meditation of the isolated mind of ultimate example clear light, he or she attains a body that is not the same as his or her ordinary physical body. This new body is the illusory body. It has the same appearance as the body of the personal Deity of generation stage except that it is white in colour. It can be perceived only by those who have already attained an illusory body.

Impermanent phenomenon Phenomena are either permanent or impermanent. `Impermanent’ means `momentary’; thus an impermanent phenomenon is a phenomenon that is produced and disintegrates within a moment. Synonyms of impermanent phenomenon are `functioning thing’, ‘thing’, and `product’. There are two types of impermanence: gross and subtle. Gross impermanence is any impermanence that can be seen by an ordinary sense awareness – for example the ageing and death of a sentient being. Subtle impermanence is the momentary disintegration of a functioning thing.

Imprint There are two types of imprint: imprints of actions and imprints of delusions. Every action we perform leaves an imprint on the mental consciousness, and these imprints are karmic potentialities to experience certain effects in the future. The imprints left by delusions remain even after the delusions themselves have been abandoned, rather as the smell of garlic lingers in a container after the garlic has been removed. Imprints of delusions are obstructions to omniscience, and are completely abandoned only by Buddhas.

Imputation, mere According to the Madhyamika-Prasangika school, all phenomena are merely imputed by conception in dependence upon their basis of imputation. Therefore, they are mere imputation and do not exist from their own side in the least.

Imputed object An object imputed by the mind in dependence upon its basis of imputation.

Inappropriate attention A mind that focuses on the qualities of a contaminated object and exaggerates them. It is what actually generates delusions.

Inconsideration A deluded mental factor that is the opposite of consideration.

Indestructible drop The most subtle drop, which is located at the heart. It is formed from the essence of the white and red drops received from our parents at conception, and encloses the very subtle mind and its mounted wind. These red and white drops do not separate until the time of death, when they open and allow the very subtle mind and its mounted wind to depart to the next life.

Inferential cognizer A completely reliable cognizer whose object is realized in direct dependence upon a conclusive reason.

Inferential valid cognizer A non-deceptive cognizer that realizes its hidden object by depending upon a conclusive reason.

Inherent existence An imagined mode of existence whereby phenomena are held to exist from their own side, independent of other phenomena. In reality, all phenomena lack or are empty of inherent existence because they depend upon their parts.

Initial scope practitioner A spiritual practitioner who seeks the happiness of humans and gods.

Innate delusions Delusions that are not the product of intellectual speculation, but that arise naturally.

Inner fire ‘Tummo’ in Tibetan. An inner heat located at the centre of the navel channel wheel.

Inner offering A Highest Yoga Tantra offering that is produced by transforming ten inner substances into nectar.

Inner winds Special subtle winds related to the mind that flow through the channels of our body. Our body and mind cannot function without these winds.

Intellectually-formed delusions Delusions that arise as a result of relying upon incorrect reasoning or mistaken tenets.

Intention A mental factor that functions to move its primary mind to the object. It functions to engage the mind in virtuous, non-virtuous, and neutral objects. All bodily and verbal actions are initiated by the mental factor intention.

Intermediate scope practitioner A spiritual practitioner who emphasizes the attainment of his or her liberation from samsara.

Intermediate state ‘Bardo’ in Tibetan. The state between death and rebirth. It begins the moment the consciousness leaves the body, and ceases the moment the consciousness enters the body of the next life.

Investigation A mental factor that examines an object to gain an understanding of its gross nature.

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Jealousy A deluded mental factor that feels displeasure when observing others’ enjoyments, good qualities, or good fortune.

Je Phabongkhapa (AD 1878-1941) A great Tibetan Lama who was the holder of many lineages of Sutra and Secret Mantra. He was the root Guru of Yongdzin Trijang Dorjechang (Trijang Rinpoche).

