Difference between revisions of "Y"

Revision as of 23:55, 12 February 2006

Y

The Rangjung Yeshe Gilded Palace of Dharmic Activity (Front Cover)

Go To:

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

Yabje Rigdzin (Serpa Tersey) Gyurmey Tsewang Gyatso [LW1] [RY]

Yablhag (yab lhag). [ZL] [RY]

Yab-yum - tantric symbol of male and female energies in mystic union. [RY]

Yag Krakama (yag kra ka ma). [ZL] [RY]

Yaksha (gnod sbyin). A class of semidivine beings, generally beneficent but sometimes malignant. Many are local divinities of the countryside, often dwelling in sacred trees and guarding the treasure buried nearby. Others live on Mount Meru, guarding the realm of the gods. They are ruled by Kuvera, the god of wealth and guardian of the northern quarter. [RY]

Yaksha (gnod sbyin). A class of semidivine beings, generally benevolent but sometimes wicked. Many are powerful local divinities, others live on Mount Sumeru, guarding the realm of the gods. [ZL] [RY]

yaksha [LW1] [RY]

Yaksha Temples (yak sha stag 'og). [ZL] [RY]

yakshas. Yakshas are demigods that are the attendants of Kubera, or Vaishravana, the deity of wealth, but many living in the world as "nature spirits" in trees, etc. [Peter Roberts]

Yama (gshin rje). The Lord of Death. [RY]

Yama (gshin rje). The Lord of Death. A personification of impermanence, the unfailing law of karma and one's inevitable mortality. [ZL] [RY]

Yama (gshin rje). The Lord of Death. The terrible judge of the dead. Also a personification of impermanence, the unfailing law of karma and one's inevitable mortality. [RY]

Yama (gshin rje; Skt also Kinasha). The terrible judge of the dead, king of the pretas in the underground Yama world (yama-loka) and also guardian of the southern quarter. The 'Yamas' are either the pretas or his servants who on his orders throw sinners into hell. [RY]

Yama Display Root Tantra (gshin rje rol pa rtsa ba'i rgyud). Tantra belonging to the Sadhana Section of Mahayoga. 118 [ZL] [RY]

Yama Goddesses (ya ma). [ZL] [RY]

Yama Lungphuk (g.ya' ma lung phug) [LW1] [RY]

Yamantaka (gShin rje gshed) wrathful form of Manjushri, representing wisdom that subdues death. [RY]

Yamantaka (gshin rje gshed). A wrathful form of Manjushri, representing wisdom that subdues death. Among the Eight Sadhana Teachings he is the wrathful buddha of the Body Family. In this book he is named 'Manjushri Body.' [ZL] [RY]

Yamantaka (gshin rje gshed). A wrathful form of Manjushri, representing wisdom that subdues death. Among the Eight Sadhana Teachings he is the wrathful buddha of the Body Family. Yamantaka means 'Slayer of Yama,' the Lord of Death.[AL] [RY]

Yamantaka (gshin rje gshed). Tantric deity; the heruka of the vajra family and wrathful form of Manjushri.[EMP] [RY]

Yamantaka [LW1] [RY]

yamas. Yamas are lords of death: those who take the living away, and lead them before Yamaraja, the judge of the dead. [Peter Roberts]

Yamdrok Yutso (yar 'brog g.yu mtsho) [LW1] [RY]

Yana - A Vehicle or Path of Realization [RY]

YANA (theg pa). 'That which carries,' 'vehicle.' A set of teachings which enable one to journey towards rebirth in the higher realms, liberation from samsara or complete buddhahood.[AL] [RY]

Yana (theg pa). The 'carrying,' 'vehicle.' A set of teachings which enable one to journey towards rebirth in the higher realms, liberation from samsara or complete buddhahood. [RY]

Yang Gönpa. See Gyalwa Yang Gönpa. [EMP] [RY]

Yang-byang see gTer ma. [RY]

Yangdag (yang dag); Skt. vishuddha. One of the Eight Herukas of the Nyingma School. The wrathful deity of vajra mind. [RY]

Yangdag Heruka (yang dag he ru ka) Vishuddhe Heruka. One of the Eight Sadhana Teachings. The wrathful deity of vajra mind. [RY]

