A Compendium for studies in Buddhism

Goldenage
20 January 2005
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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 the
influences 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 realism – the
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 nirvana – arising in India passing to China,
Japan, northern Asia.
3) Vajryana (Tantryana), the way of the Mahasiddas.
Practice involves transcendence of both above mentioned
considerations. 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 north – Tibet.

Nirvana – is the state wherein the ego-sense is “wiped-out” - no

formal “supreme being” is proposed in Buddhism.

In compiling the following list an attempt has been made to cover the
principal 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 Terms
Convention: 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 collection
of 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 Chaitanya
Adhisthana (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 being
perceptible 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 will 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 have
one 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 meditation
in 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: Impermanence
Antarabhava: 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 eye
looks 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 period
they 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-dual
wisdom.
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 life – 3 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 first
people 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 years
of 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 which
the 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 reality
Bhutata: 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 achieved
enlightenment.
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 no
more 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 on
there 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 in
Nirvana 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 actual
year 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 great
bodhisattvas 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: Mind
Citta: 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 with
each 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 bodhipathsb@aol.com
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: Generosity
Darsana: 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 Buddha – as 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-cloud
Dharmapala (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, contemplation
Dhyani 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: Substances
Drishti-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 not
specifically 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-

13
 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 of
such 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 empty – the 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 one’s
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 of ignorance’) 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 causation – does not exist. Thus
Avalokiteshva having told Shariputra that in the light of Prajnaparamita the links of the chain
do 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 (ayoniso
manasikara)

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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 are
achieved/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 combined
features 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 of
gods 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.

16
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 of
kamma... 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 abandoned
by 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

17
 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 the
mind 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 has
the 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 two
fingers, the meditator gradually learns to broaden the sign until the mental image can be made
to cover the world-sphere or even beyond (Vism. 152-53; PP.158-59).

18
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 to
them. 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,

19
 when performed and undertaken, conduce to well-being and happiness, then do you believe
and live accordingly.'
Kalamas(Pali): A tribe of Northeast India during the lifetime of The Buddha. They are
particularly well known in Buddhist history as the recipients of The Buddha's advice on the
subject of who to accept as authorities in one's search for truth. To the Kalamas, the tribal
leaders who were seeking the truth and sought The Buddha's advice, Buddha spoke and was
recorded in the Kalama Sutra.
Kalpa (Skt.): An eon, an inconceivably vast period of time. In Buddhist cosmology, a
complete cycle of a universe consists of four stages
Kalpita: Net of wrong interpretations woven around paratantrata
Kapala (Skt.): 'skull cup.' A ritual bowl that symbolizes egoless-ness.
Karma (Skt.): Literally, 'action.' Karma, the law of cause and effect refers to the way in
which mental, verbal and physical actions create imprints in the mind-stream of sentient
beings. Upon meeting future suitable conditions, these karmic seeds ripen into positive or
negative results. Positive karma can be increased and negative karma decreased through
meditation and the practice of virtue.
Karma, Kamma: 'Deed.' A concept that binds its followers to an endless cycle of birth,
death, and rebirth and, according to one's deeds in life, determines the condition of one's
rebirth.
Karma: Karma is the guiding power, and Trishna (in Pali Tanha) the thirst or desire to
sentiently live - the proximate force or energy, the resultant of human (or animal) action,
which, out of the old Skandhas produce the new group that form the new being and control
the nature of birth itself... The 'old being' is the sole parent - father and mother at once - of the
'new being.' It is the former who is the creator and fashioner, of the latter, in reality; and far
more so in plain truth, than any father in flesh... Skandhas... are ever and ceaselessly at work
in preparing the abstract mould, the 'privation' of the future new being. (see skandhas,
pudgala)
Karmapa (Tib.): Literally, 'one who manifests Buddha-activity.' The title given to the head of
the Karma Kagyu lineage who has taken rebirth since the 12th century for the benefit of all
sentient beings. Known as the 'Black Hat' Lamas, the Karmapas were the first line of
incarnate lamas recognized in Tibet and are considered manifestations of Avalokiteshvara, the
bodhisattva of compassion. The first Karmapa was Dusum Khyenpa (1110-1193) and the
present day is the17th Karmapa Thrinley Thaye Dorje.
Karuna (Skt.): Compassion, the unconditional wish that all sentient beings be freed from
physical and mental suffering.
Karuna: Compassion. It can be said that karuna has two aspects: to mourn and to cry-
not the cry that comes from a child but the cry of anguish that comes out of the activity of
deep sorrow-a sorrow expressed as Great Compassion.
Kava: Hand
Kaya(s) (Skt.): Literally, 'body.' The three bodies or forms in which a Buddha manifests. See
dharmakaya, sambhogakaya and nirmanakaya.
Kaya-sankhara: object of awareness
Khenchen (Tib.): Honorific title for the highest khenpo.
Khenpo (Tib.): Literally, 'learned one' and sometimes translated as 'abbot.' The chief
instructor or spiritual authority in a monastery. The title is also accorded to lamas of great
learning.
Khorlo (Tib.): Literally, 'circle' or 'wheel. Also known as chakra. In Buddhist yoga practice,
this refers to the energy centers of the subtle body, head, throat, heart and navel.
Khorlo Demchog (Skt. Chakrasamvara): Literally, 'binder of the chakras.' Khorlo Demchog is a heruka
visualized as dark blue in colour, in union with his consort, Vajrayogini. An important tantric
deity; a key yidam of Kagyu lineage.
Klesa: Passions
Klesha(s) (Skt. / Tib. nyon mong): Also referred to as conflicting, disturbing or negative emotions.
Kleshas obscure the essentially pure nature of mind. The five kleshas are passion or
attachment, aggression, ignorance, jealousy and pride.
Klesus: Passion/attachment, agression, ignorance, jealosy, pride. Emotional distress
affliction of the mind
Klishta: Defiled
Klistomanas: Attachments, emotional distress affliction of mind. See Klesas
Koan: A riddle, tale, or short statement used by Zen masters to bring their students to
sudden insight. Example: Form is emptiness, emptiness is form.
Koti: Summit or limit.
Kshanti: Forbearance
Ksnanti-anutpatti: Nothing is ever born
Kulachara: Kula=Shakti
Kusha grass: A long broom-like grass considered sacred because the Buddha was seated on
a cushion made of kusha grass when he attained enlightenment. It is also used as a ritual
object in Vajrayana practices.
Lakshana: Form

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Lama (Tib. / Skt. guru): A title for experienced and learned religious teachers authorized to
transmit Buddhist teachings to disciples. Often used for members of the monastic order in
general, or practitioners who have accomplished a three-year retreat.
Lama: Literally, 'superior one.' A Buddhist monk of Tibet.
Lao Tsu That which is said cannot be true and that which is true cannot be said. The
body will die but the true nature never. The mind dies and changes again and again, but the
true nature never. It is beyond name and form.
Lao Tsu: Those who seek learning gain everyday – those who ‘seek the way’ lose
everyday.
Lao-Tzu: The way that becomes a way is not the eternal way. The name that becomes a
name is not the eternal Name (Tao teaching).
Laya: Just prior to the threshold of Tranquillity, and sometimes in an overlap of early
stages and sometimes indistinguishable is a preliminary or early stage called 'Laya'. Laya is a
mental state of quietude easily slipped into that occurs usually in the course of spiritual
practice. The experience is temporary as the arrest of thoughts return the moment the
pressure of concentration is released.
Liberation (Skt. mukti / Tib. tharpa): Freedom from samsara's sufferings either on the level of an arhat or
Buddha.
Living Buddha-hiearchy: Under the two equal-ranking Living Buddhas (Dalai and Panchen), the
hierarchy includes the Pro-consul Living Buddha who serves as the agent of the Dalai and
Panchen lamas in handling local Buddhist affairs, the Living Buddha who is in charge of the
major monasteries, the Master of Meditation, who represents the Dalai and Panchen lamas in
Beijing, the teacher of classics of the Dalai and Panchen lamas, the Living Buddha who is head
of the Buddhist Institute, and abbots of medium-sized monasteries. Living Buddhas have their
own "palaces." The largest palace is the Potala Palace in Lhasa, where the Dalai Lama lives.
In the past, the monastery expenses and funds for the support of the monks mainly came from
begging for alms, soliciting contributions, chanting scriptures, donations, business, and
practicing usury.
Living Buddha: The highest Living Buddhas of the Celug Sect are the Dalai and Panchen
lamas. The Dalai Lama is supposed to be the embodiment of Avalokitesvara (the Goddess of
Mercy), Chenrezig, and the Panchen Lama is said to be the embodiment of the Buddha of
Infinite Life. The name Dalai Lama originated in 1579. "Dalai," a Mongolian word, means
"Sea." While "Lama," a Tibetan word, means "Master." Emperor Shunzhi of the Qing
Dynasty conferred the title Dalai Lama in 1653. The title Panchen was first used in the year
1645. "Pan" is an abbreviation of the Sanskrit word "pandit," meaning "scholar," while
"chen," a Tibetan word, means "big." The combination of the two words means "master." In
the year 1713, Emperor Kangxi of the Qing Dynasty conferred the title "Panchen Erdeni."
"Erdeni" means "treasure" in Sanskrit.
Lokayatica: Cosmologist, argumentative hedonist
Lower realms: Refers to the three lower realms of existence the hells, hungry ghosts and
animal realms. These along with the others are really "aspects of consciousness". For instance,
hell can be compared to the state of mind which a mother must endure when she observes her
only beloved son fall into a pit of fire from which no extraction is possible.
Lumbini: The birthplace of Shakyamuni Buddha in present-day Nepal.
Lung (Tib.): In the Vajrayana tradition, an authorization or reading transmission.
Madhyama: Middle way.
Madhyamika (Skt. / Tib. uma): 'the middle way.' A philosophical school founded by Nargajuna based
on the prajnaparamita sutras and their doctrine of emptiness (shunyata). The madhyamika is
concerned with the transcendence of both eternalism and nihilism.
Magga: Path leading to the cessation of suffering (one of 4 noble truths)
Maha Vidya Mantro: The Mantra of great magic. The mantra is the goddess Avalokiteshvara.
Maha ati (Skt. / Tib. dzog chen): '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.
Maha ati is an important tantric practice of the Nyingma lineage.
Maha-vaibhasa-abhidharma-shastra: This text reflects the unique Sarvastivadin cosmology and
ontology, a complex structure of essences and universals. The basic approach of the
Sarvastivada was to regard the universe as reducible to various elements or co-efficients of
existence; apparently, these were determined by taking lists of the various "indivisible"
factors and substances named in the Buddha's dialogues. Heat, for instance, was the
"lakshana" (distinguishing mark) of fire, and there was a common "dharma" relating all fire.
The Abhidharma's approach led to many fascinating insights, including an anticipation of
Newton's colour theory (specifying that white light is composed of coloured light, and then
explaining those primary colours in terms of "lakshana" and "dharma")
Mahadeva: Asked, in the 3rd Council, 267 BC: An Arhan, was he/she still subject to:
sexual desire; ignorance; doubt; further instruction? Could a person become enlightened by
hearing an exclamation or a sudden sound? Answer: Yes to all. -> Split Hinayana &
Mahayana.
Mahakala (Skt.): 'great black one.' Chief dharma protector of special importance to the
Kagyu lineage. Mahakala is wrathful and visualized either as black or blue in colour.
Mahakaruna: Embracing love
Mahamatti: Bhodisattva whose nature is compassion