Je Tsongkhapa (AD 1357-1419) Born in Amdo province of Tibet during 1357, Tsongkhapa received the layman ordination (skt. Upasaka) at the age of three from the 4th Karmapa, Rolpe Dorje (Rol-pa’i Rdo-rje), and was entitled “Kunga Nyingpo” (Kun-dga’ Snying-po). At the age of seven he took the novice ordination (skt. Sramanera, tib. Getsul) from Choje Dhondup Rinchen (Chos-rje Don-’grub Rin-chen) and was entitled “Lobsang Drakpa” (Blo-bzang Grags-pa). It was to his credit then, that at such an early age, he was able to receive the empowerments of Heruka Chakrasamvara, Hevajra, and Yamantaka, three of the most prominent wrathful deities of Tibetan Buddhism, as well as being able to recite a great many sutras, not the least of which was Manjushri-nama-samgiti. Additionally, he would go on to be a great student of the Buddhist Vinaya, the doctrine of behaviour, and even later the Six Yogas of Naropa, the Kalachakra Tantra, and the acclaimed practice of Mahamudra. At the age of 24 Tsongkhapa received the ordination of a full monk (skt. Bhikshu, tib. Gelong) in the Sakya Tradition.

Tsongkhapa travelled extensively in search of knowledge and studied with more than 100 teachers of all the existing traditions all topics of the doctrine, including Dzogchen. In addition to his studies, he engaged in extensive meditation retreats. He is reputed to have performed millions of prostrations, mandala offerings and other forms of purification practice. Tsongkhapa had often visions of meditational deities and especially of Manjushri, with whom he could communicate directly to clarify difficult points of the scriptures.

As such an accomplished scholar and practitioner, he was therefore quite effective as a teacher in Tibetan Buddhism, and became a leading figure amongst his peers as well as his students. Most of his teachers became also his students, like Rendawa, Umapa, the Nyingma Lama Lhodrak and they taught and revered each other. Out of his strong influence, compassion, and wisdom he is referred to as a second Buddha.

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Kalachakra A Highest Yoga Tantra Deity manifested by Buddha Vajradhara.

Kalarupa A Dharma Protector who is an emanation of Manjushri.

Kangyur The Tibetan Buddhist canon is a loosely defined list of sacred texts recognized by various schools of Tibetan Buddhism. In addition to earlier foundational Buddhist texts from early Buddhist schools, mostly the Sarvastivada, and Mahayana texts, the Tibetan canon includes Tantric texts. The last category is not always sharply distinguished from the others: the tantra division sometimes includes material usually not thought of as tantric in other traditions, such as the Heart Sutra and even versions of material found in the Pali Canon. The Tibetan Canon underwent a final compilation in 14th Century by Bu-ston (1290-1364). The Tibetans did not have a formally arranged Mahayana canon and so devised their own scheme which divided texts into two broad categories, the “Words of the Buddha” and later commentaries; respectively the Kangyur and Tengyur:

• Kangyur (Wylie: Bka’-'gyur) or “Translated Words” consists of works in about 108 volumes supposed to have been spoken by the Buddha himself. All texts presumably have a Sanskrit original, although in many cases the Tibetan text was translated from Chinese or other languags.
• Tengyur (Wylie: Bstan-’gyur) or “Translated Treatises” is the section to which were assigned commentaries, treatises and abhidharma works (both Mahayana and non-Mahayana). The Tengyur contains around 3626 texts in 224 Volumes.

The Kangyur is divided into sections on Vinaya, Perfection of Wisdom Sutras, other sutras (75% Mahayana, 25% Nikayan or Hinayana), and tantras. When exactly the term Kangyur was first used is not known. Collections of canonical Buddhist texts existed already in the time of Trisong Detsen, the sixth king of Tubo, who ruled from 755 until 797CE. The exact number of texts in the Kangyur is not fixed, each editor takes responsibility for removing texts he considers spurious, and adding new translations. Currently there are about 12 available versions of the Kangyur. These include the Derge, Lhasa, Narthang, Cone, Peking, Ugra, Phudrak, and Stog Palace versions, each named after the physical location of its printing. In addition some canonical texts have been found in Tabo and Dunhuang which provide earlier exemplars to texts found in the Kangyur. All extant Kangyur appear to stem from the Old Narthang Monastery Kangyur. The stemma of the Kangyur have been well researched in particular by Helmut Eimer.

Karma Sanskrit word meaning ‘action’. Through the force of intention, we perform actions with our body, speech, and mind, and all of these actions produce effects. The effect of virtuous actions is happiness and the effect of negative actions is suffering.