Yangdak Heruka. Yangdak Heruka. "Yang dag" means true or genuine, though the Sanskrit given for this deity is Vajra Heruka. He is the Mind-Deity amongst the eight Herukas taught by Padmakara and is therefore the central deity. [Peter Roberts]

Yangdzong Phuk (yang rdzong phug) [LW1] [RY]

Yangleshö (yang le shod). See Cave of Yangleshö. [ZL] [RY]

Yangleshö [LW1] [RY]

Yanglesho in Nepal, [RY]

Yanglesho situated between India and Nepal. [Daki] [RY]

Yangongpa: 1213- [MR]

Yangsang Putri. [RY]

Yangter (yang gter). Rediscovered treasure. [RY]

yangter; rediscovered treasures [LW1] [RY]

Yangti (yang ti). A subdivision of the Instruction Section of Dzogchen emphasizing the unique key points. [Bardo Guide 91] [RY]

Yangti Nagpo 1.; and Dungtso Repa;: The Yanti Nagpo, the "Single Golden Syllable of the Black Quintessence" (yang ti nag po gser gyi 'bru bcig), a cycle of teachings belonging to the yang ti class of Ati Yoga. It contains practices upon the Hundred and Peaceful and Wrathful Deities and the Great Perfection, with some pith instructions upon the practice of meditation in complete darkness. It is a terma found by the later Dungtso Repa (dung mtsho ras pa phyi ma), 15th century, in the Lake Mandal Nagpo in Gampo (sgam po mtsho man dal nag po). He was an emanation of Yeshe Tsogyal and Vairochana, and the immediate reincarnation of the first Dungtso Repa (dung mtsho ras pa snga ma) who himself was a rebirth of Yeshe Dorje (ye shes rdo rje), a disciple of Gampopa.(if Yeshe Dorje is Tsangpa Gyare, then disciple of Lingje Repa, not Gampopa???) Both Yeshe Dorje and the first Dungtso Repa are among the great saints who opened the doors of the hidden land of Tsari. [RY]

Yangti Nagpo 2. The first Dungtso Repa revealed some termas from the Lake Mandal Nagpo too, terma which had been concealed by Gampopa. These include the sems khrid yid bzhin nor bu and 'pho ba grong 'jug revealed in 1329. Dungtso Repa's name came from the fact that he meditated near the Ka-la Dungtsho Lake in the sacred hidden land of Tsari. One of the main disciple of the the first Dungtso Repa was Khandro Kunga Bumpa; (mkha 'gro ma kun dga' bum pa) (an emanation of Yeshey Tsogyal of whom Terchen Chogyur Lingpa received some teachings in vision, see Rinchen Terdzö ***) who hersefl became teacher of the later Dungtso Repa, to whom she first gave the transmission of her own terma, the Dzogchen Magyu Sangwa (rdzogs chen ma rgyud gsang ba), according to Vajra Yogini's prophecy. [RY]

Yangti Nagpo 3. The first Dungtso Repa is usually associated to the Kagyu lineage and the later Dungtso Repa to the Nyingma lineage. The succesive reimbodiments of Dza Trulshig Rinpoche are considered to be emanations of Dungtso Repa. (based on Gene Smith' preface to the publication of the Yanti Nagpo, the historic of the terma itself, Khetsun Sangpo's biography and other oral sources). 2) The teachings of the Yangti Nagpo were given by Guru Rinpoche to the King Trisong deutsen, Yeshey Tsogyal and Verotsana. Guru Rinpoche predicted that an emanation of Vero would find the ter. Accordingly, out of the Three Roots of the Yanti Nagpo, Duntso Repa found the Yidam section. Later came Chinkar Dony" Dorje; (phying dkar don yod rdo rje), who was a Geshey Larampa of Sera monastery. He had a vision and prediction of Guru Rinpoche related to the discovery of the terma, and took up the yogic life. Everyone despised him and therefore he did not have a great activity. [RY]

