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Goldenage
20 January 2005
A Compendium for studies in Buddhism
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Introduction
The careful study of Buddhism requires access to a somewhat detailed
set of definitions. The religion is mature and has been exposed to theinfluences of a number of differences in interpretation and even
practice. The result has been that words which otherwise appear
similar can have somewhat different meanings from one branch of the
belief-system to another making it difficult for an outsider to
accurately evaluate the meaning of a given text. Coupled to this, many
of the Suttras have survived only because they were translated into
languages used outside the centre of origin (North India) where Pali
was the common tongue, again potentially (at least) forcing
differences of interpretation into the belief system.
For this reason the following compendium covering many of the term
used (from one place or another or even from one text to another) has
been assembled for ease of reference.
Outline Structure of Buddhism Today
There are currently 3 branches (vehicles or paths) in
operation:
1) Hinayana (Theravada) Way of the Arhats
(original students of The Buddha but later seen as entering nirvana not
to return). In practice characterised by transcendence of sorrowful
attachment to the conditional (personal) self & transcendental
realization based on a negative assessment of material realismthe
effects of a beginning less and endless chain of causation. This is the
lesser vehicle, with focus on the enlightenment of the individual -
earliest tradition arising in India passing to southern Asia. The term
lesser refers to the smaller number of adherents at the time the name
was allocated by the followers of the greater path (Mahayana) and
was also a term of derision in the instant.
2) Mahayana (greater vehicle), the way of the
Bhodisattvas. In practice characterised by transcendence involving a
rejection of personal self, the material world is held to be nothing but
mind (projection of consciousness). Self surrender and compassionate
service follows after development of the necessary insight
(prajnaparamita). This involves the apprehension of the Arhat
followed by transcendent rejection thereof and return as a
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Bhodhisattva with the purpose of enlightening all beings before
entering fully embracing nirvanaarising in India passing to China,
Japan, northern Asia.
3) Vajryana (Tantryana), the way of the Mahasiddas.
Practice involves transcendence of both above mentionedconsiderations. All positives and negatives are transcended as aspects
of the personal self & experience. The focus in the transcendence
involves the unity of polarized opposites attainable in current lifetime -
arising in India, passing to the northTibet.
Nirvanais the state wherein the ego-sense is wiped-out - noformal supreme being is proposed in Buddhism.
In compiling the following list an attempt has been made to cover theprincipal aspects of comprehension involving the manifestation of
transcendence across the major areas of practice. Omissions and
inaccuracies are mine alone (Goldenage).
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Glossary of Buddhist TermsConvention: Skt. = Sanskrit / Tib. = Tibetan, Jap
= Japanese, K = Korean, Lank = Lankavatara Sutra, Vism =
Visuddhimagga, Miln = Milindapanha, M = Mahavedall Sutra
Abbot: A person in charge of teaching at a monastery who has attained a high degree of
Buddhist knowledge. Also refers to someone who gives monastic vows.
Abhasa: Appearances
Abhdiarma: Higher dharmas, study of dharmas, dharmology, matrix of reality.
Abhi sam: To reach completely
Abhidharma (Skt.): One of the tripitaka (three baskets) of the Buddhist canon. It is the collectionof scriptures that describes the philosophical and psychological makeup of the universe and
the sentient beings within it.
Abhidharma: [Skt.,=higher dharma, or doctrine], schools of Buddhist philosophy. Early
Buddhism analyzed experience into 5 skandhas or aggregates, and alternatively into 18 dhatus
or elements. Later schools developed the process of analysis and classification that was called
Abhidharma; their treatises were collected in the Abhidharmapitaka, one of the three main
divisions of the Pali Buddhist canon. The five skandhas analyzed experience to demonstrate
the absence of an abiding "self." The categories of analysis were dharmas, or natures, ultimate
qualities or principles that arise and pass away in irreducible moments of time. Lists of
dharmas varied from 75 to 157, with different schools classifying the dharmas into different
groups, and the exact definition of a dharma eventually became the subject of great
controversy. The greatest systematizer of Abhidharma thought was Vasubandhu (5th cent.
AD), who wrote the encyclopedic Abhidharma-kosa or Treasury of Abhidharma.
Abhilapa: Words
Abhisheka (Skt. / Tib. wang): Also known as 'empowerment' in the Vajrayana tradition. A ritual
initiation into a mandala of a particular Buddhist practice, empowerment is conferred by a
lineage teacher who is a recipient and practitioner of such transmissions. Thus, the student is
empowered to perform the practice.
Abhutaparikalpa: Wrong discrimination
Abisambudda: To reach complete awareness.
Abodes of sensation: Twelve: 6 powers of sensation (eyes, ears...mind); 6 domains of color, shape,
sound, smell, taste, feeling & thought. Two paths/vehicles (Hinayana) comprising that of the
Shravakas & that of the prateyeka-buddhas.
Absolute truth: Actual truth perceived without one's mental obscurations and fabrications.
Acharya (Skt. / Tib. loppon): Literally, 'master.' An honorific title denoting great spiritual and/or
academic achievement.
Acts of will: Father - together with (mother, see also 'ignorance') create the illusion of a
temporary self which rises up the duality of name and form - mind and matter. Attainments of
self existence & the aggregates of self rise up (in future) as birth. (see: father)
Adhishthana: Substrate of all experience. The womb, yoni, substratum, witness of all is
Brahman or Suddha ChaitanyaAdhisthana (Skt.): Also known as 'blessing(s).' In the Vajrayana tradition, a student who has
genuine devotion and proper motivation can receive the blessings of the lineage. Blessings are
usually bestowed by one's teacher and other lineage masters, or can be received through
heartfelt connection to one's practice. Blessings awaken a greater sense of awareness in the
practitioner.
Advaita: Suchness, non-duality
Agama: Traditional teachings
Agantuklesa: External dirt.
Ahankara: Essence is Jiva
Akanishtha: A heavenly realm. The supreme Buddha field.
Aknishta: Heaven, shining brilliantly
Akriti: Figures
Aksobhya (Akshobhya): 'Aksobhya' - which means 'immovable' or 'imperturbable' - is the name
given to a Buddha who is said to reside in the eastern paradise of Abhirati. According to one
legend, when he was a Bodhisattva he vowed never to give in to anger. In painting, however,he is portrayed, somewhat paradoxically, as a wrathful form with blue complexion, a vajra or
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diamond in one hand and touching the earth with his other. Often he is depicted riding on a
blue elephant.
Alabdhatmaka: Unobtainable essence
Alambana: Objects
Alaya: Normal knowledge as worked through a relative mind thus tainted/defiled.
Alaya: (Lanka) 2 aspects: 1) as it is in itself - Paramalaya-vijnana (ref. Sagathakam)
(Prabandha = incessant because of its uninterupted existence); 2) Alaya as mental
representation called Vijnaptir Alaya (Lakshana = manifested because of its activity beingperceptible by mind). Alaya is in one sense absolute and in another as being subject to
evolution (pravritti). It is the evolving aspect of Alaya that lends itself to the treacherous
interpretation of Manas. As long as the Alaya remains in and of itself it is beyond the grasp of
an individual, empiracle consciousnes and thus approaches "emptiness" itself althought this
ever lies beyond all the Vijnana activities for the latter wi ll cease working at once when the
Alaya is taken out of existence. Manas is conscious of the presence behind itself of the Alaya
and also of the latter's uninterrupted working on the entire system of the Vijnanas.
Alayavijnana: Alaya,vijnana Alaya is a store where things are hoarded for future use. The
Citta as a cumulative factor is thus identified with the Alayavjnana. But, strictly speaking, the
Alaya is not a Vijnana as there is no discerning power in it. It indiscriminatly harbours all that
is poared into it by the Vijnanas. The Alaya is perfectly neutral, indifferent, and does not offer
to give judgments. See vijana.
Alms: In Buddhism, the offering of food to monks on their daily rounds and the
donation of goods and money to the monasteries.
Alya Vijnana: All conserving mind. Metaphysical resevoir for paravritti.
Amida Buddha - Origin: In the Larger Sutra on Immeasurable Life, Shakyamuni explained how a
monk called Dharmakara ('Dharma Treasury') made vows to lead all beings to enlightenment
by creating a Pure Land, a realm that is free from the misleading ignorance that hinders our
progress to Buddhahood, and how he would enable us all to be born there. Furthermore,
Shakyamuni explained that Amida has attained enlightenment in the deep boundless past and
has achieved his purpose.
Amida Buddha: 'Amida' is a compound East-Asian word derived from two Sanskrit words:
Amitabha (Infinite Light) and Amitayus (Infinite Life). 'Amida Buddha', means, therefore,
'Infinite Light Buddha' and 'Infinite Life Buddha'. Amida is not limited to a specific point in
history although knowledge of him first arose from Shakyamuni.
Amida Butsu: Japanese version of Amitabha Buddha. See Amitabha
Amitabha (Amita, Amida): Amitabha is 'the Buddha of Unlimited Light' who is said to preside over
the Western paradise known as Sukhavati. The story has that in a previous birth, as a monk
called Dharmakara, he vowed that he would in the future create a land which was conducive
to winning enlightenment. Sukhavati or the Pure Land is the fulfilments of this vow. Those
born in the Pure Land cannot be reborn as a hell-being, animal or ghost and would only haveone further rebirth before attaining enlightenment. To be born in the Pure Land the believer
must have a sincere wish to be reborn there and must call upon the name of Amitabha ten
times. Amitabha has especial significance for Pure Land Buddhism.