Karmic appearance Mere appearance to mind that arises from karma. Everything we perceive when we are dreaming is the result of the ripening of karmic potentials in our mind and has no existence outside of our mind. In a similar way, all the appearances of our waking world are simply the ripening of positive, negative, or neutral karmic imprints in our mind.

Kashyapa Buddha Kashyapa was the third Buddha to appear in this world and turn the Wheel of Dharma, the previous two being Buddha Krakuchchanda and Buddha Kanakamuni. Buddha Shakyamuni was the fourth, and Buddha Maitreya will be the fifth.

Khädrubje (AD 1385-1438) One of the principal disciples of Je Tsongkhapa, who did much to promote the tradition of Je Tsongkhapa after he passed away. Khedrup Je was unanimously chosen as Ganden’s third abbot (after Tsongkhapa and Gyaltsab Je) by its monks, and also became the Ganden Tripa, the leader of the Gelug tradition. Khedrub Je was a prolific writer (for example on Kalachakra) and founded Baiju Monastery in Gyantse District in Tibet in 1418. According to the legend, after Tsongkhapa passed away in 1419, his disciple Khedrub Jey on five occasions met with him in mystical states. Kedrub Jey is most remembered for his charisma as a teacher, as well as for the many excellent commentaries that he wrote on the tantric lineages which Tsongkhapa gathered together and elucidated. He played an important role in the education of the First Dalai Lama, who was the youngest of Tsongkhapa’s five chief disciples.

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Lama See Spiritual Guide.

Lamrim A Tibetan term, literally meaning `stages of the path’. A special arrangement of all Buddha’s teachings that is easy to understand and put into practice. It reveals all the stages of the path to enlightenment.

Land of the Thirty-three Heavens One of the six abodes of desire realm gods. These are, in sequence: Land of the Four Great Kings, Land of the Thirty-three Heavens, Land Without Combat, Joyful Land, Land of Enjoying Emanations, and Land of Controlling Emanations.

Langri Tangpa, Geshe (AD 1054-1123) A great Kadampa Teacher who was famous for his realization of exchanging self with others. He composed Eight Verses of Training the Mind.

Laziness A deluded mental factor that, motivated by attachment to worldly pleasures or worldly activities, dislikes virtuous activity. There are three types of laziness: laziness arising from attachment to worldly pleasures, laziness arising from attachment to distracting activities, and laziness arising from discouragement.

Learner Superiors Superior beings who are still training on the learning paths; that is, Superior beings on either the path of seeing or the path of meditation.

Liberation ‘Nirvana’ in Sanskrit. Complete freedom from samsara and its cause, the delusions.

Life-supporting wind An inner energy wind that resides in the heart chakra, and functions to maintain the connection between our mind and body. When its strength diminishes, the connection is broken, and we die. This wind has three levels: gross, subtle, and very subtle. It is the very subtle wind that travels from life to life, supporting the very subtle mind.

Lineage A line of instruction that has been passed down from Spiritual Guide to disciple, with each Spiritual Guide in the line having gained personal experience of the instruction before passing it on to others.

Lineage Gurus The line of Spiritual Guides through whom a particular instruction has been passed down.

Ling Rinpoche (AD 1903-1983) The Senior Tutor of the 14th Dalai Lama.

Living being Synonymous with sentient being (Tib. sem chän). Any being who possesses a mind that is contaminated by delusions or their imprints. Both `living being’ and `sentient being’ are terms used to distinguish beings whose minds are contaminated by either of these two obstructions from Buddhas, whose minds are completely free from these obstructions.

Lochana A female Buddha who is the manifestation of the earth element of all Buddhas.

Lojong A Tibetan term, literally meaning `training the mind’. A special lineage of instructions that came from Buddha Shakyamuni through Manjushri and Shantideva to Atisha and the Kadampa Geshes, which emphasizes the generation of bodhichitta through the practices of equalizing and exchanging self with others combined with taking and giving.

Lord of Death Although the mara of uncontrolled death is not a sentient being, it is personified as the Lord of Death, or ‘Yama’. The Lord of Death is depicted in the diagram of the Wheel of Life clutching the wheel between his claws and teeth.

Lorig Tibetan term for `types of mind’.