Yangti Nagpo 4. He found the Guru section and the dakini section in two different places (one being known as phying dkar sgrub phug). One time as the great teacher Shabkar Tsogdruk Rangdrol; came to the Jharungkhashor stupa in Nepal and was teaching in front of a vast crowd, among the crowd was sitting Chinkar Dony" Dorje with his consort and children, unnoticed by all. At one point Shabkar remained for a while in silence and then said, "There is someone here superior to me. As he was asked of whom he was thus speaking, he pointed out at the beggar, called him, and had him seated next to him. Due to this Chinkar Dony" Dorje became very famous, and thus Shabkar opened the door for his activities for the beings and the spreading of his termas. Shabkar and C.D.Dorje became very close and both the master and disciple of each other. Later on, another cycle of teachings of Chinkar, the Guyang Nyinthig widely spread in Mongolia. Beacause he was refused the consort he had asked for the discovery of the Guru Lhadrup, he could not write it down. [RY]

Yangti Nagpo 5. Soon after the maid who should had been his consort died. The parents felt great regret and called the yogi. He said that he was too late and that the connection had been missed, and added that he could at least guide her in the bardo. He brought her back to life for a few moments and gave her instructions. Following this he put back the shokser as Yangter, in a mask. His re-emanation, the precedent Trulshik Rinpoche, found this shokser again when he came with the former Dzatrul Rinpoche to Nepal in order to perform the consecration of the Jaharungkashor Stupa. He also wrote expanded versions of the other saddhanas of the Three Roots. (told by Trulshik Rinpoche;, Ngawang Chökyi Lodröe, at the occasion of the granting of the empowerment of the Lhadrup of the Yangti Nagpo, at Bois-bas, Longchen Gatsel Ling, France, the 29/06/87) [MR]

Yangti Nagpo, or the Single Golden Syllable of the Black Quintessence (yang ti nag po gser gyi 'bru gcig). This cycle of teachings belonging to the most esoteric section (yang ti) of Ati Yoga. It involves practices upon the Hundred Peaceful and Wrathful Deities, focused on dealing with the stages of the Great Perfection, with some pith instructions for the practice of meditation in complete darkness. The later Dungtso Repa (dung mtsho ras pa phyi ma, see G.Smith (1972), GC, Vol.2, pp.784-6, TN, p.518-9, and Yangti Nagpo Vol.3, p.267), a disciple of the famed dakini Kunga Bum (kun dga' bum), found this terma in a tortoise-shaped rock near the Lake of the Black Mandala (mtsho mandal nag po) also known as Kala Dungtso (ka la dung mtsho). The latter lies across the Kashong Pass (kha shong la, see Fletcher, 1975, and Huber, 1992) near Gampo. The "later" Dungtso Repa is thus called for being the immediate reembodiement of the "earlier" Dungtso Repa (dung mtsho ras pa snga ma, 1267-1329?, see GC, Vol.3, p.30-31 and TN pp. 515-6) who also revealed a terma (the sems khrid yid bzhin nor bu) from Lake Mandal Nagpo. Although the above sources concur consistently, there is a certain amount of confusion between the two Dungtso Repas, since in ND p. 144b for instance, Kunzang Ngedön Long Yang attributes the discovery of the Yangti Nagpo to the first Dungtso Repa, and so do other historians who based their works on ND (for intance, BD, Vol.3 p.424). In his gter ston chos 'byung, pp.65-6, Karma Mingyur Wangyal, too, considers only one Dungtso Repa and attributes to him the termas of both the "earlier" and the "later". [MR-ShabkarNotes]

Yantig - The "doors" of the sacred place of Yantig (yang tig) were opened by the third Dalai Lama, Gyalwa Sonam Gyatso (rgyal ba bsod nams rgya mtsho, 1543-88), who had a vision of Guru Padmasambhava and revealed there a spiritual treasure (gter ma). See AC, vol. II, pp. 70-3. [MR-ShabkarNotes]

yantra. Tibetan: 'khrul 'khor. Various physical exercises and movements that eliminate the aberrations in the subtle channels and energy flows within the body.. [Peter Roberts]

Yar lung shel brag, the Crystal Rock of Yarlung. See chap.10, note 59. The famed statue of Guru Padmasambhava is said to have been made and blessed at the time of guru rinpoche by the great translator Vairocana. [MR-ShabkarNotes]

Yarlha Shampo (yar lha sham po). Important Dharma protectors of Tibet, especially for the Chö teachings. [ZL] [RY]

Yarlha Shampo snow mountain (yar lha sham po gangs) [LW1] [RY]

