Rangjung Yeshe Wiki - Dharma Dictionary - User contributions [en]

Talk:Jules Levinson

2011-12-08T04:19:09Z

BenTremblay: greets

HiYa Jules - Just watched watched [http://www.elephantjournal.com/2008/07/dr-jules-levinson/ an '08 interview with you on Elephant] and cut a snippet of audio from that: [http://www.bentrem.sycks.net/buddhism/audio/JulesLevinson.mp3 /audio/JulesLevinson.mp3]

my best to you ben aka Karma Chöpal

Sangye Nyenpa Rinpoche

2010-05-09T01:21:50Z

BenTremblay: better external link for Karma Shri Nalanda

[[Image:SangyeNyenpaRinpoche02.jpg|frame|H.E. the 10th Sangye Nyenpa Rinpoche (1964 - )]]
'''Sangye Nyenpa Rinpoche''' (sangs rgyas mnyan pa rin po che). H.E. the 10th Sangye Nyenpa Rinpoche was born in 1964 near [[Paro Taktsang]] in Bhutan. He is the 10th incarnation of the famous "Drubthob [[Sangye Nyenpa Tashi Paljor]]" (1457-1525), who was among the closest disciples of the [[7th_Karmapa|7th Karmapa Chodrag Gyatso]] (1454-1506) and the root guru of the [[8th Karmapa|8th Karmapa Mikyo Dorje]] (1507-1554), and was recognised as such by H.H. the [[16th Karmapa| Rangjung Rigpe Dorje]]. Sangye Nyenpa Rinpoche was brought to [[Rumtek]] monastery at an early age and was inthroned there by H.H. the 16th Karmapa himself. Rinpoche was brought up there by the Karmapa, Ven. Benchen [[Tenga Rinpoche]] and many other masters and had a particularly close relationship with H.H. [[Dilgo Khyentse Rinpoche]]. The previous [[9th Sangye Nyenpa Rinpoche]], who passed away in Rumtek in 1962, had been H.H. Dilgo Khyentse Rinpoche's older brother. 
At the age of five he began his studies under these and other masters and received many teachings and transmissions from them. When the "[http://www.rumtek.org/ks/ks00.php Karma Shri Nalanda Institute of Higher Buddhist Studies]" was completed and inaugurated in Rumtek, Sangye Nyenpa Rinpoche was among the first to enroll there as a student. He completed the full 10-year study program and obtained the title of an [[Acharya]]. Following his studies there he stayed on for another three years as a teacher of the institute. Nowadays Sangye Nyenpa Rinpoche is one of the most learned young Rinpoches in both philosophy and tantric rituals. He travels extensively in both South-East Asia and the West, particularly in Europe. 
In recent years he has, together with Ven. [[Benchen Tenga Rinpoche]], restored his traditional seat in Nangchen, the great [[Benchen]] monastery, which was originally founded by the [[4th Sangye Nyenpa Rinpoche]]. Another of Rinpoche's projects was the construction of a monastic university, or "Shedra", in Pharping near Kathmandu, which has been completed and inaugurated in early 2007. Rinpoche plans to spend much of his time there teaching. The Shedra is situated close to the three-year retreat center of Benchen monastery in Nepal, which is being looked after both by him and the Ven. Benchen Tenga Rinpoche. On the 15th day of the new Tibetan year, 2006, the third three-year three-fortnight retreat began there under both Sangye Nyenpa Rinpoche's and [[Benchen Tenga Rinpoche|Tenga Rinpoche]]'s guidance. This retreat, as previous ones, was concluded successfully. The fourth Benchen three-year retreat began in early 2010. A new three-year retreat center, particularly for the practices of the [[Shangpa Kagyu]] tradition's teachings is currently under construction.

Information about Rinpoche's recent and future activites can be found at his website:
[http://www.sangyenyenpa.com/home SangyeNyenpa.com] and also at the
[http://www.benchen.org Benchen.org website]

[[Category:Tibetan Buddhist Teachers]]
[[Category:Tibetan Buddhist Teachers]]
[[Category:Kagyu Masters]]

Yönten Gyamtso

2010-05-09T01:21:50Z

BenTremblay: better external link for Karma Shri Nalanda

Sangye Nyenpa Rinpoche

2010-05-09T01:20:16Z

BenTremblay: external link for Karma Shri Nalanda

[[Image:SangyeNyenpaRinpoche02.jpg|frame|H.E. the 10th Sangye Nyenpa Rinpoche (1964 - )]]
'''Sangye Nyenpa Rinpoche''' (sangs rgyas mnyan pa rin po che). H.E. the 10th Sangye Nyenpa Rinpoche was born in 1964 near [[Paro Taktsang]] in Bhutan. He is the 10th incarnation of the famous "Drubthob [[Sangye Nyenpa Tashi Paljor]]" (1457-1525), who was among the closest disciples of the [[7th_Karmapa|7th Karmapa Chodrag Gyatso]] (1454-1506) and the root guru of the [[8th Karmapa|8th Karmapa Mikyo Dorje]] (1507-1554), and was recognised as such by H.H. the [[16th Karmapa| Rangjung Rigpe Dorje]]. Sangye Nyenpa Rinpoche was brought to [[Rumtek]] monastery at an early age and was inthroned there by H.H. the 16th Karmapa himself. Rinpoche was brought up there by the Karmapa, Ven. Benchen [[Tenga Rinpoche]] and many other masters and had a particularly close relationship with H.H. [[Dilgo Khyentse Rinpoche]]. The previous [[9th Sangye Nyenpa Rinpoche]], who passed away in Rumtek in 1962, had been H.H. Dilgo Khyentse Rinpoche's older brother. 
At the age of five he began his studies under these and other masters and received many teachings and transmissions from them. When the "[http://www.sikkimonline.info/sikkim/Rumtek_Monastery#Karma_Shri_Nalanda_Institute Karma Shri Nalanda Institute of Higher Buddhist Studies]" was completed and inaugurated in Rumtek, Sangye Nyenpa Rinpoche was among the first to enroll there as a student. He completed the full 10-year study program and obtained the title of an [[Acharya]]. Following his studies there he stayed on for another three years as a teacher of the institute. Nowadays Sangye Nyenpa Rinpoche is one of the most learned young Rinpoches in both philosophy and tantric rituals. He travels extensively in both South-East Asia and the West, particularly in Europe. 
In recent years he has, together with Ven. [[Benchen Tenga Rinpoche]], restored his traditional seat in Nangchen, the great [[Benchen]] monastery, which was originally founded by the [[4th Sangye Nyenpa Rinpoche]]. Another of Rinpoche's projects was the construction of a monastic university, or "Shedra", in Pharping near Kathmandu, which has been completed and inaugurated in early 2007. Rinpoche plans to spend much of his time there teaching. The Shedra is situated close to the three-year retreat center of Benchen monastery in Nepal, which is being looked after both by him and the Ven. Benchen Tenga Rinpoche. On the 15th day of the new Tibetan year, 2006, the third three-year three-fortnight retreat began there under both Sangye Nyenpa Rinpoche's and [[Benchen Tenga Rinpoche|Tenga Rinpoche]]'s guidance. This retreat, as previous ones, was concluded successfully. The fourth Benchen three-year retreat began in early 2010. A new three-year retreat center, particularly for the practices of the [[Shangpa Kagyu]] tradition's teachings is currently under construction.

Information about Rinpoche's recent and future activites can be found at his website:
[http://www.sangyenyenpa.com/home SangyeNyenpa.com] and also at the
[http://www.benchen.org Benchen.org website]

[[Category:Tibetan Buddhist Teachers]]
[[Category:Tibetan Buddhist Teachers]]
[[Category:Kagyu Masters]]

Yönten Gyamtso

2010-05-09T01:20:16Z

2010-04-13T18:55:14Z

BenTremblay:

Tibetan Buddhist canon

2010-04-13T18:54:30Z

BenTremblay: added link to newly created canon

Kham

2010-04-13T18:54:30Z

BenTremblay: added link to newly created canon

canon

2010-04-13T18:40:32Z

BenTremblay: created

from 090429 - BHLP Proceedings.pdf March 2009 | Translating the Words of the Buddha page 89ff

Bka’ ’gyur Genres: Number of Texts, Pages and Text Size – D. Phillip Stanley, Naropa University 
Note: The Combined Kanjur & Tanjur (CKT) consists of all texts find in the Peking, Cone, Derge, Urga, Narthang, and Lhasa Kanjurs, as well

<center><table width="85%"><tr><td>

<table cellpadding="4" border="1" style="border-right: #ccbb77 6pt solid; border-top: #ccbb77 6pt solid; border-left: #ccbb77 6pt solid; border-bottom: #ccbb77 6pt solid">
<tr align="left" bgcolor="#f8f8f8" bgcolor="#eeeeee"><td colspan="8">The Bka’ ’gyur Sutra Genres: Number of Texts by Genre</td></tr>
<tr align="left"><td>Genre</td><td>Peking</td><td>Cone</td><td>Derge</td><td>Urga</td><td>Narthang</td><td>Lhasa</td><td>Combined</td></tr>
<tr align="left" bgcolor="#f8f8f8"><td colspan="8">Number of Bka’ ’gyur Sutra Texts </td></tr>
<tr align="right"><td align="left">’Dul ba</td><td>8</td><td>8</td><td>8</td><td>8</td><td>8</td><td>8</td><td>8</td></tr>
<tr align="right"><td align="left">Sher phyin</td><td>17</td><td>17</td><td>23</td><td>23</td><td>23</td><td>23</td><td>23</td></tr>
<tr align="right"><td align="left">Paritta</td><td>13</td><td>13</td><td>13</td><td>13</td><td>13</td><td>13</td><td>13</td></tr>
<tr align="right"><td align="left">Phal chen</td><td>1</td><td>1</td><td>1</td><td>1</td><td>1</td><td>1</td><td>1</td></tr>
<tr align="right"><td align="left">dKon brtsegs</td><td>49</td><td>49</td><td>49</td><td>49</td><td>49</td><td>49</td><td>49</td></tr>
<tr align="right"><td align="left">mDo sde</td><td>267</td><td>263</td><td>266</td><td>268</td><td>272</td><td>273</td><td>279</td></tr>
<tr align="right"><td align="left">Myang ’das</td><td>1</td><td>1</td><td>1</td><td>1</td><td>1</td><td>1</td><td>1</td></tr>
<tr align="right"><td align="left">Total Sutra</td><td>356</td><td>352</td><td>361</td><td>363</td><td>367</td><td>368</td><td>374</td></tr>
<tr align="left" bgcolor="#f8f8f8"><td colspan="8">Number of Bka’ ’gyur Tantra Texts </td></tr>
<tr align="right"><td align="left">rGyud</td><td>454</td><td>456</td><td>472</td><td>466</td><td>394</td><td>425</td><td>482</td></tr>
<tr align="right"><td align="left">rNying rgyud</td><td>18</td><td>18</td><td>19</td><td>19</td><td>18</td><td>18</td><td>19</td></tr>
<tr align="right"><td align="left">Dus ’khor ’grel bshad</td><td>N/A</td><td>N/A</td><td>1</td><td>1</td><td>N/A</td><td>N/A</td><td>1</td></tr>
<tr align="right"><td align="left">gZungs ’dus</td><td>266</td><td>266</td><td>245</td><td>254</td><td>8</td><td>1</td><td>267</td></tr>
<tr align="right"><td align="left">sMon lam</td><td>18</td><td>18</td><td>20</td><td>20</td><td>N/A</td><td>N/A</td><td>26</td></tr>
<tr align="right"><td align="left">Total Tantra</td><td>756</td><td>758</td><td>757</td><td>751</td><td>420</td><td>444</td><td>795</td></tr>
<tr align="right"><td align="left">Total Bka’ ’gyur</td><td>1,112</td><td>1,110</td><td>1,118</td><td>1,114</td><td>787</td><td>812</td><td>1,169</td></tr>
</table>
 

<table cellpadding="4" border="1" style="border-right: #ccbb77 6pt solid; border-top: #ccbb77 6pt solid; border-left: #ccbb77 6pt solid; border-bottom: #ccbb77 6pt solid">
<tr align="left" bgcolor="#f8f8f8" bgcolor="#eeeeee"><td colspan="8">The Bka’ ’gyur Sutra Genres: Number of Pages by Genre *</td></tr>
<tr align="left"><td>Genre</td><td>Peking</td><td>Cone</td><td>Derge</td><td>Urga</td><td>Narthang</td><td>Lhasa</td><td>Combined</td></tr>
<tr align="left" bgcolor="#f8f8f8"><td colspan="8">Number of Bka’ ’gyur Sutra Non-Standardised Pages</td></tr>
<tr align="right"><td align="left">’Dul ba</td><td>7,510</td><td>9,092</td><td>7,859</td><td>7,859</td><td>12,163</td><td>11,402</td><td>7,510</td></tr>
<tr align="right"><td align="left">Sher phyin</td><td>15,168</td><td>16,613</td><td>15,053</td><td>15,057</td><td>21,339</td><td>21,181</td><td>15,198</td></tr>
<tr align="right"><td align="left">Paritta</td><td>237</td><td>246</td><td>208</td><td>208</td><td>340</td><td>350</td><td>237</td></tr>
<tr align="right"><td align="left">Phal chen</td><td>3,179</td><td>3,383</td><td>3,087</td><td>3,085</td><td>4,529</td><td>4,434</td><td>3,179</td></tr>
<tr align="right"><td align="left">dKon brtsegs</td><td>3,957</td><td>4,003</td><td>3,500</td><td>3,550</td><td>5,520</td><td>5,506</td><td>3,957</td></tr>
<tr align="right"><td align="left">mDo sde</td><td>19,421</td><td>21,365</td><td>18,286</td><td>18,629</td><td>29,019</td><td>29,520</td><td>20,064</td></tr>
<tr align="right"><td align="left">Myang ’das</td><td>1,431</td><td>1,586</td><td>1,360</td><td>1,360</td><td>2,239</td><td>2,109</td><td>1,431</td></tr>
<tr align="right"><td align="left">Total Sutra</td><td>50,903</td><td>56,287</td><td>49,353</td><td>49,747</td><td>75,148</td><td>74,502</td><td>51,576</td></tr>
<tr align="left" bgcolor="#f8f8f8"><td colspan="8">Number of Bka’ ’gyur Tantra Pages </tr>
<tr align="right"><td align="left">rGyud</td><td>11,837</td><td>12,629</td><td>12,199</td><td>12,191</td><td>16,482</td><td>17,791</td><td>13,064</td></tr>
<tr align="right"><td align="left">rNying rgyud</td><td>1,886</td><td>2,041</td><td>1,906</td><td>1,906</td><td>2,647</td><td>2,870</td><td>1,887</td></tr>
<tr align="right"><td align="left">Dus ’khor ’grel bshad</td><td>N/A</td><td>N/A</td><td>936</td><td>936</td><td>N/A</td><td>N/A</td><td>1,043</td></tr>
<tr align="right"><td align="left">gZungs ’dus</td><td>1,781</td><td>1,821</td><td>1,070</td><td>1,070</td><td>25</td><td>17</td><td>2,349</td></tr>
<tr align="right"><td align="left">sMon lam</td><td>42</td><td>60</td><td>47</td><td>47</td><td>N/A</td><td>N/A</td><td>59</td></tr>
<tr align="right"><td align="left">Total Tantra</td><td>15,546</td><td>16,550</td><td>16,158</td><td>16,149</td><td>19,153</td><td>20,678</td><td>18,402</td></tr>
<tr align="right"><td align="left">Total Bka’ ’gyur</td><td>66,449</td><td>72,837</td><td>65,511</td><td>65,897</td><td>94,301</td><td>95,181</td><td>69,978</td></tr>
</table>
 

<table cellpadding="4" border="1" style="border-right: #ccbb77 6pt solid; border-top: #ccbb77 6pt solid; border-left: #ccbb77 6pt solid; border-bottom: #ccbb77 6pt solid">
<tr align="left" bgcolor="#f8f8f8" bgcolor="#eeeeee"><td colspan="8">The Bka’ ’gyur Sutra Genres: Average Number of Pages per Text by Genre</td></tr>
<tr align="left"><td>Genre</td><td>Peking</td><td>Cone</td><td>Derge</td><td>Urga</td><td>Narthang</td><td>Lhasa</td><td>Combined</td></tr>
<tr align="left" bgcolor="#f8f8f8"><td colspan="8">Bka’ ’gyur Sutra Average Number of Pages per Text </tr>
<tr align="right"><td align="left">’Dul ba</td><td>939</td><td>1,136</td><td>982</td><td>982</td><td>1,520</td><td>1,425</td><td>939</td></tr>
<tr align="right"><td align="left">Sher phyin</td><td>892</td><td>977</td><td>654</td><td>655</td><td>928</td><td>921</td><td>661</td></tr>
<tr align="right"><td align="left">Paritta</td><td>18</td><td>19</td><td>16</td><td>16</td><td>26</td><td>27</td><td>18</td></tr>
<tr align="right"><td align="left">Phal chen</td><td>3,179</td><td>3,383</td><td>3,087</td><td>3,085</td><td>4,529</td><td>4,434</td><td>3,179</td></tr>
<tr align="right"><td align="left">dKon brtsegs</td><td>81</td><td>82</td><td>71</td><td>72</td><td>113</td><td>112</td><td>81</td></tr>
<tr align="right"><td align="left">mDo sde</td><td>73</td><td>81</td><td>69</td><td>70</td><td>107</td><td>108</td><td>72</td></tr>
<tr align="right"><td align="left">Myang ’das</td><td>1,431</td><td>1,586</td><td>1,360</td><td>1,360</td><td>2,239</td><td>2,109</td><td>1,431</td></tr>
<tr align="right"><td align="left">Total Sutra</td><td>143</td><td>160</td><td>137</td><td>137</td><td>205</td><td>202</td><td>138</td></tr>
<tr align="left" bgcolor="#f8f8f8"><td colspan="8">Bka’ ’gyur Tantra Average Number of Pages per Text</td></tr>
<tr align="right"><td align="left">rGyud</td><td>26</td><td>28</td><td>26</td><td>26</td><td>42</td><td>42</td><td>27</td></tr>
<tr align="right"><td align="left">rNying rgyud</td><td>105</td><td>113</td><td>100</td><td>100</td><td>147</td><td>159</td><td>99</td></tr>
<tr align="right"><td align="left">Dus ’khor ’grel bshad</td><td>N/A</td><td>N/A</td><td>936</td><td>936</td><td>N/A</td><td>N/A</td><td>1,043</td></tr>
<tr align="right"><td align="left">gZungs ’dus</td><td>6.7</td><td>6.8</td><td>4.4</td><td>4.4</td><td>3.1</td><td>16.9</td><td>8.8</td></tr>
<tr align="right"><td align="left">sMon lam</td><td>2.3</td><td>3.3</td><td>2.4</td><td>2.4</td><td>N/A</td><td>N/A</td><td>2.3</td></tr>
<tr align="right"><td align="left">Total Tantra</td><td>21</td><td>22</td><td>21</td><td>22</td><td>46</td><td>47</td><td>23</td></tr>
<tr align="right"><td align="left">Total Bka’ ’gyur</td><td>60</td><td>66</td><td>59</td><td>59</td><td>120</td><td>117</td><td>60</td></tr>
</table>
* Note: The average page size and amount of text on a page varies by collection so the data is not comparable across
columns, except that the data for the Combined Bka’ ’gyur and Bstan ’gyur is stated in equivalent number of Peking pages,
thus it can be compared with the data for the Peking Bka’ ’gyur and Bstan ’gyur.
* 1 page = 1 side of a 2-sided folio
 

<table cellpadding="4" border="1" style="border-right: #ccbb77 6pt solid; border-top: #ccbb77 6pt solid; border-left: #ccbb77 6pt solid; border-bottom: #ccbb77 6pt solid">
<tr align="left" bgcolor="#f8f8f8" bgcolor="#eeeeee"><td colspan="6">The Bstan ’gyur Genres: Number of Texts by Genre</td></tr>
<tr align="left"><td>Genre</td><td>Peking</td><td>Narthang</td><td>Cone</td><td>Derge</td><td>Combined</td></tr>
<tr align="left" bgcolor="#f8f8f8"><td colspan="6">Sutra</td></tr>
<tr align="right"><td align="left">bsTod tshogs</td><td>63</td><td>64</td><td>64</td><td>71</td><td>73</td></tr>
<tr align="right"><td align="left">Sher phyin</td><td>40</td><td>40</td><td>38</td><td>38</td><td>41</td></tr>
<tr align="right"><td align="left">dBu ma</td><td>257</td><td>257</td><td>158</td><td>158</td><td>264</td></tr>
<tr align="right"><td align="left">mDo sde</td><td>40</td><td>40</td><td>40</td><td>40</td><td>40</td></tr>
<tr align="right"><td align="left">Sems tsam</td><td>66</td><td>66</td><td>66</td><td>66</td><td>66</td></tr>
<tr align="right"><td align="left">mNgon pa</td><td>18</td><td>18</td><td>18</td><td>18</td><td>18</td></tr>
<tr align="right"><td align="left">’Dul ba</td><td>45</td><td>45</td><td>46</td><td>46</td><td>47</td></tr>
<tr align="right"><td align="left">sKyes rab</td><td>8</td><td>8</td><td>8</td><td>8</td><td>8</td></tr>
<tr align="right"><td align="left">sPring yig</td><td>42</td><td>42</td><td>45</td><td>45</td><td>45</td></tr>
<tr align="right"><td align="left">Tshad ma</td><td>69</td><td>69</td><td>66</td><td>66</td><td>69</td></tr>
<tr align="right"><td align="left">sGra mdo</td><td>28</td><td>28</td><td>36</td><td>36</td><td>37</td></tr>
<tr align="right"><td align="left">gSo ba rig pa</td><td>7</td><td>7</td><td>7</td><td>7</td><td>7</td></tr>
<tr align="right"><td align="left">bZo rig pa</td><td>17</td><td>17</td><td>15</td><td>15</td><td>21</td></tr>
<tr align="right"><td align="left">Lugs kyi bstan bcos</td><td>12</td><td>21</td><td>18</td><td>18</td><td>24</td></tr>
<tr align="right"><td align="left">sNa tshogs</td><td>132</td><td>131</td><td>77</td><td>122</td><td>142</td></tr>
<tr align="right"><td align="left">Total Sutra</td><td>844</td><td>853</td><td>702</td><td>754</td><td>902</td></tr>
<tr align="left" bgcolor="#f8f8f8"><td colspan="6">Tantra </tr>
<tr align="right"><td align="left">rGyud</td><td>3,136</td><td>3,129</td><td>2,623</td><td>2,623</td><td>3,191</td></tr>
<tr align="right"><td align="left">Total Bstan ’gyur</td><td>3,980</td><td>3,982</td><td>3,325</td><td>3,377</td><td>4,093</td></tr>
<tr align="right"><td align="left">Total Bka’ ’gyur and Bstan ’gyur</td><td>5,092</td><td>4,769</td><td>4,435</td><td>4,495</td><td>5,262</td></tr>
</table>
 