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Mahamudra (Skt.): 'the great symbol' or 'the great seal.' A term in Vajrayana Buddhism for
the realization of the true nature of mind. Mahamudra means both the ordered series of
practices and meditations and the awakened state of enlightenment to which they lead. This is
a central teaching of the Kagyu lineage.
Mahasanghikas: Deviators, 7 Mahayana Madhymika Yogacara
Mahasattva (Skt.): Literally, 'great being.' One who has attained the realization of wisdom and
compassion. Earlier applied to "lions".
Mahasattva: Previous life of Buddha Shakyamuni (Jatakas - here he is called Mahavasattva
in providing himself as food for hungry tigers).
Mahasattva: Thus becoming the supporter of all beings like the Earth - As the great Earth
is the supporter of all beings so is the Bhodisattva - Mahasattva.
Mahasiddas: 8 - Naropa (Marpa) a Tantric enlightened one. Buddhists 8th-11th C.Tilopa -
Marpa unconventional wisdom. Early Bhuddhist Tantrikas. Crazy wisdom.
Mahasiddha (Skt.): A realized meditation master in the tantric tradition who typically
manifests unconventional behavior also known as crazy wisdom. Also, refers to great Indian
tantric masters of the 6th through 10th centuries, renowned for effecting changes in the
phenomenal world through spiritual powers.
Mahayana (Skt.): Literally, 'great vehicle.' Although Mahayana practice is founded on the
Hinayana ideal to personally liberate oneself from suffering, the motivation in Mahayana
practice is to strive to reach enlightenment for the benefit of all beings. Mahayana is also
referred to as the bodhisattvayana.
Mahayana: Literally, 'great vehicle.' One of the three major forms of Buddhism,
Mahayana is considered the more liberal and practical. Its scriptures are written in Sanskrit.
See also Theravada and Vajrayana.
Mahayana: Greater vehicle. Bhodisattva ideal saving all sentient beings. Ch'an school of
Mahayana holds a direct jump from diligent practice to experience of wisdom possible.
Precepts->samadhi->wisdom (1 jump not 2). The goal of gogan & huatu (Japanese terms)
practice. Counting breaths 1st->deeper methods ie gogan & huatu -> great mass of doubt ->
breaks into direct wisdom. Gogan - stories about enlightenment, actual cases. Huata - single
phrase "who am I " The concentration (non-mind), leads to the mass of doubt. Either it
subsides or explodes (via concentration). Although experiencing state of the Arhat, for the
Bhodisattva, the return carries the aspect of "wonderful wisdom". An automatic response
tailored to the needs of individual sentient being (individuals of individual sentient beings).
Emphasis on enlightenment-4 vows: deliver innumerable sentient beings; cut-off vexations;
master limitless approaches to Dharma; attain supreme Buddhahood.
Mahayana: There are 5 immediacies: murder of mother (desire-anger); murder of father
(ignorance); murder of Arhat (extermination of passions anger etc.) breaking of the
brotherhood (break-up of skandas); injuring the body of the Tathagata - causing bleeding as
by malice (break up of vijanas) (Lank)
Mahayana: Greater vehicle
Maitreya (Skt.): One of the eight great bodhisattvas of Shakyamuni Buddha, Maitreya is the
future Buddha to come, the fifth Buddha that will appear in this kalpa.
Maitreya Buddha (K. Miruk Bul): The Future Buddha, is the embodiment of love and compassion. He
lives in the Tusita Heaven where he waits to be born on this earth. A Chinese Maitreya, is
often depicted as the "laughing Buddha". The Korean counterpart is thin and identified in the
"posture of reflection." He sits with his right elbow resting on his right knee. His right foot or
ankle is on his left knee. The left hand rests on his right ankle or foot.
Maitreya: Literally, 'Friendly One.' The Bodhisattva who embodies the virtues of wisdom
and eloquence.
Maitri (Skt.): Loving-kindness to oneself; the prerequisite of compassion for others.
Major and minor marks: The 32 major and 80 minor physical marks of a Buddha all or some of
which should be identifiable. Yet it remains that material characteristics are not in fact
characteristics.
Mala (Skt.): Rosary or prayer beads used for counting mantras.
Manas & enlightenment: when, in Manas, there takes place a "turning-back" (paravritti), the
entire arrangement of things in the Vijnanakaya or Cittakalpa changes. With one swing of the
sword, the pleuralities (Gorgan's knot) are cut asunder and the Alaya is seen in its native form
(svalakshana), that is as solitary reality (vivikadharma) which is from the first, beyond
discrimination. The Alaya is absolutly one, but this oneness gains significance only when it is
realised by the Manas and recognised as its own supporter (alamba). This relationship is too
subtle to be seen by ordinary minds that are found to be choked with defilements and false
ideas since beginningless time. With the "turning-back" in the Alaya, the Manas so intimatly
in relation with it also experiences transformation in attitude to the vijnanas. The latter are no
more regarded as reporters of an external world characterised by individuality and manifold
representation but are seen instead as a mere reflection of the Alaya.
Manas: 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. Reflecting on the Alaya
and imagining it to be an ego, Manas clings to it as if it were reality and disposes of the reports
of the Vijanas accordingly. In other words Manas is the individual will to live and the
principle of discrimination. The notion of an ego-substance is herein established, and also the
acceptance of a world external to itself. It is Manas that sits and receives the unvarnished

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 reports from the 6 Vijanas. For it is "he" who shifts and arranges the reports according to his
own will and intelligence. The orders are then faithfully executed. For the Manas, one face
looks to the Alaya and one face looks to the Vijanas and not understanding what the Alaya
really is, seeing the multude (through discrimination) he clings to it as final, bound to a world
of particulars. Thus desire is mother and ignorance is father. Lank
Mandala (Skt. / Tib. kyilkhor): Literally, 'centre' and 'circumference.' 1) Representation of a universe
with a deity's palace at the center that is often depicted ichnographically in sand paintings and
thangkas. 2) The mandala offering present in many rituals. 3) The basis for the third
preliminary practice, a symbolic offering of the entire universe.
Mandala: A painting or tapestry with images of Buddha, bodhisattvas, and other images.
Used as a focus of meditation for monks and as an object of worship for many.
Manjushri (Skt.): One of the eight great bodhisattvas of Shakyamuni Buddha. Depicted with a
sword and a book, Manjushri is the embodiment of all the knowledge and wisdom of the
Buddhas. Bodhisattva of Wisdom. Wisdom (prajna), along with Compassion, represents the
two main concepts of Mahayana Buddhism. See Prajna and Avalokiteshvara.
Manomayakaya: Mind-made body
Manovijnana: Discerns and attaches via habit-energy (memory) which nourishes
Alayavijana (see vijana) [Lank]
Manovijnana: Conceptual Consciousness
Mantra(s) (Skt.): Literally, 'mind-protection.' Expressions of enlightened speech, mantras are
recited in order to protect the mind of the practitioner from ordinary perceptions by
identifying with the wisdom speech of the deity (yidam).
Mantra(s): Said to have power to give birth to a new state of consciousness i.e. the
particular mantras associated with say, Kali, Tara, Durga, Sarasvati, Lakshmi.
Mantra: Ritual sound, word, or phrase used to evoke a certain religious effect.
Mantra: Mantra for male entity.
Mantra: Protector of thoughts. Same as amulet but mind rather than body.
Mara (Skt.): Any negative influences that obstruct spiritual practice and development.
Mara: The personification of evil. The god of death.
Marga: Path
Marks of Existence: Anicca (impermanence), anatta (ungovernable, not-self), dukkha
(suffering)
Marpa Lotsawa (Tib.): (1012-1097). Considered the father of the Kagyu lineage, Marpa The
Translator, was the supreme disciple of Naropa and the primary teacher of Milarepa. Marpa
is renowned for bringing and translating many profound tantric teachings from India to Tibet
in particular the mahamudra texts and the six yogas of Naropa.
Maya: Queen Maya, mother of Buddha. Also "illusion" (Vedanta)
Maya: After giving birth to Buddha died one week later. Reborn as Santushita on top
Mt Sumeru in Trayatrishna Heaven. Buddha spent one rainy-season teaching the Abidharma
to her. The way things appeared to the mind of the Buddha. A diminished form of the
instruction then passed to Shariputra "below" on Earth.
Meditation: The practices of mindfulness and awareness that form the core of spiritual
development. See shamatha and vipashyana & jhana.
Meditation: catvari, smiriti-upasthani. Form, sensations, mind, dharmaas (formal
constructs of the mind).
Merit (Skt. punya / Tib. sonam): The accumulation of positive tendencies in the mindstream derived
from virtuous actions of the body, speech and mind.
Metta (Pali) a: Literally means, 'Friendship' but often translated as 'Loving Kindness'. In a
general sense it has the mood of friendliness as its characteristic; its natural function is to
promote friendliness between beings. It is manifested by the disappearance of ill-will. When it
succeeds in establishing its footing of general friendliness and affection for other beings it
eliminates ill-will from one's thoughts and character. When it fails, it degenerates into selfish
affectionate desire. The true 'feeling' of Metta cannot be easily defined in a single English
term; Perhaps if one were to try and imagine the feeling experienced by a young Mother for
her new born first baby - which is so powerful that she would willingly give her life to save the
child; that feeling would be very close to Metta.
Metta (Pali) b: Metta, in Buddhist Doctrine is the feeling one must first have towards one's
self; not in a narcissistic sense but in a sense of being content with who and what one is and
assured that every effort has been made to exercise love and compassion towards all fellow
beings. Then, and only then, can one spread the feeling towards all other beings in the
universe.
Milarepa (Tib.): (1040-1123). Considered Tibet's greatest poet and one its most beloved yogis,
Mila was the supreme disciple of Marpa and the primary teacher of Gampopa. The Kagyu
master is renowned for having undergone immense hardships in order to attain enlightenment
in one lifetime. Milarepa's biography and spiritual songs are some of the most loved works in
Tibetan Buddhism.
Mind: Essence is buddhi
Mind: Mind is not born of the visible world therefore mind is not visible. Habit-energy
brings forth body, property & abode. Mind is neither a being nor non-being & does not reveal
itself because of habit energy. Mind is invisible when veiled in error - dirt is revealed within
purity but purity itself is not stained.[Lank]