Amitabha (Skt. / Tib. Opame): The Buddha of boundless light. One of the five dhyani Buddhas.
Amitabha is a symbol for the clear light state in meditation. Amitabha practice employs the
means of visualization, mantra and wishing prayers to realize the deity as the true nature of
our own mind, clear, empty and compassionate.
Amitabha Buddha (K. Amita Bul): Emanates from the meditation of the primordial Buddha. He is the
Buddha of Infinite Light and presides over the Western Pure Land. In India, where Buddhism
began, people found relief from the extreme heat of the day when the sun reached the western
sky. Thus, Amitabha's paradise came to be associated with the west. Amitabha has vowed to
save all beings that call on him. He assists them by admitting them to his Pure Land, where
they will have no hindrances to achieving enlightenment.
Amitabha: The Bodhisattva whose name means 'Budha of Boundless Light' and who
dwells in the paradise called the Pure Land. He is also the founder of this sect of Buddhism.Amrita (Skt. / Tib. dutsi): Literally, 'elixir of immortality.' A symbol of wisdom, amrita is blessed
liquor used in Vajrayana practices. This legend concerning amrita is of great importance both
in Saivite and Vaishnavite system of beliefs. The devas and the asuras (gods and demons)
united in their efforts to churn the celestial ocean of milk (ksheerasaagaram), in quest of
Amrita (the nectar of life and immortality). This mammoth task was carried out with the
Mandara Mount as the churning stick and the mythological snake Vasuki as the rope. Vishnu
assumed the Koorma avatara (tortoise) to hold the Mandara mountain in place and to prevent
it from sinking into the ocean.
Anabhoga: State of non-striving
Ananya: Not different
Anapanasati(Pali): Literally, 'Inhale-Exhale' (Ana-Panasa). Mindfulness of in-and-out breathing
used in many forms of meditation. Wakefulness during inhalation and exhaling, meditation on
the breath. One of the most important preliminary exercises for the attainment of the Four
Absorptions (Dhyana). Generally consists of counting the inhalations and exhalations, which
has the effect of calming the mind. This exercise is the basic preliminary practice of meditationin the various schools of Buddhism. Concentration on the breathing process leads to one -
pointedness of the mind; ultimately to insight that leads to Arahantship. See Dhyana
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Anatman: No self
Anatta: Not-self
Anicca: Impermanence
Animal realm: One of the six realms of existence that has as its primary cause of rebirth the
conflicting emotion ignorance. One of the three lower or unfortunate realms of existence. See
'six realms of existence or samsara.'
Animitta: No-form
Anitya: ImpermanenceAntarabhava: Middle way existence
Anugraha: Blessing
Anutara yoga: [Highest Union Lineage] Tantra-Yoga not paying much attention to external
activities but rather focuses on internal i.e. Chakrasamvara, yogambara, Hevajra (Other
tantra-yogas are [action] Kira-Tantra (carya), [behaviour] Charya-Tantra (carya), [union]
Yoga-Tantra)
Anutpattikadharmakshanti: The recognition of things as unborn (the supreme spiritual achievement of
the Bhodisattva)
Anuttara: Unexcelled
Anya: Different
Aprapti: Non-attainment.
Apratisamkhya-Niroda: Annihilation taking place without premeditation
Apratisamkhyanirodha: Annihilation
Arhat (Skt.): Literally, 'enemy destroyer.' The Arhat (Arhant) represents the Hinayana
ideal, one who has experienced the cessation of suffering through purification of the veils
produced by the 'enemy,' the kleshas or conflicting emotions. Although free from the cycles of
rebirth, the arhat is not fully enlightened.
Arhat - Arhants, Arhan (Tib): (Tibet) 16 fully realised with freedom from cycle (samsara) distinguished
by the Buddha - 1st council in Rajagrha - they renounced Nirvana cf. Bhodisattvas. Therefore
considered (north Bhuddists) as sravakas - auditors of the good word - all disciples of the
small vehicle destined to become Bhodisattvas.
Arhat: A Buddhist monk who is free from all illusions and who has achieved personal
enlightenment. This term is used primarily in Theravada Buddhism but also in Mahayana and
Vajrayana.
Arhat: Goal Nirvana. Worthy of alms, early Buddhists ie. direct students of the
Buddha.
Artha: Reality
Arupa: Non-form
Arupina: Formless
Arya: Noble, holy or worthy.
Aryabhavavastu: The exalted self-nature of all things - recognised only when the spiritual eyelooks beyond the realm of discriminations as ruled by being/non-being. Also: vivktadharma -
the truth of solitude, the absolute
Aryavastubhavasvabhva: The exalted self-nature of all things - recognised only when the spiritual
eye looks beyond the realm of discriminations as ruled by being/non-being. Also:
vivktadharma - the truth of solitude, the absolute
Asama sama Mantra: The mantra equal to the unequalled.
Ashaksha: Graduated disciples of the Buddha.
Asparas: Mates (female) of Gandharvas (air/woods spirits)
Asrava: Outflow
Asraya: Subjects
Astina-stitva: Being & non-being.
Astitvadrishti: Realism
Asuras Demons, but not always of sinister character. Powerful beings who opposed the
Devas and were overthrown by the Aryan supplanters in early Vedic times and incorporated
into the new Pantheon. Varuna and Mitra were so classified. By the end of the Vedic periodthey attained a more demonic aspect or role i.e. Vitra was quite evil. In some aspects they were
often more pios than the gods and more powerful.
Asvaras: -4- Ignorance, desire, craving (for self-existence), attachment to views
Atikranto: Bhodissatvas see through the delusion of samsara, of nirvana & of the non-
existence of nirvana (these terms cannot apply to what lies beyond duality). Nirvana is simply
the final delusion.
Atma-Sakti: It is through mind that Brahma manifests the world. He manifests himself
thereby as the differentiated universe etc. That which separates you from "god" is mind. The
aspect that stands between you and god is mind. Pull the wall down through "Om-Chintana"
or devotion & you come face to face with "God".
Atma: Ego
Atman: Hindu idea of a soul - the individual consciousness that was reborn again and
again.
Attainment & prajnaparamita: Regardless of attainment or non-attainment of any earlier knowledge,
in the emptiness of prajnaparamita all states of mind (pertaining to past, present, future)disappear & hence so does time since all time-states are fictions of the mind. This is in
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preparation for the Bhodisattva relying on what is beyond knowledge, attainment & non-
attainment i.e. prajnaparamita.
Attavada: The doctrine of Self (see pudgala)
Auspicious coincidence (Tib. tendrel): The coming together of meritorious conditions to create a positive result;
i.e., in meeting a guru or receiving teachings.
Avabhasan: Illumination or manifestation
Avacitta-Drisya: What is seen is mind itself
Avadhuti (Skt.): The central channel or nadi of the subtle body that represents non-dualwisdom.
Avalokiteshvara (Skt. / Tib. Chenrezig): 'loving eyes', the bodhisattva of compassion. One of the eight great
bodhisattvas of Shakyamuni Buddha. Avalokiteshvara, the patron deity of Tibet is the
embodiment of the compassion of all the Buddhas. Known as a yidam or deity practice,
Avalokiteshvara is a ritualized meditative technique designed to help the practitioner directly
access the spiritual qualities symbolized by the deity. The methods of supportive imagery or
visualization, mantra and wishing prayers are the means used to cultivate boundless
compassion.
Avalokiteshvara = Avalokitasvara (Avalokysatva): Has 33 manifestations (both male and female)
Avalokiteshvara: Bodhisattva of Compassion. Compassion and Wisdom represent the two
main concepts of Mahayana Buddhism. See Manjushri.
Avalokiteshvara: (4-part compound), ava- down, lok- to look, changes ita to avalok- "one who
looks down", ishvara- lord or master, - lord who looks down, master looking down, (a- ending
therefore male) also: Ashvara "sound of lamentation"
Avalokiteshvara: A subsequent incarnation of Santushita. Sanushita is realisation (sanbhoga-
kaya), Avalokiteshvara is manifestation (nimana-kaya).
Avarana: Barrier to spiritual life3 fold: 1)Karma-avarana (walls of karma, all
limiting circumstances); 2) Klesha avarana (walls of passion, anger & desire); 3) Jneya-
avarana (walls of knowledge including all forms of delusion existing/non-existing : does-
not/does. Walls of the mind.
Avidya: Ignorance as to the meaning of life.
Avyakrita: Inexplicable
Awake: Realization of one's own Buddha-nature; the primordially awake essential
nature of every being.
Awakening Buddha-aftermath: "Now I have found the Truth to end all suffering; how can I teach it
so that other people can understand it and accept it? Maybe in speaking about the Truth, I
would only confuse people, or my message might go unheeded. Perhaps I should just pass
away." Then there came the voice of Brahmadeva. "No, please don't leave the world without
teaching. You should propagate the Truth because there are so many people suffering. Your
teaching will save many of them." It is said that the deity requested the Buddha three times,
and only then did the Buddha finally agree to teach others what he had learned. The firstpeople the Buddha encountered were the five ascetics he had practiced with before. They did
not want to talk to him, but his majestic appearance forced them to look at him. The Buddha
then began to lecture about the Truth to them, and these five mendicants became his first
disciples. In Buddhism, this first lecture is called "the first turning of the dharma wheel."