<table cellpadding="4" border="1" style="border-right: #ccbb77 6pt solid; border-top: #ccbb77 6pt solid; border-left: #ccbb77 6pt solid; border-bottom: #ccbb77 6pt solid">
<tr align="left" bgcolor="#f8f8f8" bgcolor="#eeeeee"><td colspan="6">The Bstan ’gyur Genres: Number of Pages by Genre</td></tr>
<tr align="left"><td>Genre</td><td>Peking</td><td>Narthang</td><td>Cone</td><td>Derge</td><td>Combined</td></tr>
<tr align="left" bgcolor="#f8f8f8"><td colspan="6">Sutra</td></tr>
<tr align="right"><td align="left">bsTod tshogs</td><td>590</td><td>556</td><td>590</td><td>514</td><td>613</td></tr>
<tr align="right"><td align="left">Sher phyin</td><td>10,603</td><td>10,342</td><td>9,508</td><td>9,118</td><td>10,664</td></tr>
<tr align="right"><td align="left">dBu ma</td><td>12,640</td><td>12,356</td><td>10,725</td><td>10,850</td><td>13,506</td></tr>
<tr align="right"><td align="left">mDo sde</td><td>6,658</td><td>6,444</td><td>5,679</td><td>5,561</td><td>6,658</td></tr>
<tr align="right"><td align="left">Sems tsam</td><td>10,433</td><td>10,055</td><td>8,984</td><td>8,894</td><td>10,433</td></tr>
<tr align="right"><td align="left">mNgon pa</td><td>7,464</td><td>7,246</td><td>6,399</td><td>6,334</td><td>7,464</td></tr>
<tr align="right"><td align="left">’Dul ba</td><td>12,350</td><td>11,732</td><td>10,446</td><td>10,227</td><td>12,354</td></tr>
<tr align="right"><td align="left">sKyes rab</td><td>2,367</td><td>2,238</td><td>2,850</td><td>2,776</td><td>2,367</td></tr>
<tr align="right"><td align="left">sPring yig</td><td>678</td><td>640</td><td>551</td><td>551</td><td>694</td></tr>
<tr align="right"><td align="left">Tshad ma</td><td>15,761</td><td>15,303</td><td>13,016</td><td>12,785</td><td>15,761</td></tr>
<tr align="right"><td align="left">sGra mdo</td><td>1,394</td><td>1,247</td><td>2,621</td><td>2,565</td><td>2,882</td></tr>
<tr align="right"><td align="left">gSo ba rig pa</td><td>4,026</td><td>3,852</td><td>3,583</td><td>3,531</td><td>4,026</td></tr>
<tr align="right"><td align="left">bZo rig pa</td><td>278</td><td>319</td><td>191</td><td>196</td><td>307</td></tr>
<tr align="right"><td align="left">Lugs kyi bstan bcos</td><td>128</td><td>466</td><td>339</td><td>355</td><td>653</td></tr>
<tr align="right"><td align="left">sNa tshogs</td><td>10,106</td><td>9,652</td><td>3,617</td><td>6,564</td><td>10,173</td></tr>
<tr align="right"><td align="left">Total Sutra</td><td>95,476</td><td>92,448</td><td>79,100</td><td>80,823</td><td>98,555</td></tr>
<tr align="left" bgcolor="#f8f8f8"><td colspan="6">Tantra </tr>
<tr align="right"><td align="left">rGyud</td><td>62,317</td><td>59,937</td><td>46,933</td><td>46,513</td><td>63,270</td></tr>
<tr align="right"><td align="left">Total Bstan ’gyur</td><td>157,792</td><td>152,384</td><td>126,033</td><td>127,335</td><td>161,825</td></tr>
<tr align="right"><td align="left">Total Bka’ ’gyur and Bstan ’gyur</td><td>224,241</td><td>246,685</td><td>198,869</td><td>192,846</td><td>231,802</td></tr>
</table>
 

<table cellpadding="4" border="1" style="border-right: #ccbb77 6pt solid; border-top: #ccbb77 6pt solid; border-left: #ccbb77 6pt solid; border-bottom: #ccbb77 6pt solid">
<tr align="left" bgcolor="#f8f8f8" bgcolor="#eeeeee"><td colspan="6">The Bstan ’gyur Genres: Average Number of Pages per Text by Genre</td><tr>
<tr align="left"><td>Genre</td><td>Peking</td><td>Narthang</td><td>Cone</td><td>Derge</td><td>Combined</td></tr>
<tr align="left" bgcolor="#f8f8f8"><td colspan="6">Sutra</td></tr>
<tr align="right"><td align="left">bsTod tshogs</td><td>9.4</td><td>9</td><td>9</td><td>7</td><td>8</td></tr>
<tr align="right"><td align="left">Sher phyin</td><td>265</td><td>259</td><td>250</td><td>240</td><td>260</td></tr>
<tr align="right"><td align="left">dBu ma</td><td>49</td><td>48</td><td>68</td><td>69</td><td>51</td></tr>
<tr align="right"><td align="left">mDo sde</td><td>166</td><td>161</td><td>142</td><td>139</td><td>166</td></tr>
<tr align="right"><td align="left">Sems tsam</td><td>158</td><td>152</td><td>136</td><td>135</td><td>158</td></tr>
<tr align="right"><td align="left">mNgon pa</td><td>415</td><td>403</td><td>356</td><td>347</td><td>296</td></tr>
<tr align="right"><td align="left">’Dul ba</td><td>274</td><td>261</td><td>227</td><td>222</td><td>263</td></tr>
<tr align="right"><td align="left">sKyes rab</td><td>296</td><td>280</td><td>356</td><td>347</td><td>296</td></tr>
<tr align="right"><td align="left">sPring yig</td><td>16</td><td>15</td><td>12</td><td>12</td><td>15</td></tr>
<tr align="right"><td align="left">Tshad ma</td><td>228</td><td>222</td><td>197</td><td>194</td><td>228</td></tr>
<tr align="right"><td align="left">sGra mdo</td><td>50</td><td>45</td><td>73</td><td>71</td><td>78</td></tr>
<tr align="right"><td align="left">gSo ba rig pa</td><td>575</td><td>550</td><td>512</td><td>504</td><td>575</td></tr>
<tr align="right"><td align="left">bZo rig pa</td><td>16.4</td><td>19</td><td>13</td><td>13</td><td>15</td></tr>
<tr align="right"><td align="left">Lugs kyi bstan bcos</td><td>11</td><td>22</td><td>19</td><td>20</td><td>27</td></tr>
<tr align="right"><td align="left">sNa tshogs</td><td>77</td><td>74</td><td>47</td><td>54</td><td>72</td></tr>
<tr align="right"><td align="left">Total Sutra</td><td>113</td><td>108</td><td>113</td><td>107</td><td>109</td></tr>
<tr align="left" bgcolor="#f8f8f8"><td colspan="6">Tantra </tr>
<tr align="right"><td align="left">rGyud</td><td>20</td><td>19</td><td>18</td><td>18</td><td>20</td></tr>
<tr align="right"><td align="left">Total Bstan ’gyur</td><td>40</td><td>38</td><td>38</td><td>38</td><td>40</td></tr>
<tr align="right"><td align="left">Total Bka’ ’gyur and Bstan ’gyur</td><td>44</td><td>52</td><td>45</td><td>43</td><td>44</td></tr>
</table>

</td></tr></table></center>

first kalpa

2010-04-13T18:40:32Z

BenTremblay: created

Tibetan Buddhist canon

2010-04-13T18:34:55Z

BenTremblay: fixed broken link

Kham

2010-04-13T18:34:55Z

BenTremblay: fixed broken link

Eight Verses of Mind Training

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BenTremblay: langritangpa.org no longer exists

1. Determined to obtain the greatest possible benefit from all sentient beings, who are more precious than a wish-fulfilling jewel, I shall hold them most dear at all times.

2. When in the company of others, I shall always consider myself the lowest of all, and from the depths of my heart hold others dear and supreme.

3. Vigilant, the moment a delusion appears in my mind, endangering myself and others, I shall confront and avert it without delay.

4. Whenever I see beings that are wicked in nature and overwhelmed by violent negative actions and suffering, I shall hold such rare ones dear, as if I had found a precious treasure.

5. When, out of envy, others mistreat me with abuse, insults or the like, I shall accept defeat and offer the victory to others.

6. When somebody whom I have benefited and in whom I have great hopes gives me terrible harm, I shall regard that person as my holy guru.

7. In short, both directly and indirectly, I offer every happiness and benefit to all my mothers. I shall secretly take upon myself all their harmful actions and suffering.

8. Undefiled by the stains of the superstitions of the eight worldly concerns, may I, by perceiving all phenomena as illusory, be released from the bondage of attachment.

A more detailed commentary can be found in <strike>[http://www.langritangpa.org/pages_html/about/about_glt.htm Teachings From Tibet]</strike> ([http://www.lamayeshe.com Lama Yeshe Wisdom Archive]) (langritangpa.org no longer exists)

a dkar 'tsher ba

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BenTremblay: langritangpa.org no longer exists

Freedom From the Four Attachments

2010-04-12T22:29:00Z

BenTremblay: KBI.org.au is 404

== Introduction ==
This was a [[Lo Jong]] text given to the [[Sakya]] master [[Sachen Kunga Nyingpo]] by [[Manjushri]] when [[Sachen Kunga Nyingpo]] was twelve years old.

See [[tshe 'di la zhen na chos pa min|Tibetan version with translations]].

== The Verses ==

*[[tshe 'di la zhen na chos pa min|Original Tibetan Quote]].

<blockquote>

A person who is still attached to this life is no [[Dharma]] practitioner. 
A person who is still attached to the [[three worlds]] has no [[renunciation]]. 
A person who is still attached to getting what they want is no [[bodhisattva]]. 
A person who still grasps to things has no worldview. 

</blockquote>
Translation by [[Geshe Michael Roach]]

== Commentaries ==
The [[Sakya]] tradition has produced many commentaries on the original four-line text.

* ''Freedom from the Four Kinds of Attachment'' as written by the Holy Lama, [[Jetsun Drakpa Gyeltsen]]
** [http://www.asianclassics.org/download/texts/sungbum/S0414M.ACT Online] [[Tibetan]] text provided by [[ACIP]]
* ''The Advices on Freeing Oneself from Four Different Kinds of Attachment'' as written by [[Sakya Pandita Kunga Gyeltsen]]
** [http://www.asianclassics.org/download/texts/sungbum/S0408M.ACT Online] [[Tibetan]] text provided by [[ACIP]]
* ''A Clear and Complete Teaching on Freeing Oneself from the Four Kinds of Attachment'' by [[Gorampa|Gorampa Sonam Senge]]
**[http://www.asianclassics.org/download/texts/sungbum/S0410M.ACT Online] [[Tibetan]] text provided by [[ACIP]]
* A ''Book of Instruction on the Text entitled Freedom from the Four Kinds of Attachment'' by [[Kunga Lekpai Rinchen]]
**[http://www.asianclassics.org/download/texts/sungbum/S0411M.ACT Online] [[Tibetan]] text provided by [[ACIP]]
*<strike>[http://www.kbi.org.au/frames/part4.html Online Commentary]</strike> in English by [[Sakya Trizin|His Holiness Sakya Trizin]] (KBI.org.au is 404)

[[Category:Lo Jong]]
[[Category:Sakya]]

snang grags rig gsum lha sngags chos sku'i ngang

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BenTremblay: KBI.org.au is 404

Freedom From the Four Attachments

2010-04-12T22:27:21Z

BenTremblay: broken link

== Introduction ==
This was a [[Lo Jong]] text given to the [[Sakya]] master [[Sachen Kunga Nyingpo]] by [[Manjushri]] when [[Sachen Kunga Nyingpo]] was twelve years old.

See [[tshe 'di la zhen na chos pa min|Tibetan version with translations]].

== The Verses ==

*[[tshe 'di la zhen na chos pa min|Original Tibetan Quote]].

<blockquote>

A person who is still attached to this life is no [[Dharma]] practitioner. 
A person who is still attached to the [[three worlds]] has no [[renunciation]]. 
A person who is still attached to getting what they want is no [[bodhisattva]]. 
A person who still grasps to things has no worldview. 

</blockquote>
Translation by [[Geshe Michael Roach]]

== Commentaries ==
The [[Sakya]] tradition has produced many commentaries on the original four-line text.

* ''Freedom from the Four Kinds of Attachment'' as written by the Holy Lama, [[Jetsun Drakpa Gyeltsen]]
** [http://www.asianclassics.org/download/texts/sungbum/S0414M.ACT Online] [[Tibetan]] text provided by [[ACIP]]
* ''The Advices on Freeing Oneself from Four Different Kinds of Attachment'' as written by [[Sakya Pandita Kunga Gyeltsen]]
** [http://www.asianclassics.org/download/texts/sungbum/S0408M.ACT Online] [[Tibetan]] text provided by [[ACIP]]
* ''A Clear and Complete Teaching on Freeing Oneself from the Four Kinds of Attachment'' by [[Gorampa|Gorampa Sonam Senge]]
**[http://www.asianclassics.org/download/texts/sungbum/S0410M.ACT Online] [[Tibetan]] text provided by [[ACIP]]
* A ''Book of Instruction on the Text entitled Freedom from the Four Kinds of Attachment'' by [[Kunga Lekpai Rinchen]]
**[http://www.asianclassics.org/download/texts/sungbum/S0411M.ACT Online] [[Tibetan]] text provided by [[ACIP]]
*[http://www.kbi.org.au/frames/part4.html Online Commentary] in English by [[Sakya Trizin|His Holiness Sakya Trizin]]

[[Category:Lo Jong]]
[[Category:Sakya]]

snang grags rig gsum lha sngags chos sku'i ngang

2010-04-12T22:27:21Z

2010-04-11T17:40:44Z

BenTremblay: s / gnyisyod / gnyis yod - this from word frequency; please check

On Translating Logical Terms

2010-04-11T02:24:20Z

BenTremblay: implementing REF/Footnotes function ... worth doing?

=On Translating Tibetan Logical Terminology=

by Karma Lodrö Choephel ([[User:DKC|DKC]])

::Note: This paper is intended to explain commonly used logical terms in the Tibetan tradition according to the understanding of their usage the author developed during studies of the Kagyu presentation of texts on validity and logic. It is not a complete and exhaustive survey but a small sample of some critical terms. As a presentation of one person’s opinion, there may be some points that are incorrect, need clarification, or deserve rebuttal; readers are invited to note such points under the discussion tab at the top of the page.

__TOC__

Following the example of the great masters of India and Tibet, I prostrate to the youthful Manjushri.

As the traditions of Buddhist study and meditation become ever more firmly planted in the West, more and more teachers are emphasizing the importance of study in the development of their Western students. Since study cannot be truly beneficial unless students have the logical tools necessary to properly question and evaluate the teachings, many translators—whether at the request of their teachers or out of their own pure motivation—have begun to translate the texts on validity from both the Indian and Tibetan traditions. Many translators have spent extensive time studying these traditions, and several have studied in the Tibetan monastic colleges and study centers, clapping their hands in debate with Tibetan students and scholars. As a result, texts on Buddhist logic are now becoming available to Western students in English, and Western students have begun to study, scrutinize, and even debate them.

There is absolutely no question that this is a good and important step. It is also important that we translators work out a sensible and accurate lexicon for translating these texts so that Western students can easily understand the main points and the subtleties of the traditional systems of logic. This process is already happening to a large extent naturally as translators look at each others’ work and come to a common consensus. In many instances, the most common translations of technical terms also seem to be the best. However, there are critical logical terms which are commonly translated with English words or phrases that mean something other than the Tibetan terms. Thus I felt it necessary to write this essay to suggest better translations for those terms according to the understanding of them I have gained through studying in a monastic college of the Karma Kamtsang lineage.

I write this in the spirit of debate. I do not claim to be either an expert or specialist in logic and validity, but more than six years of studying Buddhist philosophy in Tibetan, receiving and translating teachings from living masters, and debating and discussing with fellow students and translators has given me some understanding of a few Tibetan words. Because the ability of students to correctly understand the texts depends greatly on the choice of terminology, I felt it was necessary to offer my thoughts now before the work of translation progresses too far and terminology is set in stone. I write this in hopes that other translators and scholars will consider these issues and if necessary reply in kind with responses from scripture and logic.

The main body of this essay has four topics: I. The word ''tshad ma,'' II. Characteristics and characterized phenomena, III. Other logical terms, and IV. General comments on diction.

==I. The word ''tshad ma''==
Since one of the main purposes of studying logic is to learn how to distinguish when our thoughts and perceptions are reliable and valid, it makes sense to begin with a discussion of the word that refers to that measure, ''[[tshad ma]].'' As Dharmakīrti says at the opening of his ''Drop of Reasoning (Nyāyabindunāmaprakaraṇa),'' “Right knowing precedes the accomplishment of all benefit for beings…”

This discussion has three points: A. An explanation of the term and its translation, B. Rebutting criticism, and C. Refuting other translations.

===A. An explanation of the term and its translation===
The Tibetan ''tshad ma,'' or ''pramāṇa'' in Sanskrit, is most commonly translated as ''valid cognition'' or as ''validity,'' although the actual Tibetan and Sanskrit terms literally mean something different. The Seventh Karmapa Chödrak Gyatso explains the etymology of the Sanskrit term thus:

:If you translate it into the language of Tibetans from the Land of Snow, ''pra-'' can have many meanings including light, first, complete, distinct and so forth, but here it means “first.” ''Māṇa'' means to measure… As the transformative prefix ''pra-'' is affixed to the verbal root ''māṇa,'' it means ''first measure:'' “Among cognitions, the first measure is valid,” it is said (1999A: 6).

A look through Monier-Williams’ Sanskrit-English Dictionary confirms the Karmapa’s explanation. To translate ''pramaṇa'' literally by its etymology, then, one could say ''prime measure.'' Such a literal translation, though, beyond being opaque to English speakers, has the added difficulty of being a noun with no corresponding adjectival or adverbial forms—it would not make much sense or sound like real English to say that a cognition is ''primely measured.'' Thus even though it is not a literal translation, it seems better to use the term ''valid cognition'' and the corresponding ''valid'' and ''validity,'' which reflect the characteristics of ''pramaṇa'' as described by Dharmakīrti and subsequent Buddhist teachers. It seems logical to use the term ''valid cognition'' as the main translation, but to allow the use of the shorter form ''valid'' for concision in contexts where it would not be ambiguous. The study of the subject could then be called the study of ''validity.''

===B. Rebutting criticism===
The translation of ''pramāṇa'' as valid cognition is not without its detractors. In his ''Foundations of Dharmakīrti’s Philosophy'' (2004), John Dunne criticizes ''valid'' because it implies veridicality. However, the characteristics of ''pramaṇa'' themselves imply that it is veridical: Dharmakīrti characterizes it as “undeceiving mind,”<ref>The chapter on Valid Proof from the Commentary on Validity opens with the line, ཚད་མ་སླུ་མེད་ཅན་ཤེས་པ། །</ref> and later Tibetan texts generally characterize it as “a new and undeceiving awareness.” One naturally assumes that if something is undeceiving, it is truthful. Hence this criticism is unwarranted.

In specific, Dunne makes four criticisms of the translation:

:1. Although a cognition that would appear to be truthful to worldly people, such as thinking, “that is blue” after seeing a blue object, “seems veridical in itself, for Dharmakīrti that judgement is not ‘valid’ because it is not a ''pramāṇa.''”

:2. Direct yogic perception is valid even though “the phenomenal content of [a yogi’s] vision is no more ‘valid’ than an obsessed lover’s hallucination of his beloved.”

:3. It makes no sense to call the sensory faculties “valid.”

:4. The term valid is already used with a different meaning by contemporary Western philosophers (Dunne 2004: 226–7).

Anyone who has had a basic course in the ''Classifications of Mind (blo rigs)'' should be able to easily spot the weaknesses of the first two objections. In the first instance, although worldly people would consider to be truthful the thought that recognizes a blue object as being blue, it is not truthful. It is actually subtly deceptive because it confuses the object of the direct sensory perception of the first moment, the specific characteristics of the blue object, with the object of the thought of the second moment, which is a meaning generality. The thought “that is blue” thus grasps at the object of the earlier valid cognition and its own object (the meaning generality), and clings to them as being the same when in fact they are different. (Chodrak Gyatso, 1999A: 25)

In the second objection, Dunne appears to have misunderstood the nature of yogic direct perception. He mistakes the meditations on impermanence, the all-encompassing sense bases,<ref>zad par gyi skye mched</ref> and so forth that are a cause of yogic perception with actual yogic perception. Dunne states that “Dharmakīrti makes it quite clear that in relation to their phenomenal content alone, yogic perceptions are indistinguishable from the hallucinations of a lovesick person” (2004: 226), but it is difficult find such a statement in the ''Commentary on Validity (Pramāṇavarttika).'' Quite the opposite: Dharmakīrti clearly indicates in verse 281 of the chapter on direct perception that through conceptual meditations on impermanence, the all-encompassing sense bases, and so forth, there arises a non-conceptual yogic cognition that is perception of the clear appearance of the correct meaning ''(yang dag pa’i don)'' freed from the net of conceptuality (Chodrak Gyatso 1999B: 262).3 When a yogi directly perceives the correct meaning, this is hardly a hallucination; it is perception of the true nature of things.

Dunne’s third objection is that it is illogical to call a sensory faculty “valid.” Since Dharmakīrti and all the teachers who follow in his tradition posit that eyes and other sensory faculties are not valid, we would have to say we agree. As Dharmakīrti says in the fifth stanza of the chapter on valid proof from the ''Commentary on Validity:''

:The mind is valid itself 
Because it is primary in engaging 
The things to take up or reject…

In other words, when one sees a form, it is not the eye that determines whether that form is something to take up or reject, but the mind—it is the mind that can be correct or mistaken. Chödrak Gyatso states that this passage “teaches that the eye and other faculties are not valid.” (1999A: 25) Therefore this objection has no bearing on whether the word ''valid'' is an acceptable translation or not for our purposes.

Of all Dunne’s objections, only his fourth, that the term ''validity'' is used by contemporary European and American philosophers with a different meaning, has any merit. He makes a point that using the term validity might cause confusion in interdisciplinary academic discussions with these philosophers, but since every academic discipline and even every philosophical school has its own specific jargon, it seems that any such conversation would have to include discussion of terminology. If there is an adequate explanation given of the meaning of the word ''validity'' as used in the Buddhist context, we should be able have reasonable discussions with philosophers from different traditions. Were it otherwise, interdisciplinary discussions would be pointless. Here we need to balance this problem against the benefits of using a word that is understandable, communicates an important aspect of the meaning, and is already commonly used. It seems that this latter outweighs the objection.

===C. Refuting other translations===
Some scholars translate ''pramaṇa'' as “truth” or “truthfulness,” but it is already commonly accepted as the translation for the word ''[[bden pa]].'' If we translate ''tshad ma'' as truth, students who cannot read the Tibetan or Sanskrit originals may well confuse it with the rather different ideas of the four truths or the two truths, potentially leading to serious misunderstandings.

Dunne makes his own proposal that ''pramaṇa'' be translated as “instrumentality.” He suggests it primarily because Indian Pramāṇa Theorists recognized that the Sanskrit word ''pramāṇa'' is derived from the instrumental case (2004: 224). If this were a valid reason, it would follow that we should translate the Sanskrit word ''buddha'' as “participle” since grammarians universally recognize it is derived from the past participle. Dunne provides a lengthy discussion of his reasoning (2004: 223–229), but out of fear of verbosity I will not treat it in detail. In general, however, Dunne seems to be trying to find a term that will account for all of the different explanations of ''pramāṇa'' given by Indian philosophers of all stripes, non-Buddhist as well as Buddhist. Dunne argues that many schools consider ''pramāṇa'' to be a means to generating knowledge as it leads to a recognition of a fact, and that the term ''instrumentality'' highlights that meaning. This, however, is not the sense with which Dharmakīrti and most subsequent Buddhist philosophers use the term. Dharmakīrti does not dispute the fact that a recognition of a fact arises out of ''pramāṇa,'' but he does not consider that a reliable cognition. As he states in the chapter on Valid Proof, “Because it grasps the perceived, we do not agree to the relative.”4 In other words, the result of ''pramāṇa'' is not undeceiving because it grasps the previously perceived object of the valid cognition and confuses it for a present object. Although in general it is best to be non-sectarian in our choice of terminology, Dunne’s attempt to bridge the gap between the schools leads to a term that does not shed much light onto the nature of what the term means, particularly for Dharmakīrti and his followers. If you say to someone that the direct sensory perception of the color red is an “instrumental” cognition, what does that tell them? On the other hand, saying it is a “valid” cognition communicates the meaning that it is undeceptive: as Dharmakīrti says, “The valid is undeceiving mind.”5 In this instance, it seems more pedagogically useful to use a term that conveys the sense with which ''tshad ma'' is primarily used in the works we are translating.