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Mind: Citta, manas, vijana, alaya
Mindstream: The succession of moments of consciousness proceeding endlessly from
lifetime to lifetime.
Moksha: Literally, 'release.' An idea originally developed from Upanishadic teachers. By
leading a highly spiritual life (or several lives), a soul could be reunited with Brahman, the
Ultimate Reality.
Mt. Meru (Tib.): In Buddhist cosmology, the symbolic center of the universe, wider at the top
than bottom, around which the four continents are situated.
Mudra (Skt.): Literally, 'symbol.' A symbolic hand gesture used in tantric rituals.
Mudra: Hand gestures often depicted on statues of the Buddha. The gestures symbolize
different meaning (meditation, etc).
Myopama: A maya-like samhadi
Nadi(s) (Skt.): In Buddhist yoga, channels in the subtle body in which the energy circulates.
Naga (Skt.): Snakelike beings of the animal realm that may be benevolent or malicious are
often considered guardians of the underworld, earth treasures and esoteric secrets.
Nagajuna: Says: The Dharma of Buddhism is immense, like the ocean. Depending on the
aptitude of beings, it is expounded in various ways. It can speak of existence or non-existence,
eternity or impermanance, happiness or suffering, the self or not-self.
Nagarjuna (Skt.): The 2nd century Indian philosopher who founded the madhyamika school of
emptiness, which systematized the prajnaparamita teachings. Nargajuna's many texts are still
of great importance today.
Nagarjuna: Among the critics of the Sarvastivada was Nagarjuna (c. 150 - 250 CE) an
Indian philosopher, the founder of the Madhyamaka (Middle Path) school of Mahayana
Buddhism, and arguably the most influential Indian Buddhist thinker after the Gautama
Buddha himself. His writings were the basis for the formation of the Madhyamaka (Middle
Way) school, which was transmitted to China under the name of the Three Treatise (Sanlun)
School. He is credited with developing the philosophy of the Prajnaparamita sutras, and was
closely associated with the Buddhist university of Nalanda. Nagarjuna completely repudiated
the Sarvastivada interpretation of the Buddha's teaching as implying atom-like unities at the
basis of visible phenomena, and many of the other features of the philosophy, such as a
complex theory of causality and time.
Nalanda University: Established by the 5th century BC (6th century BC - 5th century BC - 4th
century BC - other centuries) , and the Buddha is thought to have visited it. Later it became an
important centre of learning, at its peak accommodating up to 10,000 students. Among the
famous teachers there was Nagarjuna His writings were the basis for the formation of the
Madhyamaka (Middle Way) school, which was transmitted to China under the name of the
Three Treatise (Sanlun) School. He is credited with developing the philosophy of the
Prajnaparamita sutras.
Namu Amida Butsa: Literally, 'Praise to the Buddha Amitabha'. In Japanese Pure Land sect,
this is the phrase used to call on Amitabha Buddha. See Nembutsu
Namu Amida Butsu: Japanese pronounciation of the original Sanskrit phrase,
Namo'mitabhaya buddhaya
Naropa: (1016-1100). A forefather of the Kagyu lineage, this great Indian siddha was the
disciple of Tilopa and the teacher of Marpa. He left his position as abbot of Nalanda, the great
Buddhist university in search of his yogic teacher Tilopa. On the path to complete
enlightenment, Naropa endured extreme hardships that are now known as the twelve trials of
Naropa.
Negative action: An action that produces unhappiness and suffering.
Nembutsu (Jap): Name of the Buddha, Namu Amida Butsu, which means 'I take refuge in
Amida Buddha'.
Nembutsu: Short form of 'Namu Amida Butsa'. See Namu Amida Butsa
New Translation School(s) (Tib. Sarma): Contrasted to the Nyingma or Old School, the three reformation
lineages Kagyu, Sakya and Gelugpa, or 'New Schools' arose in Tibet between the 12th and
14th centuries.
Ngondro (Tib.): Literally, 'to go before' or 'preliminary.' Contemplations of the four
reminders that turn the mind towards the dharma are called the outer preliminaries. In the
Kagyu School, the profoundly transformative extraordinary preliminaries of refuge and
prostrations, vajrasattva mantra, mandala and guru yoga are generally performed 100,000
times each.
Niamata: Self-regulating
Nimitta: Form
Nirmana-kaya: The body manifested by the Buddha for use in teaching others. Still subject
to karma & is not a Buddha’s real body (Dharma-Kaya)
Nirmanakaya (Skt. / Tib. tulku): Literally, 'body of emanation.' One of the Trikaya, the three bodies of
the Buddha. Nirmanakaya is the physical, tangible aspect of the Buddhas or other great beings
that manifest out of compassion specifically to benefit all sentient beings.
Nirmanakaya: The purity of consciousness manifested in the physical as capacity - pure
speech, ideals (rain) and the like. Manifested through compassion.
Nirmita-Nirmita-Buddha: Buddha of transformation
Nirodha: Cessation of suffering (one of 4 noble truths)

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Nirodha: (cessation, extinction) Complete cessation of all psychomental activity; complete
suppression of all samsaric conditionality; complete tranquillity on the edge of the world
without, however, going over to Nirvana. Can last several days. Nirodha is attained after
passing through the four formless absorptions - only an Arahant can achieve Nirodha.
Nirodha: Ni (without) - rodha (prison, confine, obstacle, wall, impediment): without
impediment, free of confinement. The word Nirodha has often been translated as cessation.
For the most part this standard translation is for the sake of convenience. The rendering of the
word Nirodha as ceased can in many instances be a miss-rendering. Generally speaking, the
word "cease" means to do away with something which has already arisen, or the stopping of
something which has already begun.
Nirodha: in the teaching of Dependent Origination (as also in dukkhanirodha, the third of
the Four Noble Truths) means the non-arising, or non-existence, of something because the
cause of its arising is done away with. For example, the phrase when avijja is Nirodha,
sankhara are also Nirodha, which is usually taken to mean with the cessation of ignorance,
volitional impulses cease, should be taken as when there is no ignorance, or no arising of
ignorance .
Nirvana (Skt.): The state of peace transcending the misery of samsara; the goal of a
practitioner seeking one's own personal liberation. Nirvana is not a synonym for
enlightenment in the Mahayana system.
Nirvana: Literally, 'extinction.' The ultimate goal of Buddhists, characterized as the
extinction of both craving and the separate 'ego.' The state of peace and quietude attained by
extinguishing all illusions.
Nirvana: Getting rid of the discriminating Manovijana (8 vijanas established) and
Manovigana is the cause and support of the others. I enter into Nirvana when the vijanawhich
is caused by discrimination ceases. With the manovijana as its cause & support, the manas
secures its use -> the vijnana causes the citta to function & is supported by it. The vijnana
system (as a great flood dried up) ceases to work when there is anihilation of the manovijnana.
(Lank)
Nirvana: Nir (negative prefix), va (blow), or van (desire), cessation of birth (blow-out),
cessation of desire. Nirvana the flame of passion blown-out. Early Bhuddist Mahayana
replaced this image by ‘enlightenment’. Vana( path of transmigration, ‘stench’ of defilement,
‘forest’ of the skandhas, ‘thread’ of karma. Nir (negative prefix), vri(root – to cover, obstruct
etc. Nir-vana (no walls of the mind). Walls = avarana from vri.
Nirvana: Shariputra: permanent cessation of desire, anger, ignorance, all passions – the
way along the 8-fold noble path (right views – right meditation).
Nirvanas: There are four (4). 1) The self-nature of all things seen as non-entity; 2)
varieties of individual marks characterising all things seen as non-entities; 3) recognitionof the
non-existence of a being endowed with its own specific attributes; 4) severence of bonding-
conditioning the continuation of individuality & generality of the skandas (Lank)
Nishpanna: Perfect knowledge
Nishyanda - Nirmana: (Buddha) - the Dharma cannot be spoken (Shakyamuni Buddha)
Nitvritti: The state into which Bhodisattvas do not retire (but vow to remain in samsara
etc.)
No-birth: The elements, being rejected, there is no birth of things, but as the elements as
appearances are always the mind, one understands what is meant by no-birth. (Lank)
Noble Truth 1 Life means suffering.: To live means to suffer, because the human nature is not perfect and
neither is the world we live in. During our lifetime, we inevitably have to endure physical
suffering such as pain, sickness, injury, tiredness, old age, and eventually death; and we have
to endure psychological suffering like sadness, fear, frustration, disappointment, and
depression. Although there are different degrees of suffering and there are also positive
experiences in life that we perceive as the opposite of suffering, such as ease, comfort and
happiness, life in its totality is imperfect and incomplete, because our world is subject to
impermanence. This means we are never able to keep permanently what we strive for, and just
as happy moments pass by, we ourselves and our loved ones will pass away one day, too.
Noble Truth 2 Origin of suffering is attachment: The origin of suffering is attachment to transient things and the
ignorance thereof. Transient things do not only include the physical objects that surround us,
but also ideas, and -in a greater sense- all objects of our perception. Ignorance is the lack of
understanding of how our mind is attached to impermanent things. The reasons for suffering
are desire, passion, ardor, pursue of wealth and prestige, striving for fame and popularity, or
in short: craving and clinging. Because the objects of our attachment are transient, their loss is
inevitable, thus suffering will necessarily follow. Objects of attachment also include the idea of
a "self" which is a delusion, because there is no abiding self. What we call "self" is just an
imagined entity, and we are merely a part of the ceaseless becoming of the universe.
Noble Truth 3 Cessation of suffering is attainable The cessation of suffering can be attained through nirodha.
Nirodha means the unmaking of sensual craving and conceptual attachment. The third noble
truth expresses the idea that suffering can be ended by attaining dispassion. Nirodha
extinguishes all forms of clinging and attachment. This means that suffering can be overcome
through human activity, simply by removing the cause of suffering. Attaining and perfecting
dispassion is a process of many levels that ultimately results in the state of Nirvana. Nirvana
means freedom from all worries, troubles, complexes, fabrications and ideas. Nirvana is not
comprehensible for those who have not attained it.

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Noble Truth 4 Path to cessation of suffering: There is a path to the end of suffering - a gradual path of self-
improvement, which is described more detailed in the Eightfold Path. It is the middle way
between the two extremes of excessive self-indulgence (hedonism) and excessive self-
mortification (asceticism); and it leads to the end of the cycle of rebirth. The latter quality
discerns it from other paths which are merely "wandering on the wheel of becoming", because
these do not have a final object. The path to the end of suffering can extend over many
lifetimes, throughout which every individual rebirth is subject to karmic conditioning.
Craving, ignorance, delusions, and its effects will disappear gradually, as progress is made on
the path.
Non-thought: A calm state in meditation in which there are no thoughts.
Nuna: Not complete .. (increase?)
Nyingma (Tib.): Literally, 'ancient ones.' The oldest school of Tibetan Buddhism founded in
the 8th century by Padmasambhava. See Padmasambhava.
Nyingmapa Sect of Tibetan Buddhism (Red): The Ancient Ones, began around 750 AD with Padmambhava.
Name means "old" - the oldest sect in Tibet. The Nyingmapa sect was also called the Red sect
because Nyingmapa lamas wore red robes and hats. Loosely organised it focuses on mantras.
The lamas can be married and they usually live in small groups. Nyingmapa lamas believe that
one's mind is pure and that one can be a Buddha through the Buddhist cultivation, that is,
prevention of external disturbances or conflicts. Formally founded in the 11th century the sect
paid great attention to absorbing the fine points of the Bon religion and, at the same time, did
its best to locate Buddhist sutras secreted away when Darma moved to suppress Buddhism.
Based on its practice of Buddhism deeply rooted in the Tubo Kingdom of the 8th century.
They mainly advocate Tantrism. Its theory was strongly influenced by Han Chinese language
Buddhism, and is quite similar with the theory of Ch'an School of Buddhism in China's
hinterland.
Obscurations: There are two primary obscurations, the first is the obscuration of conflicting
emotions (belief in a 'self') and the second is the misconception of the nature of reality (belief
in 'other,' objects external to self).
Offerings: A method of accumulating merit in the Mahayana system as part of the
perfection of generosity.
Paamartha-satya: Transcendental truth - the end
Pada: Sentance
Padma: Literally, 'lotus.' A mystical symbol for purity and a symbol of femininity.
Padmasambhava (Skt.): Literally, 'lotus-born.' Padmasambhava, an Indian mahasiddha, is
regarded as the founder of Tibetan Buddhism in general and of the Nyingma lineage in
particular. During the 8th century, King Trisong Detsen invited Padmasambhava to subjugate
evil forces obstructing the propagation of Buddhism in Tibet. He spread the Vajrayana
teachings and hid countless spiritual treasures (terma) for the sake of generations to come.
Padmasambhava is also referred to as Guru Rinpoche.
Panchakrityas: 5 srishti (creation), sthiti (preservation), samhara (destruction), tirodhana
(veiling), anugraha (blessing)
Para-gate: Into the gone beyond, into the understanding beyond.
Para-san-gate: Gone, gone beyond, gone completely beyond. Into the understanding
completely beyond.
Para: Beyond.
Parakalpita: False imagination
Paramartha: Ultimate truth
Paramartha: Absolute - non origination at all times. Nirvana-sunyata.
Paramarthsatya: Absolute truth
Paramita(s) (Skt.): Literally, 'gone beyond' or 'to go to the other shore.' Perfecting the six
paramitas of generosity, discipline, patience, perseverance, meditation and wisdom, enables
one to transcend samsara and Nirvana in order to attain enlightenment.
Paramita: Parama- highest point, paramita- perfection. The paramita of morality is the
keel, deep enough to hold the boat upright but not so deep that it drags the shoals or holds the
boat back, of "forbearance" the hull wide enough to hold a deck but not so it cannot cut the
waves etc etc.
Paramita: Perfection, generosity, wisdom, morality, meditation. (generosity as wood, light
enough to float but not so that it floats away.)
Paratantra: That which exists only through a dependent or causal connection (rajasic
truth)
Paratantra: Relativity aspect arising from the separation of subject & object
Paratantra: Not perfect knowledge, relative knowledge, viewpoint, dualistic view, false
imagination, words, meaning, individual marks, property, self-nature, cause, philosophical
views, reasoning, birth, non-birth, dependence, bondage, emancipation etc.[Lank]
Paratantra: Dependence on another - adhering to what is seen of the mind itself.[Lank]
Paravritti: To obtain ultimate reality ie. turning-up, turning-back, change ie. spiritual
change or transformation.[Lank]
Paravritti: Is purification - visuddhi ie. alya is 'washed clean' of its dualistic accretion or
'outflow'.[Lank]
Paravritti: Turning back, beyond thought.[Lank]
Parikalpa: Imagined discrimination