Awakening Buddha-the meditation: Siddhartha found a bodhi tree on the outskirts of the city of Gaya
in eastern India. He sat down, arranged his limbs in meditation posture, and began to
meditate. He vowed not to get up until he reached enlightenment. Forty-nine days later, he
awakened to the Truth. During these days, Mara, the demon king, and his evil army attempted
to disrupt his meditation in any way they could. Mara and his cohorts failed to disturb him
and finally they fled. When the Buddha became awakened, he was thirty-five years old. (see
also jhana for technique)
Awakening Buddha-the middle way: One day, he overheard a master musician instructing his pupil. "If
the string is too tight, it will break; if the string is too loose, no sound will come out. So we
should tie the string neither too loose nor too tight and then the musical notes will emerge true
and clear." "The Middle Way!" That was what Siddhartha had sought for years. After yearsof asceticism he looked at himself: he was so skinny that his ribs were outlined against his skin,
and there did not seem to be any flesh left on him. He was so weak that he could hardly stand
up. If he continued like this, he could simply die from starvation without reaching the Truth.
He ate, but not to enjoy the taste, nor to fill his stomach. But eating too much was not good
either. The middle way was the solution. He crawled to a river and drank some water. A
young girl herding sheep came by and offered him some goat's milk, which invigorated his
thin body.
Awareness: The self-cognizant quality of mind, developed and clarified in meditation
practice.
Ayam: Coming (origination of objective world)
Ayatana: Resting place
Ayatanas: Base/source of sense-object: eye (shape/form) etc., ear, nose, tongue, body-
sense, mind-base (manoyatana)
Ayavyaya: The notion of "coming and going"
Ayukta: Irrationality, that is: appearances are born of irrationality arising from habit-energy & due to discrimination. Objectivity discriminated makes the world - a mind takes its
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rise from recognising objectivity; when it is clearly seen that what is perceived (seen) is the
Mind itself, discrimination ceases. Lank.
Bardo (Tib.): Literally, 'in between' or 'intermediate.' Bardos are the phases in the cyclical
process of life, death and rebirth. Vajrayana teachings generally define six major bardos, 1
bardo of death, The interval from the moment when the individual begins to die until the
moment when the separation of the mind and body takes place. 2 bardo of dharmata, The
interval immediately following death when the mind fully experiences its own, ultimate nature.
The first phase of the after-death experience. 3 bardo of becoming, The interval during whichthe disembodied mind moves towards rebirth. This is what is commonly referred to as 'the
bardo'. 4 bardo of this life, Ordinary waking consciousness during the present lifetime. 5
bardo of dream, The dream state experienced in sleep. 6 bardo of meditation, The state of
meditative absorption.
Bardo Thodol: The Tibetan name for the Book of the Dead.
Bardo: A human soul between the stages of after-death and rebirth.
Beings, all: The nature of beings is non-existent, and what is seen as external is nothing but
the mind; when the mind itself is not perceived, discrimination is evolved. This means there is
something not recognised by the intellect. [Lank]
Bhaisagya Buddha (K. Yaksayorae Bul): is the Medicine Buddha. He provides relief not only from disease and
misfortune, but also from ignorance, which is the greatest illness. Although Buddhas are not
typically depicted holding anything in their hands, Bhaisagya Buddha holds a medicine bowl.
Images of Bhaisagya Buddha closely resemble those of Amitabha except that Amita Buddha is
usually golden, while the Korean Medicine Buddha is almost always white. (In Tibetan
iconography it is always blue.)
Bhaisajyaguru: This is 'the Healing Buddha' or 'Medicine Buddha' and is deemed to have a
number of powers beneficial to those who call upon him. These include healing, long life,
wealth, and protection of the state. In Buddhist art his skin is either gold or blue and in one
hand he holds a medicine bowl symbolic of his role.
Bhava: Existence
Bhikkhu: A fully ordained monk who has left his home and renounced all his possessions
in order to follow the Way of the Buddha
Bhodi Sava: Enlightenment at last.
Bhodisattva: Spiritual enlightenment of self and others - the path to the enlightenment of
the whole world (Buddha). A being (sattva) of enlightenment (bhodi). Sattva also tends to
mean warrior - thus "champion of enlightenment".
Bhumi (Skt. / Tib. sa): Literally 'ground' or 'foundation.' The ten stages of realization and activity
through which a bodhisattva progresses on the path towards enlightenment.
Bhuta: Elements
Bhutakoti: Limit of reality.
Bhutanta: End of realityBhutata: Realness of things
Bhuva: Objective existence.
Bikkhu: See Bhikkhu
Bikshu: See Bhikkhu
Birth: From the union of mother (desire) & father (ignorance) the deep-mind (alaya)
gets connected with the shallow-mind (manas) - like a rat in a pot of ghee. The red together
with the white grows up -> unclean mass ... karma -> birth. Discrimination, designation,
names. The notion of self-substance belongs to discrimination. Individual existences are
appearances, images (maya). Transcendental knowledge is not discriminated. (Lank)
Blessing(s): Also known as adhisthana. In the Vajrayana tradition, a student who has
genuine devotion and proper motivation can receive the blessings of the lineage. Blessings are
usually bestowed by one's teacher and other lineage masters, or can be received through
heartfelt connection to one's practice. Blessings awaken a greater sense of awareness in the
practitioner.
Bo Tree: The tree beneath which the meditating Gautama sat before he achievedenlightenment.
Bodh Gaya: The place of pilgrimage in Bihar, India, where Shakyamuni Buddha attained
enlightenment around 500 B.C.
Bodhi (Skt.): Enlightenment, awakening.
Bodhi Tree: See Bo Tree
Bodhicitta (Skt.): Literally, 'enlightened heart' or 'enlightened mind.' Bodhicitta or enlightened
attitude is the aspiration and action to attain enlightenment in order to deliver all sentient
beings from the sufferings of cyclic existence. The development of bodhicitta is the
indispensable essence of all Mahayana and Vajrayana practices.
Bodhidarma: Nagajuna
Bodhidarma: The legendary monk who brought Buddhism from India to China in the sixth
century C.E.
Bodhisattva (Skt.): Literally, 'enlightenment being.' 1. A practitioner who has attained
realization of the bhumis 2. A practitioner who is devoted to achieving enlightenment for the
sake of all sentient beings. 3. Someone who has taken the bodhisattva vow.
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Bodhisattva: A being in the final stages of attaining Buddhahood, who has vowed to help all
sentient beings achieve Nirvana, or enlightenment, before he himself achieves it. Accepts 3-fold
world.
Bodhisattva: Looks for the golden mean between the absolute and the mundane. Defers
liberation (proposed by indolent monks - focused on personal salvation). The two vehicles
(saravaka - student diciple, pratyekaBuddha) only concerned with own spiritual benefit as
opposed to Bhodisattva. The 2 vehicles avoid the 3-fold world through detachment.
Bodhisattvas: Bodhisattvas vow not to consider themselves free of suffering until there's nomore suffering anywhere. The Bodhisattva Vow, the heroic, altruistic journey of awakening.
(see suffering & the skandhas) (see Five Paths)
Brahman: The Ultimate Reality. Similar to a Supreme Being.
Bramarandhra (Skt.): The upper opening of the central channel (avadhuti) located on the top of
the head.
Buddha (Skt.): Literally, 'awakened one.' 1. The historical Buddha Shakyamuni. 2. Any
being that has achieved the complete, perfect enlightened state. 3. The potential for awakened
mind present in all beings. 4. Also, the first of the 'three jewels' the Buddha, the dharma and
the sangha.
Buddha Padmaprabha: Shariputra turned to the Bhodisattva path. Form is emptiness, Emptiness
is form (emptiness of self-existence) Form is not just empty but so completely so that it is
emptiness itself. Emptiness is thus "all of reality" although neither can reality be considered to
be whole. "Reality" is in essence indivisible or empty of anything self-existent (because
nothing can be defined by reference to itself only - everything partakes of characteristic
reference points of others so nothing exists in and of itself).
Buddha Sakyamuni: Mercy and compassion, the wise one of the Sakyamuni tribe. Another
name for the Buddha.
Buddha's Teaching: This world is nothing but mind.
Buddha-nature (Skt. tathagatagarbha): The essence of Buddhahood; the primordially awake essential nature
of every being. Obscured by ignorance and kleshas, this nature can be actualized by the
various practices of Buddhism.
Buddha-nature: The nature innate in every sentient being. The potential for attaining
Buddhahood.
Buddha-nature: Medieval Christian mystic Meister Ekhardt said, "The eye through which I
see God is the eye through which He sees me." There is just the seeing. There's no me and
God. The eye through which I see Buddha is the eye through which Buddha sees me. The eye
with which I recognize awareness (Buddha-nature) is the eye with which awareness (Buddha-
nature) recognizes me. (nondualism)
Buddha: Enlightened One
Buddha: There is nothing but that which is seen of the mind itself - the duality is of the
mind - existence is divided into the grasped and the grasping. As long as mentation is going onthere is materialism. When there is no rising of discrimination the world is seen as of mind
itself. [Lank]
Buddha: Self-existent one, leader.
Buddha: Space, Nirvana, causation exist in numeration - as realities they are
unobtainable. As long as there is a mental perturbation which makes one cling to an objective
world of discrimination there is materialism. When it is recognised that there is nothing
beyond that which is seen by mind itself, discrimination of being and non-being ceases, as thus
there is no external world as the object of perception discrimination abides in its own abode.
The self-abode of reality is where reality as it is, is in itself- as something solitary.