Yarlung (g.yar klung). [ZL] [RY]

Yarmo Plain (g.yar mo thang). [ZL] [RY]

Yashas - Arhat whose concern for the integrity of the Vinaya led to the convening of the Second Council [RY]

Yavana - Indian word for the Greek kingdoms of the northwest established after the time of Alexander the Great [RY] Yegyal Namkhadzö [LW1] [RY]

yellow paper" text. The original terma texts found concealed in a rock or in the ground are normally written in what is known as dakini script, upon yellow paper. The writing itself may be very short, even a few syllables, that the tertön "the treasure discoverer" has to interpret through his own meditative powers, sometimes writing out very lengthy texts from a short piece of dakini script. As the colour of expansion is yellow, it is said that that is the reason for the original text found being yellow, or even if not, being called a "yellow-paper" text. [Peter Roberts]

yellow parchment [LW1] [RY]

Yellow parchment scroll. [RY]

Yenlak Meypey Dorje (yan lag med pa'i rdo rje) [LW1] [RY]

Yerlung. [RY]

Yerpa (g.yer pa). A mountain retreat near Lhasa in Central Tibet. [RY]

Yerpa Phuk (yer pa phug) [LW1] [RY]

Yerpa. [Daki] [RY]

Yertsong. [RY]

Yeru [LW1] [RY]

Yeshe (ye she). See self-existing wisdom.' [RY]

yeshe [LW1] [RY]

Yeshe Dey / (ye shes sde) - Prolific Tibetan translator and disciple of padmasambhava; participated in the translation of more than 200 texts; alias: (sna nam ye shes sde) (zhang gi bhan dhe ye shes sde) [RY]

Yeshe Dey of Nanam (sna nam ye shes sde). Also known as Bandey Yeshe Dey of Shang (zhang gi bhan dhe ye shes sde). Prolific expert translator and disciple of Padmasambhava. He was a monk, both learned and accomplished, and once exhibited his miraculous powers by soaring through the sky like a bird. [ZL] [RY]

Yeshe Dorje, Karmapa XI: 1675-1702 [MR]

Yeshe Lama (ye shes bla ma), the Unsurpassable Primordial Wisdom is a famous instruction manual (khrid yig) for the practice of the Great Perfection written by Rigdzin Jigme Lingpa (rig 'dzin 'jigs med gling pa, 1729-98) on the basis of the Vima Nyingthig (bi ma snying thig). [MR-ShabkarNotes]

Yeshe Nyingpo, Shamar VII: c.1631-1694 [MR]

Yeshe Nyingpo. See Wisdom Essence [LW1] [RY]

Yeshe O / (ye shes 'od) - Tenth century king in Western Tibet who became a monk; instrumental in inviting panditas to initiate the second transmission [RY]

Yeshe Rolpa Tsal (ye shes rol pa rtsal). The second son of King Trisong Deutsen who later incarnated as Terchen Chokgyur Lingpa. [RY]

Yeshe Rolpa Tsal, the second son of King Trisong Deutsen.. [Daki] [RY]

Yeshe Rölpa Tsal. See Murub Tseypo [LW1] [RY]

Yeshe Rölpa Tsal; background information on the past life of Chokgyur Lingpa by H.H. Dilgo Khyentse Rinpoche; [LWx] [RY]

Y continued

The Rangjung Yeshe Gilded Palace of Dharmic Activity (Front Cover)

Go To:

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

@@ Line 168: / Line 168: @@
 Yeshe Rölpa Tsal; background information on the past life of Chokgyur Lingpa by H.H. Dilgo Khyentse Rinpoche; [LWx] [RY]
-Yeshe Tsogyal (9th century) The chief Tibetan female disciple of Guru Rinpoche who received almost all the transmissions he passed on in Tibet and later compiled his teachings. After living for more than 200 years she went to the Copper Colored Mountain without leaving any physical remains behind. For more details, read her life stories Mother of Knowledge, Dharma Publishing, and Sky Dancer, Rutledge & Kegan-Paul. [RY]
+'''[[Y continued]]'''
-Yeshe Tsogyal (ye shes mtsho rgyal). The close female disciple of Guru Rinpoche and compiler of his teachings. [RY]
-Yeshe Tsogyal (ye shes mtsho rgyal). The different versions of her biography give varying details about her place of birth, the names of her parents and so forth. In his Ocean of Wondrous Sayings to Delight the Learned Ones, Guru Tashi Tobgyal states that her father's name was Namkha Yeshe of the Kharchen clan and that she was born in Drongmochey of Drag. At first she was one of King Trisong Deutsen's queens but later was given to Padmasambhava as an empowerment fee to be his spiritual consort. During the empowerment of Assemblage of Sugatas, her initiation flower fell on the mandala of Kilaya. Through this practice she became able to tame evil spirits and revive the dead. She was the chief compiler of all the inconceivable teachings given by the great master Padmasambhava. Having remained in Tibet for two hundred years, she departed for the celestial realm of the Glorious Copper Colored Mountain, without leaving a corpse behind. In The Precious Garland of Lapis Lazuli (p. 352), Jamgön Kongtrül says, "Yeshe Tsogyal was a direct incarnation of Dhatvishvari Vajra Yogini in the form of a woman. She served Padmasambhava perfectly in that life, engaged in sadhana practice with incredible perseverance and attained a level equal to Padmasambhava himself, the 'continuity adorned with inexhaustible body, speech, mind, qualities, and activities.' Her kindness to the land of Tibet surpasses the imagination and her compassionate activity that is no different from Padmasambhava's continues unceasingly." [ZL] [RY]
-Yeshe Tsogyal (ye shes mtsho rgyal). The different versions of her biography give varying details about her place of birth, the names of her parents and so forth. In his Ocean of Wondrous Sayings to Delight the Learned Ones, Guru Tashi Tobgyal states that her father's name was Namkha Yeshe of the Kharchen clan and that she was born in Drongmochey of Drak. At first she was one of King Trisong Deutsen's queens but later was given to Padmasambhava to be his spiritual consort. During the empowerment of Assemblage of Sugatas, her initiation flower fell on the mandala of Kilaya. Through this practice she became able to tame evil spirits and revive the dead. She was the chief compiler of all the inconceivable teachings given by the great master Padmasambhava. Having remained in Tibet for two hundred years, she departed for the celestial realm of the Glorious Copper Colored Mountain, without leaving a corpse behind. In The Precious Garland of Lapis Lazuli, Jamgön Kongtrül says, "Yeshe Tsogyal was a direct incarnation of Dhatvishvari Vajra Yogini in the form of a woman. She served Padmasambhava perfectly in that life, engaged in sadhana practice with incredible perseverance and attained a level equal to Padmasambhava himself, the 'continuity adorned with inexhaustible body, speech, mind, qualities, and activities.' Her kindness to the land of Tibet surpasses the imagination and her compassionate activity that is no different from Padmasambhava's continues unceasingly." Yeshe Tsogyal means 'Victorious Ocean of Wisdom.'[AL] [RY]
-Yeshe Tsogyal, the princess of Kharchen. [Daki] [RY]
-Yeshe Tsogyal. Yeshe Tsogyal: Padmakara's Tibetan consort, who wrote out many of the termas. [Peter Roberts]
-Yeshe Tsogyal; as Vajra Yogini; summary of her life by Jamgön Kongtrül; vision of Padmasambhava's specific manifestations [LW1] [RY]