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Parikalpita: The error of believing something to exist which does not exist (unreal)
Parikalpita: False imagination (i.e. name & form).[Lank]
Parinayaka: Guide
Parinirvana (Skt.): 'Beyond Nirvana.' The death of a Buddha or highly realized being. In
general, when a great being dies, it is considered an auspicious time as his blessings become
more available to disciples' minds at his passing.
Parinirvana: Death of the Buddha.
Parinishpanna: Perfect knowledge.
Paripurna: Deficient .. (Decrease?)
Pashu: Animal nature
Pashyaka: Seer
Pashyati: To see
Perfect Knowledge: Cast aside discriminations relating to form, name, reality & character.
Inner realisation by noble wisdom.
Personal consciousness; A temporary focus within a focus.
Phowa (Tib.): One of the six yogas of Naropa, a practice whereby one's consciousness is
ejected from the body.
Piti: Bliss
Positive action: A virtuous action that ultimately results in happiness.
Pradhana: Original source
Pragnapati: Thought construction.
Prajna (Skt. / Tib. yeshe): Discriminating wisdom, that capacity of mind that perceives emptiness as
well as discerns each and every cause and effect distinctly.
Prajna-Paramita Sutra: Collection of 40 Mahayana sutras dealing with Prajna and its attainment.
Prajna: Literally, Wisdom. This term represents the wisdom obtained during
enlightenment, and one of the key insight is emptiness. Transcendental wisdom or
transcendental knowledge.
Prajna: Wisdom, pra- before, jna- to know. "What comes before knowledge",
"beginner's mind". 1) Mundane; 2) metaphysical (permanent to be impermanent, pure to be
impure, self as non-self etc.); 3) Transcendental wisdom (all neither permanent nor
impermanent, having neither self nor not-self etc. Prajna-Paramita.
Prajna: Three kinds: as "true appearance" - the mind of all beings; as "insight" "the
light of the mind"; as "language" - insight into the words of ancients to dispel darkness.
Wisdom - to dwell on the "other shore", body and mind do not exist. Delusion - to dwell on
this shore, body and mind exist.
Prajna: If shallow persons seen as empty. If deep Dharmas seen as empty.
Prajna: A synonym for satori-enlightenment, the perfection of wisdom
Prajnaparamita (Skt.): The perfection of wisdom, a name for the body of Mahayana sutras
expounding the doctrine of emptiness. Among the most famous of these are the Heart Sutra
and the Diamond Sutra.
Prajnaparamita: Heart Sutra early version.
Prajnaparamita: Perfection of wisdom. Para- before, ita- gone, paramita- "what has gone
beyond", what is transcendent, what leads us to the other shore of samsara, the great deep
ocean of suffering.
Prajnaparamita: Personified goddess, the goddess of wisdom.
Prajnaparamita: Teaching giving rise to Mahayana Buddhism. (see Lao-Tzu).
Prajnaparamita: The wisdom that is the mother of all Buddhas (Dharmakaya, the
embodiment of Dharma)
Prajnaparamitta: Fa-tsang: ‘The Buddhas of the past, present & future take no other road &
use only this gate’
Prajnapati: Mental images
Prana (Skt.): The subtle energy that circulates throughout the channels that is an object of
meditation in yogic practices.
Prapanca: Delusion
Prapti: Attainment
Prashamana: To heal, calm.
Pratipad: Path
Pratitya Samutpada: Dependent origination. No origination nor cessation;
permanence/impermanence; unity/diversity; coming in/going out. Non origination = Sunyata.
Pratitya-Samutpada: Twelve links of dependent organisation
Pratitya-samutpada: Explains worldly phenomena
Pratyekabuddhas: Lone or solitary Buddhas - self-enlightened but not helping others. Lack
compassion to share with others. Originally used to describe Jains (Mahavira)
Pratyekabuddhas: Lone or solitary Buddhas obtaining spiritual enlightenment for themselves
but have not helped others ie. with no help from Buddha or one of his. Originally applied to
Jains, later to those learned in the 12-fold wheel of causality. Proceeding to Arhat, master of
the ego -> liberation. The Buddha urges the Dharma be taught. The 2 vehicles
(Pratyekabuddhas & Arhats), are those concerned with own liberation as opposed to the
Bhodisattvas. Attainment of Pratyekabuddas higher than Arhat or Sravakas but not yet the
level of the Buddha.

27
Preliminary practices: Also called ngondro, which literally means, 'to go before' or 'preliminary.'
Contemplations of the four reminders that turn the mind towards the dharma are called the
outer preliminaries. In the Kagyu tradition, the profoundly transformative extraordinary
preliminaries of refuge and prostrations, vajrasattva mantra, mandala and guru yoga are
generally performed 100,000 times each.
Primary Elements: There are 4: (vacidity [water], enery [fire], motility [air], divisibility [earth]
- as thought-constructions, these are non-existent and unborn. Stasis [space] is not used. The
primary elements (as response-expectations) are really unborn but due to ignorance and the
accretion of "incorrect truths" they give rise to the secondary elements.(see secondary
elements, skandhas)
Pudgala: Ego-soul
Pudgala: The Sanskrit term pudgala is used by Jains and by Buddhists conferring the
same meaning as "person". However, it actually connotes a temporary entity that is prone to
separation into parts and then, to assimilation rather than representing a solid whole, an
indivisible entity (as the term person does in English). Instead the entity 'pudgala' is viewed as
made up of five different aspects called the 5 Skandhas or Five Aggregates. These are not
physical components, but rather an agglomeration or coming together of subliminal
inclinations or tendencies. (see Skandhas)
Puja (Tib. / Skt. sadhana): Refers to a Vajrayana ritual text as well as the actual meditation practice
related to a particular deity.
Punya: Merit (see merit)
Pure Land: A sect of Mahayana Buddhism founded by Amitabha Buddha. The Pure Land
is a paradise in the 'west' where people can go when they die. People must call on Amitabha to
enter this paradise. See Namu Amidha Butsu
Pure Land: The meaning of being born in the Pure Land is that you are going to move
away from Hell. But only those who have fallen into hell are going to be saved to move towards
the Pure Land ! Therefore the statement that Pure Land 'equals' Hell forms the very structure
of shinjin. I, the being creating hell in my life, am the same being who is saved by Amida
Buddha.
Purkalpita: False imagination
Purvadharmasthitita: Something that has been in existence since the very begining
Rahula: 1. Literally, 'fetter' or 'impediment.' 2. Son of Siddhartha,
Rajah: Chief or king
Rasa: Taste
Ratna: Jewel, gem - Hindi. root: everything that gives happiness, also a name of god,
ocean-like ratna-garbah. Bhagavan protects his devotees like jewels & assists them to self-
realization. One of the 5 wisdom-energies: Buddha (white), Vagra (green), Ratna (yellow),
Padma (red), Karma (green). Tibetian Buddhism in the Drikung Kagyu tradition - drop of
ambrosia
Refuge: Refers to both the initial step of commitment to the Buddhist path and clarifying
one's ongoing practice in the lineage. The practice of taking refuge in the three jewels, the
Buddha, the dharma and the sangha.
Relative truth: The apparent truth as perceived as real by the dualistic mind.
Rigpa: Awareness
Rime (Tib.): 'Without bias.' The non-sectarian reform movement in 19th century Tibet
made famous by the great spiritual masters Jamyang Khyentse Wangpo, Jamgon Kongtrul
Lodro Thaye, Lama Mipham, Chogyur Lingpa and Patrul Rinpoche. It is characterized by a
respect and appreciation for all the teachings and schools of Tibetan Buddhism.
Rinpoche (Tib.): Literally, 'precious one.' An honorific title given to incarnate lamas and
eminent spiritual teachers. It is used as both a term of address and as the last element of the
name.
Rishi: Ascetic
Root lama or guru: A teacher from whom one has received the empowerments, instructions and
precepts that form the core of one's practice.
Rudra (Skt.): Historically, Rudra was a student who perverted the teachings and eventually
killed his teacher. Rudrahood is the opposite of Buddhahood.
Rupa: Form
Rupina: Objects
Sadhana (Skt./ Tib. puja): Refers to a Vajrayana ritual text as well as the actual meditation practice
related to a particular deity.
Sagya SectTibetan Buddhism.: Sagya means "white land" in the Tibetan language. The Sagya Sect,
founded in 1703, derived its name from the fact that the Sagya Monastery, the sect's most
important monastery, is grayish white in color. Enclosures in the sect's monasteries are
painted with red, white and black stripes, which respectively symbolize the Wisdom Buddha,
the Goddess of Mercy and the Diamond Hand Buddha. Hence, the sect is also known as the
Stripe Sect. (Absorbed by Gelug?)
Sakkayaditthi: The 'heresy or delusion of individuality' (see pudgala)
Sakya (Tib.): One of the four great schools of Tibetan Buddhism founded by Khon Konchok
Gyalpo in the 11th century.
Sakyamuni 1. Sage of the Sakyas, 2. Another name of the Buddha