==II. Characteristics and characterized phenomena==
This has two topics: A. An overview of the Tibetan words ''[[mtshan mtshon gzhi]],'' B. Discussion of their translation.

===A. The Tibetan words ''mtshan mtshon gzhi''===
This has five points: a. Overview, b. ''[[mtshan nyid]],'' c. ''[[mtshon bya]],'' d. The relationship of ''mtshan nyid'' and ''mtshon bya,'' and e. ''[[mtshan gzhi]]''

====1. Overview====
Of all the aspects of logic, few are more important than the presentation of ''mtshan nyid mtshon bya mtshan gzhi,''6 and yet of all the words used in logical texts, these are among the most frequently mistranslated. For this reason, it seems important to first describe what these words mean in Tibetan before discussing how they should be translated.

Understanding ''mtshan nyid, mtshon bya,'' and ''mtshan gzhi'' is critical to understanding how the Northern Buddhist tradition presents the process of associating names with phenomena. To give a simplified example, when we see a specific phenomenon such as a fire of sandalwood, we perceive that it is hot and burning. Then we recognize that it is fire. Here the specific fire of sandalwood that we perceive is the ''mtshan gzhi,'' hot and burning are the ''mtshan nyid,'' and fire is the ''mtshon bya.''

====2. mtshan nyid====
A ''mtshan nyid'' is most often characterized in the Gelug tradition as well as by scholars in the other traditions7 as ''fulfilling all three of substance, existent, and dharma (rdzas yod chos gsum tshang ba).'' In other words, for a dharma to be considered a ''mtshan nyid,'' it must be substantial8 rather than a mere designation, it must be validly observed, and it must hold its own essence. For example, the Buddha taught in the sutras that the ''mtshan nyid'' of fire is hot and burning. This means that the actual hot and burning quality of fire that can be felt with the body faculty is the ''mtshan nyid'' of fire. In the case of a thing ''(dngos po),'' the phenomenon that is its ''mtshan nyid'' is ''rang mtshan'' that can be directly perceived. However, it only functions as a ''mtshan nyid'' when it is the object of the sixth, mental consciousness. In other words, ''mtshan nyid'' is an isolate or mental construct—it is a way the sixth, mental consciousness conceptualizes a phenomenon. As Chodrak Gyatso says:

:That which is the aspect of the meaning such as hot and burning or wet and liquid that appears to a thought is called the ''mtshan nyid.'' One clings to that as a specific characteristic and assigns it as the essence of the meaning. (1999A: 15)

Therefore the phenomenon ''mtshan nyid'' itself is permanent and generally characterized ([[spyi mtshan]]), but that does not mean that a phenomenon that is a ''mtshan nyid'' may not be impermanent and specifically characterized ''([[rang mtshan]]).''9 For example, the ''mtshan nyid'' of fire is permanent, but hot and burning is impermanent.

====3. mtshon bya====
A ''mtshon bya'' is commonly characterized as ''fulfilling all three of designation, existent, and dharma.''10 Like the ''mtshan nyid,'' it must be validly observed and hold its own essence, but in this case it is the designation of a dharma, not its substance. For example, ''fire'' is the ''mtshon bya'' of hot and burning. As with ''mtshan nyid,'' the ''mtshon bya'' is an isolate and generally characterized, but that which is a ''mtshon bya'' may be specifically characterized: fire is a specifically characterized, impermanent thing, for example.

====4. The relationship of ''mtshan nyid'' and ''mtshon bya''====
The ''mtshan nyid'' and ''mtshon bya'' are essentially merely separate isolates of the same phenomena—the meaning isolate and the name isolate.11 For this reason, they must fulfill the eight gates of pervasion of characteristic and characterized:12

:1. & 2. If something is the ''mtshan nyid,'' it must be the ''mtshon bya'' and vice versa.

:3. & 4. If something is not the ''mtshan nyid,'' it must not be the ''mtshon bya'' and vice versa.

:5. & 6. If there is the ''mtshan nyid,'' there must be the ''mtshon bya'' and vice versa.

:7. & 8. If there is not the ''mtshan nyid,'' there must not be the ''mtshon bya'' and vice versa.

In other words, any instance of one is also an instance of the other, and one cannot be present without the other.

Individuals who know the connection between the ''mtshan nyid'' and ''mtshon bya'' do not distinguish them as being separate. That is to say, when individuals who know that the word ''fire'' refers to hot and burning, for example, see an actual instance of fire, they do not see the fire and the hot and burning as separate entities. As Chodrak Gyatso says:

Therefore the ''mtshan nyid'' and ''mtshon bya'' appear separate to those who do not know the connection between the name and the meaning, but when one knows the connection between name and meaning, they do not appear separate. (1999A: 16)
It is sometimes said, ''“mtshon bya ni ming dang/ mtshan nyi' ni ming de’i don yin pas…”'' (Chodrak Gyatso 1999A: 16). Since ''don'' is so frequently translated as ''meaning,'' one might therefore be tempted to think that ''mtshan nyid'' is the meaning of a word. However, the Tibetan word ''don'' means something slightly different from the English word ''meaning:'' it usually refers to the actual phenomenon, not to a linguistic construct describing that phenomenon, and is often used interchangeably with ''yul'' (object). That is the sense in which it is used in this context as well. In specific, the ''mtshan nyid'' is the meaning isolate, and the ''mtshon bya'' is the name isolate.

====5. ''mtshan gzhi''====
The ''mtshan gzhi'' is a specific phenomena which can be evaluated based on its ''mtshan nyid'' to find out what label to give it. For example, a fire of sandalwood is hot and burning and therefore can be designated fire. It might seem from the basic texts of logic that ''mtshan gzhi'' means little more than “example,” but it becomes clear from the usage of this word in other contexts that it refers to the phenomenal basis which can be evaluated based on its ''mtshan nyid'' and designated as a specific ''mtshon bya.''

===B. Discussion of their translation===
This has three topics: a. The translation of ''mtshan nyid,'' b. The translation of ''mtshon bya,'' and c. The translation of ''mtshan gzhi.''

====1. The translation of ''mtshan nyid''====
This has two points: i. A refutation of other translations and ii. Translating ''mtshan nyid'' as ''characteristic.''

=====i. A refutation of other translations=====
By far the most common translation of ''mtshan nyid,'' even in logical texts, is ''definition.'' The English word ''definition'' usually refers to the word or phrase that describes a phenomenon. The Oxford English Dictionary (OED on CD-ROM) defines it thus:

:The action of defining, or stating exactly what a thing is, or what a word means… A precise statement of the essential nature of a thing; a statement or form of words by which anything is defined…

The examples and quotations cited under this and the various other definitions also primarily talk about words, phrases, and symbols. Merriam Webster defines it similarly:

:2 a : a statement expressing the essential nature of something b : a statement of the meaning of a word or word group or a sign or symbol <dictionary ''definitions''> c : a product of defining

In everyday use as well, most people understand the word definition to imply a verbal or written statement. However, the ''mtshan nyid'' of a phenomena are not necessarily words or phrases, and so using ''definition'' as a translation of ''mtshan nyid'' implies several absurd consequences.

If the ''mtshan nyid'' were a phrase or statement, it would follow that it is communicative sound ''([[rjod byed kyi sgra]]),'' because phrases and statements are made of words and phrases, and words and phrases are two of the three classifications of communicative sound. Communicative sound is the object of the ear consciousness, because it is something that can be heard. It is something that can be heard because it is characterized as something audible that communicates its meaning by means of signs (Phur lcog pa, 1982: 310). Therefore a ''mtshan nyid'' would necessarily be the object of the ear consciousness. Therefore hot and burning, the ''mtshan nyid'' of fire, are not the object of the body consciousness but of the ear consciousness, because they are a definition. This would be absurd: if Little Willy stuck his finger in a fire, would he wait until he heard his flesh sizzle before pulling it out?

If you reply that when we say “definition” we don’t mean a word or phrase but those aspects of a phenomenon that allow us to recognize it and properly name it, then why not use the word ''characteristic,'' which means exactly what you say you intend?

Furthermore, as discussed above people who know the connection between the ''mtshan nyid'' and ''mtshon bya'' cling to them as being the same, but few English speakers would confuse a definition with the defined phenomenon. If they did, they would be terrified to look up words such as ''tiger'' or ''great white shark'' in the dictionary for fear the definition would eat them.

Additionally, since the definition and ''mtshon bya'' must fulfill the eight gates of pervasion, then it follows that since the definition of fire is in the dictionary, the ''mtshon bya'' fire must also be present in the dictionary. If that were so, the dictionary would quickly be consumed by the ''mtshan nyid'' of fire, and the reference sections of most libraries would be dangerous places indeed. If you reply that the definition of fire is not in the dictionary, I suggest you ask any schoolchild about the matter.

If the ''mtshan nyid'' were a statement or verbal phrase, there would be no way that it and the ''mtshon bya'' could fulfill the eight gates of pervasion. For example, the definition of ''cognition,'' being a word or phrase, is communicative sound and therefore material,13 but cognition is not matter. In fact, cognition and matter are mutually exclusive. Therefore they cannot be substantially the same. If two phenomena are not substantially the same, then it follows that it must be possible for one to appear without the other. It is possible for a cognition to appear without its definition appearing, as in the Formless realm where there is cognition but no sound. Therefore the definition of a cognition cannot be its ''mtshan nyid'' because it does not fulfill the eight gates of pervasion.

You might reply that this may all be so, but we are using the word ''definition'' with a different meaning than most people understand—we are using it to mean ''mtshan nyid'' and not the dictionary definition. If that is your position, you are liable to create misunderstanding and confusion. People who are reading a text will assume that the words they see on the page mean what they normally mean. Most readers will not realize that ''definition'' is being used differently, especially when it is not specifically explained. This could lead students to conceptualize the presentation of ''[[mtshan mtshon]]'' incorrectly and hinder their understanding of a critical aspect of Buddhist philosophy. If there were no other word one could use as a translation of ''mtshan nyid,'' one might consider excusing this fault, but since there is a better translation, it is best to avoid a term that will cause incorrect understanding.

You might then say that we need to use the word ''definition'' because this is the word Western philosophers use and we need to have consistent terminology in order to be able to have interdisciplinary discussions with them. When Western philosophers use the word ''definition,'' it is quite possible they actually mean a verbal or written statement. If that is the case, then using the word ''definition'' would create confusion and actually inhibit discussion because the Buddhist and Western philosophers would not realize they are talking about different things.

Another important consideration is that the translation ''definition'' often does not make sense for uses of the word ''mtshan nyid'' outside formal logical contexts. Consider the ''mtshan nyid'' of a spiritual friend—learned, venerable, and good. To translate this as the “definition of a spiritual friend” somehow seems awkward and misses the point. If you just read these words on a page you might think that this is a different meaning of ''mtshan nyid'' and that it would be permissible to translate it differently in this context. However, the traditional teachings on such usages of ''mtshan nyid'' do not seem to conceptualize the meaning of the word differently, and teachers often comment on it as an actual ''mtshan nyid'' that fulfills all of the eight gates of pervasion.

Lastly, using the translation definition forces one to use to translate ''mtshon bya'' as ''definiendum,'' a problem that will be discussed below.

Some people propose that rather than using ''definition'' we should use the term ''definiens.'' Since a ''definiens'' is also a verbal or symbolic expression, it has all of the above defects. Additionally, the word seems to have specific uses in Western systems of logic which may be quite different from the uses of ''mtshan nyid.'' But the worst problem with this word is that it is unknown to the vast majority of English speakers and using it will make any translation smack of jargon and seem harder to understand.

Other translators suggest the translation ''defining characteristic.'' This translation does avoid all of the above pitfalls, but it seems that the first three syllables could be omitted without a significant loss of meaning.

Some online Tibetan-English dictionaries also suggest ''mark'' or ''sign'' as translations for ''mtshan nyid.'' These words are too general; they do not indicate the essence of the phenomenon in the same way that ''mtshan nyid'' does. They work better as translations for ''[[mtshan]].''

=====ii. Translating ''mtshan nyid'' as ''characteristic''=====
This has two points: (1) Presenting the reasons, and (2) Rebutting criticism.

======(1) Presenting the reasons======
''Characteristic'' is the English word closest in meaning to ''mtshan nyid.'' According to the OED, it means, “A distinctive mark, trait, or feature; a distinguishing or essential peculiarity or quality.” According to Merriam-Webster, it means “Distinguishing trait, quality, or property.” In other words, a characteristic is a feature that when perceived allows one to distinguish and recognize a phenomenon. Any native English speaker would agree that hot and burning are characteristics of fire and that wet and liquid are characteristics of water, for example. Therefore using this term as a translation of ''mtshan nyid'' is not only good in terms of meaning but is also a normal and idiomatic usage of the English language.

Furthermore characteristic works well for both the formal logical and the other uses of ''mtshan nyid.'' It would make perfect sense to an English speaker to say that the characteristics of a spiritual friend is that he or she is learned, venerable, and good.

Another advantage of the word characteristic is that it is already commonly used in the translations of the compound terms based on the word mtshan nyid: [[rang gi mtshan nyid]] (often abbreviated as ''rang mtshan''), and ''[[spyi’i mtshan nyid]]'' (often abbreviated as ''spyi mtshan''):14 specific and general characteristics.

======(2) Rebutting criticism======
Some say that there is no word that really translates ''mtshan nyid'' in English. It is not just a ''mtshan,'' but there is the ''nyid sgra'' that makes it more essential seeming, they explain. However, as the OED says, the word characteristic does mean a “distinguishing or essential peculiarity,” so this criticism is unfounded.

One might also argue that when you say ''characteristic,'' people might think it means something like character and thus misunderstand it. Although the word ''characteristic'' is derived from character, in common usage it does not often seem to be mistaken to mean the same thing. If that did occur, it would be more a question of people misunderstanding the normal meaning of the English word than a translator using a word with a different meaning than it ordinarily has. Even if this were a problem, it seems far less serious than the potential misunderstandings created by the implications of the word ''definition.''

====2. The translation of ''mtshon bya''====
This has two points: i. A refutation of the common translation ''definiendum,'' and ii. Presenting the translation ''characterized.''

=====i. A refutation of the common translation ''definiendum''=====
Translators who translate ''mtshan nyid'' as ''definition'' or ''definiens'' usually also translate ''mtshon bya'' as ''definiendum.'' Since I have already demonstrated that ''definition'' is not an acceptable translation of ''mtshan nyid,'' it therefore follows that its partner ''definiendum'' is not acceptable, either.

But the word ''definiendum'' is even more problematic than definition because outside of a select few scholars and die-hard spelling bee fanatics, no one knows it or uses it. It is quite possible to receive formal schooling culminating in studies at a highly respected college or university and to read avidly for many years without ever encountering it. When I first read it, I even doubted it was English and had to do something I had not done for years—look up an entirely unfamiliar English word in a dictionary! While there is no question that enlarging one’s vocabulary can be a good thing, using obscure words that are on such a high and specialized level of language does make it harder to communicate the meaning of the dharma to the students who want to study and practice it. Many students will be tempted to just skip the hard word without looking it up.

I do not mean to argue that people cannot learn new words or specialized vocabulary—people who study Buddhism are intelligent and usually willing to learn new concepts and vocabulary. Nor am I saying that we should dumb-down the language. But we translators must be careful in choosing which unfamiliar words we use. If the words ''mtshan nyid'' and ''mtshon bya'' occurred only in formal debate and the study of higher philosophy, one could excuse the use of rarified terms such as ''definiendum.''15 But these words occur throughout Buddhist teachings, in both the sutras and tantras. Lamas often use such technical terms as these in oral teachings on basic Buddhist concepts attended by non-specialist students, and it is important for the translators of such teachings to be able to use a consistent and precise yet easily understandable vocabulary for teachings on all levels of expertise. If we choose to use unfamiliar, difficult, high-level academic words, teachings that are in the original Tibetan accessible, easily understandable, and yet at the same time precise and logically consistent will become difficult to understand, frustrating, and confusing for the people whom we should be trying help. It is possible that they will even give up, think Buddhism far too difficult for ordinary people to understand, and develop wrong ideas. Such a translation is then actually harming the students instead of helping them. This is why it is critical that we use understandable vocabulary.16

=====ii. Presenting the translation ''characterized''=====
Since ''characteristic'' is the appropriate translation for ''mtshan nyid,'' it makes sense to use a related word for ''mtshon bya,'' and I propose that we use the word ''characterized.'' It seems easily understandable as well as accurate to the meaning. This is using a past participle as a translation for a noun, and in many instances one can simply use it as a substantive by modifying it with the definite article (the characterized). In other circumstances, this is a bit awkward, particular in a phrase such as ''don byed nus pa’i mtshon bya.'' In such an instance, it makes more sense to say ''that characterized by'' functionality or whatever other particular characteristics. Thus we can say that ''the characterized'' and ''that [which is] characterized'' are synonymous: they are merely slightly different grammatical constructs that refer to the same phenomenon.

====3. The translation of ''mtshan gzhi''====
As discussed above, the ''mtshan gzhi'' refers to a phenomenon that is the basis for evaluating characteristics. I propose that it be translated as ''character base'' to underscore the relations between it, the characteristics, and the characterized. Although this term may not necessarily be immediately self-evident to new students, the Tibetan term is not encountered frequently outside formal logical and philosophical contexts (unlike the terms ''mtshan nyid'' and ''mtshon bya''), so the defect of it being jargon is less of a problem than it is with alternate translations of those terms.

This term is commonly translated as ''example,'' but as discussed above that is a gross simplification of the meaning of the term. Furthermore, if you translate ''mtshan gzhi'' as example, how will you translate ''mthun dpe''? If you use example for both, readers may well confuse them as the same thing.

In translating the word ''mtshan gzhi,'' one must be careful of whether to use a definite or indefinite article. Consider the distinction between saying ''“the'' character base of fire is a sandalwood fire” and “a character base of fire is a sandalwood fire.” Both would translate the same Tibetan sentence ''(me’i mtshan gzhi ni tsan dan gyi me/),'' but only the latter translation is logically correct in English, as the former implicitly excludes fires of rock maple and other types of fuel that are also character bases of fire.

==III. Other logical terms==
This has two sections: 1. General comments, and 2. Comments on specific terms & vocabulary.

===A. General comments===
I have not yet had the opportunity to thoroughly examine all the English terms used for different logical terms. Therefore for the next section I will only comment upon those terms that have struck me as either problematic or deserving of some other comment; this is not intended as an exhaustive study of all the logical terms in Tibetan and Sanskrit logical texts.

===B. Comments on specific terms & vocabulary===
This has three topics: 1. Terms from ''Collected Topics,'' 2. Terms from ''Classifications of Mind,'' and 3. Terms from ''Classification of Proofs.''

====1. Terms from ''Collected Topics''====
This has three topics: a. Established base and its equivalents, b. Negations, and c. The word '' [[’gal ba]].''

=====a. Established base and its equivalents=====
The common translation of ''[[gzhi grub]]'' as ''established base'' seems good. Its characteristics ''tshad mas grub pa'' are sometimes translated as ''that which is established by valid cognition.'' There is no dispute about the meaning, but it seems that it could be more concisely put as ''validly established.''

''[[Shes bya]]'' is often translated as ''knowable object'' or ''knowable phenomenon.'' It seems that in many contexts, however, ''knowable'' on its own would be sufficient.

As with established base above, the characteristics of ''[[yod pa]]'' could be concisely phrased ''validly observed.''

I have seen ''[[gzhal bya]]'' translated as ''object of comprehension.'' I am not certain of the origin of this translation, but I wonder if ''evaluable''17 might be more accurate to the meaning since the basic meaning of the verb '' [[’jal ba]]'' is to evaluate. This would also concur with the explanation given in class by my khenpo. Likewise its characteristic ''tshad mas rtogs pa'' is sometimes translated as ''that which can be cognized by valid cognition'' but could be more simply stated as ''cognized validly.'' However, I wonder whether ''cognized'' is the best translation of ''[[rtogs pa]]'' in this instance. ''Rtogs pa'' can be used with the meaning ''to perceive,'' which might be the meaning here or not. This doubt, however, may be splitting hairs, as the difference between cognized and perceived is rather slight.

=====b. Negations=====
This has two points: i. Translating ''[[med dgag]]'' and ''[[ma yin dgag]],'' and ii. Translating the term ''[[gzhan sel]].''

======i. Translating med dgag and ma yin dgag======
The two different types of negations, ''med dgag'' and ''ma yin dgag,'' are generally translated as ''non-affirming negation'' and ''affirming negation.'' Although there are good arguments for these terms, they seem awkward and confusing in use, especially for beginners, and there also is the question as to whether an affirming negation actually affirms anything. It may imply something, but an implication is not necessarily an affirmation.18 Some translators address this second problem by using the terms ''implicative'' and ''non-implicative negations,'' but this still leaves the difficulty of long and clumsy terms. Long and clumsy terms may not be particularly bothersome in scholarly texts, but they are problematic in more poetic works that have the dual function of inspiring faith as well as presenting a precise view. As the Seventh Karmapa Chodrak Gyatso (1999C: 19) says, “Using many words for something that may be eloquently shown with a few is the fault of an author who is not skilled in rhetoric.”

In addition, while teaching Yongdzin Namgyal Drakpa’s presentation of classifications of proofs at the Karma Gunchö debating sessions at the Vajra Vidya Institute in Sarnath, India, in December, 2004, the Gyalwang Karmapa referred to one classification of negation into four: ''dgag pa’i ma yin dgag, sgrub pa’i ma yin dgag, dgag pa’i med dgag,'' and ''sgrub pa’i med dgag.'' I have not had an opportunity to investigate this any further, but if there is such a presentation, translating it with ''affirming'' and ''non-affirming negation'' could become quite awkward and confusing.

A more elegant solution is to simply translate ''med dgag'' as ''no-negation'' and '''ma yin dgag'' as ''not-negation.'' The reason is that many ''med dgag'' in English are phrased using the word ''no''—there is no form, no sound, etc. Similarly, many ''ma yin dgag'' use the word ''not''—it is not big, it is not small, etc. This seems both easy to say and easy to understand. If you object that not all negations that use the word ''no'' are no-negations, then you should also object to the use of the term ''med dgag'' in Tibetan, as not all negations that use ''med'' are ''med dgag.''19

======ii. Translating the term gzhan sel======
Some translators use the term ''other-exclusion'' for the Tibetan ''gzhan sel.'' This strikes me as redundant in English and too literal. It would sound more natural to translate this simply as ''exclusion.''

=====c. The word '' ’gal ba''=====
The Tibetan '' ’gal ba'' is often translated as ''contradiction.'' This can be problematic in logical texts. For instance, a vase and a pillar are '' ’gal ba'' but they do not contradict each other, because neither can speak and the existence of one does not deny or undermine the existence of the other. It seems more idiomatic to say that a vase and pillar are ''exclusive'' of each other, as some translators already seem to say. In addition, we already say ''mutually exclusive'' in everyday English for what is logically called a ''phan tshun spang ’gal. ''

However in this usage, one must be careful to differentiate between ''exclusive'' and ''exclusion,'' which was mentioned above.

====2. Terms from the ''Classifications of Mind''====
This has two points: a. Objects and subjects, and b. The word ''[[nges pa]].''

=====a. Objects and subjects=====
This has three points: i. Objects, ii. Subjects, and iii. The words ''[[gzung ’dzin]].''