-Yeshe Tsogyal; summary of her life by Jamgön Kongtrül; vision of Padmasambhava's specific manifestations; [LWx] [RY]
-Yeshe Tsogyal;, (ye shes mtsho rgyal), the princess from Karchen, emanation of Jetsün Drolma, who became Guru Rinpoche's foremost disciple and consort. She wrote down most of the teachings of Guru Rinpoche which were to be concealed as termas. [MR]
-Yeshe Wangpo [LW1] [RY]
-Yeshe Yang (ye shes dbyangs). Tibetan translator predicted by Padmasambhava. The chief scribe for writing down the termas of Padmasambhava. He was an accomplished yogi, able to fly like a bird to the celestial realms. Also known as Yeshe Yang of Ba (sba) or Atsara Yeshe Yang. [ZL] [RY]
-Yeshe Yang of Ba (sba ye shes dbyangs). Tibetan translator predicted by Padmasambhava. The chief scribe for writing down the termas of Padmasambhava, he was an accomplished yogi, able to fly like a bird to the celestial realms. Also known as Atsara Yeshe Yang. Yeshe Yang means 'Melodious Wisdom.'[AL] [RY]
-yeshe; expl.; [LWx] [RY]
-Yidam - tutelary deity; a personal protector of one's practice and guide to enlightenment. [RY]
-Yidam (yi dam). A personal deity and the root of accomplishment among the Three Roots. [RY]
-Yidam (yi dam). A personal deity and the root of accomplishment among the Three Roots. The yidam is one's tutelary deity; a personal protector of one's practice and guide to enlightenment. Traditionally, yidam practice is the main practice that follows the preliminaries. It includes the two stages of development and completion and is a perfect stepping stone for, or the bridge to approaching, the more subtle practices of Mahamudra and Dzogchen. Later on, yidam practice is the perfect enhancement for the view of these subtle practices. [ZL] [RY]
-Yidam (yi dam). A personal deity and the root of accomplishment among the Three Roots. The yidam is the personal protector of one's practice and guide to enlightenment. Traditionally, yidam practice is the main practice that follows the preliminaries. It includes the two stages of development and completion and is a perfect bridge to approaching the more subtle practices of Mahamudra and Dzogchen. Later on, yidam practice is the perfect enhancement for the view of these subtle practices. [Bardo Guide 91] [RY]
-YIDAM (yi dam). A personal deity and the root of accomplishment among the Three Roots. The yidam is one's tutelary deity; a personal protector of one's practice and guide to enlightenment. Traditionally, yidam practice is the main practice that follows the preliminaries. It includes the two stages of development and completion and is a perfect stepping stone for, or the bridge to approaching, the more subtle practices of Mahamudra and Dzogchen. Later on, yidam practice is the perfect enhancement for the view of these subtle practices. [AL] [RY]
-yidam (yi dam). See also Three Roots; Mahayoga; passionate forms (chags); peaceful and wrathful; practice; river of empowerment; six Tantra sections (rgyud sde drug gi yi dam) [LW1] [RY]
-Yidam {yid dam}. Patron deity. In the generation phase of the Secret Mantra Vehicle one usually practices a particular deity as one's yidam. The Indian siddhas attained accomplishment by practicing only one yidam. In the Tibetan tradition practitonars do the practice of many different types of yidam deities. [RY]
-Yidam practice (yi dam gyi rnal 'byor). The main practice which traditionally follows the preliminaries. It includes the two stages of development and completion and is a perfect stepping stone for approaching the more subtle practices of Mahamudra and Dzogchen. [RY]
-yidam practice. The main practice which traditionally follows the preliminaries. It includes the two stages of development and completion and is a perfect stepping stone for approaching the more subtle practices of Mahamudra and Dzogchen.[Primer] [RY]
-yidam; of the six Tantra sections (rgyud sde drug gi yi dam) [LWx] [RY]
-Yidams of the six tantra sections (rgyud sde drug gi yi dam) are the root of the supreme and common siddhis. [RY]
-yidams; passionate forms (chags) [LWx] [RY]
-yig brgya, the hundred syllable mantra of Vajrasattva. [MR-ShabkarNotes]