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Sakyamuni (Shakyamuni): This is the name given to the historical Buddha and means 'Sage of the
Sakyas', Sakya being the clan that the Buddha was born into. In the Lotus Sutra, however,
Sakyamuni is portrayed more as a supernatural figure who proclaimed that he achieved
enlightenment many eons ago. The historical Buddha is viewed as one of a number of
projections of Sakyamuni that have appeared in the world to lead beings to enlightenment.
Sakyapa Sect Tibetan Buddhism.: Named after the Sakya Monastery and was established in 1073 AD.
The sect governed the whole of Tibet for some time. Because the wall of the monastery was
painted in red, white and black strips, it was colloquially called the colourful sect. Sakyapa's
doctrines persuaded people to do good deeds to gain good incarnation in the next samsara. It
also teaches the abandonment of an individual's temporal desires to be relieved from pain. (see
Sagya)
Samadhi (Skt.): The state of meditative absorption whereby the mind rests unwaveringly.
There are many different kinds of samadhi with different degrees of insight that can manifest.
(see jhana)
Samadhi: Deep concentration to reveal wisdom
Samapatti: A form of samadhi c.f. Patanjali
Samaropa: Proposition
Samatha: Meditation (also shamatha). There are sometimes said to be two distinct types
of meditation: one leading to insight and the other to the development of jhana or
concentration through tranquillity. If insight developed deeply enough, eventually comes
tranquillity. And if tranquillity is developed deeply enough, eventually comes insight. (see
jhana)
Samaya (Skt. / Tib. damtsig): Literally, 'promise.' The sacred vow which binds the Vajrayana
practitioner to his or her teacher and yidam. The practitioner pledges and commits to keep
certain vows and perform certain practices.
Sambhogakaya (Skt.): 'body of perfect enjoyment.' One of the trikaya, the three bodies of a
Buddha perceptible only to highly realized bodhisattvas that manifests in order to benefit
sentient beings. The visionary and communicative aspect of Buddha-nature.
Sambhogakaya: Non-physical state of the associated aspects of pure consciousness
accompanying the incarnated manifest self. Said to be unceasing bliss, manifest in no-place
(clouds) "tuning in". Manifested through compassion.
Sambodhi: Enlightenment. Sam (complete), bodhi (enlightenment)
Samgraha: Reception of the Dharma
Samhara: Destruction
Samkalpa: General discrimination
Samnibham: Resembling (something)
Sampanakrama (Skt. / Tib. dzog rim): Also referred to as completion stage. 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.
Samsara (Skt.): The continuous cycle of birth, death, and rebirth (reincarnation). Literally,
'wheel' or 'cycle.' Hence, the endless cycle of existence throughout the six realms that is
marked by birth, old age, sickness and death. The confused state of suffering caused by the
karmic force of one's actions.
Samskara: Mental formative. Knowledge that is the cause of the samskara is not to be
described by the samskara, knowledge that is known as the samskara siezes the samskara-
path. Delusion itself is no more than truth, truth is neither in samskara nor anywhere else but
it is where samskara is observed (in its proper setting). [Lank] Also: deep emotional wounds
(in this or a past life) from which arise "mental tendencies". See 4th skandha.
Samskrita: Effect-producing objects
Samsthana: Body form
Samsthanam: Form - matter differs in no way from Karma
Samudaya: Cause of suffering (one of 4 noble truths)
Samvritti-satya: Transcendental truth - means
Samvritti: Conventional truth
Samvrittisatya: Relative truth.
Samyak: Perfect
Sanbhoga-kaya: Buddha’s body of realisation – is an empty image, reflection of the moon,
not-real but can be used as a guide to what is real, the pure Dharma-kaya.
Sanbhoga-kaya: The body created by every Bhodisattva or Buddha upon vowing to liberate
all beings – not fully realised until enlightenment. Still subject to karma so not a Buddha’s real
body.
Sangha: Refers to the monastic community, the assembly of realized beings or simply the
community of those who practice the Dharma (Dharma community). The company of
heavenly Bodhisattvas & humans. An organized assembly of Buddhist monks.
Sanjna: Perception
Sanskara: See Samskara
Sansthana: Forms - If karma is form (rupa) it will be the cause of the skandhas (form,
sensation, thought etc) & the objective world; beings without attachment will not be abiding
[even] in the world of formlessness. Egolessness is the true doctrine and follows from the non-
existence of beings; the advocate of non-ego is a destroyer causing even the cessation of the
vijana (relative knowledge).[Lank]

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Santushita: Perfect bliss.
Sanudacara-varijitan: Devoid of purposelessness
Saravastivadins: Held 10 truths – 1) 4 noble truths applied to realm of desire, 2) 4 noble truths
applied to realms of forms & formlessness, 3) Knowledge of ‘no more views’ & knowledge of
‘no further rebirth’ (these last 2 together = Nirvana). All 10 dissolve in the light of
prajnaparamita i.e. no suffering = no liberation from suffering, therefore no knowledge of 4
truths & therefore no attainment (prapati) or non-attainment (aprapti).
Sarvajnata: All knowing, the knowing of unknowing
Sarvastivada: School of Buddhist Philosophy is a contraction of the Sanskrit "Sarvam asti",
meaning "All of them exist" --a reference to one of the distinguishing doctrines of the school,
the existence of dharmas in all of "the three times" (past, present, and future). Buddhism is a
religion and philosophy based on the teachings of Siddhartha Gautama (Sanskrit; in Pali,
Siddhattha Gotama), who lived between approximately 563 and 483 BCE. Originating in
India, Buddhism gradually spread throughout Asia to Central Asia, Tibet, Sri Lanka,
Southeast Asia, as well as the East Asian countries of China, Mongolia, Korea, and Japan. The
Sarvastivada are one of only two of the "Early Schools" of Buddhism?to have their written
works survive in substantial, whole books unto the present day. Among the defining canonical
texts composed by the Sarvastivada was the Maha-vaibhasa-abhidha
Sarvastivadins: Belief in doctrine: vade, that all: sarva, dharmas exist: asti, self existence:
svabhava. Believed in the doctrine that all dharmas exist & that selfexistence of dharmas
traverses the 3 periods of time. Not willing to admit the skahndas completely empty.
Satyata: Truth itself
Sautrantikas: Believed the skandha of consciousness to be self-existent.
Secondary Elements: There are 5 (earth, air, fire, water, space) & they have their cause in the
primary elements
Secondary Elements: Water (from vicidity) or the expectation thereof, fire (from energy), air
(from motility), earth (from divisibility). (see primary elements, skandhas). Thus secondary
elements are also "thought constructions".
Sects in Tibet: Gelukpa - Gelug (Yellow) Tsongkhapa, founder of the Gelug Sect; Kagyupa -
Kabrgyud (white); Sagya - Sakyapa (Flower, Variegated); Nyingmapa - Nyingma (Red);
Kagdams Sect
Seed syllable: In Vajrayana practices, a single syllable is visualized as the source from which
arise an entire world that includes specific meditation deities, their mandalas and mantras.
Sentient being(s) (Skt. bhuta): All beings that have mind and are born into the six realms of existence
or samsara.
Seven branch prayer: A prayer in the Mahayana system comprised of prostration, offering,
confession, rejoicing, requesting the teachers to teach, requesting them not to pass into
Nirvana and dedication of merit.
Seven point mandala: A mandala comprised of Mt. Meru, the four continents, the sun and the
moon.
Shabdya: Sound
Shaiksha: Disciples of Buddha in training.
Shakyamuni Buddha (K. Sogamuni Bul).: He is the historical Buddha, born prince Siddhartha Gautama
of the Shakya clan in northeastern India in the fifth century BCE. The hand position or
mudra, which is most often associated with Shakyamuni Buddha, is "calling the earth to
witness." The right hand hangs over the right knee, with the fingers pointing towards the
earth, while the left hand lays palm up in his lap. Just after his enlightenment Buddha was
challenged as to his right to sit on the small piece of ground that he was occupying. He called
the earth to witness his many good deeds of past lives and so justified his seat in that place.
Shakyamuni Buddha (Skt.): The historical Buddha who appeared in our time around the 5th
century B.C. The fourth of the 1000 Buddhas to appear in this kalpa.
Shamarpa (Tib.): The 'Red Hat Lamas' of the Karma Kagyu sect of Tibetan Buddhism. The
Shamarpa lineage is a line of incarnate lamas who have been reborn as students and teachers
of the Gyalwa Karmapas since the 14th century. The present day 14th Kunzig Shamar
Rinpoche is the principal teacher of the17th Karmapa Thaye Dorje and is the founder of the
BodhiPath Buddhist Centers.
Shamatha (Skt. / Tib. shinay): 'Calm abiding.' One of the two basic meditations in all traditions of
Buddhism, the other being vipashyana or insight meditation. Through the practice of
shamatha of using the breath or other objects as a support, one develops the ability to pacify
and focus the mind.
Shariputra Skt. / Sharadwatibu Tib. Arhat Shariputra (plus Maha Moggallana), the Enlightened One's
two chief Disciples (often found with Buddha Image in Sri Lanka on right and left respectivly).
Shariputra was second only to the Budha in ability to teach & in the depth and range of his
understading. Title: Dharma Senapatti - Marshal of the Dharma.
Shariputra: Produced 2 texts on Abidharma, Sangiti paryaya (a comment on the Sangiti-
Sutra " collection of precepts culled from sayings of Buddha later systematised with
explanation in Sagiti paryaya which then evolved further), later & Dharma-Skanda he also
produced Dharmaskandha containg more complete explanations.
Shiksha: System of training - early Buddhists.
Shin Buddhism: Jodo Shinshu. Originated in Japan with Shinran - 'all beings have the
potential of becoming Buddha' means that all beings in the universe are embraced and