======i. Objects======
The Tibetan word ''[[yul]]'' is almost universally translated as object, and with good reason. However, there is some variation in how the different kinds of objects are designated in English. One that needs some comment is the Tibetan ''[[snang yul]],'' which is sometimes translated as ''perceived object'' in English. This implies that other objects such as the engaged object are not perceived. In the context of an inferential valid cognition, one would have to agree that the engaged object is validly perceived, if only conceptually. Therefore it would be better to translate this term as ''appearing object. Appearing'' is better than ''apparent,'' because ''apparent'' implies that it is not really the object; it only seems that way.

======ii. Subjects======
The Tibetan word ''[[yul can]'' is difficult to accurately translate in all its connotations. It seems to be most frequently translated as ''subject'' or as a compound such as ''perceiving'' or ''conscious subject.'' However, communicative sound is also considered a ''yul can,''20 which does not fit the normal English meaning of the word ''subject,'' although such references are rare outside texts on ''Classifications of Mind.'' This may be the reason why some translators use the ''object-possessor,'' but that is too literal and awkward in English. At this point, I do not see any better solution than to use the word ''subject,'' modified by ''conscious'' or ''perceiving'' when necessary to avoid ambiguity with other meanings of the word ''subject.''

======iii. The words gzung ’dzin ======
Translators might consider using the words ''perceived'' and ''perceiver''' for these two words, as they are easy to understand and match our colloquial uses of the word. Many translators currently use forms of the verb ''apprehend'' in this context, which means essentially the same thing as perceive—Merriam-Webster says they are synonyms. However, ''apprehend'' is a higher level of language and is less immediately understandable. It is not regularly used in everyday speech, and when it is used, it most frequently appears as a synonym for ''nab'' in police blotters. It seems important to be sensitive to such issues even in thick philosophical treatises—why make the difficult harder than necessary?

=====b. The word ''nges pa''=====
When looking at some translations, it sometimes seems as if there is a reflexive habit to translate ''[[nges pa]]'' as ''definite'' or ''certain.'' This is often but not always what it means, particularly in logical texts. It is important to remember that Tibetans will often say that ''nges pa'' and ''rtogs pa'' are equivalent. ''Nges pa'' is frequently used in the context of ''yul nges pa,'' where it means to recognize an object: an oft cited example is that in the first moment there might be an eye consciousness that perceives the color blue, and in the second moment a conceptual mental consciousness that thinks, “Blue.” That mental consciousness in the second moment is ''nges pa,'' or recognizing. One can only truly recognize what is actually there, so in that sense something that has been recognized is definite, certain, and known.21

Other translators sometimes translate ''nges pa'' with the verb ''to ascertain,'' but that is incorrect because ascertain refers to the process of coming to certainty, whereas ''nges pa'' refers to the resulting knowing, the moment of definite recognition. As the OED says, ascertain means “To find out or learn for a certainty by experiment, examination, or investigation; to make sure of, get to know. (The only current use.)” These two words therefore mean different things: ''nges pa'' is the result of ascertaining, and as all students of collected topics should know, a thing and its cause are exclusive of each other.

Thus it seems that in some instances ''nges pa'' is best translated by ''recognize'' and in other instances by ''certain'' or ''definite.'' In a term such as ''[[snang la ma nges pa’i blo]],'' it is best translated by the word recognition: ''mind that perceives without recognition.''

====3. Terms from the Classifications of Proofs====
This has three topics: a. The word ''[[rtags]],'' b. An examination of the term ''[[phyogs chos]],'' and c. The word ''[[mthun pa]].''

=====a. The word ''rtags''=====
I have seen the Tibetan word ''rtags'' translated in the context of reasons and proofs as ''sign'' and wonder whether this is excessively literal and opaque. The English word ''proof'' is more idiomatic and understandable. This would seem to merit further investigation and consideration of the arguments presented in the fourth chapter of the ''Commentary on Validity'' and other texts on validity.

=====b. An examination of the term phyogs chos=====
This has two points: i. A discussion of the term ''property of the subject,'' and ii. A suggestion: ''property of the position.''

======i. A discussion of the translation ''property of the subject''======
Most English texts I have seen thus far translate ''phyogs chos'' as ''property of the subject.'' On the face of it, this seems a reasonable translation, as the ''phyogs chos'' involves the evaluation of the proof in relation to the subject ''(chos can)'' of the syllogism. However, if we then re-translate ''property of the subject'' back into Tibetan, we would arrive at the term ''chos can gyi chos,'' which is exactly the term refuted under the topic of ''[[phyogs sgra]].''' One must therefore wonder whether it is appropriate to use a term that is actually discussed and discarded in the texts we are translating.

The topic of ''phyogs sgra'' is a very subtle area of the texts on validity; it is described at length in the fourth chapter of the ''Commentary on Validity'' as well as in other texts on validity. Chödrak Gyatso summarizes the problem in his commentary on chapter on inference for oneself in the ''Ocean of Logical Texts'' (1999C: 19–20). When you say ''property of the subject,'' it could refer to either the subject of the syllogism or to the similar example ''([[mthun dpe]]),'' which is also a ''chos can'' or subject. In the syllogism, “Sound, the subject, is impermanent, because it is something perceived by the eye consciousness, like, for example, a vase,” the term ''property of the subject'' could therefore refer either to sound, the subject of the syllogism, or a vase, the subject of the similar example. Therefore the property of the subject would be proven because it can refer to the subject of the similar example, and the forward and counter pervasions are also fulfilled, since that which is something perceived by the eye is pervasively impermanent. Therefore this would become a correct proof, which is obviously absurd—sound is not something perceived by the eye consciousness.

You might say that this criticism does not apply in English because we can use the definite article ''the'' to specify which subject is in question. A vase may be ''a'' subject, but it is not ''the'' subject of the syllogism, you say. However, the distinction between definite and indefinite articles is quite slippery. A thing modified by an indefinite article in the subject of a sentence might become the thing modified by the definite article ''the'' in the predicate of the same sentence. In the context of the classic proposition that the subject, sound, is impermanent, like for example a vase, vase is a subject, but it is not the subject in question. However, now that we are considering the vase, it is in question. Therefore we can say that in this context, vase is the subject in question that is not the subject of the syllogism in question. This forces us into the awkward logical position of saying the subject in question is not the subject in question. Skilled debaters will quickly take advantage of such difficulties and the only thing you will be glad of is that you are not debating Tibetans who would be waving their hands around the top of your head with ear-splitting glee.

======ii. A suggestion: property of the position======
This has two points: 1) Actual, and 2) an elaboration.

=======1) Actual=======
In order to avoid this problem, Dignaga and Dharmakīrti and their Indian and Tibetan followers called this first mode not the property of the subject ''(chos can gyi chos)'' but the ''pakṣadharma'' or ''phyogs chos,'' which we could translate as ''property of the position.'' Although ''phyogs'' and ''pakṣa'' literally mean side or direction, here they have more the sense of ''position.'' The actual position of the syllogism is that sound is impermanent, and when we call the first mode ''the property of the position,'' we are designating the subject in question ''([[shes ’dod chos can]])'' by the nickname ''position.'' This parallels the use of the words ''pakṣa'' and ''phyogs'' in Sanskrit and Tibetan. The presentation of real names and nicknames ''([[dngos ming]]'' and ''[[btags ming]])'' then developed as an elaboration on this point. Therefore in many ways ''property of the position'' is a better translation: not only does it avoid the problem that the great masters of the past pointed out for ''chos can gyi chos,'' it parallels their solution in a way that also creates an opening for a similar presentation of the different types of names.

=======2) An elaboration=======
The use of ''nickname'' as a translation for ''btags ming'' might raise eyebrows among those who prefer a more formal term such as ''imputed name'' or ''ascribed name.'' There are two problems with those terms, however: first, one might question whether a ''btags ming'' is actually imputed or ascribed. Imputed and ascribed are usually used with qualities, deeds, or accusations, not names. One would not normally say that the name Lion is “ascribed” or “imputed” to the Brahman boy with the indented nose; one would say that it is a nickname that has been given to him. Secondly, most English speakers actually have only a vague idea what ''imputed'' and ''ascribed'' mean but are often too embarrassed to admit it. During one oral teaching a few years ago I used the term ''impute,'' and afterwards someone came up to me asking what it meant. This made me doubt that anyone understood it, so I asked several other people, none of whom were sure what it meant either. I have not bothered asking people whether they know what ''ascribe'' means because I myself had only a vague idea and needed to look it up in a dictionary. If we want to actually communicate the meaning of ''btags pa,'' then, we are better off using words or phrases that everyone knows such as ''tie, bind, label,'' or ''designate,'' depending on the context.

It is neither necessary nor desirable to make up neologisms for words that already exist in English and are commonly used and known. Nickname is a venerable word that means ''btags ming'' known by most English speakers. One might object that nicknames are only given for people, but that is not true: both the OED and Merriam-Webster say it can be used for people, places, or things. (Anyone who lives in the Big Apple can affirm this.)

Similarly, in everyday English we already use the phrase ''real name'' for what in Tibetan is called a ''dngos ming.'' The suggestion of ''actual name'' is not wrong, but it seems less idiomatic, so ''real name'' is preferable.

=====c. The word mthun pa=====
It is puzzling to me that the word ''mthun pa'' is so often translated as ''concordant'' or ''concordance'' in English. Of course, one cannot complain that the meaning is wrong, but the words ''concordant'' and ''concordance'' are so rarely used in normal English that the frequency with which they appear Buddhist philosophical texts makes it sound as if we translators were all professors at nineteenth century German universities. Our translations might be easier to understand if we consider alternatives such as ''compatible, similar, accord,'' and so forth. It is not necessary to always use the same word to translate ''mthun pa.''

To digress from specifically logical terms to a term encountered in other philosophical texts, the term ''[[cha mthun]]'' is most frequently as ''partial concordance.'' Not only is that a mouthful, it does not mean anything to normal English speakers. It is an overly literal translation of the Tibetan term, which itself was derived literally from explanations of the etymology of the Sanskrit term ''bhāgīya'' given by Yaśomitra and other scholars. However, in English such faithfulness to the etymology obscures what the term actually means. If we look at the usage of ''cha mthun,'' it indicates something that leads to something else. For example, the ''[[thar pa cha mthun]]'' leads to liberation, the four ''[[nges ’byed cha mthun]]'' lead to the clear realization of the truth, ''[[nyams pa cha mthun]'' leads to regression from dhyana, and so forth because as the explanations of the etymology point out, they are in part similar to or compatible with what they lead to. Therefore it would be more idiomatic and more communicative to translate it as ''precursor'' or ''tendency,'' depending on the context. Thus ''[[bsod nams cha mthun]], thar pa cha mthun,'' and ''nges ’byed cha mthun'' should be translated as precursor to merit, precursor to liberation, and precursor to clear realization,22 and ''nyams pa cha mthun, [[gnas pa cha mthun]],'' and ''[[khyad par cha mthun]]'' should be translated as tendencies toward regression, staying, and the superior respectively.23

==IV. General comments on diction==
In reviewing the words discussed above, there a few general principles that we can extract from the discussion of the various problems raised by some of the translation choices above.

1. ''It is important to translate the meaning, not the words.'' My master Khenchen Thrangu Rinpoche and other lamas I have worked with frequently stress the importance of this. Rinpoche once said that what made the early translations of Vairochana and the other great translators great is that they did exactly this, while the translations by later Tibetan translators who followed a more rote style of translation lack the vibrancy and quality of the earlier masters. In saying one must translate the meaning, one must of course understand the meanings of all the words, but to simply translate literally often results in a translation that is difficult to understand. In particular, overly literal translations of terms that cleave to the etymology of Sanskrit or Tibetan are often more obscuring than illuminating. We must be sensitive to the etymology, not hidebound to it.
2. ''When choosing terminology, we need to be careful about the larger contexts in which terms appear.'' We should not just pick our terms based upon a single school or interpretation: it is important that technical terms be translated as much as possible with English words that all different schools and traditions can use. Otherwise debate between traditions will be difficult. Likewise, many of the terms we use in logical texts are also used in other contexts, so we must be sensitive to their entire range of meaning and usage. Many are also used in songs, poetic works, and teachings and texts for beginners as well as high philosophy. Therefore it is important that our terminology be both easily understandable and graceful so that it can work in all contexts.
That being said, there will be some exceptions—thorny words that appear almost exclusively in dense philosophy for which it is difficult to find an elegant translation. We should make exceptions for such terms but not use this as an excuse for overgrown verbiage.

3. ''We need to be sensitive to the meanings and connotations of the English words we use.'' While some of the English terms discussed above are simply mistaken in terms of the actual meaning of the Tibetan term, an equal problem is the use of English words that are on a high or specialized level of language that can be difficult for the reader. As a result, they lack immediacy and can slow the reader’s comprehension. Logic is difficult enough; we do not need to add to the burden.

4. ''We should be consistent about how we translate technical terms, but it is not necessary to always translate the same word the same way.'' What I mean by ''technical term'' here is a word or phrase such as ''characteristic, property of the subject,'' and so forth that has particular characteristics and is generally used in a consistent manner. Other words, such as ''nges pa'' and ''mthun pa'' discussed above, may be translated with various English words, depending upon the context.
5. ''We must remember the purpose for which the text was originally written.'' By and large, Buddhist masters such as Dignāga, Dharmakīrti, and later Tibetan scholars and meditators did not write treatises and engage in debate out of mere intellectual curiosity. The verses of homage and pledges to compose at the beginning of their works demonstrate that they composed their to help beings attain enduring happiness and freedom from suffering. As Dignaga says in the first verse of his ''Compendium of Validity:''
:ཚད་མར་གྱུར་པ་འགྲོ་ལ་ཕན་བཞེད་པ། ། 
སྟོན་པ་བདེ་གཤེགས་སྐྱོབ་ལ་ཕྱག་འཚལ་ནས། །
Dharmakīrti says in the opening of his ''Determination of Validity (pramāṇaviścaya): ''

:གང་ལ་འཕགས་པ་ཉིད་བྱོན་རྗེས་གཟུང་དེ་ནི་དཔལ་ལྡན་དྲི་མེད་བློ་མངའ་སྟེ། ། 
འཇིག་རྟེན་བློ་གྲོས་བླུན་པོ་འདིས་ནི་དེ་ཚིག་བརླིང་བ་གསལ་བར་མི་ཤེས་པས། ། ཉེར་བསྟེན་འཇིག་རྟེན་རྒྱལ་མཛད་དེ་ལ་རྨོངས་པས་ཅུང་ཟད་སྨད་བྱས་ནའང༌། ། དོན་མིན་སྐྱེ་བར་འགྱུར་བ་ཡིན་པས་བརྩེ་བས་དེ་ཡི་ལུགས་ནི་གསལ་བར་བྱ། །

When reading some English translations and studies, it seems as if this important point is forgotten, glossed over, or tidied up into the neat package provided by the word ''soteriological.'' I wonder whether more conscious awareness of it might improve our understanding and our translations.

These words are the thoughts and musings of one opinionated monk, offered as much to stimulate discussion as anything else. My main intent in writing this has been to help establish a consistent and accurate lexicon for Buddhist logic in the hopes that this will help people understand it better and that their understanding may benefit them. If there are flaws or gaps in my logic or presentation, I ask not for your patience but for correction and clarification: the process of reasoning, debate, and reaching consensus will improve our understanding and our translations. May the virtue of this help the study and practice of Dharma flourish in English, and may that bring innumerable beings to the stable and enduring happiness of Buddhahood.

==Works cited==
Dignāga. ཚད་མ་ཀུན་ལས་བཏུས་པ། ''(Compendium of Validity).'' Dergye Tengyur, ཚད་མ། vol. ཅེ། folio 1ff.

Dharmakīrti. ཚད་མ་རྣམ་འགྲེལ། ''(Commentary on Validity).'' Dergye Tengyur, ཚད་མ། vol. ཅེ། folio 94ff.

_____. ཚད་མ་རྣམ་པར་ངེས་པ། ''(Determination of Validity).'' Dergye Tengyur, ཚད་མ། vol. ཅེ། folio 152ff.

________. རིགས་པའི་ཐིག་པ། (Drop of Reasoning). Dergye Tengyur, ཚད་མ། vol. ཅེ། folio 231ff.

Dunne, John D. (2004) ''Foundations of Dharmakīrti’s Philosophy.'' Boston: Wisdom Publications.

Chodrak Gyatso. (1999A) ''tshad ma legs par bshad pa thams cad kyi chu bo yongs su ’du ba rigs pa’i gzhung lugs kyi rgya mtsho zhes bya ba las dang po tshad ma grub pa’i le’u.'' Sarnath: Kargyud Relief and Protection Committee, Central Institute for Higher Tibetan Studies.

_____. (1999B) ''tshad ma legs par bshad pa thams cad kyi chu bo yongs su ’du ba rigs pa’i gzhung lugs kyi rgya mtsho zhes bya ba las gnyis pa mngon sum le’u.'' Sarnath: Kargyud Relief and Protection Committee, Central Institute for Higher Tibetan Studies.

_____. (1999C) ''tshad ma legs par bshad pa thams cad kyi chu bo yongs su ’du ba rigs pa’i gzhung lugs kyi rgya mtsho zhes bya ba las gsum pa rang don rjes dpag le’u.'' Sarnath: Kargyud Relief and Protection Committee, Central Institute for Higher Tibetan Studies.

Phur lcog pa, blo bzang tshul khrims byams pa rgya mtsho. (1982) ''rigs lam ’phrul lde.'' Kan su’u mi rigs dpe skrun khang.

Merriam-Webster’s 11th Collegiate Dictionary and Thesaurus. CD-Rom edition.

The Oxford English Dictionary on CD-Rom, v.3.1.

==Notes==

<references/>

3 In the Tibetan translation, this verse reads: རྣལ་བྱོར་ཤེས་པ་སྔར་བཤད་པ། །དེ་དག་གི་དེ་སྒོམ་བྱུང་ཡིན། །རྟོག་པའི་དྲ་བ་རྣམ་བསལ་བ། །གསལ་བ་ཉིད་དུ་སྣང་བ་ཡིན། །

4 གཟུང་བ་འཛིན་ཕྱིར་ཀུན་རྫོབ་ནི། །མི་འདོད་

5 ཚད་མ་སླུ་མེད་ཅན་ཤེས་པ།།

6 Often abbreviated as mtshan mtshon gzhi.

7 Although Jamgön Kongrul and other scholars characterize ''mtshan nyid'' differently (as ''dgnos ’gal gcod pa’i don ldog grub pa''), in practice most scholars at modern Karma Kagyu shedras cite the Gelug characteristics. Although on a cursory glance the Kagyu and Geluk presentations seem different, if one examines more closely, there are many similarities. One would have to debate it extensively to become certain of the similarities and differences.

8 The word substance (rdzas) can refer to the non-material as well: cognition and mental factors, for example, are considered substantial, even though they are not material.

9 There are several similar phenomena, such as isolates, existent, knowable, and so forth, that are themselves permanent even though that which is an isolate, existent, knowable, and so forth may be impermanent.

10 btags yod chos gsum tshang ba

11 The mtshan nyid is the don ldog and the mtshon bya the ming ldog according to Khenchen Thrangu Rinpoche in a private conversation, July, 2007.

12 མཚན་མཚོན་གྱི་ཁྱབ་པ་སྒོ་བརྒྱད།

13 It is the sense base of sound included within the form aggregate.

14 Some people seem to doubt that rang mtshan and spyi mtshan are actually abbreviations of mtshan nyid. Such doubters should look at the Sanskrit terms (svalakṣana and sāmānyalakṣana) and, if still unconvinced, the third stanza of the chapter on direct perception from the Commentary on Validity: “de dag rang spyi’i mtshan nyid bshad.”

15 If they communicated the right meaning, that is.

16 In the summer of 2007, I attended His Holiness the Dalai Lama’s public teaching in New Zealand where he taught the four noble truths. The event was held in the largest auditorium in Auckland and over 3000 people attended the teaching, many if not most of whom were not Buddhists and had never attended any Buddhist lecture or teaching. The Dalai Lama gave a teaching in colloquial Tibetan that was heavily salted with dharma vocabulary, but the basic level of language was one that most educated Tibetans could understand. It was clear that the translator understood His Holiness perfectly and was translating what he said without leaving anything out, adding anything, or changing the meaning, but because he used too high a level of language—complex grammar and unfamiliar academic words—most of the Buddhist students I talked to at lunch were unable to understand anything. If even the Buddhists could not understand, what hope was there for all those who had never encountered a Buddhist teacher before?

17 Although evaluable does not appear in Merriam-Webster, it does appear in the OED, so it seems safe to say that it is English if not American.

18 Consider the ma yin dgag “A rabbit horn is not sharp,” for example: although it implies something, in no way can it affirm anything since nothing can be affirmed about rabbit horns.

19 For instance, Yongdzin Phurchokpa presents ri med pa’i thang as a ma yin dgag despite its use of the word med (1982: 228).

20 Yul can has three classifications: cognition, individual, and communicative sound.

21 Sometimes the word nges pa is used to describe definite valid direct perception that has not yet lead to conceptual recognition, such as the wisdom of a bodhisattva on the path of seeing. Nges pa is used in this instance because when bodhisattvas arises from their meditation, there is a conceptual recognition in the post-meditation. It does not mean that wisdom of seeing the dharma expanse is conceptual.

22 In saying precursor to clear realization, clear realization is not a literal translation of nges ’byed, but since both refer to the wisdom of the path of seeing, it means the same thing but is more understandable than a literal translation would be.

23 These last three terms refer to classifications of the pure, defiled dhyanas explained in eighth area of Vasubandhu’s Treasury of Abhidharma.

[[Category:Forum]]
[[Category:Papers on translation]]

བཀའ་གདམས་གསུང་ཐོར་བུ།

2010-04-11T02:24:20Z

BenTremblay: implementing REF/Footnotes function ... worth doing?

=On Translating Tibetan Logical Terminology=

by Karma Lodrö Choephel ([[User:DKC|DKC]])

::Note: This paper is intended to explain commonly used logical terms in the Tibetan tradition according to the understanding of their usage the author developed during studies of the Kagyu presentation of texts on validity and logic. It is not a complete and exhaustive survey but a small sample of some critical terms. As a presentation of one person’s opinion, there may be some points that are incorrect, need clarification, or deserve rebuttal; readers are invited to note such points under the discussion tab at the top of the page.

__TOC__

Following the example of the great masters of India and Tibet, I prostrate to the youthful Manjushri.

As the traditions of Buddhist study and meditation become ever more firmly planted in the West, more and more teachers are emphasizing the importance of study in the development of their Western students. Since study cannot be truly beneficial unless students have the logical tools necessary to properly question and evaluate the teachings, many translators—whether at the request of their teachers or out of their own pure motivation—have begun to translate the texts on validity from both the Indian and Tibetan traditions. Many translators have spent extensive time studying these traditions, and several have studied in the Tibetan monastic colleges and study centers, clapping their hands in debate with Tibetan students and scholars. As a result, texts on Buddhist logic are now becoming available to Western students in English, and Western students have begun to study, scrutinize, and even debate them.

There is absolutely no question that this is a good and important step. It is also important that we translators work out a sensible and accurate lexicon for translating these texts so that Western students can easily understand the main points and the subtleties of the traditional systems of logic. This process is already happening to a large extent naturally as translators look at each others’ work and come to a common consensus. In many instances, the most common translations of technical terms also seem to be the best. However, there are critical logical terms which are commonly translated with English words or phrases that mean something other than the Tibetan terms. Thus I felt it necessary to write this essay to suggest better translations for those terms according to the understanding of them I have gained through studying in a monastic college of the Karma Kamtsang lineage.

I write this in the spirit of debate. I do not claim to be either an expert or specialist in logic and validity, but more than six years of studying Buddhist philosophy in Tibetan, receiving and translating teachings from living masters, and debating and discussing with fellow students and translators has given me some understanding of a few Tibetan words. Because the ability of students to correctly understand the texts depends greatly on the choice of terminology, I felt it was necessary to offer my thoughts now before the work of translation progresses too far and terminology is set in stone. I write this in hopes that other translators and scholars will consider these issues and if necessary reply in kind with responses from scripture and logic.