Discrimination ceases and one abides in the self-mode (abode). It ceases to evolve as
discrimination is no more borne. It is said to have ceased to evolve. In short any coming and
going of vijanas, clinging, touch etc. etc. this is materialism, yours, not mine. (Lank)
Buddha: First form of cosmology: everything exists; 2nd form: everything does not exist;
3rd form: everything is oneness; 4th form: everything is manyness (Lank)
Buddha: Sanscrit for awakened, to awaken oneself and awaken others.Buddha: Awareness
Buddhafields: Also called pure lands, this is a realm created by the pure wishes of
bodhisattvas prior to their attainment of Buddha-hood where conditions are perfect for the
swift attainment of enlightenment.
Buddhi: Essence is Ahankara
Buddhi: Intelligence
Buddhism: 3-fold: precepts, samadhi, wisdom
Buddhism: 3 Branches (vehicles): 1) Hinayana (Theravada) Way of the Arhats (original
students of The Buddha but later seen as entering Nirvana not to return) - transcendence of
sorrowful attachment to conditional (personal) self, transcendental realization based on
material realism - effects of a beginning-less and endless chain of causation, (lesser vehicle,
with focus on enlightenment of the individual) earliest tradition arising in India passing to
southern Asia. 2) Mahayana (greater vehicle), way of the Bhodisattvas, transcendence of the
rejection of personal self, the material world is nothing but mind (projection of consciousness).
Self surrender and compassionate service. With focus on the apprehension of the Arhat inNirvana but returning as a Bhodhisattva with the purpose of enlightening all beings - arising
in India passing to China, Japan, northern Asia.
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Buddhism: 3) Vajryana (Tantryana) way of the Mahasiddas, transcendence of both above
mentioned considerations. All positives and negatives are aspects of the personal self &
experience. Focus in the transcendence involving the unity of polarized opposites attainable in
current lifetime. Arising in India, passing to the north - Tibet. The adamantine vehicle
Buddhism: Founder of this religion is "the Buddha," or "the Enlightened One." Before
his enlightenment, his name was Siddhartha Gautama, with Siddhartha (meaning "one who
achieves") being his given name and Gautama (meaning "sacred cattle") being the family
name. Buddha was born in the state of Kapilavastu, now part of southern Nepal. The actualyear of his birth is disputed. The Southern Buddhists (Sri Lanka, India, Thailand, and other
Southeast Asian nations) believe that he died in 544 B.C., at the age of eighty, making the year
of his birth 624 B.C. However, there is also evidence to suggest the Buddha was born some
time between 544 B.C. and 368 B.C. As for the date of his birth, people in China and Japan
hold that the eighth day of the fourth month in the lunar calendar is his birthday, and call this
day "Buddha's Birthday" or "the Day for Showering the Buddha." His father, King
Suddhodhana, was a wealthy Kapilavastu ruler of the Shakya tribe (the Buddha is also
referred to as Shakyamuni)
Butsu-dan: Japanese Buddhist household altar.
Ch'an: Forms of Mahayana Buddhism in China. Japanese version is called Zen. See
also Zen
Ch'an: Zen, Shao-Lin-Ssu
Chain of Dependent Origination : In a formal sense the chain starts with: Ignorance (which gives rise to)->
Memory-> Consciousness-> Name & Form-> Abodes-> Contact-> Sensation-> Thirst->
Chain of Dependent Origination: Memory & Ignorance (1st two links) come from Past Existences - Birth &
Old Age(last 2 links) are effects for future existence - together = Soul. Self is not really
obviated, but simply set-aside under a different guise & ignored.
Chain of Dependent Origination: Thus the chain does not have recourse to a self so a break between any
of the links will disrupt the process & put and end to the chain of causation once & for all
which is what Buddha did. However, Avalokitesvara/Chenrezig shines the light of
Prajnaparamita (higher meditation, beyond the peak) on the links and finds they do not exist
in the first place:
Chain of Dependent Origination: (Pratitya-samupada) having 12 links - (dvadashanga) See Buddha's
Path of Enlightenment.
Chaitya: An assembly hall for monks.
Chakra (Skt. / Tib. khorlo): Literally, 'circle' or 'wheel.' In Buddhist yoga practice, this refers to the
energy centres of the subtle body, head, throat, heart and navel.
Chakrasamvara (Skt. / Tib. Khorlo Demchog): Literally, 'binder of the chakras.' Chakrasamvara is a heruka
visualized as dark blue in colour and in union with his consort, Vajrayogini. An important
tantric deity; a key yidam of Kagyu lineage.
Chenrezig (Tib. / Skt. Avalokiteshvara): 'loving eyes,' the bodhisattva of compassion. One of the eight greatbodhisattvas of Shakyamuni Buddha. Chenrezig, the patron deity of Tibet is the embodiment
of the compassion of all the Buddhas. Known as a yidam or deity practice, Chenrezig is a
ritualized meditative technique designed to help the practitioner directly access the spiritual
qualities symbolized by the deity. The methods of supportive imagery or visualization, mantra
and wishing prayers are the means used to cultivate boundless compassion. (see deity)
Chia-Shan: When you see form you see the mind - but people only see form --- They
don't see the mind, look into the depths and think about what you are doing one act at a time
& you will suddenly see. When you don't see, you see it . When you see it, you don't see it.
Circumambulation: Act of walking clockwise in reverence around a sacred object such as stupa,
a temple, holy landmark, etc.
Citta Alambana: Objects of the mind.
Citta matra: Mind only, here citta appears in the highest sense - not simply mentation nor
intellection nor perception (as a function of consciousness) but identified with the alaya in an
absolute aspect. Lank.
Citta: MindCitta: from the root "cit", to think. In the Lankavatara Sutra the derivation is made
from the root "ci" - to pile up, to arrange in order.. The citta is thus a storehouse where the
seeds of all thoughts and deeds are stored up. In a general sense citta means mind, mentation,
ideas including the activity of the manas and manovijnana and also the vijnanas and it is also
specifically a synonym for alayavijnana in a relative aspect.
Cittakalpa: also called Vijnanakaya. Here Citta and Vijnana are used synonomously
(Lank). Vijnanakaya\Cittakalpa consists of: - Alayavijnana, Manas, Manovijnana, & 5 sense-
Vijnanas. Note: in fact perception = discrimination and every vijnana performs these two
functions simultaneausly (Lank) but this (analytical function) of a double activity does not
belong to the Alayavijnana.
Cittasraya: Innermost seat of consciousness
Cittasya dharmata: Essence of mind
Coming & Going Coming (ayam) means the origination of the objective world as effect & going
(vyayam) is the not seeing of the effect. When one thoroughly understands the coming & going
discrimination ceases.Compassion (Skt. karuna / Tib. nyingje): The unconditional wish that all sentient beings be freed from physical
and mental suffering.
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Completion (Skt sampanakrama/Tib. dzog rim): One of the two stages of tantric practice based upon absolute
or ultimate truth. In the Kagyu tradition, the six yogas of Naropa are completion stage
practices. See development stage.
Conditioned existence: Life within the six realms of existence or samsara where experiences are
conditioned by causes and effects and inevitable suffering.
Conflict within Buddhism: In Tibet, from the early seventeenth century well into the eighteenth
competing Buddhist sects engaged in armed hostilities and summary executions. In the
twentieth century, in Thailand, Burma, Korea, Japan, and elsewhere, Buddhists clashed witheach other and with non-Buddhists. In Sri Lanka, armed battles in the name of Buddhism are
part of Sinhalese history. The Chinese Communists occupied Tibet in 1951 the resulting treaty
provided for ostensible self-government under the Dalai Lama's rule with China having
military control and exclusive right to conduct foreign relations. Whatever wrongs and new
oppressions introduced by the Chinese in Tibet, after 1959 they did abolish slavery and the
serfdom system of unpaid labour, and put an end to floggings, mutilations, and amputations as
a form of criminal punishment. They established secular education, thereby breaking the
educational monopoly of the monasteries. And they constructed running water and electrical
systems in Lhasa.
Conflicting or disturbing emotion(s): Also called negative emotions or kleshas. Conflicting emotions
obscure the essentially pure nature of mind. The five conflicting emotions are passion (also
called desire or attachment), aggression, ignorance, jealousy and pride.
Confusion: Not seeing or understanding the true nature of mind and the suffering in
conditioned existence that results from it.
Consort: A female deity (Tib. yum), represented in union with a male deity (Tib. yab).
The female symbolizes wisdom, inseparable from the male aspect of skilful means. Also,
consort refers to the wife of a great teacher.
Contact: For definition requests or comments, please email [email protected]
Crazy wisdom: The primordial wisdom or skilful means of a realized meditation master that
spontaneously responds to situations to fulfil the four enlightened actions of pacifying,
enriching, magnetizing and destroying. Even though the behaviour of a crazy wisdom master
may appear outrageous and unconventional, the motivation of his or her action is based on
unconditional compassion.
Cuanda: Blacksmith that gave a meal to Buddha, causing him to become ill.
Cyuti: Two-fold death, egoless-ness of things and persons
Daka (Skt.): Literally, 'sky-dancer.' The cosmic male energy principle associated with
skilful means.
Dakini (Skt.): Literally, 'sky-dancer.' The cosmic feminine energy principle associated with
knowledge, wisdom and creativity.
Damaru (Skt.): A double-sided hand drum used in tantric practices.
Dana: GenerosityDarsana: Insight
Davadashanga: Twelve links of dependent organisation
Deity: In Buddhism, there are no external saviors; rather deity is often used as a
translation for 'yidam' representing an enlightened quality used as a meditation support.