Lotus posture A sitting posture where the soles of both feet are pressed together.

Love A mind wishing others to be happy. There are three types: affectionate love, cherishing love, and wishing love.

Lower realms The hell realm, hungry spirit realm, and animal realm. See also Samsara.

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Madhyamika A Sanskrit term, literally meaning ‘Middle Way’. The higher of the two schools of Mahayana tenets. The Madhyamika view was taught by Buddha in the Perfection of Wisdom Sutras during the second turning of the Wheel of Dharma and was subsequently elucidated by Nagarjuna and his followers. There are two divisions of this school, Madhyamika-Svatantrika and Madhyamika-Prasangika, of which the latter is Buddha’s final view.

Mahakala A Dharma Protector who appears in many different aspects – four-armed, six-armed, four-faced, and so forth.

Mahakaruna Sanskrit term for `great compassion’, and also an epithet for Buddha Avalokiteshvara.

Mahamudra A Sanskrit term, literally meaning `great seal’. According to Sutra, this refers to the profound view of emptiness. Since emptiness is the nature of all phenomena, it is called a `seal’, and since a direct realization of emptiness enables us to accomplish the great purpose – complete liberation from the sufferings of samsara – it is also called `great’. According to Tantra, or Vajrayana, great seal is the union of spontaneous great bliss and emptiness. See Mahamudra Tantra.

Mahasiddha Sanskrit term for `Greatly Accomplished One’, which is used to refer to Yogis or Yoginis with high attainments.

Mahayana Sanskrit term for `Great Vehicle’, the spiritual path to great enlightenment. The Mahayana goal is to attain Buddhahood for the benefit of all sentient beings by completely abandoning delusions and their imprints.

Mahayana path A clear realization in the mental continuum of a Bodhisattva or a Buddha. There are five Mahayana paths: the Mahayana path of accumulation, the Mahayana path of preparation, the Mahayana path of seeing, the Mahayana path of meditation, and the Mahayana Path of No More Learning. The first four are necessarily in the continuum of a Bodhisattva and the last is necessarily in the continuum of a Buddha.

Maitreya The embodiment of the loving kindness of all the Buddhas. At the time of Buddha Shakyamuni he manifested as a Bodhisattva disciple in order to show Buddha’s disciples how to be perfect Mahayana disciples. In the future, he will manifest as the fifth founding Buddha.

Mala A rosary used to count recitations of prayers or mantras, usually with one hundred and eight beads.

Mamaki A female Buddha who is the manifestation of the water element of all Buddhas.

Mandala Usually the celestial mansion in which a Tantric Deity abides, or the environment or Deities of a Buddha’s Pure Land. Sometimes it is used to refer to the essence of an element, for example `wind mandala’.

Mandala offering An offering of the entire universe visualized as a Pure Land, with all its inhabitants as pure beings.

Manifest object An object whose initial realization by a valid cognizer does not depend upon logical reasons.

Manjushri The embodiment of the wisdom of all the Buddhas. At the time of Buddha Shakyamuni he manifested as a Bodhisattva disciple in order to show Buddha’s disciples how to be perfect Mahayana disciples.

Mantra A Sanskrit word, literally meaning `mind protection’. Mantra protects the mind from ordinary appearances and conceptions. There are four types of mantra: mantras that are mind, mantras that are inner wind, mantras that are sound, and mantras that are form. In general, there are three types of mantra recitation: verbal recitation, mental recitation, and vajra recitation.

Mara ‘Mara’ is Sanskrit for ‘demon’, and refers to anything that obstructs the attainment of liberation or enlightenment. There are four principal types of mara: the mara of the delusions, the mara of contaminated aggregates, the mara of uncontrolled death, and the Devaputra maras. Of these, only the last are actual sentient beings. The principal Devaputra mara is wrathful Ishvara, the highest of the desire realm gods, who inhabits Land of Controlling Emanations. A Buddha is called a `Conqueror’ because he or she has conquered all four types of mara.