The main body of this essay has four topics: I. The word ''tshad ma,'' II. Characteristics and characterized phenomena, III. Other logical terms, and IV. General comments on diction.

==I. The word ''tshad ma''==
Since one of the main purposes of studying logic is to learn how to distinguish when our thoughts and perceptions are reliable and valid, it makes sense to begin with a discussion of the word that refers to that measure, ''[[tshad ma]].'' As Dharmakīrti says at the opening of his ''Drop of Reasoning (Nyāyabindunāmaprakaraṇa),'' “Right knowing precedes the accomplishment of all benefit for beings…”

This discussion has three points: A. An explanation of the term and its translation, B. Rebutting criticism, and C. Refuting other translations.

===A. An explanation of the term and its translation===
The Tibetan ''tshad ma,'' or ''pramāṇa'' in Sanskrit, is most commonly translated as ''valid cognition'' or as ''validity,'' although the actual Tibetan and Sanskrit terms literally mean something different. The Seventh Karmapa Chödrak Gyatso explains the etymology of the Sanskrit term thus:

:If you translate it into the language of Tibetans from the Land of Snow, ''pra-'' can have many meanings including light, first, complete, distinct and so forth, but here it means “first.” ''Māṇa'' means to measure… As the transformative prefix ''pra-'' is affixed to the verbal root ''māṇa,'' it means ''first measure:'' “Among cognitions, the first measure is valid,” it is said (1999A: 6).

A look through Monier-Williams’ Sanskrit-English Dictionary confirms the Karmapa’s explanation. To translate ''pramaṇa'' literally by its etymology, then, one could say ''prime measure.'' Such a literal translation, though, beyond being opaque to English speakers, has the added difficulty of being a noun with no corresponding adjectival or adverbial forms—it would not make much sense or sound like real English to say that a cognition is ''primely measured.'' Thus even though it is not a literal translation, it seems better to use the term ''valid cognition'' and the corresponding ''valid'' and ''validity,'' which reflect the characteristics of ''pramaṇa'' as described by Dharmakīrti and subsequent Buddhist teachers. It seems logical to use the term ''valid cognition'' as the main translation, but to allow the use of the shorter form ''valid'' for concision in contexts where it would not be ambiguous. The study of the subject could then be called the study of ''validity.''

===B. Rebutting criticism===
The translation of ''pramāṇa'' as valid cognition is not without its detractors. In his ''Foundations of Dharmakīrti’s Philosophy'' (2004), John Dunne criticizes ''valid'' because it implies veridicality. However, the characteristics of ''pramaṇa'' themselves imply that it is veridical: Dharmakīrti characterizes it as “undeceiving mind,”<ref>The chapter on Valid Proof from the Commentary on Validity opens with the line, ཚད་མ་སླུ་མེད་ཅན་ཤེས་པ། །</ref> and later Tibetan texts generally characterize it as “a new and undeceiving awareness.” One naturally assumes that if something is undeceiving, it is truthful. Hence this criticism is unwarranted.

In specific, Dunne makes four criticisms of the translation:

:1. Although a cognition that would appear to be truthful to worldly people, such as thinking, “that is blue” after seeing a blue object, “seems veridical in itself, for Dharmakīrti that judgement is not ‘valid’ because it is not a ''pramāṇa.''”

:2. Direct yogic perception is valid even though “the phenomenal content of [a yogi’s] vision is no more ‘valid’ than an obsessed lover’s hallucination of his beloved.”

:3. It makes no sense to call the sensory faculties “valid.”

:4. The term valid is already used with a different meaning by contemporary Western philosophers (Dunne 2004: 226–7).

Anyone who has had a basic course in the ''Classifications of Mind (blo rigs)'' should be able to easily spot the weaknesses of the first two objections. In the first instance, although worldly people would consider to be truthful the thought that recognizes a blue object as being blue, it is not truthful. It is actually subtly deceptive because it confuses the object of the direct sensory perception of the first moment, the specific characteristics of the blue object, with the object of the thought of the second moment, which is a meaning generality. The thought “that is blue” thus grasps at the object of the earlier valid cognition and its own object (the meaning generality), and clings to them as being the same when in fact they are different. (Chodrak Gyatso, 1999A: 25)

In the second objection, Dunne appears to have misunderstood the nature of yogic direct perception. He mistakes the meditations on impermanence, the all-encompassing sense bases,<ref>zad par gyi skye mched</ref> and so forth that are a cause of yogic perception with actual yogic perception. Dunne states that “Dharmakīrti makes it quite clear that in relation to their phenomenal content alone, yogic perceptions are indistinguishable from the hallucinations of a lovesick person” (2004: 226), but it is difficult find such a statement in the ''Commentary on Validity (Pramāṇavarttika).'' Quite the opposite: Dharmakīrti clearly indicates in verse 281 of the chapter on direct perception that through conceptual meditations on impermanence, the all-encompassing sense bases, and so forth, there arises a non-conceptual yogic cognition that is perception of the clear appearance of the correct meaning ''(yang dag pa’i don)'' freed from the net of conceptuality (Chodrak Gyatso 1999B: 262).3 When a yogi directly perceives the correct meaning, this is hardly a hallucination; it is perception of the true nature of things.

Dunne’s third objection is that it is illogical to call a sensory faculty “valid.” Since Dharmakīrti and all the teachers who follow in his tradition posit that eyes and other sensory faculties are not valid, we would have to say we agree. As Dharmakīrti says in the fifth stanza of the chapter on valid proof from the ''Commentary on Validity:''

:The mind is valid itself 
Because it is primary in engaging 
The things to take up or reject…

In other words, when one sees a form, it is not the eye that determines whether that form is something to take up or reject, but the mind—it is the mind that can be correct or mistaken. Chödrak Gyatso states that this passage “teaches that the eye and other faculties are not valid.” (1999A: 25) Therefore this objection has no bearing on whether the word ''valid'' is an acceptable translation or not for our purposes.

Of all Dunne’s objections, only his fourth, that the term ''validity'' is used by contemporary European and American philosophers with a different meaning, has any merit. He makes a point that using the term validity might cause confusion in interdisciplinary academic discussions with these philosophers, but since every academic discipline and even every philosophical school has its own specific jargon, it seems that any such conversation would have to include discussion of terminology. If there is an adequate explanation given of the meaning of the word ''validity'' as used in the Buddhist context, we should be able have reasonable discussions with philosophers from different traditions. Were it otherwise, interdisciplinary discussions would be pointless. Here we need to balance this problem against the benefits of using a word that is understandable, communicates an important aspect of the meaning, and is already commonly used. It seems that this latter outweighs the objection.

===C. Refuting other translations===
Some scholars translate ''pramaṇa'' as “truth” or “truthfulness,” but it is already commonly accepted as the translation for the word ''[[bden pa]].'' If we translate ''tshad ma'' as truth, students who cannot read the Tibetan or Sanskrit originals may well confuse it with the rather different ideas of the four truths or the two truths, potentially leading to serious misunderstandings.

Dunne makes his own proposal that ''pramaṇa'' be translated as “instrumentality.” He suggests it primarily because Indian Pramāṇa Theorists recognized that the Sanskrit word ''pramāṇa'' is derived from the instrumental case (2004: 224). If this were a valid reason, it would follow that we should translate the Sanskrit word ''buddha'' as “participle” since grammarians universally recognize it is derived from the past participle. Dunne provides a lengthy discussion of his reasoning (2004: 223–229), but out of fear of verbosity I will not treat it in detail. In general, however, Dunne seems to be trying to find a term that will account for all of the different explanations of ''pramāṇa'' given by Indian philosophers of all stripes, non-Buddhist as well as Buddhist. Dunne argues that many schools consider ''pramāṇa'' to be a means to generating knowledge as it leads to a recognition of a fact, and that the term ''instrumentality'' highlights that meaning. This, however, is not the sense with which Dharmakīrti and most subsequent Buddhist philosophers use the term. Dharmakīrti does not dispute the fact that a recognition of a fact arises out of ''pramāṇa,'' but he does not consider that a reliable cognition. As he states in the chapter on Valid Proof, “Because it grasps the perceived, we do not agree to the relative.”4 In other words, the result of ''pramāṇa'' is not undeceiving because it grasps the previously perceived object of the valid cognition and confuses it for a present object. Although in general it is best to be non-sectarian in our choice of terminology, Dunne’s attempt to bridge the gap between the schools leads to a term that does not shed much light onto the nature of what the term means, particularly for Dharmakīrti and his followers. If you say to someone that the direct sensory perception of the color red is an “instrumental” cognition, what does that tell them? On the other hand, saying it is a “valid” cognition communicates the meaning that it is undeceptive: as Dharmakīrti says, “The valid is undeceiving mind.”5 In this instance, it seems more pedagogically useful to use a term that conveys the sense with which ''tshad ma'' is primarily used in the works we are translating.

==II. Characteristics and characterized phenomena==
This has two topics: A. An overview of the Tibetan words ''[[mtshan mtshon gzhi]],'' B. Discussion of their translation.

===A. The Tibetan words ''mtshan mtshon gzhi''===
This has five points: a. Overview, b. ''[[mtshan nyid]],'' c. ''[[mtshon bya]],'' d. The relationship of ''mtshan nyid'' and ''mtshon bya,'' and e. ''[[mtshan gzhi]]''

====1. Overview====
Of all the aspects of logic, few are more important than the presentation of ''mtshan nyid mtshon bya mtshan gzhi,''6 and yet of all the words used in logical texts, these are among the most frequently mistranslated. For this reason, it seems important to first describe what these words mean in Tibetan before discussing how they should be translated.

Understanding ''mtshan nyid, mtshon bya,'' and ''mtshan gzhi'' is critical to understanding how the Northern Buddhist tradition presents the process of associating names with phenomena. To give a simplified example, when we see a specific phenomenon such as a fire of sandalwood, we perceive that it is hot and burning. Then we recognize that it is fire. Here the specific fire of sandalwood that we perceive is the ''mtshan gzhi,'' hot and burning are the ''mtshan nyid,'' and fire is the ''mtshon bya.''

====2. mtshan nyid====
A ''mtshan nyid'' is most often characterized in the Gelug tradition as well as by scholars in the other traditions7 as ''fulfilling all three of substance, existent, and dharma (rdzas yod chos gsum tshang ba).'' In other words, for a dharma to be considered a ''mtshan nyid,'' it must be substantial8 rather than a mere designation, it must be validly observed, and it must hold its own essence. For example, the Buddha taught in the sutras that the ''mtshan nyid'' of fire is hot and burning. This means that the actual hot and burning quality of fire that can be felt with the body faculty is the ''mtshan nyid'' of fire. In the case of a thing ''(dngos po),'' the phenomenon that is its ''mtshan nyid'' is ''rang mtshan'' that can be directly perceived. However, it only functions as a ''mtshan nyid'' when it is the object of the sixth, mental consciousness. In other words, ''mtshan nyid'' is an isolate or mental construct—it is a way the sixth, mental consciousness conceptualizes a phenomenon. As Chodrak Gyatso says:

:That which is the aspect of the meaning such as hot and burning or wet and liquid that appears to a thought is called the ''mtshan nyid.'' One clings to that as a specific characteristic and assigns it as the essence of the meaning. (1999A: 15)

Therefore the phenomenon ''mtshan nyid'' itself is permanent and generally characterized ([[spyi mtshan]]), but that does not mean that a phenomenon that is a ''mtshan nyid'' may not be impermanent and specifically characterized ''([[rang mtshan]]).''9 For example, the ''mtshan nyid'' of fire is permanent, but hot and burning is impermanent.

====3. mtshon bya====
A ''mtshon bya'' is commonly characterized as ''fulfilling all three of designation, existent, and dharma.''10 Like the ''mtshan nyid,'' it must be validly observed and hold its own essence, but in this case it is the designation of a dharma, not its substance. For example, ''fire'' is the ''mtshon bya'' of hot and burning. As with ''mtshan nyid,'' the ''mtshon bya'' is an isolate and generally characterized, but that which is a ''mtshon bya'' may be specifically characterized: fire is a specifically characterized, impermanent thing, for example.

====4. The relationship of ''mtshan nyid'' and ''mtshon bya''====
The ''mtshan nyid'' and ''mtshon bya'' are essentially merely separate isolates of the same phenomena—the meaning isolate and the name isolate.11 For this reason, they must fulfill the eight gates of pervasion of characteristic and characterized:12

:1. & 2. If something is the ''mtshan nyid,'' it must be the ''mtshon bya'' and vice versa.

:3. & 4. If something is not the ''mtshan nyid,'' it must not be the ''mtshon bya'' and vice versa.

:5. & 6. If there is the ''mtshan nyid,'' there must be the ''mtshon bya'' and vice versa.

:7. & 8. If there is not the ''mtshan nyid,'' there must not be the ''mtshon bya'' and vice versa.

In other words, any instance of one is also an instance of the other, and one cannot be present without the other.

Individuals who know the connection between the ''mtshan nyid'' and ''mtshon bya'' do not distinguish them as being separate. That is to say, when individuals who know that the word ''fire'' refers to hot and burning, for example, see an actual instance of fire, they do not see the fire and the hot and burning as separate entities. As Chodrak Gyatso says:

Therefore the ''mtshan nyid'' and ''mtshon bya'' appear separate to those who do not know the connection between the name and the meaning, but when one knows the connection between name and meaning, they do not appear separate. (1999A: 16)
It is sometimes said, ''“mtshon bya ni ming dang/ mtshan nyi' ni ming de’i don yin pas…”'' (Chodrak Gyatso 1999A: 16). Since ''don'' is so frequently translated as ''meaning,'' one might therefore be tempted to think that ''mtshan nyid'' is the meaning of a word. However, the Tibetan word ''don'' means something slightly different from the English word ''meaning:'' it usually refers to the actual phenomenon, not to a linguistic construct describing that phenomenon, and is often used interchangeably with ''yul'' (object). That is the sense in which it is used in this context as well. In specific, the ''mtshan nyid'' is the meaning isolate, and the ''mtshon bya'' is the name isolate.

====5. ''mtshan gzhi''====
The ''mtshan gzhi'' is a specific phenomena which can be evaluated based on its ''mtshan nyid'' to find out what label to give it. For example, a fire of sandalwood is hot and burning and therefore can be designated fire. It might seem from the basic texts of logic that ''mtshan gzhi'' means little more than “example,” but it becomes clear from the usage of this word in other contexts that it refers to the phenomenal basis which can be evaluated based on its ''mtshan nyid'' and designated as a specific ''mtshon bya.''

===B. Discussion of their translation===
This has three topics: a. The translation of ''mtshan nyid,'' b. The translation of ''mtshon bya,'' and c. The translation of ''mtshan gzhi.''

====1. The translation of ''mtshan nyid''====
This has two points: i. A refutation of other translations and ii. Translating ''mtshan nyid'' as ''characteristic.''

=====i. A refutation of other translations=====
By far the most common translation of ''mtshan nyid,'' even in logical texts, is ''definition.'' The English word ''definition'' usually refers to the word or phrase that describes a phenomenon. The Oxford English Dictionary (OED on CD-ROM) defines it thus:

:The action of defining, or stating exactly what a thing is, or what a word means… A precise statement of the essential nature of a thing; a statement or form of words by which anything is defined…

The examples and quotations cited under this and the various other definitions also primarily talk about words, phrases, and symbols. Merriam Webster defines it similarly:

:2 a : a statement expressing the essential nature of something b : a statement of the meaning of a word or word group or a sign or symbol <dictionary ''definitions''> c : a product of defining

In everyday use as well, most people understand the word definition to imply a verbal or written statement. However, the ''mtshan nyid'' of a phenomena are not necessarily words or phrases, and so using ''definition'' as a translation of ''mtshan nyid'' implies several absurd consequences.

If the ''mtshan nyid'' were a phrase or statement, it would follow that it is communicative sound ''([[rjod byed kyi sgra]]),'' because phrases and statements are made of words and phrases, and words and phrases are two of the three classifications of communicative sound. Communicative sound is the object of the ear consciousness, because it is something that can be heard. It is something that can be heard because it is characterized as something audible that communicates its meaning by means of signs (Phur lcog pa, 1982: 310). Therefore a ''mtshan nyid'' would necessarily be the object of the ear consciousness. Therefore hot and burning, the ''mtshan nyid'' of fire, are not the object of the body consciousness but of the ear consciousness, because they are a definition. This would be absurd: if Little Willy stuck his finger in a fire, would he wait until he heard his flesh sizzle before pulling it out?

If you reply that when we say “definition” we don’t mean a word or phrase but those aspects of a phenomenon that allow us to recognize it and properly name it, then why not use the word ''characteristic,'' which means exactly what you say you intend?

Furthermore, as discussed above people who know the connection between the ''mtshan nyid'' and ''mtshon bya'' cling to them as being the same, but few English speakers would confuse a definition with the defined phenomenon. If they did, they would be terrified to look up words such as ''tiger'' or ''great white shark'' in the dictionary for fear the definition would eat them.

Additionally, since the definition and ''mtshon bya'' must fulfill the eight gates of pervasion, then it follows that since the definition of fire is in the dictionary, the ''mtshon bya'' fire must also be present in the dictionary. If that were so, the dictionary would quickly be consumed by the ''mtshan nyid'' of fire, and the reference sections of most libraries would be dangerous places indeed. If you reply that the definition of fire is not in the dictionary, I suggest you ask any schoolchild about the matter.

If the ''mtshan nyid'' were a statement or verbal phrase, there would be no way that it and the ''mtshon bya'' could fulfill the eight gates of pervasion. For example, the definition of ''cognition,'' being a word or phrase, is communicative sound and therefore material,13 but cognition is not matter. In fact, cognition and matter are mutually exclusive. Therefore they cannot be substantially the same. If two phenomena are not substantially the same, then it follows that it must be possible for one to appear without the other. It is possible for a cognition to appear without its definition appearing, as in the Formless realm where there is cognition but no sound. Therefore the definition of a cognition cannot be its ''mtshan nyid'' because it does not fulfill the eight gates of pervasion.

You might reply that this may all be so, but we are using the word ''definition'' with a different meaning than most people understand—we are using it to mean ''mtshan nyid'' and not the dictionary definition. If that is your position, you are liable to create misunderstanding and confusion. People who are reading a text will assume that the words they see on the page mean what they normally mean. Most readers will not realize that ''definition'' is being used differently, especially when it is not specifically explained. This could lead students to conceptualize the presentation of ''[[mtshan mtshon]]'' incorrectly and hinder their understanding of a critical aspect of Buddhist philosophy. If there were no other word one could use as a translation of ''mtshan nyid,'' one might consider excusing this fault, but since there is a better translation, it is best to avoid a term that will cause incorrect understanding.

You might then say that we need to use the word ''definition'' because this is the word Western philosophers use and we need to have consistent terminology in order to be able to have interdisciplinary discussions with them. When Western philosophers use the word ''definition,'' it is quite possible they actually mean a verbal or written statement. If that is the case, then using the word ''definition'' would create confusion and actually inhibit discussion because the Buddhist and Western philosophers would not realize they are talking about different things.

Another important consideration is that the translation ''definition'' often does not make sense for uses of the word ''mtshan nyid'' outside formal logical contexts. Consider the ''mtshan nyid'' of a spiritual friend—learned, venerable, and good. To translate this as the “definition of a spiritual friend” somehow seems awkward and misses the point. If you just read these words on a page you might think that this is a different meaning of ''mtshan nyid'' and that it would be permissible to translate it differently in this context. However, the traditional teachings on such usages of ''mtshan nyid'' do not seem to conceptualize the meaning of the word differently, and teachers often comment on it as an actual ''mtshan nyid'' that fulfills all of the eight gates of pervasion.

Lastly, using the translation definition forces one to use to translate ''mtshon bya'' as ''definiendum,'' a problem that will be discussed below.

Some people propose that rather than using ''definition'' we should use the term ''definiens.'' Since a ''definiens'' is also a verbal or symbolic expression, it has all of the above defects. Additionally, the word seems to have specific uses in Western systems of logic which may be quite different from the uses of ''mtshan nyid.'' But the worst problem with this word is that it is unknown to the vast majority of English speakers and using it will make any translation smack of jargon and seem harder to understand.

Other translators suggest the translation ''defining characteristic.'' This translation does avoid all of the above pitfalls, but it seems that the first three syllables could be omitted without a significant loss of meaning.

Some online Tibetan-English dictionaries also suggest ''mark'' or ''sign'' as translations for ''mtshan nyid.'' These words are too general; they do not indicate the essence of the phenomenon in the same way that ''mtshan nyid'' does. They work better as translations for ''[[mtshan]].''

=====ii. Translating ''mtshan nyid'' as ''characteristic''=====
This has two points: (1) Presenting the reasons, and (2) Rebutting criticism.

======(1) Presenting the reasons======
''Characteristic'' is the English word closest in meaning to ''mtshan nyid.'' According to the OED, it means, “A distinctive mark, trait, or feature; a distinguishing or essential peculiarity or quality.” According to Merriam-Webster, it means “Distinguishing trait, quality, or property.” In other words, a characteristic is a feature that when perceived allows one to distinguish and recognize a phenomenon. Any native English speaker would agree that hot and burning are characteristics of fire and that wet and liquid are characteristics of water, for example. Therefore using this term as a translation of ''mtshan nyid'' is not only good in terms of meaning but is also a normal and idiomatic usage of the English language.

Furthermore characteristic works well for both the formal logical and the other uses of ''mtshan nyid.'' It would make perfect sense to an English speaker to say that the characteristics of a spiritual friend is that he or she is learned, venerable, and good.

Another advantage of the word characteristic is that it is already commonly used in the translations of the compound terms based on the word mtshan nyid: [[rang gi mtshan nyid]] (often abbreviated as ''rang mtshan''), and ''[[spyi’i mtshan nyid]]'' (often abbreviated as ''spyi mtshan''):14 specific and general characteristics.

======(2) Rebutting criticism======
Some say that there is no word that really translates ''mtshan nyid'' in English. It is not just a ''mtshan,'' but there is the ''nyid sgra'' that makes it more essential seeming, they explain. However, as the OED says, the word characteristic does mean a “distinguishing or essential peculiarity,” so this criticism is unfounded.

One might also argue that when you say ''characteristic,'' people might think it means something like character and thus misunderstand it. Although the word ''characteristic'' is derived from character, in common usage it does not often seem to be mistaken to mean the same thing. If that did occur, it would be more a question of people misunderstanding the normal meaning of the English word than a translator using a word with a different meaning than it ordinarily has. Even if this were a problem, it seems far less serious than the potential misunderstandings created by the implications of the word ''definition.''

====2. The translation of ''mtshon bya''====
This has two points: i. A refutation of the common translation ''definiendum,'' and ii. Presenting the translation ''characterized.''

=====i. A refutation of the common translation ''definiendum''=====
Translators who translate ''mtshan nyid'' as ''definition'' or ''definiens'' usually also translate ''mtshon bya'' as ''definiendum.'' Since I have already demonstrated that ''definition'' is not an acceptable translation of ''mtshan nyid,'' it therefore follows that its partner ''definiendum'' is not acceptable, either.

But the word ''definiendum'' is even more problematic than definition because outside of a select few scholars and die-hard spelling bee fanatics, no one knows it or uses it. It is quite possible to receive formal schooling culminating in studies at a highly respected college or university and to read avidly for many years without ever encountering it. When I first read it, I even doubted it was English and had to do something I had not done for years—look up an entirely unfamiliar English word in a dictionary! While there is no question that enlarging one’s vocabulary can be a good thing, using obscure words that are on such a high and specialized level of language does make it harder to communicate the meaning of the dharma to the students who want to study and practice it. Many students will be tempted to just skip the hard word without looking it up.