Dewachen (Tib. / Skt. Sukhyavati): 'The place of great bliss.' The Buddhafield or pure land of Buddha
Amitabha where development towards enlightenment is swift and uninterrupted.
Dhammapada, XIV, 5: To shun all evil, To do good, To purify one's heart. This is the teaching
of the Buddhas.
Dharma (Skt. / Tib. ch?): Of the many meanings for this term, in its broadest sense it means all that
can be known. Buddhism and the Buddha's teachings are referred to as 'the Dharma' and a
'thing' or phenomenon, a constituent of existence, is called a dharma. It is also the second of
the three jewels: the Buddha, the dharma and the sangha.
Dharma Buddha: Forms seen as external are due to the imagination of people, they are
nothing but Mind itself & therefore there is no external world. [Lank]
Dharma-kaya: Real body of a Buddhaas pure as the moon in the sky.Dharma: The ultimate law, or doctrine, as taught by Buddha, which consists of the Four
Noble Truths and the Eightfold Path.
Dharma: Truth
Dharma: Building-block of reality.
Dharma: Thought
Dharmadhatu (Skt.): The un-contrived realm of all elements of phenomena, both samsara and
Nirvana; the ultimate space in which all transpires.
Dharmadhatu: Abides forever - Tathagata or not [Lank]
Dharmadhatu: Realm of truth
Dharmakaya (Skt.): One of the trikaya, the three bodies of a Buddha. Dharmakaya, the wisdom
form or mind of the Buddhas is none other than absolute truth, which is non-conceptual and
indefinable.
Dharmakaya: "ground state" of pure consciousness (sky)
Dharmamegha: Law-cloud
Dharmamegha: The Dharma-cloudDharmapala (Skt. / Tib. ch? kyong): 'Protector of the dharma.' An enlightened being, generally of
wrathful appearance, who eliminates obstacles on the path to enlightenment.
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Dharmas: Teachings of Buddha ie law - permanent universal truth.
Dharmata (Skt.): The fundamental nature of all phenomena, the essence of reality.
Dharmata-Buddha: Suchness, true nature of things, phenomena as seen by enlightened being.
[Lank]
Dharmata-Nishyanda-Buddha: The Buddha that flows out of the absolute Dharma.
Dhatus: Tissues of human body, 7: chyle, blood, muscle, fat etc
Dhyana(Four Absorptions): A state of mind achieved through higher meditation.
Dhyana: Meditation, contemplationDhyani buddha (Skt.): The five dhyani Buddhas - Amitaba, Akshobya, Amoghasiddhi,
Ratnasambhava and Vairocana express the fully enlightened energy corresponding to the five
Buddha families - padma, vajra, karma, ratna and Buddha. Each Buddha is the central figure
of his family's mandala.
Diamond Sutra: A discourse by the Buddha on the characteristics of enlightenment
Dipankara Buddha The Buddha of Fixed Light. Said to predate the historical Buddha in a
world cycle long past and to have foretold his coming. Sometimes equated with Adibuddha,
the "original Buddha".
Discrimination: Life, warmth, vijana, alaya, vital principle, manas, manovijnana....... While
the imagined is being imagined the imagination itself has no reality; seeing that discrimination
has no reality, how does it really take place? [Lank]
Don(s) (Tib.): Ostensibly caused by a malevolent spirit, dons are physical and/or mental
obstructions experienced due to a lack of mindfulness.
Dorje (Tib. / Skt. vajra): Generally symbolizing indestructibility or adamantine quality, the dorje or
vajra is a ritual object used together with a bell or ghanta. The dorje represents skilful means
or compassion and the bell symbolizes wisdom.
Dorje Chang (Tib. / Skt. Vajradhara): Literally, 'vajra holder.' The name of the dharmakaya Buddha who is
of particular importance to the Kagyu lineage. The ultimate source of tantric teachings, he is
of dark blue color and crosses his arms while holding a bell and dorje, symbolizing the
inseparability of wisdom and skilful means.
Dorje Phagmo (Tib. / Skt. Vajrayogini): A semi-wrathful deity visualized as red in color, Dorje Phagmo
represents the transformation of ignorance and passion (desire or attachment) into wisdom
and compassion. An important tantric deity, a key yidam of the Kagyu tradition that is
generally practiced after completion of ngondro or the preliminary practices.
Dorje Sempa (Tib. / Skt. Vajrasattva): Literally, 'vajra being.' The Buddha of purification. One of the four
preliminary practices using the recitation of the 100-syllable mantra, Dorje Sempa practice
involves acknowledging and regretting all one's negative actions with the aim to purify the
habitual tendencies from which they arise. Dorje Sempa is visualized as white in color and
represents the intrinsic capacity of the mind to recognize its own primordial purity.
Dosha: Error
Dravya: SubstancesDrishti-dosha: Intellection
Drisya: What is seen
Drisyam: Visible world
Duality: The mistaken perception separating the perceiver and the world, self and other,
this and that.
Duhkas: Retributions of suffering create Klesus
Dukkha: Suffering, emptiness, impermanence. (one of 4 noble truths)
Dukkha: Suffering
Duramgama: The stage of "far-going"
Dzog chen (Tib. / Skt. maha ati): 'The great perfection.' Perfection means that the nature of mind contains
all the qualities of the three kayas: it is empty, it is clear and it is all encompassing. Dzog Chen
is an important tantric practice of the Nyingma lineage.
Ego-clinging: Holding on to the belief in 'I,' a self.
Ego: The mistaken notion of 'I', a separate self, from which all confusion and
suffering arises.Ego: Lankavatara Sutra: (755) The ego being (primarily) pure has been defiled on
account of the external passions since the beginning-less past & what has been added to the
outside is like a (soiled) garment to be washed off. (756) As when a garment is cleansed of its
dirt, or when gold is removed from its impurities, they are not destroyed but remain as they
are; so is the ego freed from its defilements. (765) Those who hold the theory of non-ego are
injurers of the Buddhist doctrines, they are given up to the dualistic view of being & non-
being; they are to be ejected by the convocation of the Bikshus and are never to be spoken to
(see also 766)
Egoless-ness: The experience of our world absent of dualistic fixation, either of oneself or of
external phenomena. One of the three marks of existence.
Eight auspicious symbols: Symbols that correspond to the different parts of a Buddha's body -
eternal knot, lotus, canopy, conch, wheel, banner, vase and fish.
Eight worldly dharmas: The worldly concerns of gain and loss; happiness and suffering; praise
and blame; and fame and infamy.
Ekaggata: One-pointedness. Unlike other jhana factors, one-pointedness is notspecifically mentioned in the usual formula for the first jhana, but it is included among the
jhana factors by the Mahavedalla Sutta (M.i,294) as well as in the Abhidhamma. One-
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pointedness is a universal mental concomitant, the factor by virtue of which the mind is
cantered upon its object. It brings the mind to a single point, the point occupied by the object.
As a jhana factor one-pointedness is always directed to a wholesome object and wards off
unwholesome influences, in particular the hindrance of sensual desire. As the hindrances are
absent in jhana one-pointedness acquires special strength, based on the previous sustained
effort of concentration
Empowerment (Skt. abhisheka / Tib. wang): A ritual initiation into a mandala of a particular Buddhist
practice, empowerment is conferred by a lineage teacher who is a recipient and practitioner ofsuch transmissions. Thus, the student is empowered to perform the practice.
Emptiness (Skt. shunyata): In the Mahayana, emptiness refers to the absence of self or ego in the
mind and in its external projections. Refers to the fact that all conceptual frameworks are
empty of any reality, of a solid and unchanging essence. Also refers to the absolute and pure
quality of mind. Emptiness is taught as the central theme of prajnaparamita texts and
madhyamika philosophy. The meaning is thus "not space" but something like the opposite.
Namely the absence of the falsely conceived space between entities of the mind or those of the
material world created by discrimination.
Emptiness: Does not mean "nothingness", it is the absence of erroneous distinctions
dividing one entity from another, one being from another, one thought from another.
Emptiness is not nothing it is everything "everything at once -> as seen by Avalokiteshvara.
True emptiness has never not existed but by means of existence it is distinguished from
emptiness. Illusion existence has been empty from time without beginning, but by means of
emptiness it is seen as existing. And because emptiness is an existent emptiness, it is not empty.
Emptiness which is not empty, does not stop being empty. And existence which does not exist,
exists but not forever.
Emptiness: None of the Dharmas are found in emptiness (i.e. knowledge thereof) but also
the one who knows the knowledge of emptiness cannot be found either (no attachment). The 5
skandhas as well as all the rest are emptythe light of the mind shines alone. Thus emptiness
is not a state to be attained, it is merely a transient insight immediately filled by the light of
mind alone (or the reflection thereof).
Emptiness: By understanding that the Dharmas are empty inside & out the vision of ones
wisdom is not blocked by the nature of existence.
Ending of Ignorance: But if there is no ignorance how can there be an ending of ignorance?
What is there that ends (dies)? Because its nature is empty we say there is no ignorance.
But because of true emptiness (that is, the emptiness of no ending ofignorance) there is
nothing that can end. Likewise, if the 12 links of causation arise, then life & death can come to
an end. But because causation does not arise, in that the nature of no ending of life & death is
empty then the resulting true emptiness means that there is no end to life & death (i.e. old
age & death). That is, the non-existence of the links of causationdoes not exist. Thus
Avalokiteshva having told Shariputra that in the light of Prajnaparamita the links of the chaindo not exist, now tells him, in the same light, their non-existence likewise does not exist.