-Yilung. [RY]
-ying. See dharmadhatu [LW1] [RY]
-ying; expl. of 'dhatu-space' [LWx] [RY]
-Yishin Norbu [LW1] [RY]
-Yishin Norbu Sampa Lhündrub (yid bzhin nor bu bsam pa lhun grub). See Sampa Lhündrub [LW1] [RY]
-Yishin Norbu; Sampa Lhündrub (bsam pa lhun grub) [LW1] [RY]
-Yoga (rnal 'byor). 1) The actual integration of learning into personal experience. 2) See Yoga Tantra. [ZL] [RY]
-YOGA (rnal 'byor). 1) The actual integration of learning into personal experience. 2) The third of the three outer tantras: Kriya, Upa and Yoga. It emphasizes the view rather than the conduct and to regard the deity as being the same level as oneself.[AL] [RY]
-Yoga (rnal 'byor). The third of the three outer tantras: kriya, upa and yoga. [RY]
-Yoga (rnal 'byor). The third of the three outer tantras: Kriya, Upa and Yoga. It emphasizes the view rather than the conduct and to regard the deity as being the same level as oneself. [RY]
-Yoga {yog}. The third of the three outer tantras. [RY]
-Yoga of Nonaction [LW1] [RY]
-Yoga of Nonmeditation (sgom med kyi rnal 'byor). The forth of the four yogas of Mahamudra. [RY]
-Yoga of shape (dbyibs kyi rnal 'byor). A synonym for the development stage; the practice of visualizing the form of the deity. [ZL] [RY]
-Yoga of vidyadhara life (rnal 'byor tshe'i rig 'dzin). The tantric practice of attaining immortality by accomplishing the 'vidyadhara level of longevity.' [ZL] [RY]
-Yoga sadhana (rnal 'byor gyi sgrub thabs). The main practice which traditionally follows the preliminaries. It includes the two stages of development and completion and is a perfect stepping stone for approaching the more subtle practices of Mahamudra and Dzogchen. [RY]
-Yoga Tantra (rnal 'byor rgyud) [LW1] [RY]
-Yoga Tantra (rnal 'byor rgyud). The third of the three outer tantras: Kriya, Upa and Yoga. It emphasizes the view rather than the conduct and to regard the deity as being the same level as oneself. [ZL] [RY]
-Yoga Tantras have two divisions: outer Yoga Tantra (Upayoga) which emphasizes meditation on nonduality and the practice of the four seals (Mahamudra, Dharmamudra, Samayamudra, and Karmamudra); and inner Yoga Tantra (Anuttarayoga) [RY]
-Yoga vidyadhara level of longevity (rnal 'byor tshe'i rig 'dzin). See 'vidyadhara level of longevity.' [ZL] [RY]
-Yogacarin. Pertaining to the Yogacara, a Mahayana philosophical school also know as Citta-matra. [RY]
-Yogacaryava (Skt). [ZL] [RY]
-Yogachara - Philosophical school linked to the Chittamatra and the Sutras of the Third Turning [RY]
-Yogachara (rnal 'byor spyod pa). The Mahayana school of philosophy established by Asanga; a philosophical school linked to the Mind-Only and the Sutras of the Third Turning.[Primer] [RY]
-Yogachara (rnal 'byor spyod pa). The Mahayana school of philosophy established by Asanga. [RY]
-Yogas of the Greater Vehicle (theg chen rnal 'byor) [LW1] [RY]
-Yogatantra - see Tantra. [RY]
-Yogi (rnal 'byor pa), fem. yogini (rna. 'byor ma). An ascetic, a practitioner of yoga, i.e. of Tantra; esp. one who engages in sexual and other Tantric practices incompatible with keeping monastic vows. [RY]
-Yogi (rnal 'byor pa). Tantric practitioner. [RY]
-Yogi / yogin (rnal 'byor pa). Tantric practitioner. In this book, the word yogi often holds the connotation of someone of who has already some level of realization of the natural state of mind. [ZL] [RY]
-Yogic (rnal 'byor gyi). Of, or pertaining to, Vajrayana practice with emphasis on personal training as opposed to scholarly learning. [ZL] [RY]
-Yogic discipline (rtul shugs). Additional practices for a tantrika in order to train in implementing the view of Vajrayana in daily activities; for example feast offering. [ZL] [RY]
-YOGIC DISCIPLINE (rtul shugs). Additional practices for a tantrika in order to train in implementing the view of Vajrayana during activities; for example Chö practice in frightening places. It can be pursued by the practitioner who has strong familiarity with the view and stability in meditation practice. Carries the connotation of 'courageous conduct.' [RY]
-yogic exercises. Exercises utilized in for instance the Six Doctrines of Naropa.[Primer] [RY]