I do not mean to argue that people cannot learn new words or specialized vocabulary—people who study Buddhism are intelligent and usually willing to learn new concepts and vocabulary. Nor am I saying that we should dumb-down the language. But we translators must be careful in choosing which unfamiliar words we use. If the words ''mtshan nyid'' and ''mtshon bya'' occurred only in formal debate and the study of higher philosophy, one could excuse the use of rarified terms such as ''definiendum.''15 But these words occur throughout Buddhist teachings, in both the sutras and tantras. Lamas often use such technical terms as these in oral teachings on basic Buddhist concepts attended by non-specialist students, and it is important for the translators of such teachings to be able to use a consistent and precise yet easily understandable vocabulary for teachings on all levels of expertise. If we choose to use unfamiliar, difficult, high-level academic words, teachings that are in the original Tibetan accessible, easily understandable, and yet at the same time precise and logically consistent will become difficult to understand, frustrating, and confusing for the people whom we should be trying help. It is possible that they will even give up, think Buddhism far too difficult for ordinary people to understand, and develop wrong ideas. Such a translation is then actually harming the students instead of helping them. This is why it is critical that we use understandable vocabulary.16

=====ii. Presenting the translation ''characterized''=====
Since ''characteristic'' is the appropriate translation for ''mtshan nyid,'' it makes sense to use a related word for ''mtshon bya,'' and I propose that we use the word ''characterized.'' It seems easily understandable as well as accurate to the meaning. This is using a past participle as a translation for a noun, and in many instances one can simply use it as a substantive by modifying it with the definite article (the characterized). In other circumstances, this is a bit awkward, particular in a phrase such as ''don byed nus pa’i mtshon bya.'' In such an instance, it makes more sense to say ''that characterized by'' functionality or whatever other particular characteristics. Thus we can say that ''the characterized'' and ''that [which is] characterized'' are synonymous: they are merely slightly different grammatical constructs that refer to the same phenomenon.

====3. The translation of ''mtshan gzhi''====
As discussed above, the ''mtshan gzhi'' refers to a phenomenon that is the basis for evaluating characteristics. I propose that it be translated as ''character base'' to underscore the relations between it, the characteristics, and the characterized. Although this term may not necessarily be immediately self-evident to new students, the Tibetan term is not encountered frequently outside formal logical and philosophical contexts (unlike the terms ''mtshan nyid'' and ''mtshon bya''), so the defect of it being jargon is less of a problem than it is with alternate translations of those terms.

This term is commonly translated as ''example,'' but as discussed above that is a gross simplification of the meaning of the term. Furthermore, if you translate ''mtshan gzhi'' as example, how will you translate ''mthun dpe''? If you use example for both, readers may well confuse them as the same thing.

In translating the word ''mtshan gzhi,'' one must be careful of whether to use a definite or indefinite article. Consider the distinction between saying ''“the'' character base of fire is a sandalwood fire” and “a character base of fire is a sandalwood fire.” Both would translate the same Tibetan sentence ''(me’i mtshan gzhi ni tsan dan gyi me/),'' but only the latter translation is logically correct in English, as the former implicitly excludes fires of rock maple and other types of fuel that are also character bases of fire.

==III. Other logical terms==
This has two sections: 1. General comments, and 2. Comments on specific terms & vocabulary.

===A. General comments===
I have not yet had the opportunity to thoroughly examine all the English terms used for different logical terms. Therefore for the next section I will only comment upon those terms that have struck me as either problematic or deserving of some other comment; this is not intended as an exhaustive study of all the logical terms in Tibetan and Sanskrit logical texts.

===B. Comments on specific terms & vocabulary===
This has three topics: 1. Terms from ''Collected Topics,'' 2. Terms from ''Classifications of Mind,'' and 3. Terms from ''Classification of Proofs.''

====1. Terms from ''Collected Topics''====
This has three topics: a. Established base and its equivalents, b. Negations, and c. The word '' [[’gal ba]].''

=====a. Established base and its equivalents=====
The common translation of ''[[gzhi grub]]'' as ''established base'' seems good. Its characteristics ''tshad mas grub pa'' are sometimes translated as ''that which is established by valid cognition.'' There is no dispute about the meaning, but it seems that it could be more concisely put as ''validly established.''

''[[Shes bya]]'' is often translated as ''knowable object'' or ''knowable phenomenon.'' It seems that in many contexts, however, ''knowable'' on its own would be sufficient.

As with established base above, the characteristics of ''[[yod pa]]'' could be concisely phrased ''validly observed.''

I have seen ''[[gzhal bya]]'' translated as ''object of comprehension.'' I am not certain of the origin of this translation, but I wonder if ''evaluable''17 might be more accurate to the meaning since the basic meaning of the verb '' [[’jal ba]]'' is to evaluate. This would also concur with the explanation given in class by my khenpo. Likewise its characteristic ''tshad mas rtogs pa'' is sometimes translated as ''that which can be cognized by valid cognition'' but could be more simply stated as ''cognized validly.'' However, I wonder whether ''cognized'' is the best translation of ''[[rtogs pa]]'' in this instance. ''Rtogs pa'' can be used with the meaning ''to perceive,'' which might be the meaning here or not. This doubt, however, may be splitting hairs, as the difference between cognized and perceived is rather slight.

=====b. Negations=====
This has two points: i. Translating ''[[med dgag]]'' and ''[[ma yin dgag]],'' and ii. Translating the term ''[[gzhan sel]].''

======i. Translating med dgag and ma yin dgag======
The two different types of negations, ''med dgag'' and ''ma yin dgag,'' are generally translated as ''non-affirming negation'' and ''affirming negation.'' Although there are good arguments for these terms, they seem awkward and confusing in use, especially for beginners, and there also is the question as to whether an affirming negation actually affirms anything. It may imply something, but an implication is not necessarily an affirmation.18 Some translators address this second problem by using the terms ''implicative'' and ''non-implicative negations,'' but this still leaves the difficulty of long and clumsy terms. Long and clumsy terms may not be particularly bothersome in scholarly texts, but they are problematic in more poetic works that have the dual function of inspiring faith as well as presenting a precise view. As the Seventh Karmapa Chodrak Gyatso (1999C: 19) says, “Using many words for something that may be eloquently shown with a few is the fault of an author who is not skilled in rhetoric.”

In addition, while teaching Yongdzin Namgyal Drakpa’s presentation of classifications of proofs at the Karma Gunchö debating sessions at the Vajra Vidya Institute in Sarnath, India, in December, 2004, the Gyalwang Karmapa referred to one classification of negation into four: ''dgag pa’i ma yin dgag, sgrub pa’i ma yin dgag, dgag pa’i med dgag,'' and ''sgrub pa’i med dgag.'' I have not had an opportunity to investigate this any further, but if there is such a presentation, translating it with ''affirming'' and ''non-affirming negation'' could become quite awkward and confusing.

A more elegant solution is to simply translate ''med dgag'' as ''no-negation'' and '''ma yin dgag'' as ''not-negation.'' The reason is that many ''med dgag'' in English are phrased using the word ''no''—there is no form, no sound, etc. Similarly, many ''ma yin dgag'' use the word ''not''—it is not big, it is not small, etc. This seems both easy to say and easy to understand. If you object that not all negations that use the word ''no'' are no-negations, then you should also object to the use of the term ''med dgag'' in Tibetan, as not all negations that use ''med'' are ''med dgag.''19

======ii. Translating the term gzhan sel======
Some translators use the term ''other-exclusion'' for the Tibetan ''gzhan sel.'' This strikes me as redundant in English and too literal. It would sound more natural to translate this simply as ''exclusion.''

=====c. The word '' ’gal ba''=====
The Tibetan '' ’gal ba'' is often translated as ''contradiction.'' This can be problematic in logical texts. For instance, a vase and a pillar are '' ’gal ba'' but they do not contradict each other, because neither can speak and the existence of one does not deny or undermine the existence of the other. It seems more idiomatic to say that a vase and pillar are ''exclusive'' of each other, as some translators already seem to say. In addition, we already say ''mutually exclusive'' in everyday English for what is logically called a ''phan tshun spang ’gal. ''

However in this usage, one must be careful to differentiate between ''exclusive'' and ''exclusion,'' which was mentioned above.

====2. Terms from the ''Classifications of Mind''====
This has two points: a. Objects and subjects, and b. The word ''[[nges pa]].''

=====a. Objects and subjects=====
This has three points: i. Objects, ii. Subjects, and iii. The words ''[[gzung ’dzin]].''

======i. Objects======
The Tibetan word ''[[yul]]'' is almost universally translated as object, and with good reason. However, there is some variation in how the different kinds of objects are designated in English. One that needs some comment is the Tibetan ''[[snang yul]],'' which is sometimes translated as ''perceived object'' in English. This implies that other objects such as the engaged object are not perceived. In the context of an inferential valid cognition, one would have to agree that the engaged object is validly perceived, if only conceptually. Therefore it would be better to translate this term as ''appearing object. Appearing'' is better than ''apparent,'' because ''apparent'' implies that it is not really the object; it only seems that way.

======ii. Subjects======
The Tibetan word ''[[yul can]'' is difficult to accurately translate in all its connotations. It seems to be most frequently translated as ''subject'' or as a compound such as ''perceiving'' or ''conscious subject.'' However, communicative sound is also considered a ''yul can,''20 which does not fit the normal English meaning of the word ''subject,'' although such references are rare outside texts on ''Classifications of Mind.'' This may be the reason why some translators use the ''object-possessor,'' but that is too literal and awkward in English. At this point, I do not see any better solution than to use the word ''subject,'' modified by ''conscious'' or ''perceiving'' when necessary to avoid ambiguity with other meanings of the word ''subject.''

======iii. The words gzung ’dzin ======
Translators might consider using the words ''perceived'' and ''perceiver''' for these two words, as they are easy to understand and match our colloquial uses of the word. Many translators currently use forms of the verb ''apprehend'' in this context, which means essentially the same thing as perceive—Merriam-Webster says they are synonyms. However, ''apprehend'' is a higher level of language and is less immediately understandable. It is not regularly used in everyday speech, and when it is used, it most frequently appears as a synonym for ''nab'' in police blotters. It seems important to be sensitive to such issues even in thick philosophical treatises—why make the difficult harder than necessary?

=====b. The word ''nges pa''=====
When looking at some translations, it sometimes seems as if there is a reflexive habit to translate ''[[nges pa]]'' as ''definite'' or ''certain.'' This is often but not always what it means, particularly in logical texts. It is important to remember that Tibetans will often say that ''nges pa'' and ''rtogs pa'' are equivalent. ''Nges pa'' is frequently used in the context of ''yul nges pa,'' where it means to recognize an object: an oft cited example is that in the first moment there might be an eye consciousness that perceives the color blue, and in the second moment a conceptual mental consciousness that thinks, “Blue.” That mental consciousness in the second moment is ''nges pa,'' or recognizing. One can only truly recognize what is actually there, so in that sense something that has been recognized is definite, certain, and known.21

Other translators sometimes translate ''nges pa'' with the verb ''to ascertain,'' but that is incorrect because ascertain refers to the process of coming to certainty, whereas ''nges pa'' refers to the resulting knowing, the moment of definite recognition. As the OED says, ascertain means “To find out or learn for a certainty by experiment, examination, or investigation; to make sure of, get to know. (The only current use.)” These two words therefore mean different things: ''nges pa'' is the result of ascertaining, and as all students of collected topics should know, a thing and its cause are exclusive of each other.

Thus it seems that in some instances ''nges pa'' is best translated by ''recognize'' and in other instances by ''certain'' or ''definite.'' In a term such as ''[[snang la ma nges pa’i blo]],'' it is best translated by the word recognition: ''mind that perceives without recognition.''

====3. Terms from the Classifications of Proofs====
This has three topics: a. The word ''[[rtags]],'' b. An examination of the term ''[[phyogs chos]],'' and c. The word ''[[mthun pa]].''

=====a. The word ''rtags''=====
I have seen the Tibetan word ''rtags'' translated in the context of reasons and proofs as ''sign'' and wonder whether this is excessively literal and opaque. The English word ''proof'' is more idiomatic and understandable. This would seem to merit further investigation and consideration of the arguments presented in the fourth chapter of the ''Commentary on Validity'' and other texts on validity.

=====b. An examination of the term phyogs chos=====
This has two points: i. A discussion of the term ''property of the subject,'' and ii. A suggestion: ''property of the position.''

======i. A discussion of the translation ''property of the subject''======
Most English texts I have seen thus far translate ''phyogs chos'' as ''property of the subject.'' On the face of it, this seems a reasonable translation, as the ''phyogs chos'' involves the evaluation of the proof in relation to the subject ''(chos can)'' of the syllogism. However, if we then re-translate ''property of the subject'' back into Tibetan, we would arrive at the term ''chos can gyi chos,'' which is exactly the term refuted under the topic of ''[[phyogs sgra]].''' One must therefore wonder whether it is appropriate to use a term that is actually discussed and discarded in the texts we are translating.

The topic of ''phyogs sgra'' is a very subtle area of the texts on validity; it is described at length in the fourth chapter of the ''Commentary on Validity'' as well as in other texts on validity. Chödrak Gyatso summarizes the problem in his commentary on chapter on inference for oneself in the ''Ocean of Logical Texts'' (1999C: 19–20). When you say ''property of the subject,'' it could refer to either the subject of the syllogism or to the similar example ''([[mthun dpe]]),'' which is also a ''chos can'' or subject. In the syllogism, “Sound, the subject, is impermanent, because it is something perceived by the eye consciousness, like, for example, a vase,” the term ''property of the subject'' could therefore refer either to sound, the subject of the syllogism, or a vase, the subject of the similar example. Therefore the property of the subject would be proven because it can refer to the subject of the similar example, and the forward and counter pervasions are also fulfilled, since that which is something perceived by the eye is pervasively impermanent. Therefore this would become a correct proof, which is obviously absurd—sound is not something perceived by the eye consciousness.

You might say that this criticism does not apply in English because we can use the definite article ''the'' to specify which subject is in question. A vase may be ''a'' subject, but it is not ''the'' subject of the syllogism, you say. However, the distinction between definite and indefinite articles is quite slippery. A thing modified by an indefinite article in the subject of a sentence might become the thing modified by the definite article ''the'' in the predicate of the same sentence. In the context of the classic proposition that the subject, sound, is impermanent, like for example a vase, vase is a subject, but it is not the subject in question. However, now that we are considering the vase, it is in question. Therefore we can say that in this context, vase is the subject in question that is not the subject of the syllogism in question. This forces us into the awkward logical position of saying the subject in question is not the subject in question. Skilled debaters will quickly take advantage of such difficulties and the only thing you will be glad of is that you are not debating Tibetans who would be waving their hands around the top of your head with ear-splitting glee.

======ii. A suggestion: property of the position======
This has two points: 1) Actual, and 2) an elaboration.

=======1) Actual=======
In order to avoid this problem, Dignaga and Dharmakīrti and their Indian and Tibetan followers called this first mode not the property of the subject ''(chos can gyi chos)'' but the ''pakṣadharma'' or ''phyogs chos,'' which we could translate as ''property of the position.'' Although ''phyogs'' and ''pakṣa'' literally mean side or direction, here they have more the sense of ''position.'' The actual position of the syllogism is that sound is impermanent, and when we call the first mode ''the property of the position,'' we are designating the subject in question ''([[shes ’dod chos can]])'' by the nickname ''position.'' This parallels the use of the words ''pakṣa'' and ''phyogs'' in Sanskrit and Tibetan. The presentation of real names and nicknames ''([[dngos ming]]'' and ''[[btags ming]])'' then developed as an elaboration on this point. Therefore in many ways ''property of the position'' is a better translation: not only does it avoid the problem that the great masters of the past pointed out for ''chos can gyi chos,'' it parallels their solution in a way that also creates an opening for a similar presentation of the different types of names.

=======2) An elaboration=======
The use of ''nickname'' as a translation for ''btags ming'' might raise eyebrows among those who prefer a more formal term such as ''imputed name'' or ''ascribed name.'' There are two problems with those terms, however: first, one might question whether a ''btags ming'' is actually imputed or ascribed. Imputed and ascribed are usually used with qualities, deeds, or accusations, not names. One would not normally say that the name Lion is “ascribed” or “imputed” to the Brahman boy with the indented nose; one would say that it is a nickname that has been given to him. Secondly, most English speakers actually have only a vague idea what ''imputed'' and ''ascribed'' mean but are often too embarrassed to admit it. During one oral teaching a few years ago I used the term ''impute,'' and afterwards someone came up to me asking what it meant. This made me doubt that anyone understood it, so I asked several other people, none of whom were sure what it meant either. I have not bothered asking people whether they know what ''ascribe'' means because I myself had only a vague idea and needed to look it up in a dictionary. If we want to actually communicate the meaning of ''btags pa,'' then, we are better off using words or phrases that everyone knows such as ''tie, bind, label,'' or ''designate,'' depending on the context.

It is neither necessary nor desirable to make up neologisms for words that already exist in English and are commonly used and known. Nickname is a venerable word that means ''btags ming'' known by most English speakers. One might object that nicknames are only given for people, but that is not true: both the OED and Merriam-Webster say it can be used for people, places, or things. (Anyone who lives in the Big Apple can affirm this.)

Similarly, in everyday English we already use the phrase ''real name'' for what in Tibetan is called a ''dngos ming.'' The suggestion of ''actual name'' is not wrong, but it seems less idiomatic, so ''real name'' is preferable.

=====c. The word mthun pa=====
It is puzzling to me that the word ''mthun pa'' is so often translated as ''concordant'' or ''concordance'' in English. Of course, one cannot complain that the meaning is wrong, but the words ''concordant'' and ''concordance'' are so rarely used in normal English that the frequency with which they appear Buddhist philosophical texts makes it sound as if we translators were all professors at nineteenth century German universities. Our translations might be easier to understand if we consider alternatives such as ''compatible, similar, accord,'' and so forth. It is not necessary to always use the same word to translate ''mthun pa.''

To digress from specifically logical terms to a term encountered in other philosophical texts, the term ''[[cha mthun]]'' is most frequently as ''partial concordance.'' Not only is that a mouthful, it does not mean anything to normal English speakers. It is an overly literal translation of the Tibetan term, which itself was derived literally from explanations of the etymology of the Sanskrit term ''bhāgīya'' given by Yaśomitra and other scholars. However, in English such faithfulness to the etymology obscures what the term actually means. If we look at the usage of ''cha mthun,'' it indicates something that leads to something else. For example, the ''[[thar pa cha mthun]]'' leads to liberation, the four ''[[nges ’byed cha mthun]]'' lead to the clear realization of the truth, ''[[nyams pa cha mthun]'' leads to regression from dhyana, and so forth because as the explanations of the etymology point out, they are in part similar to or compatible with what they lead to. Therefore it would be more idiomatic and more communicative to translate it as ''precursor'' or ''tendency,'' depending on the context. Thus ''[[bsod nams cha mthun]], thar pa cha mthun,'' and ''nges ’byed cha mthun'' should be translated as precursor to merit, precursor to liberation, and precursor to clear realization,22 and ''nyams pa cha mthun, [[gnas pa cha mthun]],'' and ''[[khyad par cha mthun]]'' should be translated as tendencies toward regression, staying, and the superior respectively.23

==IV. General comments on diction==
In reviewing the words discussed above, there a few general principles that we can extract from the discussion of the various problems raised by some of the translation choices above.

1. ''It is important to translate the meaning, not the words.'' My master Khenchen Thrangu Rinpoche and other lamas I have worked with frequently stress the importance of this. Rinpoche once said that what made the early translations of Vairochana and the other great translators great is that they did exactly this, while the translations by later Tibetan translators who followed a more rote style of translation lack the vibrancy and quality of the earlier masters. In saying one must translate the meaning, one must of course understand the meanings of all the words, but to simply translate literally often results in a translation that is difficult to understand. In particular, overly literal translations of terms that cleave to the etymology of Sanskrit or Tibetan are often more obscuring than illuminating. We must be sensitive to the etymology, not hidebound to it.
2. ''When choosing terminology, we need to be careful about the larger contexts in which terms appear.'' We should not just pick our terms based upon a single school or interpretation: it is important that technical terms be translated as much as possible with English words that all different schools and traditions can use. Otherwise debate between traditions will be difficult. Likewise, many of the terms we use in logical texts are also used in other contexts, so we must be sensitive to their entire range of meaning and usage. Many are also used in songs, poetic works, and teachings and texts for beginners as well as high philosophy. Therefore it is important that our terminology be both easily understandable and graceful so that it can work in all contexts.
That being said, there will be some exceptions—thorny words that appear almost exclusively in dense philosophy for which it is difficult to find an elegant translation. We should make exceptions for such terms but not use this as an excuse for overgrown verbiage.

3. ''We need to be sensitive to the meanings and connotations of the English words we use.'' While some of the English terms discussed above are simply mistaken in terms of the actual meaning of the Tibetan term, an equal problem is the use of English words that are on a high or specialized level of language that can be difficult for the reader. As a result, they lack immediacy and can slow the reader’s comprehension. Logic is difficult enough; we do not need to add to the burden.

4. ''We should be consistent about how we translate technical terms, but it is not necessary to always translate the same word the same way.'' What I mean by ''technical term'' here is a word or phrase such as ''characteristic, property of the subject,'' and so forth that has particular characteristics and is generally used in a consistent manner. Other words, such as ''nges pa'' and ''mthun pa'' discussed above, may be translated with various English words, depending upon the context.
5. ''We must remember the purpose for which the text was originally written.'' By and large, Buddhist masters such as Dignāga, Dharmakīrti, and later Tibetan scholars and meditators did not write treatises and engage in debate out of mere intellectual curiosity. The verses of homage and pledges to compose at the beginning of their works demonstrate that they composed their to help beings attain enduring happiness and freedom from suffering. As Dignaga says in the first verse of his ''Compendium of Validity:''
:ཚད་མར་གྱུར་པ་འགྲོ་ལ་ཕན་བཞེད་པ། ། 
སྟོན་པ་བདེ་གཤེགས་སྐྱོབ་ལ་ཕྱག་འཚལ་ནས། །
Dharmakīrti says in the opening of his ''Determination of Validity (pramāṇaviścaya): ''

:གང་ལ་འཕགས་པ་ཉིད་བྱོན་རྗེས་གཟུང་དེ་ནི་དཔལ་ལྡན་དྲི་མེད་བློ་མངའ་སྟེ། ། 
འཇིག་རྟེན་བློ་གྲོས་བླུན་པོ་འདིས་ནི་དེ་ཚིག་བརླིང་བ་གསལ་བར་མི་ཤེས་པས། ། ཉེར་བསྟེན་འཇིག་རྟེན་རྒྱལ་མཛད་དེ་ལ་རྨོངས་པས་ཅུང་ཟད་སྨད་བྱས་ནའང༌། ། དོན་མིན་སྐྱེ་བར་འགྱུར་བ་ཡིན་པས་བརྩེ་བས་དེ་ཡི་ལུགས་ནི་གསལ་བར་བྱ། །

When reading some English translations and studies, it seems as if this important point is forgotten, glossed over, or tidied up into the neat package provided by the word ''soteriological.'' I wonder whether more conscious awareness of it might improve our understanding and our translations.

These words are the thoughts and musings of one opinionated monk, offered as much to stimulate discussion as anything else. My main intent in writing this has been to help establish a consistent and accurate lexicon for Buddhist logic in the hopes that this will help people understand it better and that their understanding may benefit them. If there are flaws or gaps in my logic or presentation, I ask not for your patience but for correction and clarification: the process of reasoning, debate, and reaching consensus will improve our understanding and our translations. May the virtue of this help the study and practice of Dharma flourish in English, and may that bring innumerable beings to the stable and enduring happiness of Buddhahood.