Enlightened attitude (Skt. bodhicitta): Enlightened attitude or bodhicitta is the aspiration and action to
attain enlightenment in order to deliver all sentient beings from the sufferings of cyclic
existence. The development of enlightened attitude is the indispensable essence of all
Mahayana and Vajrayana practices.
Enlightenment (Skt. bodhi / Tib. jangchup): The ultimate achievement of Buddhahood, the state of realization
in which the subtlest traces of ego and ignorance about the nature of reality are purified or
eliminated.
Enlightenment: After master Huineng: no form, no thought, no abiding (Ch'an - Zen). No
thought no abiding (Diamond Sutra) when the mind functions without abiding it is called
"no thought" - when the mind functions but abides on certain things it is called "having
thoughts". No-form means no unchanging and definite form. Diamond sutra -"wherever there
are phenomena there is illusion".
Error: Accumulation thereof as by non-recognition of an external world as of mind
itself! Clinging thereto (the false ground/reality state) leads to multitudinous un-realities i.e.scenes and persons as if created by magic & imagined as really in existence.[Lank]
Fear of birth & death: Engenders seeking for nirvana, a dream, a delusion.
Feast offering (Skt. ganachakra / Tib. tsok): Blessing, offering and consuming food and drink as
representations of wisdom during a ritual practice.
Five Hindrances (to jhana): The five hindrances (pancanivarana) are sensual desire (kamachanda),
ill will (byapada), sloth and torpor - sloth (thina), torpor (middha) -, restlessness and worry -
restlessness (uddhacca), worry (kukkucca) i.e. the sense of guilt aroused by moral
transgressions -, and doubt - (vicikiccha) -. The hindrances are specifically obstructive to
jhana, each hindrance impeding in its own way the mind's capacity for concentration. When
the 5 hinderances are overcome it is called Upacara Samadhi, known also as neighborhood
concentration. This group of 5 constitute the principal classification used by the Buddha for
the obstacles to meditation. It receives this name because its five members hinder and envelop
the mind, preventing meditative development in the two spheres of serenity and insight. Hence
the Buddha calls them obstructions, hindrances, corruptions of the mind which weaken
wisdom. The Buddha says that all the hindrances arise through unwise consideration (ayonisomanasikara)
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Five buddha families: Buddha, vajra, ratna, padma and karma families represent the five
qualities of wisdom, respectively
Five paths (Tib. lam nga): According to the Mahayana doctrine, the five paths to enlightenment are,
1 path of accumulation, Here, the practitioner focuses on purification and the accumulation of
merit. 2 path of unification, The focus here is cutting attachment at its root through
application of the teachings. 3 path of seeing, Here one has gone beyond cyclic existence and
has reached the first bhumi. 4 path of meditation, The second through tenth stages of the
bodhisattva. 5 path of no more learning, Full enlightenment. The stage past the tenth bhumi.Four Noble Truths: 1. Life means suffering. 2. The origin of suffering is attachment. 3. The
cessation of suffering is attainable. 4. The path to the cessation of suffering.
Four classes of tantra: According to the New Translation School, the division of tantra into kriya
(action), carya (performance), yoga (union) and anutara yoga (highest union).
Four karmas (Tib. thrinly zhi): The Buddha's compassion is expressed through four main kinds of
activity: pacifying, enriching, magnetizing, & destroying
Four noble truths: The first teaching given by Buddha Shakyamuni, the truth of suffering, the
cause of suffering, the cessation of suffering, and the path to cessation of suffering.
Gagyu Sect Tibetan Buddhism.(white): The Gagyu (Gagyupa, Kagyu, Kagyupa,) Sect, founded in the 11th
century, stresses the study of Tantrism and advocates that Tantrist tenets be passed down
orally from one generation to another. Hence the name Gagyu, which in the Tibetan language
means "passing down orally." Marba and Milha Riba, the founders of the Gagyu Sect, wore
white monk robes when practicing Buddhism,leading to the name White Sect. In the early
years, the White Sect was divided into the Xangba Gagyu which declined in the 14th and to
15th centuries, and the Tabo Gagyu. The Tabo Gagyu was powerful and its branch sects were
either in power in their respective localities or otherwise dominant amongst feudal forces.
Gambhira Avabhasam: Deep Samadhi, called "manifestation of the Deep". Buddha"s entering
into the "womb of pragnaparamita".
Gambhira: Navel & vagina (clefts of the body)
Gambhira: Deep (practice) of Buddha teaching - 2 clefts (navel & vagina) linking life to
life.
Gampopa (Tib.): (1079-1153). Predicted by the Buddha, the 'Physician from Dhagpo' was the
most famous disciple of Milarepa and founder of the Kagyu monastic order. Gampopa
brought together the mahamudra lineage of Milarepa with the Kadampa tradition of
Mahayana mind training. Gampopa is said to have had 50,000 students and was the first of the
Kagyu lineage to teach widely.
Gandha: Smell
Gandharvas: (city of) spirits of air/forests mountains, mates of Apsaras, where children see
magically created people coming & going & imagine they are real....
Garbha: Womb
Gassho (Japanese) a: (Often from term 'Kongo-Gassho' with Kongo meaning 'mixture' or'blend'). A Mudra (hand posture) seen in Bodhisattvas or lesser Buddhist personages. The
Gassho Mudra is formed by placing the palms and fingers of the hands together in a prayer
like position in front of the mouth - with the fingertips at a point just short of the bottom of the
nose. The Gassho gesture or position reflects recognition of the oneness of all beings. The
Gassho gesture is also used to show reverence to The Buddha, Patriarchs or Teachers. The left
and right hand and posture can represent many things: The right hand represents the one
performing the salute; the left, the thing, idea or person to whom Gassho is being rendered.
Gassho (Japanese) b: 1) Non-Duality: One hand symbolizes the mind, the other the body, and the
posture reminds you that you and all other living beings are one. 2) One hand stands for you
and the other for the person you are greeting or for the entire universe.
Gate: Gone! Understood.
Gati: Ocean of birth and death
Gau (Tib.): An amulet box, reliquary used to hold sacred substances.
Gautama Buddha: lived between approximately 563 BC and 483 BC. Born Siddhartha
Gautama (Sanskrit, Siddhattha Gotama Pali ? descendent of Gotama whose aims areachieved/who is efficacious in achieving aims), he later became the Buddha (lit. Enlightened
One). He is also commonly known as Shakyamuni or Sakyamuni (lit. "The sage of the Shakya
clan") and as the Tathagata (lit. which may mean "thus-come-one" or "thus-gone-one").
Gautama was a contemporary of Mahavira.
Gelong (Tib.): A fully ordained monk.
Gelongma (Tib.): A fully ordained nun.
Gelug (Tib.): Literally, 'virtuous.' One of the four great schools of Tibetan Buddhism
founded by Je Tsonkhapa in the 14th century. Also referred to as the 'Yellow Hat' sect. The
head of the Gelugpa lineage is the Dalai Lama.
Gelug Sect of Tibetan Buddhism (Yellow): Gelug (Gelukpa) means Order of Excellence or Virtuous Order
in the Tibetan language. This Buddhist sect requires its followers to strictly abide by its
disciplines. The Gelug monks usually wear yellow peach-shaped hats, and so it is also known
as the Yellow Sect. The Gelug Sect was stared by Tsongkhapa in the late 14th century,
following a period of religious reform. Tsongkhap was originally a monk of the Kargdam Sect.
He went to the U-Tsang region to study the Buddhist scriptures in 1373, and combinedfeatures of other Tibetan Buddhist sects, such as the Sakya and Kagyu sects, in his new
doctrine. He gave equal importance to exoteric and esoteric forms of Buddhism. Tsongkhapa
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strictly abided by the religious disciplines and set a good example for his followers. To show
his difference from other monks and his determination to observe the commandments,
Tsongkhapa began to wear a yellow hat.
Gelugpa: See Gelug
Ghanta (Skt.): The ghanta or bell is a ritual object used together with a dorje or vajra. The
bell symbolizes wisdom and the dorje represents skilful means or compassion.
God realm: One of the six realms of existence that has as its primary cause of rebirth the
conflicting emotion pride (sometimes also attributed to the ignorance of bliss). The lives ofgods while long and marked by sensuous bliss are ended in great sorrow as their fall from the
god realm towards a lower rebirth becomes imminent. See 'six realms of existence or samsara.'
Gogan (Jap): Actual case-stories about enlightenment
Gotama: Another name for Buddha.
Gotram Tathagata: Pure essence of Tathagatahood
Grasping and fixation: The dualistic process whereby external objects other than 'self' are fixated
upon as solid entities and the mind 'I' then grasps them. [Lank]
Gum: To go, understand.
Guru (Skt. / Tib. lama): Spiritual teacher who guides disciples on the path to liberation or
enlightenment. A guru or lama is particularly important in the Vajrayana tradition.
Guru yoga (Skt.): Literally, 'union with the teacher.' A fundamental tantric practice in which
the meditator receives the blessing of the guru by seeing him as no different from the Buddha,
the yidam and the essential nature of one's own mind. Also one of the four preliminary
practices of ngondro.
Gyalwa (Tib.): 'Victorious One.' The honorific title of the Karmapa, the head of the Karma
Kagyu lineage.