30
 enfolded in the Great Compassion of Amida Buddha. In Shin Buddhism, the act of returning
to this world to assist sentient beings in gaining enlightenment after having attained it for
oneself is known as genso eko. The proximate focus for Shin Buddhists is nembutsu, the Name
of the Buddha, Namu Amida Butsu, which means 'I take refuge in Amida Buddha'. Shinran
gives a very succinct definition of Shin Buddhism which we find in several places, for example
in his poems (wasan): 'Nembutsu jobutsu kore Shinshu'; 'Attaining Buddhahood through the
nembutsu is the true essence (Shinshu) of the Pure Land way'.
Shinjin: In shinjin, we are embraced by Amida's light and suffused with his mind of
wisdom and compassion. It is both our total trust in the power of Amida's Vow to save all
beings and the recognition that our limited and imperfect ego can contribute nothing to our
own enlightenment, let alone that of others. In Shin Buddhism' the arising of shinjin is the sole
condition for attaining birth in the Pure Land at the time of death and realizing Nirvana,
because it is none other than our awakening to Amida's mind itself within us. Shinjin is not
enlightenment but rather its guarantee in the life to come.
Shinran: Called shinjin 'wisdom.' Shinran emphasizes the side of ordinary beings.
Shinran: Shinran (1173-1262), claimed to be Honen's true disciple, is regarded as the
founder of the most important of all 'Pure Land' sects. Shinran's utter reliance on the power
of Amida is emphasized by his reinterpretation of the Nembutsu. A single, sincere invocation
is enough, said Shinran, and any additional recitation of the Name should merely be an
expression of thanksgiving to Amida.The dimension emphasized by Shinran is the common
ordinary life of samsara, where illusions are spun, thus emphasis is on wisdom, on this side,
the side of ordinary beings.
Shinran: Born into the aristocratic Hino family, a branch of the Fujiwara clan, and his
father, Arinori, at one time served at court. At the age of nine Shinran entered the Tendai
temple on Mt. Hiei. After twenty years, he despaired of ever attaining awakening through such
discipline and study. Eearlier, Honen Shonin (1133-1212) had descended Mt. Hiei and begun
teaching a radically new understanding of religious practice, declaring that all self-generated
efforts toward enlightenment were tainted by attachments and therefore meaningless. Instead
of such practice, one should simply say the nembutsu, not as a contemplative exercise or
means of gaining merit, but by way of wholly entrusting oneself to Amida's Vow to bring all
beings to enlightenment. Shinran abandoned his former Tendai practices and joined Honen's
movement.
Shravaka (Skt.): One who seeks to attain personal liberation from samsara on the level of an
arhat.
Shuddhodana: King Shuddhodana, father of Buddha.
Shunyata (Skt.): Also called emptiness. 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.
Shunyata: Emptiness, ‘not space’ but just the opposite - the absence of the falsely
conceived space between the entities of the mind or those of the material world created by
discrimination.
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. That is, the
absence of the falsely conceived space between entities of the mind or those of the material
world created by discrimination.
Siddha (Skt.): A practitioner who has attained spiritual realization and supernatural powers.
See mahasiddha.
Siddhartha 1. He whose aim is accomplished, 2. Birth name of the Buddha
Sidhartha: was born (c. 563 BC; Kapilavastu, Nepal) into the Gautama family of the
Shakaya clan. The Shakayas were members of the priestly-warrior caste. In fact, Sidhartha's
father was the head of the tribe so Sidhartha was a prince. "Shakyamuni" (sage of the
shakaya).
Sila: Moral precepts, morality
Six realms of existence or samsara: All living beings belong to one of the projected realms of confused or
dualistic mind. The cause of rebirth into a particular realm is due to the effect of one's actions
based on a predominant conflicting emotion or klesha. The six realms and their predominant
conflicting emotions are: hells/aggression; hungry ghosts/craving or impoverishment;
animals/ignorance; humans/passion, desire or attachment; jealous gods/jealousy, envy or
paranoia; and gods/pride or the ignorance of bliss.
Six sense consciousness: Sight, hearing, smell, taste, touch and mental consciousness. According to
Abhidharma, the mind is considered one of the sense organs.
Skandha 1st: Rupa - The "appearance of an object". Not necessarily "concrete". Form is a
mask that cannot be removed without revealing its identity i.e. the mask of a table, of a coin
(rupee) etc. It is a subjective or conceptual category to give meaning to mind. Earth, air, fire,
water (space no relevance for phenomenological approach). Nama 'means by which we know
things', Rup- things know as "outside".

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Skandha 2nd: Vedena "sensation". Vid- to know, experience (evaluation of form)
Skandha 3rd: Sanja - perception. San- together, jna- to know (depends on form and
sensation)
Skandha 4th: Sanskara - "memory". San- together, kri- to make i.e. to put together
(replaces volition- cetana & attention- manikara in "Nama". Mental conformation (invented
term), predisposition, Karmic Genome, the faculty of memory, mental impressions,
recollection, impressions on the mind of acts done in former existence, reproductive
imagination, mental conformations on creation of the mind (as in external world regarded as
real though actually non-existent), prefabricated set of guidelines from the past (intelligence,
belief, shame, confidence, indolence, pride, anger, envy, sloth, repentance, doubt)
Skandha 5th: Vijana- consciousness. Vi- to divide. Knowledge that results from division,
separate discrimination,
Skandha(s) (Skt. / Tib. phung po): Translated as 'aggregate' or 'heap.' The collection or aggregates that
form the notion of 'self ' are form, feeling, perception, formation (of impulses, thought, etc. as
from samskaras) and consciousness.
Skandha(s) 1st Skandha: The 5 skandhas are: [1. form], [2. sensation-apperception], [3.
perception-cognition], [4. karmic conditioning, predispositions, re-cognition, response (the
area [of mind] sometimes called will or volition)], [5. consciousness] and also described as:
(form, sensation, thought conformation, consciousness). The term "Form" (the first skhanda)
belongs to what is made of the 4 secondary elements, water, fire, air, earth) which are, in turn,
extracted from (have their cause in) the 4 primary elements (vacidity [->water], energy [-
>fire], motility [->air], divisibility [->earth]. These 4 primary elements may be termed
"interpretive sensations", are thus described as "unborn" and, through the attachment of
"expectations" induced by "habit-energy" they give rise to the resulting secondary elements
(water, fire, air, earth). The first skandha is therefore not extant or non-extant, as is space. (see
Skandha(s) 2nd - 4th Skandha(s)
Skandha(s) 2nd-4th Skandha(s): The remaining 4 skandhas, not including [form] are: [sensation-
apperception], [perception-cognition], [karmic conditioning, predispositions, re-cognition,
response (the area [of mind] sometimes unwisely called 'will' or 'volition')], [consciousness]
and can also be described as: (form, sensation, thought conformation, consciousness). Note the
overlap in meanings -, are clearly without form (being mental constructs) they are therefore
also as space. Not extant or non-extant. The wise see the aggregate of the 5 skandhas as
thought constructions, non-duel, they thus obstruct the noble (ultimate) vision. Hence the
interpretation, Skanda: having self-nature. (see Skandha(s) 1st Skandha)
Skandha: Specifically "trunk of a tree", wooden pile. Banyan tree, Ficus indica, multiple
trunks, the tree that walks, may look like a person from distance. 5 skandhas " 5 viewpoints of
person-being. The outside world or rather the appearance thereof..
Skandhas 5: The limit of reality, in aggregate.
Skandhas and rebirth: "Enqiry: What becomes of the other, the lower Skandhas of the
personality, after the death of the body? Are they quite destroyed? Answer: They are
destroyed as the working stock in hand of the personality; they remain as karmic effects, as
germs, hanging in the atmosphere of the terrestrial plane, ready to come to life, as so many
avenging fiends, to attach themselves to the new personality of the Ego when it
reincarnates."(see skandhas, pudgala)
Skandhas: There are 5 skandhas, and the attachment of incorrect truths thereto results in
an aggregation which constitutes the personality along with the integrated body.
Skandhas: There are five "aggregates" or "collective-elements" composing each
individual.
Skandhas: Skandhas (Sanskrit, "trunk or group"; Pali, khandha) is, in Buddhism, the five
aggregations that constitute the human appearance (nama-rupa - name & form), which are (i)
rupa, material composition; (ii) vedana, sensing, including sensing through the sixth sense of
mental impressions; samjna (Pali, sanna), perception; (iv) samskara (pali, sankhara), mental
formations, producing character, karmic conditioning, mental formations, habits,
predispositions (re-cognitions), sometimes broadly & misleadingly translated as 'will'; (v)
vijana (Pali, vinnana), consciousness. The skandhas are constantly in the process of change,
and do not constitute self (Anatta [anatman]). The five skandhas are also grouped into three:
rupa, cetasika (conditioning factors of consciousness, (ii), (iii) and (iv) above), and citta (state
of consciousness); or even simply as rupa plus nama, that is, rupanama) (form & name). (see
Pudgala)
Skillful means (Skt. upaya): The Vajrayana notion of compassion, denoting the spontaneous activity
arising from a realized being for the benefit of others.
Soma: Moon
Somagupta: The moon-protected
Soto Zen: Dogen, the founder of Soto Zen, also made the equation shinjin = 'wisdom'. Yet,
though he and Shinran share the same meaning in this, Dogen places the emphasis on the side
of the Buddha, whereas Shinran emphasizes the side of ordinary beings. Dogen's path was that
of the monk. His was the realization gained on becoming a Buddha. This is why Zen's
emphasis is on the side of the Buddha.
Sparsha: Feeling
Spiritual friend (Skt. kalyanamitra): Refers to the teacher in the Mahayana system.

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Sravakas: Hearers of the voice - original students of the Buddha - Agra Savakas (chief)
others Maha Savakas.
Sravakas: Realisation of states of emptiness, egoless-ness, suffering, impermanence (to
serene truth), annihilating notions of externalities & insight into reality. Entering this state,
the Sravakas will attain the blissful abode of EXHALTED SELF REALISATION with: 1 the
emancipation of a dhyana, the path and fruit of Samadhi, deliverance of a Samapatti. But, no
discarding of habit-energy, no escape from the unperceivable transformation of DEATH. This
is the Sravakas' exalted state of self-realisation.
Sravakas: Hearers of the truth, the original disciples of the Buddha. Sariputra &
Maudgalyayana (chiefs), rest Maha Sravakas - Great disciples. Later disciples of the
Bhuddhist path learning directly from a teacher with lineage striving to become an Arhat -
one worthy of alms.
Sravakas: Also, later, Mahayana: those students of Bhuddhism who seek personal
enlightenment via penetration of the 4 truths, the goal: entry to Nirvana & leave samsara
forever. In this sense they are equivalent to Arhats. Sarvastivadins etc.
Srishti: Creation
Srota-apama: One who reaches the river of impermanence - 1 of three insights necessary for
liberation (plus suffering & absence of self).
Srotta-apanna: First of 4 stages on Shravaka path to nirvana. 'To find the river', the river of
impermanence.
Sthaviravidins: Ancestors of Theravadins - 75 Dharmas in matrix of reality
Sthiti: Preservation
Sthitita Dharmata: The ever enduring reality.
Sthitita: Eternally abiding reality
Stupa (Skt. / Tib. chorten): Sacred monuments containing precious relics of enlightened beings
and/or religious texts. Stupas represent the presence of the Buddha's mind.
Stupa: A dome, or pagoda, in which sacred relics are deposited.
Suchness: Transcendental Reality, object without a subject.
Suddha Chaitanya: Brahman etc.
Suffering and the Skandhas: "Everything is suffering [Skt. dukkha, pron. dook-ha]" is the 1st
'Noble' Truth (aryasatya) Noble > arya which here means supreme, ultimate.) Suffering is
unsatisfactory having a character depending largely on the impermanent nature of
phenomena [things, events and states]. This is said to be due in part to the fact that such
phenomena are composed of temporary assemblages or skandhas. (see skandas, pudgala)
Suffering: The confused state of being caused by the karmic force of one's actions. Also,
one of the three marks of existence.
Suffering: There is no suffering, source, relief or path. Suffering does not rise so how can it
exist? Its source produces nothing so how can it be cut-off? Its relief relieves nothing so how
can it be practiced? If there is someone who can practice then there must be a path to practice.
But there is no person and no path for both individuals and Dharmas are empty in the light of
Prajnaparamita. If the person does not exist where can there be suffering? To see this is to
realise the truth of ‘suchness’ (transcendence, enlightenment etc.)
Sukha: Happiness - As a factor of the first jhana, sukha signifies pleasant feeling. The
word is explicitly defined in the sense by the Vibhanga in its analysis of the first jhana:
"Therein, what is happiness Mental pleasure and happiness born of mind-contact, the felt
pleasure and happiness born of mind-contact, pleasurable and happy feeling born of mind
contact -- this is called 'happiness' " (Vbh.257). The Visuddhimagga explains that happiness in
the first jhana has the characteristic of gratifying, the function of intensifying associated
states, and as manifestation, the rendering of aid to its associated states (Vism. 145; PP.151).
Sumeru: Mountain forming the axis of every world. The Self.
Sunpurna: Deficient
Sunyata: Emptiness - of all phenomena.
Sutra(s) (Skt.): The concise teachings given by the Buddha Shakyamuni. Sutras are one of the
tripitaka of the Buddhist canon.
Sutra: Literally, 'thread' or 'string.' A scripture containing the teachings of Buddha.
Sutta: See Sutra
Sva-Bhava: Self existence or self-existing existence. Any given entity can only be defined in
terms of other entities in time or space or mind etc. Nothing exists by itself or as itself -> there
is no such thing as self. Greatest delusion: the belief that something exists. The Skandas are
empty (Shunya) i.e. hollow, void, zero with respect to existence of a self. If no self-existence
then also no non-existence, no not-self existence. 2nd illusion: The belief that nothing exists.
Sva: Self
Svabharva: 3. being, non-being,
Svabhava: Self-hood, self-nature, after purification thence to remain therein.
Svabhavas (3): Parikalpita (one); Paritantra (mutuality); Parinishpanna (suchness)
Svabhuddi: Self-knowledge
Svastha: Self abiding.
Svbhava: Own becoming - inborn self-nature, real nature
Svjnana: Self-knowledge
Synata: Absolute nirguna Brahman (Nagajuna)