==Works cited==
Dignāga. ཚད་མ་ཀུན་ལས་བཏུས་པ། ''(Compendium of Validity).'' Dergye Tengyur, ཚད་མ། vol. ཅེ། folio 1ff.

Dharmakīrti. ཚད་མ་རྣམ་འགྲེལ། ''(Commentary on Validity).'' Dergye Tengyur, ཚད་མ། vol. ཅེ། folio 94ff.

_____. ཚད་མ་རྣམ་པར་ངེས་པ། ''(Determination of Validity).'' Dergye Tengyur, ཚད་མ། vol. ཅེ། folio 152ff.

________. རིགས་པའི་ཐིག་པ། (Drop of Reasoning). Dergye Tengyur, ཚད་མ། vol. ཅེ། folio 231ff.

Dunne, John D. (2004) ''Foundations of Dharmakīrti’s Philosophy.'' Boston: Wisdom Publications.

Chodrak Gyatso. (1999A) ''tshad ma legs par bshad pa thams cad kyi chu bo yongs su ’du ba rigs pa’i gzhung lugs kyi rgya mtsho zhes bya ba las dang po tshad ma grub pa’i le’u.'' Sarnath: Kargyud Relief and Protection Committee, Central Institute for Higher Tibetan Studies.

_____. (1999B) ''tshad ma legs par bshad pa thams cad kyi chu bo yongs su ’du ba rigs pa’i gzhung lugs kyi rgya mtsho zhes bya ba las gnyis pa mngon sum le’u.'' Sarnath: Kargyud Relief and Protection Committee, Central Institute for Higher Tibetan Studies.

_____. (1999C) ''tshad ma legs par bshad pa thams cad kyi chu bo yongs su ’du ba rigs pa’i gzhung lugs kyi rgya mtsho zhes bya ba las gsum pa rang don rjes dpag le’u.'' Sarnath: Kargyud Relief and Protection Committee, Central Institute for Higher Tibetan Studies.

Phur lcog pa, blo bzang tshul khrims byams pa rgya mtsho. (1982) ''rigs lam ’phrul lde.'' Kan su’u mi rigs dpe skrun khang.

Merriam-Webster’s 11th Collegiate Dictionary and Thesaurus. CD-Rom edition.

The Oxford English Dictionary on CD-Rom, v.3.1.

==Notes==

<references/>

3 In the Tibetan translation, this verse reads: རྣལ་བྱོར་ཤེས་པ་སྔར་བཤད་པ། །དེ་དག་གི་དེ་སྒོམ་བྱུང་ཡིན། །རྟོག་པའི་དྲ་བ་རྣམ་བསལ་བ། །གསལ་བ་ཉིད་དུ་སྣང་བ་ཡིན། །

4 གཟུང་བ་འཛིན་ཕྱིར་ཀུན་རྫོབ་ནི། །མི་འདོད་

5 ཚད་མ་སླུ་མེད་ཅན་ཤེས་པ།།

6 Often abbreviated as mtshan mtshon gzhi.

7 Although Jamgön Kongrul and other scholars characterize ''mtshan nyid'' differently (as ''dgnos ’gal gcod pa’i don ldog grub pa''), in practice most scholars at modern Karma Kagyu shedras cite the Gelug characteristics. Although on a cursory glance the Kagyu and Geluk presentations seem different, if one examines more closely, there are many similarities. One would have to debate it extensively to become certain of the similarities and differences.

8 The word substance (rdzas) can refer to the non-material as well: cognition and mental factors, for example, are considered substantial, even though they are not material.

9 There are several similar phenomena, such as isolates, existent, knowable, and so forth, that are themselves permanent even though that which is an isolate, existent, knowable, and so forth may be impermanent.

10 btags yod chos gsum tshang ba

11 The mtshan nyid is the don ldog and the mtshon bya the ming ldog according to Khenchen Thrangu Rinpoche in a private conversation, July, 2007.

12 མཚན་མཚོན་གྱི་ཁྱབ་པ་སྒོ་བརྒྱད།

13 It is the sense base of sound included within the form aggregate.

14 Some people seem to doubt that rang mtshan and spyi mtshan are actually abbreviations of mtshan nyid. Such doubters should look at the Sanskrit terms (svalakṣana and sāmānyalakṣana) and, if still unconvinced, the third stanza of the chapter on direct perception from the Commentary on Validity: “de dag rang spyi’i mtshan nyid bshad.”

15 If they communicated the right meaning, that is.

16 In the summer of 2007, I attended His Holiness the Dalai Lama’s public teaching in New Zealand where he taught the four noble truths. The event was held in the largest auditorium in Auckland and over 3000 people attended the teaching, many if not most of whom were not Buddhists and had never attended any Buddhist lecture or teaching. The Dalai Lama gave a teaching in colloquial Tibetan that was heavily salted with dharma vocabulary, but the basic level of language was one that most educated Tibetans could understand. It was clear that the translator understood His Holiness perfectly and was translating what he said without leaving anything out, adding anything, or changing the meaning, but because he used too high a level of language—complex grammar and unfamiliar academic words—most of the Buddhist students I talked to at lunch were unable to understand anything. If even the Buddhists could not understand, what hope was there for all those who had never encountered a Buddhist teacher before?

17 Although evaluable does not appear in Merriam-Webster, it does appear in the OED, so it seems safe to say that it is English if not American.

18 Consider the ma yin dgag “A rabbit horn is not sharp,” for example: although it implies something, in no way can it affirm anything since nothing can be affirmed about rabbit horns.

19 For instance, Yongdzin Phurchokpa presents ri med pa’i thang as a ma yin dgag despite its use of the word med (1982: 228).

20 Yul can has three classifications: cognition, individual, and communicative sound.

21 Sometimes the word nges pa is used to describe definite valid direct perception that has not yet lead to conceptual recognition, such as the wisdom of a bodhisattva on the path of seeing. Nges pa is used in this instance because when bodhisattvas arises from their meditation, there is a conceptual recognition in the post-meditation. It does not mean that wisdom of seeing the dharma expanse is conceptual.

22 In saying precursor to clear realization, clear realization is not a literal translation of nges ’byed, but since both refer to the wisdom of the path of seeing, it means the same thing but is more understandable than a literal translation would be.

23 These last three terms refer to classifications of the pure, defiled dhyanas explained in eighth area of Vasubandhu’s Treasury of Abhidharma.

[[Category:Forum]]
[[Category:Papers on translation]]

Glossary from The Great Gate

2010-04-11T02:02:08Z

BenTremblay: dngos grub, siddhi => dngos grub, siddhi ... correct?

{| align="right"
| __TOC__
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Glossary from '''The Great Gate'''

 needs to be inserted as individual pages according to the hyperlinks 

===A - B===
*[[Abhidana of the Samvara Tantra]]. A tantric text. [RY]
*[[Accomplishments]] ([[dngos grub]], [[siddhi]]). See '[[supreme and common siddhis]].' [RY]
*[[Accumulation of merit]] ([[bsod nams kyi tshogs]]). Virtuous actions with concepts. [RY]
*[[Accumulation of wisdom]] ([[ye shes kyi tshogs]]). Virtuous actions embraced by [[discriminating knowledge]] ([[shes rab]]) of insight into emptiness. [RY]
*[[Acharya Lilavajra]]. One of the Indian [[mahasiddhas]]. [RY]
*[[Action dagger]] ([[las phur]]). skt. Kilaya. The dagger for fulfilling the activities in the practice of [[Vajra Kilaya]]. [RY]
*[[Activity practices]] ([[las tshogs]]). They refer chiefly to the [[four activities]] of pacifying, increasing, magnetizing and subjugating. [RY]
*[[Adi Buddha Samantabhadra]] ([[mdod ma'i sangs rgyas kun tu bzang po]]). The primordially enlightened buddha. [RY]
*[[Aggregate]] ([[phung po]]). See '[[five aggregates]].' [RY]
*[[Akanishtha]] ([['og min]]). The 'highest;' the realm of [[Vajradhara]], the [[dharmakaya buddha]]. For a discussion of the various types of Akanishtha, see [[Gyurme Dorje]]'s translation of [[Longchen Rabjam]]'s [[phyogs bcu mun sel]]. [RY]
*[[Akanishtha realm of all-encompassing purity]] ([[dag pa rab 'byams 'og min zhing]]). [RY]
*[[Akanishtha realm of Padmajala]] ([['og min pad ma drva ba'i zhing]]). The pure realm of [[Guru Rinpoche]]. [RY]
*[[All that appears and exists]] ([[snang srid thams cad]]). The world and the beings. [RY]
*[[All-accomplishing wisdom]] ([[bya ba grub pa'i ye shes]]). One of the [[five wisdoms]]; the transmutation of envy. [RY]
*[[All-encompassing purity]] ([[dag pa rab 'byams]]). In their pure aspects, the [[skandhas]], [[elements]] and so forth of the world and beings. The [[five male and female buddhas]]. [RY]
*[[All-ground]] ([[kun gzhi, alaya]]). The basis of mind and both pure and impure phenomena. This word has different meanings in different contexts and should be understood accordingly. Literally it means the 'foundation of all things.' [RY]
*[[All-illuminating samadhi]] ([[kun tu snang ba'i ting nge 'dzin]]). The second of the [[three samadhis]]. Compassion arising out of emptiness. [RY]
*[[All-knowing King of Dharma]] ([[kun mkhyen chos kyi rgyal po]]). See [[Jamyang Khyentse Wangpo]]. [RY]
*[[All-pervasive suffering of being conditioned]] ([[khyab pa 'du byed kyi sdug bsngal]]). The third of the [[three sufferings]]. It is perpetuated by the [[continuation of the five aggregates]]. [RY]
*[[Amitabha]] ([[snang ba mtha' yas]]). The chief buddha of the [[lotus family]]. The manifestation of [[discriminating wisdom]]. [RY]
*[[Anu]] ([[rjes su rnal 'byor]]). The second of the [[three inner tantras]]: [[Maha, Anu and Ati]]. It emphasizes the [[completion stage]] and the mandala as being contained within the [[vajra body]]. Same as '[[Lung Anu Yoga]].' [RY]
*[[Aperture of Brahma]] ([[tshangs bug]]), [[brahmarandra]]. The opening at the top of one's head eight fingers above the hair line. [RY]
*[[Appearance and existence]] ([[snang srid]]). The world and it's beings. Whatever can be experienced (the [[five elements]]). and has a possibility of existence (the [[five aggregates]]). [RY]
*[[Approach, accomplishment and activities]] ([[bsnyen sgrub las gsum]]). The aspects of the recitation part of [[sadhana practice]] connected to the [[development stage]]. [RY]
*[[Arya Tara]] ([['phags ma sgrol ma]]). A female buddha. [RY]
*[[Asanga]] ([[thogs med]]). A great Indian master of philosophy who was a direct disciple of [[Maitreya]]. [RY]
*[[Aspiration for Purifying the Realm of the Three Kayas]] ([[sku gsum zhing sbyong smon lam]]). Written by [[Jigmey Lingpa]]. [RY]
*[[Assembly sadhana]] ([[tshogs sgrub]]). A group sadhana practice usually involving a great number of people and lasts for several days. [RY]
*[[Ati]] ([[shin tu nal 'byor]]). The third of the [[three inner tantras]]. Same as 'Dzogchen.' [RY]
*[[Ati Kopa]] ([[a ti bkod pa]]). A Dzogchen tantra. [RY]
*[[Avalokiteshvara]] ([[spyan ras gzigs]]). 1). The buddha of compassion. 2). One of the [[eight main bodhisattvas]]. [RY]
*[[Awakening at dawn from the sleep of ignorance]] ([[tho rangs ma rig gnyid skrog]]). A practice to be done immediately upon waking up. [RY]
*[[Barchey Lamsel]] ([[bar chad lam sel]]). A supplication to Guru Rinpoche. [RY]
*[[Bardo]] ([[bar do]]), [[antarabhava]]. '[[Intermediate state]].' Usually refers to the period between death and the next rebirth. For details of the four bardos, see '[[Mirror of Mindfulness]],' Shambhala Publications. [RY]
*[[Bende Drimey Dashar]] ([[ban de dri med brda shar]]). One of the close disciples of Guru Rinpoche. Same of [[Jnanakumara of Nyag]]. [RY]
*[[Bhagavan Shakyamuni]] ([[bcom ldan 'das sha kya thub pa]]). Same as Buddha Shakyamuni. [RY]
*[[Bhagavan Vajrasattva]] ([[bcom ldan 'das rdo rje sems dpa']]). The buddha [[Vajrasattva]] who is the embodiment of the [[hundred families of victorious ones]]. [RY]
*[[Bindu]] ([[thig le]]). 1). Essences. 2). Circles or spheres. [RY]
*[[Blazing Blue Light]] ([[mthing 'od 'bar ma]]). An emanation of [[Yeshe Tsogyal]] who is the consort of [[Raksha Totreng]]. [RY]
*[[Bliss-sustainer]] ([[bde skyong]]). Same as [[kapala]]. [RY]
*[[Blissful Realm]] ([[bde ba can, sukhavati]]). The [[pure land of Buddha Amitabha]]. [RY]
*[[Bodhicitta]] ([[byang sems, byang chub kyi sems]]). The aspiration to attain enlightenment for the sake of all beings. [RY]
*[[Bodhicitta of application]] ([['jug pa'i byang chub kyi sems]]). It is chiefly comprised of the [[six paramitas]]. [RY]
*[[Bodhicitta of aspiration]] ([[smon pa'i byang chub kyi sems]]). It is chiefly comprised of the [[four immeasurables]]. [RY]
*[[Bodhisattva]] ([[byang chub sems dpa']]). Someone who has developed bodhicitta, the aspiration to attain enlightenment in order to benefit all sentient beings. A practitioner of the Mahayana path; especially one who has attained the [[first bhumi]]. [RY]
*[[Bodhisattva Shantarakshita]] ([[mkhan po bodhi satva zhi ba 'tsho]]). The first abbot to ordain monks in Tibet. [RY]
*[[Bodhisattva trainings]] ([[byang chub sems dpa'i bslab pa]]). The precepts and practices of a bodhisattva. [RY]
*[[Bow of Indra]] ([[dbang po'i gzhu]]). Poetical name for a rainbow. [RY]
*[[Brahma]] ([[tshangs pa]]). The chief god in the [[realm of form]]. [RY]
*[[Brahma-like voice]] ([[tshangs pa'i dbyangs]]). The voice endowed with the [[sixteen perfect qualities of Brahma]]. [RY]
*[[Buddha of the three times Guru Rinpoche]] ([[dus gsum sangs rgyas gu ru rin po che]]). The name of the six-lined prayer to Guru Rinpoche. [RY]
*[[Buddha Shakyamuni]] ([[sangs rgyas sha kya thub pa]]). The historical Buddha. [RY]
*[[Buddhaguhya]] ([[sangs rgyas gsang ba]]). An Indian pandita who was invited to Tibet by [[King Trisong Deutsen]]. [RY]

===C - D===
*[[Chamara]] ([[rnga g.yab]]). One of the [[eight subcontinents]] as well as the support for the [[terrestrial pure land]] of Guru Rinpoche. [RY]
*[[Changing suffering]] ([['gyur ba'i sdug bsngal]]). The fact that pleasure is impermanent and not under one's individual control. One of the '[[three sufferings]].' [RY]
*[[Charnel ground ornaments]] ([[dur khrod kyi chas]]). The attire worn by a wrathful buddha. [RY]
*[[Chemchok Heruka]] ([[che mchog he ru ka]]). One of the [[58 wrathful buddhas]]. [RY]
*[[Chimey Dorje of Tsangsar]] ([['chi med rdo rje]]). A great master and the father of [[Tulku Urgyen Rinpoche]]. [RY]
*[[Chogyal Phakpa]] ([[chos rgyal 'phags pa]]). A great master of the [[Sakya lineage]]. [RY]
*[[Chokgyur Dechen Lingpa]] ([[mchog gyur bde chen gling pa]]). The name of [[Chokgyur Lingpa]]. [RY]
*[[Chokgyur Lingpa]] ([[mchog gyur gling pa]]). The [[great terton]] who revealed numerous terma teachings especially the cycle of [[Lamey Tukdrub Barchey Kunsel]]. [RY]
*[[Chokling Tersar]] ([[mchog gling gter gsar]]). The collection of termas revealed by Chokgyur Lingpa together with its connected teachings. [RY]
*[[Chokyi Nyima Rinpoche]] ([[chos kyi nyi ma rin po che]]). The abbot of [[Ka-Nying Shedrub Ling]] Monastery and the oldest son of [[Tulku Urgyen Rinpoche]]. Author of '[[Union of Mahamudra and Dzogchen]]' and of '[[Jewel of the Heart]],' Rangjung Yeshe Publications, 1987. [RY]
*[[Clearing the Obstacles of the Path]] ([[bar chad lam sel]]). A supplication to Guru Rinpoche. [RY]
*[[Common and supreme siddhis]] ([[thun mong dang mchog gi dngos grub]]). Usually they refer to the [[eight common siddhis]] and the [[supreme siddhi of Mahamudra]], complete enlightenment. [RY]
*[[Concise Manual For Daily Practice]] ([[rnal 'byor rgyun gyi bkol byang]]). The condensed version of the [[guru sadhana]] of [[Lamey Tukdrub Barchey Kunsel]]. [RY]
*[[Condensed Prajnaparamita]] ([[sher phyin bsdus pa]]). A Mahayana scripture. [RY]
*[[Confident faith]] ([[yi ches kyi dad pa]]). The third of the three kinds of faith which is unshakable confidence. [RY]
*[[Copper Colored Mountain]] ([[zangs mdog dpal ri]]). The name of the pure land of Guru Rinpoche. [RY]
*[[Cow nectar]] ([[ba byung sna lnga]]). Five essences from a special cow. [RY]
*[[Culminated Awareness]] ([[rig pa tshad phebs]]). The third of the [[four visions in Dzogchen]]. [RY]
*[[Cyclic existence]] ([['khor ba]]). Commonly known as samsara. [RY]
*[[Daily Practice Manual]] ([[rgyun gyi bkol byang]]). The condensed version of the [[guru sadhana]] of [[Lamey Tukdrub Barchey Kunsel]]. [RY]
*[[Daily Practice Manual of Tukdrub]] ([[thugs sgrub rgyun gyi bkol byang]]). The condensed version of the guru sadhana of Lamey Tukdrub Barchey Kunsel. [RY]
*[[Daka]] ([[dpa' bo]]). 1). Emanation of the chief figure in the mandala to fulfill the [[four activities]]. 2). Male enlightened practitioner of Vajrayana. [RY]
*[[Dakini and dharmapala]], the [[roots of activity]] ([[mkha' 'gro chos skyong phrin las kyi rtsa ba]]). [RY]
*[[Damaru]] ([[da ma ru]]). A hand drum for Vajrayana rituals. [RY]
*[[Damdsin]] ([[dam 'dzin]]). A name for the second son of [[Trisong Deutsen]]. [RY]
*[[Damsi]] ([[dam sri]]). [[Samaya perverter]]; a certain type of malevolent spirit. [RY]
*[[Danyi Khala Rongo]] ([[zla nyi kha la rong sgo]]). A sacred place in the east-Tibetan province of Kham. [RY]
*[[Dechen Gyalpo]] ([[bde chen rgyal po]]). One of the [[Twelve manifestations of Guru Rinpoche]]. [RY]
*[[Definite goodness]] ([[nges par legs pa]]). [[True and complete enlightenment]]. [RY]
*[[Deha One of the [[eight sub-continents]]. [RY]
*[[Development and completion]] ([[bskyed rdzogs]]). The [[two main aspects of Vajrayana practice]]. Development stage is fabricated by mind. Completion stage means resting in the unfabricated nature of mind. See individually. [RY]
*[[Development Mahayoga]] ([[bskyed pa ma ha yo ga]]). The first of the [[three inner tantras]] which emphasizes the [[development stage]]. [RY]
*[[Development stage]] ([[bskyed rim]]), [[utpattikrama]]. One of the two aspects of Vajrayana practice which is to create pure images mentally in order to purify habitual tendencies. See '[[development and completion]].' [RY]
*[[Dharma]] ([[chos]]). 'Dharma' is the Buddha's teachings; '[[dharma]]' means phenomena or mental objects. [RY]
*[[Dharma demon]] ([[chos dred]]). A jaded, stubborn and insensitive practitioner. [RY]
*[[Dharma King of Uddiyana]] ([[o rgyan chos kyi rgyal po]]). Same as Guru Rinpoche. [RY]
*[[Dharma King Trisong Deutsen]] ([[chos rgyal khri srong de'u btsan]]). The king of Tibet who invited [[Guru Rinpoche]]. [RY]
*[[Dharma Practice of Padma Garwang]] ([[pad ma gar dbang chos spyod]]). A collection of daily practices included in the [[Chokling Tersar]]. [RY]
*[[Dharma protectors]] ([[chos skyong]]). The [[guardians]] of the Buddhist teachings. [RY]
*[[Dharma Ratna]] ([[chos mchog rin po che]]). Lineage guru in Chokling Tersar and teacher of [[Chimey Dorje]]. [RY]
*[[Dharmachakra of Glorious Samye]] ([[dpal bsam yas kyi chos 'khor]]). The temple complex built by [[King Trisong Deutsen]]. [RY]
*[[Dharmadhatu]] ([[chos kyi dbyings]]). The '[[realm of phenomena]];' the [[suchness]] in which [[emptiness and dependent origination]] are inseparable. In this context 'Dharma' means the truth and '[[dhatu]]' means space free from center or periphery. Another explanation is 'the [[nature of phenomena]]' beyond [[arising, dwelling and ceasing]]. [RY]
*[[Dharmadhatu wisdom]] ([[chos kyi dbyings kyi ye shes]]). One of the [[five wisdoms]]. The transformation of ignorance. [RY]
*[[Dharmakaya]] ([[chos sku]]). The first of the [[three kayas]], which is [[devoid of constructs]], like space. The nature of all phenomena designated as 'body.' Should be understood individually according to [[ground, path and fruition]]. [RY]
*[[Dharmakaya Amitabha]] ([[chos sku snang ba mtha' yas]]). The chief buddha of the [[lotus family]]. [RY]
*[[Dharmapala]] ([[chos skyong]]). The protectors of the Buddhist teachings. [RY]
*[[Dharmata]] ([[chos nyid]]). The nature of phenomena and mind. [RY]
*[[Dharmata Exhaustion Beyond Concepts]] ([[chos zad blo 'das]]). The fourth of the [[four visions in Dzogchen]]. [RY]
*[[Discriminating wisdom]] ([[so sor rtog pa'i ye shes]]). One of the [[five wisdoms]]. The transmutation of attachment. [RY]
*[[Dispeller of All Obstacles]] ([[bar chad kun sel]]). See '[[Lamey Tukdrub Barchey Kunsel]].' [RY]
*[[Disturbing emotion]] ([[nyon mongs pa]]). The [[five poisons]] of desire, anger, delusion, pride and envy which tire, disturb and torment one's mind. [RY]
*[[Do Khyentse Yeshe Dorje]] ([[mdo mkhyen brtse ye shes rdo rje]]). A great master and [[terton]] who was the [[mind emanation]] of [[Jigmey Lingpa]]. [RY]
*[[Dorje Drakpo Tsal]] ([[rdo rje drag po rtsal]]). '[[Wrathful Vajra Power]].' A wrathful form of Guru Rinpoche and one of the [[twelve manifestations]]. [RY]
*[[Dorje Dudjom]] ([[rdo rje bdud 'joms]]). Same as [[Dorje Dudjom Tsal]]. [RY]
*[[Dorje Dudjom Tsal]] ([[rdo rje bdud 'joms rtsal]]). One of the [[Twenty-five disciples of Guru Rinpoche]]. [RY]
*[[Dorje Totreng Tsal]] ([[rdo rje thod phreng rtsal]]). Same as Guru Rinpoche. [RY]
*[[Drekpa]] ([[dregs pa]]). A certain type of malevolent spirit. [RY]
*[[Drigung Kyobpa]] ([[bri gung skyob pa]]). A great master of the [[Drigung Kagyu lineage]]. [RY]
*[[Drimey Dashar]] ([[dri med brda shar]]). Also [[Bende Drimey Dashar]], one of the chief disciples of Guru Rinpoche. Same as [[Jnanakumara of Nyag]]. [RY]
*[[Drodul Chokgyur Dechen Lingpa]] ([['gro 'dul mchog gyur bde chen gling pa]]). Same as [[Chokgyur Lingpa]]. [RY]
*[[Dsutrul Tuchen]] ([[rdzu 'phrul mthu chen]]). One of the Twelve manifestations of Guru Rinpoche. [RY]
*[[Dukyi Shechen]] ([[bdud kyi gshed chen]]). One of [[Twelve manifestations of Guru Rinpoche]]. [RY]
*[[Dusum Sangye]] ([[dus gsum sangs rgyas]]). See '[[Buddhas of the Three Times]].' [RY]
*[[Dzamling Gyenchok]] ([['dzam gling rgyan mchog]]). One of the [[Twelve manifestations of Guru Rinpoche]]. [RY]
*[[Dzogchen]] ([[rdzogs pa chen po; rdzogs chen]]). The teachings beyond the [[vehicles of causation]], first taught in the human world by the great vidyadhara [[Garab Dorje]]. [RY]