Marpa (1012-1096) or Marpa the translator was a Tibetan Buddhist teacher credited with the transmission of many Buddhist teachings to Tibet from India, including the teachings and lineages of Vajrayana and Mahamudra. Marpa was born near the beginning of the Chidar and enthusiastically sought Buddhist instruction in India. Although he eventually became a highly accomplished Buddhist master, Marpa neither founded nor joined a Buddhist institution, choosing instead to remain a married householder, landowner and businessman. Born as Marpa Chökyi Lodrö, in Lhodrak Chukhyer in the southern part of Tibet, to an affluent family he began studying at a young age but was wild and untamed compared to other children. Marpa first received instruction for three years at Mangkhar with Drokmi Shakya Yeshe and mastered Sanskrit. He decided to travel to India to study with renowned Indian Buddhist masters. Marpa returned home to Lhodrak and converted his entire inheritance into gold to fund his travel expenses and to make offerings to teachers. Marpa journeyed first to Nepal where he studied with Paindapa and Chitherpa, two famous students of Naropa. Paindapa later accompanied Marpa to Pullahari, near Nalanda University, where Naropa taught. Marpa spent twelve years studying with Naropa and other great Indian gurus. After twelve years he set forth on his journey back to Tibet to teach and continue his dharma activities. Marpa was to travel to India twice more and Nepal three more times and studied with Naropa and other great teachers including Maitripa. On his third visit to India, Naropa, who was engaged in tantric practices, proved difficult to find. However eventually Marpa found him and received the final teachings and instructions from Naropa. It was then that Naropa prophesied that a family lineage would not continue for Marpa, but that his lineage would be carried on by his disciples. Marpa now had received the full transmission, so Naropa formally declared Marpa to be his successor although he had other major disciples including Paindapa, Chitherpa, Shri Shantibhadra or Kukuripa, and Maitripa. Upon his return to Tibet, Marpa spent many years translating Buddhist scriptures and made a major contribution to the transmission of the complete buddhadharma to Tibet. Marpa continued to practice and give teachings and transmissions to many students in Tibet. After his third visit to India Milarepa became his disciple, who inherited his lineage in full. Marpa lived with his wife Dakmema and their sons in Lhodrak in the southern part of Tibet.

Meaning clear light A mind of clear light that realizes emptiness directly without a generic image. Synonymous with inner Dakini Land. See Clear Light of Bliss.

Medicine Buddha Buddha’s Truth Body appears in the form of Medicine Buddha, with a blue-coloured body, one face and two hands, holding a jewelled bowl and a medicinal plant. His function is to release living beings from outer and inner sickness by bestowing blessings upon them.

Meditation Meditation is a mind that concentrates on a virtuous object, and is a mental action that is the main cause of mental peace. There are two types of meditation – analytical meditation and placement meditation. When we use our imagination, mindfulness, and powers of reasoning to find our object of meditation, this is analytical meditation. When we find our object and hold it single-pointedly, this is placement meditation. There are different types of object. Some, such as impermanence or emptiness, are objects apprehended by the mind. Others, such as love, compassion, and renunciation, are actual states of mind. We engage in analytical meditation until the specific object that we seek appears clearly to our mind or until the particular state of mind that we wish to generate arises. This object or state of mind is our object of placement meditation. See also Analytical meditation and Placement meditation.

Meditative equipoise Single-pointed concentration on a virtuous object such as emptiness.

Mental awareness All minds are included within the five sense awarenesses and mental awareness. Mental awareness is an awareness that is developed in dependence upon its uncommon dominant condition, a mental power. There are two types of mental awareness: conceptual mental awareness and non-conceptual mental awareness. Conceptual mental awareness and conceptual mind are synonyms.

Mental continuum The continuum of a person’s mind that has no beginning and no end.

Mental direct perceiver A direct perceiver that is generated in dependence upon its uncommon dominant condition, a mental power.

Mental excitement A deluded mental factor that wanders to any object of attachment.

Mental factor A cognizer that principally apprehends a particular attribute of an object. There are fifty-one specific mental factors. Each moment of mind comprises a primary mind and various mental factors.

Mental image See Generic image.

Mentality Mentality, primary mind, and consciousness are synonyms.

Mental power A mind that principally functions directly to produce the uncommon aspect of a mental awareness.

Mental sinking A mental factor that destroys the clarity of concentration and its firm hold upon the object.