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Tantra(s) (Skt. / Tib. gyu): Literally, 'thread' or 'continuity.' Root scriptures of Vajrayana Buddhism,
this esoteric collection of texts are ascribed to the Buddha Shakyamuni in certain of his
manifestations. Each usually describes the mandala and practice associated with a particular
yidam. Tantra also is a synonym for Vajrayana.
Tara (Skt. / Tib. Drolma): A female bodhisattva of compassion, born from a tear of
Avalokiteshvara, Tara is especially associated with the ability to protect her devotees from
suffering, fears and dangers.
Tathagata (Skt.): Literally, 'he who has gone beyond,' or 'he who as attained suchness', an
epithet for a Buddha.
Tathagata Garbha: Bound by attachments: the womb of the Tathagata. Unbounded by
attachments: the body of reality or Dharma Kaya.
Tathagata-Svabhavakusala: Self-nature of the Tathagata.
Tathagata: The one who has come from the world of absolute spirituality
Tathagatagarbha (Skt.): 'Buddha-nature,' the enlightened basic nature of all beings; the
primordially awake essential nature of every being. Obscured by ignorance and kleshas, this
nature can be actualized by the various practices of Buddhism.
Tathagatagharba: Originally in its self-nature, immaculate. Because of external dirt
(agantuklesa) it is soiled - the state generally found in all sentient beings - an intuitive
penetration (pratyyaksha) is impossible. Thus the Garbha is believed sometimes to be a
creator (karana) and sometimes to be an ego-substance (atman). As it is so believed, it allows
itself to be transmigrated through the 6 paths of existence. Let there be an intuitive
penetration into the primitive purity (prakritiparisuddhi) of the Tathagta-garbha and the
whole system of Vijanans goes through a revolution. This is only possible because the
Tathagata-gharba or Alya-vignana is a mixture of purity and defilement (good & evil). It is
only that the Gharba or Alaya, while absolutly neutral or colorless in itself, yet harbours a
certain irrationality, that any sentient being may become a Buddha.
Tathata: Ultimate and unchanging reality of all phenomena. Truth as it always is. Mind
of pure SELF, Buddha nature,
Tathata: Suchness of things, suchness
Tathatva: True nature
Tattva: Truth as it is
Ten Stages Sutra: (Sanskrit Dasabhumikasutra-sastra, Dasabhumikabhasya; Chinese; pinyin
shi di jing lun; also known as the Sutra on the Ten Stages) is an influential Mahayana
Buddhist scripture written by Vasubandhu in Sanskrit and translated in to Chinese by
Bodhiruci and others during the 6th century.)
Ten directions: The four cardinal points, the four intermediate ones, the zenith and the nadir.
Terma(s) (Tib.): 'spiritual treasure(s).' From the Nyingma tradition, termas are teachings,
texts and/or religious objects concealed in the past by great spiritual masters. Hidden in the
earth, rocks, lakes, trees, space and mind, termas are to be miraculously revealed by 'tertons,'
treasure finders, at a time in the future when it could be of the greatest benefit.
Terton (Tib.): One who reveals hidden treasures or teachings, usually an incarnate lama.
Thangka (Tib.): A scroll painting usually on cloth that allows it to be easily rolled up and
transported. Thangkas play an important role in Tibetan Buddhist rituals by providing
support during the process of visualization.
The Buddha's path to Enlightenment 1: 1) Suffering ?: caused by old age & death i.e. loss of the body. 2)
Old age & Death?: caused by birth (jati) i.e. obtaining a body. 3) Birth?: caused by existence
(bhava) i.e. consists of existence in the realms of form & formlessness. 4) Existence?: caused by
attachment (upadana); attachment to desires, views, rules, & a self. 5) Attachment?: caused by
thirst (trishna); thirst for the realms of desire, form, and the formless. 6) Thirst?: caused by
sensation (vedena); pleasureable, painful & neutral. 7) Sensation?: caused by contact
(sparsha); 6 kinds of sensory contact. 8) Contact?: caused by the abodes (ayatana); the 6
senses.
The Buddha's path to Enlightenment 2: 9) Abodes?: caused by name & form (nama-rupa); the skanda of
form & the 4 formless skandhas (see above). 10) Name & Form?: caused by consciousness
(vijnana); the 6 forms of sensory consciousness (hearing, taste, touch, vision, smell, thought).
11) Consciousness?: caused by memory (Samskara); habitual patterns of speech, action &
thought. 12) Memory?: caused by ignorance (avidya). Ignorance of cause & effect & also the
way things are.
The Thirty Verses on Consciousness-only: (Sanskrit: Trisika; Chinese: Weishi Sanshi Lun) is a brief poetic
treatise by the Indian Buddhist scholar Vasubandhu. It was composed in the 4th century CE
and is one of the core texts of the Yogacara school. It was translated into Chinese by Xuanzang
in 648 at Hongfu Monastery.
The four noble truths: 1 Life means suffering.: 2 Origin of suffering is attachment: 3 Cessation of
suffering is attainable.: 4 There is a path to cessation of suffering:, are negated. Why? Because
from the viewpoint of Prajnaparamita the mind is already (and always has been) pure and
requires no improvement. Thus no external doctrines exist nor are they required since they
are already contained within our very nature.
Theravada: Literally, 'School of the Elders.' Aso known as Hinayana. One of the three
major forms of Buddhism, Theravada is considered to be the original and orthodox form of
Buddhism. See also Hinayana and Vajrayana.
Theravadins - Sthaviravadins: Orthodox 11

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Thought Only: Transcendental Reality viewed from the subjective side.
Thought: In general, whatever arises in the dualistic mind.
Three Poisons: Ignorance, attachment, anger. (Vajrayana)
Three gates: Body, speech and mind the gates through which one relates to the
phenomenal world.
Three jewels: The three objects of refuge the Buddha, the dharma and the sangha. The
Buddha represents an example of one who has attained enlightenment; the Dharma represents
the teachings; and the Sangha refers to the assembly of realized beings and fellow
practitioners on the path.
Three marks of existence: Suffering, impermanence and egolessness.
Three poisons: The three main disturbing emotions or kleshas of passion, aggression and
ignorance. Sometimes expanded into five by adding jealousy and pride.
Three poisons: Greed, hatred, stupidity
Three times: Past, present and future.
Tibet: Vajrayana; 4 main sects in Tibet: Yellow, Red, White, Flower
Tilopa (Skt.): (988-1069). One of the great Mahasiddas of India and the supreme teacher of
Naropa. Tilopa was self-realized in that he received the highest teaching of the nature of mind,
not through a human teacher, but through the inspiration of his meditation. Tilopa is the
originator of the Kagyu lineage.
Tirodhana: Veiling
Tonglen (Tib.): 'Literally, 'sending and taking.' The Mahayana Buddhist practice of giving
away all that is positive and good and taking in all that is negative and harmful. Used as a
meditation technique to develop equanimity and compassion in the practitioner.
Tonglen: Tibetan meditation technique related to the breath. Many people meditate to
expel negative energy thereby leaving behind the positive, which of course leaves you feeling
charged up but at the expense of blowing your negativism back into the world for others to
deal with. In Tonglen, you suck in everyone else's negative energy, transform it to positive
energy through your overwhelming compassionate radiance, and expel the positive energy
back into the world. You become like a Boddhisattva who accepts the woes of the world to
relieve it of suffering so that others may find Nirvana. Idea is to have overwhelming
compassion for others such that you accept their suffering ... in turn, because you have such
overwhelming compassion, you can transform anything into positive radiance.'
Torma (Tib.): Ritual figures generally made of dough used as offerings or representations of
deities in tantric practices.
Tranquillity: (samatha or shamatha): the practice of one-pointed mental attention. NOTE: It
is said that the path of tranquillity-concentration-absorption can lead to supernormal powers
(e.g., extrasensory perception, knowledge of previous lives). All of the attainments of this path,
however, are considered samsaric. Buddhism holds that absorption by itself cannot lead to
Nirvana. It is, rather, the path of Mindfulness-Insight that is said to lead to Nirvana. The
mastery of access concentration, however, is said to be an effective means to more stable
mindfulness, and the mastery of the higher absorptive states is said to be an effective means to
deeper insight.
Trayattrinsha: Name of the 2nd of 6 heavens in the realm of desire. Located on summit of Mt
Semeru. Residence of Indra.
Tri Vidya: Three insights
Tripitaka (Skt.): Literally, 'three baskets.' The three collections of the Buddha's teachings the
vinaya, sutra and abhidharma were originally written on palm leaves and stored in baskets.
Tripitaka: Literally, 'Three Baskets.' According to Buddhist belief, the scriptures were
stored in three baskets, dividing Buddha's teachings into the code of discipline for monks, his
sermons and discourses, and the higher doctrine (Buddhist philosophy and psychology)
Trishna: Desire or thirst for life.
Tulku (Tib. / Skt. nirmanakaya): An honorific title bestowed on recognized incarnations of spiritual
masters.
Turn the wheel of Dharma: A phrase meaning to teach the Dharma.
Tushita: A 'god' realm (Mahayana) cf. Bhodisattva Maitreya
Two accumulations: Accumulation of merit and wisdom.
Two obscurations or veils: There are two classes of obscurations
Two truths: Absolute and relative truths.
Uddiyana (Skt.): The birthplace of Padmasambhava thought to be located somewhere between
Afghanistan and Kashmir.
Unuttara Mantro: The unexcelled mantra. There is nothing beyond it – it is the beyond.
Upasaka: Followers of Buddhism that believed in Buddha's teachings, but did not follow
the strict rule of the Sangha.
Upaya (Skt.): Also called skilful means. The Vajrayana notion of compassion, denoting the
spontaneous activity arising from a realized being for the benefit of others.
Upaya: Skilful means
Urna: A mark on the Buddha's forehead, between his eyebrows, that signifies his great
intuition.
Ushanisha: A protuberance atop Buddha's head that signifies his great wisdom.