Gyalwa Karmapa White radiance. Brings all to the level of the Buddha by transmission of
the essence of the teaching thereof. The embodiment of the compassion of all the Buddhas &
Bhodisattvas - limitless compassion - the Buddha's intent to benefit all sentient beings. The
embodiment of Bhodisattva Avalokiteshvara (Chenrezi) "May I be the last one to achieve
Buddhahood after the last sentient being has done so". The last incarnation of Gyalwa
Karmapa will point to the next - this will continue until the last sentient being has obtained
Buddhahood (21 to present).
Gyalwa: Lord, who is like the ocean in power and profundity.
Habit-energy: It is a man's mind that is perceived as something resembling the form of a
star, cloud, sun etc. & what is thus perceived (by them) is born of habit-energy. The directed
energy carry-over from previous incarnations.
Habitual tendencies: Habitual patterns of body, speech and mind created by the karmic imprints
of behaviours from previous lives.
Hasta: Hand
Heart Sutra Mantra Tayatha Om Gate Gate Paragate Parasamgate Bodhi Soha:"Gone, Gone,Gone beyond, gone utterly beyond. Oh, what an Awakening"
Heart Sutra: The extremely concise treatise on emptiness regarded as the heart or essence of
the vast prajnaparamita (perfection of wisdom) literature.
Heart Sutra: Prajnaparamita's womb, chanting the Chenrezig mantra results in rebirth as a
Buddha"
Hell realm: One of the six realms of existence that has as its primary cause of rebirth the
conflicting emotion aggression. The hell realm is marked by intense and constant suffering
and is the most painful of the three unfortunate realms of existence. See 'six realms of
existence or samsara.' Bin Tochu realm (Tibet)
Heruka (Skt.): Wrathful, male tantric deity or yidam. The masculine principle of skilful
means that creates power in situations.
Hetulak shana: Released from cause & form (pure)
Hierarchy of enlightenment: Nirvana->Arhat->Boddisattava->Buddha
Hinayana (Skt.): Literally, 'small vehicle.' In the Vajrayana system, the first of the three yanas
or vehicles. Hinayana emphasizes individual liberation from conditioned existence or samsara.Hinayana is subdivided into the shravakayana and pratyekabuddayana.
Hinayana: Literally, 'small vehicle.' A term used by the Mahayanists to describe earlier
orthodox sects of Buddhism (Theravada School). Their scriptures are written in Pali, an
ancient Indian language. See also Theravada and Vajrayana
Hinayana: Lesser vehicle - considered by Mahayana to be inferior because emphasis on
individual liberation. Once in Nirvana they will not return. The condition is absolute. For
Arhats entering Nirvana is a one-way trip.
History of Dharma: Early Hinayana: 1st turn of wheel of Dharma - Buddha negated the
existence of a permanent substantial self, did not elaborate a discussion of emptiness; 2nd turn
- Teachings on the emptiness of phenomena & non-substantiality (emptiness of the personality
of self); 3rd turn - Tathagatagarbha or Buddha-nature. Even if no such thing as self, ego, soul,
but there is an element of incorruptible spiritual principle called Tathatagarbha or
Buddhahood that cannot be vitiated and cannot lead to passion and confusions.[Lank]
Hridya: Heart, centre, core, essence, best, dearest, most secret part of anything
Huata (Jap): Single seed-phrase "who am I?" designed to trigger enlightenment.
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Hui Ching: When the wind blows against water it creates bubbles. As long as they are
bubbles they aren't water. When the bubble disperse and become water, they aren't bubbles.
Bubbles are beings the water represents Buddha-nature.
Hui-Ching: The purest emptiness has no image but it is the source of all images. The
subtlest reasoning has no words but is the origin of all words. Thus images come from no-
image & words from no-words. These words that are no-words arise in response to beings, &
these images that are no-image appear according to the mind. By means of words that are no-
words, Bhodisattvas spread their teaching, and by means of images that are no-image,Buddhas appear in the world. The Heart Sutra is thus the jewel of all teaching.
Human realm: One of the six realms of existence that has as its primary cause of rebirth the
conflicting emotion passion (also called desire or attachment). It is only through the human
realm that one can attain enlightenment. One of the three higher or fortunate realms of
existence. See 'six realms of existence or samsara.'
Hungry ghost or preta realm: One of the six realms of existence that has as its primary cause of
rebirth the conflicting emotion craving or impoverishment (associated with pride). One of the
three unfortunate realms of existence. See 'six realms of existence or samsara.' Vajrayana.
Greed and craving indicated by large belly and small mouth.
Icchanta: Those destitute of Buddha nature
Ignorance: Mother - together with (father, see also 'acts of will') create the illusion of a
temporary self which rises up the duality of name and form - mind and matter. Attainments of
self existence & the aggregates of self rise up (in future) as birth.[Lank]
Ignorance: Means to mistake the true for the false & the false for the true - Includes not
only the absence of knowledge but the presence of delusion.
Iha: Here! Right Now! Right here right now! (Avalokitesvara: The skandhas are empty
- Here! Shariputra!. (Heart Sutra). The skandahas were considered "real" by the
Sarvastivadins...... Here! Shariputra.... Form is emptiness, Emptiness is form... Shariputra had
understood previously form to be empty (full stop).
Impermanence: One of the three marks of existence, referring to the transitory nature of all
composite phenomena.
Imponderables a: (Four Imponderables). Four things that Buddha warned against. One of
these was trying to get into Karmic detail and look to find the 'results' of volitional actions
(Karma). It is enough to just Know and Understand and Intuitively have insight into the Fact
that Volitional Action (karma) begets a result (Vipaka). It is even impossible to judge good
and bad because that leads to the intellectual trap of duality and it's Dukkha. From the Pali
Canon.... 'These four imponderables are not to be speculated about. Whoever speculates about
them would go mad & experience vexation. Which four
Imponderables b: 1. The Buddha-range of the Buddhas (i.e., the range of powers a Buddha
develops as a result of becoming a Buddha)... 2. The jhana-range of one absorbed in jhana
(i.e., the range of powers that one may obtain while absorbed in jhana).... 3. The results ofkamma... 4. Speculation about (the first moment, purpose, etc., of) the cosmos is an
imponderable that is not to be speculated about. Whoever speculates about these things would
go mad and experience vexation.
Indryas: Essence is mind
Jambhala (Skt.): The god of wealth depicted holding a mongoose spewing jewels.
Jambudvipa (Skt.): In Buddhist cosmology, the southernmost of the four main continents. In
some contexts, Jambudvipa refers to Southeast Asia and in others it refers to the world in
which we live.
Jati smaran: The going into past lives. Buddha and Mahavira both used this technique.
Jealous god or asura realm: One of the six realms of existence that has as its primary cause of rebirth
the conflicting emotion jealousy, also called envy or paranoia. One of the three higher realms
of existence. See 'six realms of existence or samsara.'
Jhana [Pali]: Jhanas: rapturous states achieved through the practice of samatha meditation.
They consist of four material jhanas and four formless jhanas. In Buddhism, the meditative
stages of samatha (or shamatha: tranquillity), Samadhi (specifically, access concentration:upacara samadhi), and jhana [Pali] or dhyana [Sanskrit] (absorption) correspond roughly to
Patanjali's dharana, dhyana, Samadhi, respectively. Jhanas are samadhi states, states of one-
pointedness, states of stability. Dhyana [Sanskrit]:
Jhana factors (a: First aroused by the meditator's initial efforts to concentrate upon one of the
prescribed objects for developing jhana. As he fixes his mind on the preliminary object, such
as a kasina disk, a point is eventually reached where he can perceive the object as clearly with
his eyes closed as with them open. This visualized object is called the learning sign
(uggahanimitta). As he concentrates on the learning sign, his efforts call into play the
embryonic jhana factors, which grow in force, duration and prominence as a result of the
meditative exertion. These factors, being incompatible with the hindrances, attenuate them,
exclude them, and hold them at bay. With continued practice the learning sign gives rise to a
purified luminous replica of itself called the counterpart sign (patibhaganimitta), the
manifestation of which marks the complete suppression of the hindrances and the attainment
of access concentration (upacarasamadhi). All three events-take place together.
Jhana factors (b: Simultaneously with his acquiring the counterpart sign his lust is abandonedby suppression owing to his giving no attention externally to sense desires (as object). And
owing to his abandoning of approval, ill will is abandoned too, as pus is with the abandoning of
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blood. Likewise stiffness and torpor is abandoned through exertion of energy, agitation and
worry is abandoned through devotion to peaceful things that cause no remorse; and
uncertainty about the Master who teaches the way, about the way, and about the fruit of the
way, is abandoned through the actual experience of the distinction attained. So the five
hindrances are abandoned. (Vism. 189; PP.196). Though the mental factors determinative of
the first jhana are present in access concentration, they do not as yet possess sufficient
strength to constitute the jhana, but are strong enough only to exclude the hindrances. With
continued practice the nascent jhana factors grow.Jhana or Dhyana without form: (arupa jhana): absorption without form, leading to increasing
rarefaction or incorporeality (similar to Patanjali's asamprajnata samadhi. Asamprajnata-
samadhi is sometimes known in Vedanta circles as nirvikalpa-samadhi). Asamprajnata-
samadhi is generally considered to incorporate the first four Jhanas within its scope
Jhana-applied thought (Vitakka) & counterpart 1: The jhana factors are first aroused by the meditator's initial
efforts to concentrate upon one of the prescribed objects for developing jhana. As he fixes his
mind on the preliminary object, such as a kasina disk, a point is eventually reached where he
can perceive the object as clearly with his eyes closed as with them open. This visualized object
is called the learning sign (Uggahanimitta). As he concentrates on the learning sign, his efforts
call into play the embryonic jhana factors, which grow in force, duration and prominence as a
result of the meditative exertion. These factors, being incompatible with the hindrances,
attenuate them, exclude them, and hold them at bay. With continued practice the learning sign
gives rise to a purified luminous replica of itself called the counterpart sign
(patibhaganimitta), the manifestation of which marks the complete suppression of the
hindrances and the attainment of access concentration (upacarasamadhi).