Mental stabilization Generally, the terms ‘mental stabilization’ and ‘concentration’ are interchangeable. More specifically, the term ‘concentration’ is used to refer to the nature of concentration, which is single-pointedness, and the term ‘mental stabilization’ is used to refer to the function of concentration, which is stability.

Mental suppleness A flexibility of mind induced by virtuous concentration.

Mere appearance All phenomena are mere appearance because they are imputed by mind in dependence upon a suitable basis of imputation appearing to mind. The word ‘mere’ excludes any possibility of inherent existence. See Ocean of Nectar.

Merit The good fortune created by virtuous actions. It is the potential power to increase our good qualities and produce happiness.

Middle way ‘Madhyamika’ in Sanskrit. The correct view of emptiness avoids both extremes and therefore emptiness is called the ‘middle way’. The higher of the two schools of Mahayana tenets. See also Madhyamika.

Migrator A being within samsara who migrates from one uncontrolled rebirth to another.

Mind That which is clarity and cognizes. Mind is clarity because it always lacks form and because it possesses the actual power to perceive objects. Mind cognizes because its function is to know or perceive objects.

Mind of enlightenment See Bodhichitta.

Mindfulness A mental factor that functions not to forget the object realized by the primary mind.

Miracle powers See Clairvoyance.

Miserliness A deluded mental factor that, motivated by desirous attachment, holds onto things tightly and does not want to part with them.

Mistaken appearance All minds of sentient beings, except for the exalted awareness of meditative equipoise of a Superior being observing emptiness, are mistaken awarenesses because their objects appear to be truly existent; and this appearance is a mistaken appearance that is by nature an obstruction to omniscience.

Mistaken awareness/mind A mind that is mistaken with respect to its appearing object. Although all minds of ordinary beings are mistaken, they are not necessarily wrong. A wrong mind is a mind that is mistaken with respect to its engaged object. Thus our eye awareness perceiving this page is a mistaken mind because the page appears as inherently existent, but it is a correct mind because it correctly apprehends the page as a page. See Understanding the Mind.

Moral discipline A virtuous mental determination to abandon any fault, or a bodily or verbal action motivated by such a determination.

Mudra Generally, the Sanskrit word for `seal’, as in `Mahamudra’, the `great seal’. More specifically, `mudra’ is used to refer to a consort, as in `action mudra’ or `wisdom mudra’; and to hand gestures used in Tantric rituals.

Mundane happiness The limited happiness that can be found within samsara, such as the happiness of humans and gods.

Mundane paths Contaminated actions that lead to samsaric rebirth. There are two types: the ten non-virtuous actions that lead to the lower realms, and the ten virtuous actions and contaminated concentrations that lead to the higher realms.

A | B | C | D | E | F | G | H | I | J | K | L | M | N | O | P | Q | R | S | T | U | V | W | X | Y | Z

Nada A three-curved line that appears above certain seed-letters.

Nagarjuna A great Indian Buddhist scholar and meditation master who revived the Mahayana in the first century AD by bringing to light the teachings on the Perfection of Wisdom Sutras. Nagarjuna’s extraordinary life and works were prophesied by Buddha Shakyamuni.

Namo A Sanskrit word of homage and respect.