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Utpatikrama (Skt. / Tib. kye rim): Also referred to as development stage. One of the two stages of tantric
practice based upon relative truth, usually referring to various practices of visualization. See
completion stage.
Vairocana Buddha (K. Birojana Bul): The Cosmic Buddha who spreads the light of Buddhist Truth in
every direction. The Buddha who embodies the Wisdom of Universal Law, Vairocana is the
central figure of a trinity that includes the bodhisattvas Manjusri and Samantabhadra, who
attend him. Vairocana is usually depicted with his hands in the mudra of the "knowledge fist."
The right hand forms the "diamond fist" and the left index finger, called the "diamond
finger" is inserted into the right fist. The mudra of the "knowledge fist" dispels darkness. The
left index finger represents the world of sentient beings, and the surrounding right hand, the
protection of the world of Buddhas.
Vairocana: 'Vairocana' means the 'Resplendent One' or 'Shining Out' and represents the
dharma or transcendent truth of the Buddhist message. In the three-body doctrine of
Mahayana Buddhism, he represents the dharma-body and is also associated with the Adi
Buddha who embodies the essence of the teaching and the final goal.
Vajra (Skt. / Tib. dorje): Generally symbolizing indestructibility or adamantine quality, the vajra or
dorje is a ritual object used together with a bell or ghanta. The vajra represents skilful means
or compassion and the bell symbolizes wisdom.
Vajra brothers and sisters: Students who have received Vajrayana teachings from the same guru.
Vajra master (Skt. vajracharya / Tib. dorje l Refers to the spiritual teacher in the Vajrayana system.
Vajra posture: Full lotus position: posture with legs crossed and the feet resting on the
thighs.
Vajra pride: The confidence that arises from the practice of a yidam.
Vajra seat (Skt. vajrasana): The place in India (Bodh Gaya) where all Buddhas of this kalpa are to
attain enlightenment.
Vajradhara (Skt. / Tib. Dorje Chang): 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.
Vajrasattva (Skt. / Tib. Dorje Sempa): Literally, 'vajra being.' The Buddha of purification. One of the four
preliminary practices using the recitation of the 100-syllable mantra, Vajrasattva practice
involves acknowledging and regretting all one's negative actions with the aim to purify the
habitual tendencies from which they arise. Vajrasattva is visualized as white in color and
represents the intrinsic capacity of the mind to recognize its own primordial purity.
Vajrayana (Skt.): Literally, 'adamantine' or 'indestructible vehicle.' The third of the three
vehicles or yanas, Vajrayana is an extension of the Mahayana that emphasizes special skilful
means for transforming negativity. Synonymous with tantra, Vajrayana is also called the
'sudden path,' because through its practice enlightenment can be attained in one lifetime.
Vajrayana: Literally, 'diamond vehicle.' One of the three major forms of Buddhism,
Vajrayana is popular in Tibet. See also Theravada and Mahayana. Adamantine or
indestructible vehicle. An extension of Mahayana - rely on skilful means of transformation
(ignorance, passion, desire, attachment)->wisdom and compassion. Tantra, sudden path in one
lifetime.
Vajrayogini (Skt. / Tib. Dorje Phagmo): A semi-wrathful deity visualized as red in color, Vajrayogini
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.
Vastu: Reality
Vasubandhu: One of Nagarjuna's followers, put the Sarvastivada philosophy into the form
in which it is most read (and used) in Buddhist religious practice today: the Abhidharma-kosa.
Vasubandhu (Sanskrit. Chinese. Korean) was an Indian Buddhist scholar-monk, and along
with his brother Asaga, one of the main founders of the Indian Yogacara school. Vasubandhu
is one of the most influential figures in the entire history of Buddhism. Born in Gandhara in
the fourth century, he was at first a Sarvastivadin and wrote the Abhidharmakosa-bhasya. He
later converted to Mahayana and composed many other treatises. Most influential in the East
Asian Buddhism tradition was probably his Thirty Verses on Consciousness-only as well as a
commentary to the Mahayana-sagraha, the Dasabhumikabhasya, Catuhsataka-sastra,
Mahayana satadharma-prakasamukha sastra, Amitayus sutropadesa, Discourse on the Pure
Land .
Vedana: Sensation
Vehicles (Skt. yana): The teachings that provide the method for travelling the path to
enlightenment. See Hinayana, Mahayana and Vajrayana.
Vicara: Sustained Thought. Vicara represents a more developed phase of the thought
process than vitakka, having the characteristic of continued pressure on the object. Sustained
thought is described as the act of anchoring the mind on the object, the subtle phase of
continued mental pressure. Applied thought brings the mind to the object, sustained thought
fixes and anchors it there. Sustained thought examines and inspects the focus i.e. sustains the
concentration by keeping the mind anchored on that object. Buddhaghosa illustrates the
relationship 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

36
 circle, sustained thought like the pin that revolves around (Vism. 142-43; PP.148-49). Applied
thought and sustained thought functionally associated, perform different "functions".
Vichara: Subtle thoughts
Vid: To understand.
Vidya-adhipati: Bestower of spells (Avalokiteshvara)
Vidya: ’Mantra’ for female entity.
Vidyadhara (Skt.): 'Knowledge holder' who possesses some miracle powers.
View: Real knowledge of the natural state of all phenomena.
Vihara: Cave dwellings for monks.
Viharaty acitta avaranah: And live without walls of the mind (prajnaparamita – the refuge without
walls)
Vijnana(s): Vi - to divide, jna (root) - to perceive, to know. The faculty of distinguishing,
discerning or judging. Eye-vijnana determines a "red" apple etc., manovijnana distinguishes
ideas and so on. There are 6 forms for distinguishing the world. Manovijnana is directly
related to Manas (roughly the mind) as an organ of thought having strong powers of
attachment to the results of thinking. The manas first wills, then discrimination takes place (in
judgment). To judge is to divide and the dividing ends up in the dualistic viewpoint being
established. Hence the tenacious attachment to the dualistic interpretation of existence.
Vijnana: Consciousness (see manovijana, alyavijana)
Vijnana: Relative knowledge
Vijnanas - alternate classification: According to their Lakshana or modes of being (3): evolving (pravritti),
performing deeds (karma); retaining their own original nature (jati). All the vijnanas are thus
evolving and deed-performing Vijanas except the Alaya which always abides in its self-nature.
Vijnapti: Representations
Vikalpa: Discrimination, imagination. Particular discrimination
Vilalakirti Sutra: Sutra produced by a layman of the same name.
Vinaya (Skt.): The Buddhist scriptures concerned with monastic discipline and moral
conduct; rules for the behaviour of the monks and nuns. One of the tripitaka of the Buddhist
canon.
Vinayaka: Remover
Vipaka: A result of Karma.
Viparyasa: What is contrary to the way things are. Four delusions: permanent/not
permanent; is self existent claiming it is not self existent; is pure/not pure; pleasurable/not
pleasurable (as concerning: permanence, pleasure, self-existence & purity) are used to
establish the reality of the mundane world (samsaraa – birth & death).
Vipashyana (Skt. / Tib. lhagthong): Meditation that develops insight into the nature of mind and is
sometimes described as analytical meditation. It is one of the two types of meditation found in
all Buddhist traditions, the other being tranquillity meditation or shamatha.
Vipassana: Meditation (Insight meditation):,The Insight Knowledge resultant from the
practice of Vipassana Meditation are: 0. Impermanence (Aniccanupassana - Pali). 1. Suffering
(Dukkhanupassana - Pali). 2. No self (Anattanupassana). 3. Aversion (Nibiddanupassana). 4.
Detachment (Viraganupassana). 5. Extinction (Nirodhanupassana). 6. Abandoning
(Patinissagganupassana). 7. Waning (Khayanupassana). 8. Vanishing (Vayanupassana). 9.
Change (Viparinamanupassana). 10. The unconditioned or sign-less (Animittanupassana). 11.
Desirelessness (Apanihitanupassana). 12. Emptiness (Sunnatanupassana). 13. Insight into
phenomena which is higher wisdom (Addhi Panna-dhamma Vipassana). 14. Knowledge and
vision according to reality (Yatha-bhuta-nana-dassana). 15. Misery or danger
(Adinavanupassana). 16. Reflection Contemplation (Patisankhanupassana). 17. Turning away
(Vivattananupassana).
Viragya: The victor (The Buddha)
Virya: Vigor
Visamyukta: Disjoined
Vishaya: Domain
Vitakka: Applied Thought. Vitakka frequently appears in the texts in conjunction with
the word vicara (sustained thought). In both the suttas and the Abhidhamma applied thought
is defined as the application of the mind to its object (cetaso abhiniropana). The Atthasalini
illustrates thus: Just as someone ascends the king's palace in dependence on a relative of
friend dear to the king, so the mind ascends the object in dependence on applied thought. This
function of applying the mind to the object is common to the wide variety of modes in which
the mental factor of applied thought occurs, ranging from sense discrimination to imagination,
reasoning and deliberation and to the practice of concentration culminating in the first jhana.
Applied thought can be unwholesome as in thoughts of sensual pleasure, ill will and cruelty, or
wholesome as in thoughts of renunciation, benevolence and compassion. Applied thought is
described as the first impact of the mind on the object.
Vitarka: Gross thoughts
Vivikta: Itself
Vivikta: Meaning is alone with itself.
Viviktadharma: The truth of solitude, the absolute.
Viviktadharma: The truth of absolute solitude. Self-realisation (11th stage), absolute purity.
The highest station of mahesvara,
Viviktadharma: a thing of solitude (Reality)

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Vyahritani: Inexplicables
Vyana: Length of two outstretched arms
Vyarigana: Syllables
Vyayam: Going, not seeing (of the effect)
Wheel of dharma: Symbol of the Buddha's teachings. The Buddha gave three major series of
teachings during his lifetime, the Hinayana, the Mahayana and the Vajrayana that are
referred to as the first, second and third turnings of the wheel.
Wisdom (Skt. jnana / Tib. yeshe): Refers to the fundamental nature of mind; not something developed
or created, but ever-present and spontaneous.
Wish fulfilling jewel: A mystical jewel found in the god or naga realms that fulfills all of one's
wishes.
Wrong view: A false belief or misunderstanding of the nature of reality that ignores karmic
consequences and typically causes harm to others and oneself.
Yakshas: Semi divine, 1/2 god 1/2 demon
Yama (Skt.): Refers to 'Lord of Death,' or can mean the forces of death.
Yana(s) (Skt.): 'path' or 'vehicle'. The means for travelling the path to enlightenment. See
Hinayana, Mahayana and Vajrayana.
Yasodhara: Wife of Buddha
Yathabhuta: (Reality of) suchness. Single vehicle - triple vehicle (teaching higher purposes).
Freed from habit-energy & NOT intoxicated by the samadhis - loosing himself in the
attainment of the samadhi-body he is not at all awakened even to the end of Kalpas
Yeshe (Tib. / Skt. jnana): Refers to the fundamental nature of mind; not something developed or
created, but ever-present and spontaneous.
Yidam (Tib.): A meditation deity who is the embodiment of a particular aspect of
enlightenment.
Yoga (Skt.): Literally 'union'. In Buddhism, a method for becoming one with the natural
state.
Yogacara: Mahayana, mind alone (Lankavatata)
Yogi (Skt.): A male practitioner.
Yogini (Skt.): A female practitioner.
Zen: Forms of Mahayana Buddhism in Japan. Chinese version is called Ch'an. See also
Ch'an
Zen: Views wisdom as 'who the Buddha is,' while Shin views wisdom as 'who I am.'

Date 20-01-05
Goldenage

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