Jhana-applied thought (Vitakka) & counterpart 2: All three events-the suppression of the hindrances, the arising
of the counterpart sign, and the attainment of access concentration -- take place at precisely
the same moment, without interval (Vism. 126; PP.131). And though previously the process of
mental cultivation may have required the elimination of different hindrances at different
times, when access is achieved they all subside together. The Visuddhimagga explains the
difference between the two signs thus: In the learning sign any fault in the kasina is apparent.
Jhana-applied thought (Vitakka) & counterpart 3: The counterpart sign appears as if breaking out from the
learning sign, a thousand times more purified, like: a looking-glass disk drawn from its case; a
mother-of-pearl dish well washed; the moon's disk coming out from behind a cloud but it has
neither colour nor shape. If it had, it would be cognizable by insight and stamped with the
three characteristics. But not like that. It is born only of perception in one who has obtained
concentration, being a mere mode of appearance (Vism. 125-26; PP.130). The counterpart sign
is the object of both access concentration and jhana, which differ neither in their object nor
in the removal of the hindrances but in the strength of their respective jhana factors. Weak in
the former, but in the jhana they are strong enough to make the mind fully absorbed in the
object. In this process applied thought is the factor primarily responsible for directing themind towards the counterpart sign and thrusting it in with the force of full absorption.
Jhana-applied thought (Vitakka) & learning sign: The jhana factors are first aroused by the meditator's initial
efforts to concentrate upon one of the prescribed objects for developing jhana. As he fixes his
mind on the preliminary object, such as a kasina disk, a point is eventually reached where he
can perceive the object as clearly with his eyes closed as with them open. This visualized object
is called the learning sign (Uggahanimitta). As he concentrates on the learning sign, his efforts
call into play the embryonic jhana factors, which grow in force, duration and prominence as a
result of the meditative exertion. These factors, being incompatible with the hindrances,
attenuate them, exclude them, and hold them at bay.
Jhana-applied thought (Vitakka): In jhana applied thought is wholesome and its function of directing
the mind upon its object stands forth with special clarity. Visuddhimagga explains that in
jhana the function of applied thought is: to strike at and thresh -- for the meditator is said, in
virtue of it, to have the object struck at by applied thought & thus threshed (Vism.142;PP148).
The Milindapanha makes the same point by defining applied thought as absorption (appana):
Just as a carpenter drives a well-fashioned piece of wood into a joint, so applied thought hasthe characteristic of absorption (Miln.62). The object of jhana into which vitakka drives the
mind and its concomitant states is the counterpart sign, which emerges from the learning sign
as the hindrances are suppressed and the mind enters access concentration. Applied thought
brings the mind to the object, sustained thought fixes and anchors it there. Applied thought
focuses the mind on the object.
Jhana-perfecting a: After attaining the first jhana a few times the meditator is not advised to set
out immediately striving for the second jhana. Before he is prepared to make the second jhana
the goal of his endeavor he must first bring the first jhana to perfection. If he is too eager to
reach the second jhana before he has perfected the first, he is likely to fail to gain the second
and find himself unable to regain the first. The Buddha compares such a meditator to a foolish
cow who, while still unfamiliar with her own pasture, sets out for new pastures and gets lost in
the mountains: she fails to find food or drink and is unable to find her way home.
Jhana-perfecting b: Perfecting of the first jhana involves two steps: the extension of the sign and
the achievement of the five masteries. The extension of the sign means extending the size of the
counterpart sign, the object of the jhana. Beginning with a small area, the size of one or twofingers, the meditator gradually learns to broaden the sign until the mental image can b e made
to cover the world-sphere or even beyond (Vism. 152-53; PP.158-59).
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Jhana-perfecting c: Following this the meditator should try to acquire five kinds of mastery over
the jhana: mastery in adverting, in attaining, in resolving, in emerging and in reviewing.
Mastery in adverting is the ability to advert to the jhana factors one by one after emerging
from the jhana, wherever he wants, whenever he wants, and for as long as he wants. Mastery
in attaining is the ability to enter upon jhana quickly, mastery in resolving the ability to
remain in the jhana for exactly the pre-determined length of time, mastery in emerging the
ability to emerge from jhana quickly without difficulty, and mastery in reviewing the ability to
review the jhana and its factors with retrospective knowledge immediately after adverting tothem. When the meditator has achieved this fivefold mastery, then he is ready to strive for the
second jhana.
Jhana-vitakka/vicara: Applied thought brings a deepening of concentration by again and again
leading the mind back to the same object. Buddhaghosa illustrates the difference between
applied thought (vitakka) and sustained thought (vicara) thus: Applied thought is like striking
a bell, sustained thought like the ringing; applied thought is like a bee's flying towards a
flower, sustained thought like its buzzing around the flower; applied thought is like a compass
pin that stays fixed to the centre of a circle, sustained thought like the pin that revolves around
(Vism. 142-43; PP.148-49). These similes make it clear that applied thought and sustained
thought though functionally associated, perform different tasks.
Jhana; 1st: mental activity, joy, and sense of well-being. The jhana is entered upon by one
who is secluded from sense pleasures, secluded from unwholesome states of mind. The first
jhana possesses five component factors: applied thought, sustained thought, rapture,
happiness and one-pointedness of mind. Four of these are explicitly mentioned in the formula
for the jhana; the fifth, one-pointedness, is mentioned elsewhere in the suttas but is already
suggested by the notion of jhana itself.
Jhana; 2nd: delete mental activity, leaving joy and sense of well-being.
Jhana; 3rd: delete joy, leaving equanimity and sense of well-being
Jhana; 4th: delete sense of well-being, leaving absorbed equanimity.
Jhana; 5th: jhana of boundless space (anantakasa).
Jhana; 6th: jhana of pure expansive consciousness (vinnana)..
Jhana; 7th: jhana of pure emptiness (akinci, lit. 'nothingness') Ken-Chu-Shi.
Jhana; 8th: jhana beyond perception and nonperception (nevasannanasanna) Saijojo.
Kadampa: The first of the New Translation Schools of Tibetan Buddhism. The Kadampa
School is based on the teachings of Atisha that stressed compassion, study and discipline. The
Gelug is known as the New Kadampa School.
Kagyu (Tib.): Literally, 'lineage of the word' or 'command.'One of the four great schools of
Tibetan Buddhism. Founded by Marpa the Translator in the 11th century, the Kagyu lineage
stresses the importance of oral transmission. There are several branches of the Kagyu School;
the Karma Kagyu is called the Black Hat sect and is headed by the Gyalwa Karmapa.
Kagyupa Sect Tibetan Buddhism (white).: (Kagyupa, Gagyu, Gagyupa) Began with two great teachers,Marpa and Milarepa. The name of this sect means "to teach orally". It focuses on Tantric
cultivation. This sect is also known as the white sect because Marpa and Milarepa wore white
robes. Unlike the Kahdampa sect, this sect's tradition focuses on the combination of quasi-
qigong and Buddhism satori practices. It also advocates asceticism and obedience for
individual development. Its doctrines are unique. One important contribution of the Kagyupa
sect was the establishment of the tulku (incarnation lama) system wherein an existing lama
can provide clues of his future lama embodiment. Kagyupa's principal shrine is the Tsurphu
Monastery, which is the seat of Karmapa lama.
Kahdampa Sect Tibetan Buddhism.: Kahdampa means that Buddha's deeds and teachings should be
doctrines of cultivation. It is Atisha's lineage. Its tradition stresses on the scriptures and
discipline; although, a few outstanding ones can be imparted with Tantra. The sect believes in
samsara and retribution. Its Yoga and Tantra are free from traditional and religious
influence. Kahdampa's main monastery is the Ratreng Monastery. It was once the seat of
Tibetan government when the Dalai Lamas were young. This sect was later converted to
Gelugpa.Kalachakra (Skt.): Literally, 'the wheel of time.' A complex cycle of tantric teachings uniting
astrology, the subtle energy body and spiritual practice in one coherent system. Name of a
tantra and of the twenty-four-armed deity and consort featured in it.
Kalama Sutra a: Buddha's advice to the Kalamas on seeking truth...'Do not accept anything
on (mere) hearsay, thinking that thus we have heard it for a long time. Do not accept anything
based on mere tradition, thinking that it has thus been handed down for many generations. Do
not accept anything on account of mere rumours, believing what others say, without thorough
investigation. Do not accept anything just because it is in accord with your scriptures. Do not
accept anything by mere supposition. Do not accept anything on the basis of merely
considering the reasons. Do not accept anything because it agrees with your preconceived
notions. Do not accept anything merely because it seems acceptable. Do not accept anything,
thinking, the Monk, Teacher, Holyman, Buddha, etc. is respected by us. But, when you know
for yourselves, these things are immoral, these things are blameworthy, these things are
censored by the wise;
Kalama Sutra b: These things, when performed and undertaken, conduce to ruin and sorrow- then indeed do you reject them. (On the other hand) When you know for yourselves, these
things are moral, these things are blameless, these things are praised by the wise; these things,
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when performed and undertaken, co
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