-Yogic practices ('khrul 'khor). Exercises utilized in the Six Doctrines of Naropa. [RY]
-Yogin (rnal 'byor pa). Tantric practitioner. [RY]
-Yogini - a female practitioner of yoga, the path of mystic union. [RY]
-Yogini Chito [LW1] [RY]
-Yoginis (rnal 'byor ma). 1) Female practitioners. 2) Female manifestations appearing in the bardo of dharmata. [RY]
-yoginis; eight [LW1] [RY]
-Yojana (dpag tshad). Indian measure of distance equal of 16000 cubits, or about 4.5 miles (7.4 km); definitions differing by a factor of two are also given. [RY]
-Yoni (skye gnas). The female genitals. [RY]
-Yonpu Taksang; ('on phu stag tshang) One of the thirteen taksang, or "Tiger Lairs", sacred caves in Tibet and Bhutan blessed by Guru Rinpoche. He was in Yonpu Taksang, situated high at the head of the Yonpu Valley, that Guru Padmasambhava gave to Khandro Yeshey Tsogyal, the empowerment of Vajra Kilaya. [MR]
-Yönru [LW1] [RY]
-Yonten Dzö - commentaries on Jigme Lingpa's Yonten Dzö (yon tan rin po che mdzod kyi 'grel ba zla ba'i sgron me for the sutra section, and nyi ma'i 'od zer for the mantra section) were written at the end of the nineteenth century by Khenpo Yonten Gyatso (mkhan po yon tan rgya mtsho) of Gemang Monastery in Dzachuka (rdza chu kha dge mang dgon pa). The latter was a close disciple of Patrul Rinpoche (dpal sprul) and Onpo Tendzin Norbu (dbon po bstan 'dzin nor bu). In rnying ma bka' ma vols.38-40. [MR-ShabkarNotes]
-Yönten Gyatso. See Jamgön Kongtrül [LW1] [RY]
-Youth Who Brings Water (khe'u chu 'bebs): a Bodhisattva who was the Buddha Sakyamuni in a former rebirth. As a sea merchant, by uttering the names of the Buddhas, he used to liberate the fish and other creatures living in the ocean. [MR-ShabkarNotes]
-Youthful vase body (gzhon nu bum pa'i sku). the Dzogchen term for buddha nature. [RY]
-youthful vase-body (gzhon nu bum pa'i sku) represents the state of dharmakaya, in which all the qualities of Buddhahood are like a statue within a vase: present in their entirety, but not seen outwardly. [MR-ShabkarNotes]
-Yuang Emperor (Mongolian). 1260-1360. [RY]
-Yubal Drapuk (g.yu 'bal brag phug). Place where Chokgyur Lingpa revealed the Künzang Tuktig terma. [RY]
-Yudra Nyingpo (g.yu sgra snying po). One of the twenty-five disciples of Guru Rinpoche; the reincarnation of Lekdrup of Tsang. Born in the region of Gyalmo Tsawarong, he was brought up by Vairochana and reached perfection in both learning and yogic accomplishment. He is counted among the 108 lotsawas and is one of the main lineage holders of the Mind Section of Dzogchen from the great translator Vairochana. [ZL] [RY]
-Yudra Nyingpo. One of the 25 disciples of Guru Rinpoche. He was also one of the main lineage holders of the translator Vairocana. [RY]
-Yueh-chih - Tribes that sem to have migrated west from western China and eventually played a central role in the Kusana empire [RY]
-Yulmeh (yul rmad), a small village at over fourthousand meters, is the main practice place of the Drigungpas in Tsari. Chözam (chos zam) marked the end of the pilgrimage. See Huber (1992, note 54). [MR-ShabkarNotes]
-Yung-lo Emperor - Ming emperor who sponsored the first printed edition of the bKa' 'gyur in 1410 [RY]
-Yunthongpa Dorje Pal: 1284-1365 [MR]
-Yurt, a round Mongolian tent. In that area most of the people lived in tents. [MR-ShabkarNotes]
-Yuru Tramdrug (g.yu ru khra 'brug). [ZL] [RY]
-Yuthok Yonten Gonpo (g.yu thog): 729/768/785- [MR]
-Yuthok Yonten Gonpo; 708-833 (g.yu thog yon tan mgon po); Came from a family of royal court physician who trace their origin to the time of King Lha thothori (441-561). He learned medicine with his father and then went three times to Indian to perfect his knowledge. Having studied all the then existent systems of medicine (Chinese, Indian, Greco-arabic, and Tibetan) he synthesized them and wrote the rgyud bzhi, or Four Medical Tantras. [MR]
-Yuton Shikpo: 1284-1365 [MR]
 ----
 '''[[The Rangjung Yeshe Gilded Palace of Dharmic Activity]]''' (Front Cover)

Difference between revisions of "Y"

Revision as of 23:55, 12 February 2006

Navigation menu

Search