Naropa (AD 1016-1100) was an Indian Buddhist mystic and monk, the disciple of Tilopa and brother, or some sources say partner and pupil, of Niguma. Nāropa was the main teacher of Marpa. Nāropa is part of the ‘Golden Garland‘, meaning a lineage holder of the Tibetan Buddhist Kagyu lineage, and was considered an accomplished scholar. A great meditator, he is best known for having enumerated and developed the six yogas of Nāropa. These practices were designed to help achieve a more rapid attainment of enlightenment. Many subsequent Kagyus Karmapas have been particularly adept at one or more of these six yogic practices, which were given by the Buddha, and have been passed on through an unbroken lineage via Tilopa to Nāropa to the present day. Nāropa was born a Brahmin and from an early age showed an independent streak, hoping to follow a career of study and meditation. Succumbing to his parents wishes, he agreed to an arranged marriage with a young brahmin girl. After 8 years they both agreed to dissolve their marriage and become ordained. At the age of 28 Nāropa entered the famous Buddhist University Nalanda where he studied both Sūtra and Tantra. He gained the reputation as a great scholar and faultless debater, essential at that time as the tradition of debate was such that the loser automatically became a student of the winner. He eventually become Gatekeeper of the North; engaged in many debates, taught and won many students. One day whilst studying, a dakini appeared and asked if he understood the words. He replied that he did and when she seemed so happy with his response, he added that he also understood their meaning. At this point the dakini burst into tears, stating that he was a great scholar, but also a liar, as the only one who understood the teachings was her brother Tilopa. On hearing the name Tilopa, he experienced an intense feeling of devotion, and realised he needed to find the teacher in order to achieve full realization. He abandoned his studies and position at the university and set out to find Tilopa. Nāropa underwent what is known as the 12 minor hardships in his quest to find his teacher, all hidden teachings on his path to enlightenment. When he finally met Tilopa, he was given the 4 complete transmission lineages which he then began to practice. While studying and meditating with Tilopa, he had to undergo a further 12 major hardships, trainings to overcome all obstacles on his path, culminating in his full realization of Mahāmudrā. He stayed in Pulahari where he taught his students and at the age of 85 he passed out of this life. Nāropa spent a total of twelve years with Tilopa. He is remembered for his trust and devotion to his teacher, which enabled him to attain enlightenment in one lifetime.

Nature Body The ultimate nature of a Buddha’s mind. Also known as `Entity Body’. See also Truth Body.

Negated object An object explicitly negated by a mind realizing a negative phenomenon. In meditation on emptiness, or lack of inherent existence, it refers to inherent existence. Also known as object of negation.

Negative phenomenon An object that is realized through the mind explicitly eliminating a negated object. There are two types of negative phenomenon: affirming negatives and non-affirming negatives. An affirming negative is a negative phenomenon realized by a mind that eliminates its negated object while realizing another phenomenon. A non-affirming negative is a negative phenomenon realized by a mind that merely eliminates its negated object without realizing another phenomenon.

Never Returner See Hearer.

Nine mental abidings Nine levels of concentration leading to tranquil abiding: placing the mind, continual placement, replacement, close placement, controlling, pacifying, completely pacifying, single-pointedness, and placement in equipoise.

Nirvana Sanskrit word for ‘liberation’. Complete freedom from samsara and its cause, the delusions.

Nominal truth The objects we know simply by using their names without the need for analysis, such as our self, our body, and other things that we use in our everyday life.

Non-affirming negative See Negative phenomenon.

Non-alertness A deluded mental factor that, being unable to distinguish faults from non-faults, causes us to develop faults.

Non-ascertaining perceiver A cognizer to which a phenomenon that is its engaged object appears clearly without being ascertained.

Non-associated compounded phenomenon Any impermanent phenomenon that is neither form nor mind, such as person, life, time, and potentiality.

Non-attachment A mental factor that functions as the direct opponent of attachment.

Non-conceptual mind A cognizer to which its object appears clearly without being mixed with a generic image.

Non-conscientiousness A deluded mental factor that wishes to engage in non-virtuous actions without restraint. See “Understanding the Mind.

Non-existent Traditional examples of non-existents are a horn on a rabbit’s head and a child of a barren woman. A horn on a rabbit’s head, for example, is not established by any valid mind and is consequently a non-existent rather than a conventional (or ultimate) truth.

Non-fabricated bodhichitta See Spontaneous bodhichitta.

Non-faith A deluded mental factor that is the opposite of faith.

Non-harmfulness A mental factor that wishes sentient beings not to suffer.

Non-hatred A mental factor that functions as the direct opponent of hatred.

Non-ignorance A mental factor that functions as the direct opponent of ignorance.

Non-valid cognizer A cognizer that is deceptive with respect to its engaged object.

Non-virtue A phenomenon that functions as a main cause of suffering. It can refer to non-virtuous minds, non-virtuous actions, non-virtuous imprints, or the ultimate non-virtue of samsara.

Non-virtuous actions Paths that lead to the lower realms. Non-virtuous actions are countless, but most of them are included within the ten: killing, stealing, sexual misconduct, lying, divisive speech, hurtful speech, idle gossip, covetousness, malice, and holding wrong views.

Nyungnä A fasting and purification retreat in