===E - F===
*[[Early Translations]] ([[sngar 'gyur]]). The teachings translated before the great translator [[Rinchen Sangpo]], during the reigns of the Tibetan kings [[Trisong Deutsen]] and [[Ralpachen]]. [RY]
*[[Eight freedoms]] ([[dal ba brgyad]]). Not being in the three lower realms, not a [[long-living god]], not having [[wrong views]], not a savage, a mute, or born in an [[age without buddhas]]. [RY]
*[[Eight goddesses]] ([[lha mo brgyad]]). [[Lasya]], [[Mala]], [[Gita]], [[Nirti]], [[Pushpa]], [[Dhupa]], [[Aloka]] and [[Gandha]]. [RY]
*[[Eight heruka sadhanas]] ([[sgrub pa bka' brgyad]]). Eight yidams and their corresponding sadhanas received by [[Padmakara]] from the [[Eight Indian Vidyadharas]]. [RY]
*[[Eight Indian Vidyadharas]] ([[rgya gar gyi rig 'dzin brgyad]]). [[Manjushrimitra]], [[Nagarjuna]], [[Hungchenkara]], [[Vimalamitra]], [[Prabhahasti]], [[Danasanskrit]], [[Shintamgarbha]] and [[Guhyachandra]]. [RY]
*[[Eight jewel ornaments]] ([[rin po che'i rgyan brgyad]]). The crown, earrings, choker, short necklace, long necklace, arm rings, bracelets and anklets, belt. [RY]
*[[Eight main bodhisattvas]] ([[nye ba'i sras brgyad]]). [[Kshitigarbha]], [[Akashagarbha]], [[Avalokiteshvara]], [[Vajrapani]], [[Maitreya]], [[Sarvanirvarana Vishkambin]], [[Samantabhadra]] and [[Manjushri]]. [RY]
*[[Eight manifestations]] ([[gu ru mtshan brgyad]]). Eight forms of Guru Rinpoche: [[Shakya Senge]], [[Padmasambhava]], [[Nyima Oser]], [[Senge Dradrok]], [[Dorje Drollo]], [[Tsokye Dorje]], [[Padma Gyalpo]] and [[Loden Choksey]]. [RY]
*[[Eight Sadhana Teachings]] ([[grub pa bka' brgyad]]). Eight teachings and sadhanas transmitted to Guru Rinpoche by the [[Eight Indian Vidyadharas]]: [[Manjushri Body]], [[Mighty Padma Speech]], [[Vishuddha Mind]], [[Amrita Medicine Qualities]], [[Kilaya Activity]], [[Mamo Botong]], [[Mopa Fierce Mantra]] and [[Loka Worship]]. [RY]
*[[Eight siddhis]] ([[dngos grub brgyad]]). The eight types of mundane or [[common accomplishments]]. [RY]
*[[Eight Tibetan Vidyadharas]] ([[bod kyi rig 'dzin brgyad]]). The eight accomplished disciples of Guru Rinpoche who received the transmission of [[Barchey Kunsel]]. [RY]
*[[Eight Vidyadhara Masters]] ([[rig 'dzin gyi slob dpon brgyad]]). Same as the [[Eight Indian Vidyadharas]]. [RY]
*[[Eight worldly concerns]] ([['jig rten chos brgyad]]). Attachment to gain, pleasure, praise and fame, and aversion to loss, pain, blame and bad reputation. [RY]
*[[Eightfold charnel ground attire]] ([[dur khrod kyi chas brgyad]]). Eight ornaments worn by a wrathful buddha. [RY]
*[[Emancipation and omniscience]] ([[thar pa dang thams cad mkhyen pa]]). Liberation from samsara and perfect buddhahood. [RY]
*[[Eminent Vidyadhara]] ([[khyad 'phags rig 'dzin]]). One of the [[twelve manifestations]]. [RY]
*[[Empowered Aspiration]] ([[smon lam dbang bskur]]). One of the [[six lineages of the Nyingma School]] or [[nine lineages of the Nyingma School]]. [RY]
*[[Empowerment]] ([[dbang]]). The conferring of power or authorization to practice the Vajrayana teachings, the indispensable entrance door to tantric practice. [RY]
*[[Emptiness]] ([[stong pa nyid]]). The fact that phenomena and ego are empty of or lack independent, true existence. [RY]
*[[Enlightenment]] ([[byang chub]]). Usually the same as the state of buddhahood but sometimes also the lower stages of enlightenment of an [[arhant]] or [[pratyekabuddha]]. [RY]
*[[Enthusiastic faith]] ([[dang ba'i dad pa]]). One the [[three kinds of faith]]. A sense of strong admiration. [RY]
*[[Essence Practice]] ([[phrin las snying po]]). A longer version of guru sadhana according to Lamey Tukdrub Barchey Kunsel. [RY]
*[[Essence, nature and function]] ([[ngo bo rang bzhin thugs rje]]). The three aspects of the [[sugatagarbha]] according to the Dzogchen system. Essence ([[ngo bo]]). is the [[primordially pure wisdom of emptiness]]. The nature ([[rang bzhin]]). is the [[spontaneously present wisdom of cognizance]] ([[gsal ba]]). The function ([[thugs rje]]). is the [[all-pervasive wisdom of indivisibility]]. This is, ultimately, the identity of the Three Roots, the Three Jewels and the three kayas. [RY]
*[[Eternalism]] ([[rtag lta]]). The belief that there is a permanent and causeless creator of everything; in particular, that one's identity or consciousness has a concrete essence which is independent, everlasting and singular. [RY]
*[[Ever Excellent Vidyadhara]] ([[kun bzang rig 'dzin]]). Same as Guru Rinpoche. [RY]
*[[Exhaling the stale breath]] ([[rlung ro bsal]]). A yogic exercise which should be learned through oral instruction from one's teacher. [RY]
*[[Existence and peace]] ([[srid zhi]]). Synonymous with samsara and nirvana. [RY]
*[[Existence and quiescence]] ([[srid pa dang zhi ba]]). See existence and peace. [RY]
*[[Extensive, medium or condensed root empowerments]] ([[rtsa dbang rgyas 'bring bsdus gsum]]). These empowerments can be received from any master who holds the lineage. [RY]
*[[Family lord]] ([[rigs kyi bdag po]]). The chief figure of that particular buddha family. [RY]
*[[Feast offering]] ([[tshogs kyi 'khor lo]]), ([[tshogs kyi mchod pa]]), Skt. [[ganachakra]]. [RY]
*[[Female classes]] ([[mo rgyud]]). One of the [[three classes of Dharma protectors]]. [RY]
*[[Field of Accumulation]] ([[tshogs zhing]]). The [[Three Jewels]], [[three roots]] and the [[three kayas]]. [RY]
*[[Five Excellent Beings]] ([[rigs can drva ma lnga]]). Five recipients of the [[Anu Yoga teachings]]. [RY]
*[[Five paths]] ([[lam lnga]]). The [[path of accumulation]], [[path of joining]], [[path of seeing]], [[path of cultivation]] and [[path beyond learning]]. The five paths cover the entire process from beginning Dharma practice to [[complete enlightenment]]. [RY]
*[[Five poisons]] ([[dug lnga]]). Desire, anger, delusion, arrogance and envy. [RY]
*[[Five silken Dharma garments]] ([[dar gyi chos gos lnga]]). The [[five silk garments]] of a [[peaceful sambhogakaya buddha]]. [RY]
*[[Five treasuries]] ([[mdzod lnga]]). Five collections of teachings by Jamgon Kongtrul I: [[Dam-ngak Dzo]], [[Rinchen Terdzo]], [[Kagyu Ngakdzo]], [[Sheja Kunkhyab]] and [[Gyacher Kadzo]]. [RY]
*[[Five wisdoms]] ([[ye shes lnga]]). The [[dharmadhatu wisdom]], [[mirror-like wisdom]], [[wisdom of equality]], [[discriminating wisdom]] and [[all-accomplishing wisdom]]. [RY]
*[[Four activities]] ([[las bzhi]]). Pacifying, increasing, magnetizing and subjugating. [RY]
*[[Four circular empowerments]] ([[zlum po bzhi dbang]]). Synonym for the [[four empowerments]]. [RY]
*[[Four common karmas]] ([[thun mong gi las bzhi]]). See [[Four activities]]. [RY]
*[[Four continents]] ([[gling bzhi]]). The four continents surrounding [[Mount Sumeru]]: [[Superior Body]], [[Jambudvipa]], [[Cow Enjoyment]] and [[Unpleasant Sound]]. [RY]
*[[Four empowerments]] ([[dbang bzhi]]). The empowerments of the [[vase empowerment]], [[secret empowerment]], [[wisdom-knowledge empowerment]] and [[precious word empowerment]]. [RY]
*[[Four karmas]] ([[las bzhi]]). See [[Four activities]]. [RY]
*[[Four kayas]] ([[sku bzhi]]). The three kayas in addition to [[svabhavikakaya]]. [RY]
*[[Four kinds of activities]] ([[phrin las rnam pa bzhi]]). See [[Four activities]]. [RY]
*[[Four major sets of teaching]] ([[skor tsho chen po rnam pa bzhi]]). Four divisions of [[Lamey Tukdrub Barchey Kunsel]]: The [[root tantra]] [[Sheldam Nyingjang]] including [[branch sadhanas]], the three versions of [[Guru Sadhana]], the [[three Concise Manuals]] and the sadhanas for the [[Four Divinities who Dispel Obstacles]] - [[Tara]], [[Achala]], [[Dorje Bechon]] and [[Mewa Tsekpa]]. [RY]
*[[Four Maras]] ([[bdud bzhi]]). [[Lord of Death Mara]], [[Godly Son Mara]], [[Klesha Mara]] and [[Skandha Mara]]. [RY]
*[[Four means of magnetizing]] ([[bsdu ba'i dngos po bzhi]]). Generosity, pleasing speech, appropriate teachings and consistency in behavior. [RY]
*[[Four mind-changings]] ([[blo ldog rnam bzhi]]). The difficult-to-obtain freedoms and riches, impermanence and death, cause and effect of karma, the defects of samsara Reflecting on these four topics regarding the facts of life, causes one's mind to change and be directed towards Dharma practice. [RY]
*[[Four rivers of Secret Mantra]] ([[gsang sngags chu bo bzhi'i bka' babs]]). Yidam, tantra scripture, spiritual friend and awareness display. [RY]
*[[Four sessions]] ([[thun bzhi]]). Dawn, morning, afternoon and evening. [RY]
*[[Four vidyadhara levels]] ([[rig 'dzin rnam pa bzhi'i go 'phang]]). See [[Four vidyadharas]]. [RY]
*[[Four vidyadharas]] ([[rig 'dzin bzhi]]). The [[four knowledge-holders]] or masters on the four stages of the tantric path of [[mahayoga]]. The [[four vidyadhara levels]] are: [[fully matured vidyadhara]], [[life-mastery vidyadhara]], [[great seal vidyadhara]] and [[spontaneously accomplished vidyadhara.]] ([[rnam smin rig 'dzin i]]), ([[rig tshe dbang rig 'dzin i]]), ([[rig phyag chen rig 'dzin i]]), ([[rig lhun grub rig 'dzin]]). [RY]
*[[Four visions]] ([[snang ba bzhi]]). Four stages in Dzogchen practice: [[manifest dharmata]], [[increased experience]], [[awareness reaching fullness]] and [[exhaustion of concepts and phenomena]]. [RY]
*[[Fourth empowerment]] ([[dbang bzhi pa]]). Also known as the [[precious word empowerment]] ([[tshig dbang rin po che]]). [RY]
*[[Free and well-favored human form]] ([[dal 'byor gyi mi lus]]). A human existence endowed with the [[eight freedoms]] and [[ten riches]]. [RY]
*[[Fruition of unity]] ([[zung 'jug gi 'bras bu]]). [[Complete enlightenment]], the [[unified level of a vajra holder]]. [RY]

===G - H===
*[[Gar Drubchen]] An accomplished Tibetan master who was an emanation of [[Nagarjuna]]. [RY]
*[[Garab Dorje]] ([[dga' rab rdo rje]]), [[Prahevajra]]/ [[Pramoda Vajra]]. The forefather of the Dzogchen lineage who received the transmission from [[Vajrasattva]]. [RY]
*[[General preliminaries]] ([[thun mong gi sngon 'gro]]). Same as the [[Four Mind-changings]]. [RY]
*[[General samayas]] ([[spyi'i dam tshig]]). The general precepts for Hinayana, Mahayana and the [[three outer tantras]]. [RY]
*[[General, particular and supreme samayas]] ([[spyi khyad par dang lhag pa'i dam tshig]]). [RY]
*[[Giving and taking]] ([[gtong len]]). A bodhicitta practice of giving one's virtue and happiness to others and taking their suffering and misdeeds upon oneself. [RY]
*[[Glorious Guru]] ([[dpal ldan bla ma]]). Same as root guru, here in the form of Guru Rinpoche. [RY]
*[[Glorious Knower of the Three Times]] ([[dpal dus gsum mkhyen pa]]). Another name for [[Padmakara]], [[Guru Rinpoche]]. [RY]
*[[Glorious Mountain of Chamara]] ([[rnga g.yab dpal ri]]). The [[terrestrial pure land]] of Guru Rinpoche. [RY]
*[[Glorious Samye]] ([[dpal bsam yas]]). The wondrous temple erected during the time of Guru Rinpoche in Tibet by the [[Dharma King Trisong Deutsen]]. [RY]
*[[Glorious Subjugator of Appearance and Existence]] ([[snang srid zil gnon]]). Guru Rinpoche. [RY]
*[[Glorious Wrathful One, the nine-faced]] ([[dpal chen khro bo dbu dgu]]). The [[miraculously appeared image]] of [[Chemchok Heruka]] in the form of a mountain in Kham. [RY]
*[[Glowing Turquoise Room]] ([[g.yu zhal 'bar ba]]). The shrine room on the second story in Samye. [RY]
*[[Godaniya]]. One of the [[four continents]]. [RY]
*[[Good Aeon]] ([[bskal pa bzang po]]), [[bhadrakalpa]]. This present aeon in which one thousand buddhas will appear. [RY]
*[[Grasping and fixation]] ([[gzung 'dzin]]). They refer to the duality of an object perceived and the mind that perceives it. [RY]
*[[Great Chetsun]] ([[lce btsun chen po]]). The great master [[Chetsun Senge Wangchuk]]. [RY]
*[[Great Compassionate One,]] ([[thugs rje chen po]]). Also known as [[Avalokiteshvara]]. [RY]
*[[Great Khenpo]] ([[mkhan chen]]). See [[Karmey Khenpo Rinchen Dargye]]. [RY]
*[[Great Master,]] ([[slob dpon chen po, mahaguru]]). Guru Rinpoche. [RY]
*[[Great master and treasure revealer]] ([[gter chen bla ma]]). Same as [[Chokgyur Dechen Lingpa]]. [RY]
*[[Great Master of Uddiyana]] ([[o rgyan chen po]]). Same as Guru Rinpoche. [RY]
*[[Great Orgyen]] ([[o rgyan chen po]]). Same as Guru Rinpoche. [RY]
*[[Great Perfection]] ([[rdzogs pa chen po]]), [[mahasandhi]]/ [[maha ati]]. The third of the [[three inner tantras]]. See '[[Dzogchen]].' [RY]
*[[Great treasure revealer]] ([[gter chen]]), ([[gter ston chen po]]). Same as [[Chokgyur Lingpa]]. [RY]
*[[Greater and lesser vehicles]] ([[theg pa che chung]]). [[Mahayana]] and [[Hinayana]]. [RY]
*[[Guhyamantra]] ([[gsang sngags]]). Synonymous with [[Vajrayana]] or [[tantric teachings]]. [[Guhya]] means secret, both concealed and self-secret. [[Mantra]] in this context means supreme, excellent or praiseworthy. [RY]
*[[Guna]] ([[yon tan]]). Skt., Same as [[Jamgon Kongtrul the First]],[[ Lodro Thaye]]. [RY]
*[[Guru]] ([[bla ma]]). Spiritual teacher. [RY]
*[[Guru Padma]] ([[gu ru pad ma]]). Same as Guru Rinpoche. [RY]
*[[Guru Practices]] ([[bla sgrub, guru sadhana]]). A [[development stage practice]] focusing on the [[guru aspect of the three roots]]. [RY]
*[[Guru Rinpoche]] ([[gu ru rin po che]]). The Precious Master, refers to Padmakara, Padmasambhava. See '[[The Life and Liberation of Padmasambhava]],' Dharma Publishing. [RY]
*[[Guru Vajrasattva]] ([[bla ma rdo rje sems dpa']]). The root guru in the form of Vajrasattva. [RY]
*[[Guru yoga]] ([[bla ma'i rnal 'byor]]). The practice of supplicating for the blessings and mingling the mind of an enlightened master with one's own mind. One of the [[special inner preliminaries]]. [RY]
*[[Guru's Heart Practice, Dispeller of All Obstacles]] ([[bla ma'i thugs sgrub bar chad kun sel]]). The main cycle of teachings revealed by [[Chokgyur Lingpa]]. [RY]
*[[Guru, the root of blessings]] ([[byin rlabs kyi rtsa ba bla ma]]). The first of the [[three roots]]. [RY]
*[[Gyaltsab Rinpoche Padma Namgyal]] ([[rgyal tshab rin po che pad ma rnam rgyal]]). The [[root guru]] of H.H. [[Dilgo Khyentse Rinpoche]]. [RY]
*[[Gyalwa Choyang]] ([[rgyal ba mchog dbyangs]]). One of the [[Twenty-five disciples of Guru Rinpoche]] who realized [[Hayagriva]] and later was incarnated as the [[Karmapas]]. [RY]
*[[Gyalwey Dungdzin]] ([[rgyal ba'i gdung 'dzin]]). One of the [[twelve manifestations]]. [RY]
*[[Gyungyi Koljang]] ([[rgyun gyi bkol byang]]). Same as the [[Daily Practice Manual of Tukdrub]]. [RY]
*[[Gyurmey Ngedon Wangpo]] ([['gyur med nges don dbang po]]). One of the teachers of H.H. [[Dudjom Rinpoche]]. [RY]
*[[Gyurmey Thekchok Tenpey Gyaltsen]] ([['gyur med theg mchog bstan pa'i rgyal mtshan]]). A name of His Holiness [[Dilgo Khyentse Rinpoche]]. [RY]
*[[Gyutrul Tsekar]] ([[sgyu 'phrul tshe dkar]]). One of the termas revealed by [[Chokgyur Lingpa]] which focuses on [[White Amitayus]]. [RY]
*[[Habitual tendencies]] ([[bag chags]]). Subtle inclinations imprinted in the [[all-ground consciousness]]. [RY]
*[[Hayagriva siddha]] ([[rta mgrin grub thob]]). Same as [[Gyalwa Choyang]]. [RY]
*[[Hearing Lineage of Great Individuals]] ([[gang zag nyan brgyud]]). The third of the [[three lineages of the Nyingma school]]. [RY]
*[[Hevajra Tantra]] ([[kye rdo rje'i rgyud]]). A tantra of [[Anuttara Yoga]]. [RY]
*[[Higher realms]] ([[mtho ris]]). The three higher realms of humans, demi-gods, and gods. [RY]
*His Holiness [[Dilgo Khyentse Rinpoche]] ([[skyabs rje mdil sgo mkhyen brtse rin po che]]). One of the greatest living Buddhist masters. He resides in Bhutan and Boudhanath, Nepal. [RY]
*[[Hinayana]] ([[theg pa dman pa]]). The vehicles focused on contemplation of the [[four noble truths]] and the [[twelve links of dependent origination]] for the sake of [[individual liberation]]. [RY]
*[[Horse Neigher]] ([[rta skad 'tsher]]). Same as [[Hayagriva]] ([[rta mgrin]]). [RY]
*[[Hrih]]. Skt. The [[seed syllable]] of the [[lotus family]]. [RY]
*[[Hundred syllables]] ([[yig brgya]]). The long mantra of [[Vajrasattva]]. [RY]
*[[Hundred tertons]] ([[gter ston brgya rtsa]]). The [[hundred treasure revealers]] predicted by Guru Rinpoche to spread his teachings in the future. [RY]

===I - K===
*[[Immaculate Confession Tantra]] ([[dri med bshags rgyud]]). [RY]
*[[Immortal Totreng Tsal]] ([['chi med thod phreng rtsal]]). Same as Guru Rinpoche. [RY]
*[[Immortal vajra samadhi]] ([['chi med rdo rje'i ting nge 'dzin]]). The indestructible composure of the [[Buddha of Limitless Life]], [[Amitayus]]. [RY]
*[[Immortal Vidyadhara]] ([['chi med rig 'dzin]]). Same as Guru Rinpoche. [RY]
*[[Increased experience]] ([[nyams snang gong 'phel]]). The second of the [[four visions in Dzogchen practice]]. [RY]
*[[Indestructible great bindu]] ([[mi gshigs pa'i thig le chen po]]). Same as [[dharmakaya]]. [RY]
*[[Indra]] ([[brgya byin]]). The chief god in the [[realm of desire]]. He resides on the summit of [[Mt. Sumeru]] in the [[palace of Complete Victory]] and is also known as [[Shakra]], the [[Ruler of the Devas]]. [RY]
*[[Inexhaustible adornment wheel of body, speech, mind, qualities and activities]] ([[sku gsung thugs yon tan phrin las mi zad pa rgyan gyi 'khor lo]]). The endless activity of buddhahood. [RY]
*[[Innate deity]] ([[gnyug ma'i lha]]). One's own particular yidam. [RY]
*[[Inner obstacles]] ([[nag gi bar chad]]). Sickness etc. [RY]
*[[Instruction Section]] ([[man ngag gi sde]]). The third of the [[three sections of Dzogchen]] as arranged by [[Jampal Shenyen]]. [RY]
*[[Interdependent Origination]] ([[rten cing 'brel bar 'byung ba]]). The fact that all phenomena do not appear without a cause and are not made by an uncaused creator but exclusively due to the coincidence of causes and conditions. [RY]
*[[Iron Mountains]] ([[lcags ri]]). The ring of mountains surrounding [[Mount Sumeru]] and the four continents. [RY]
*[[Jambudvipa]] ([['dzam bu gling]]). The southern of the [[four continents]] which is so called because it is adorned with the [[Jambubriksha tree]] ([[rose apple]]). [RY]
*[[Jamgon Lama]] ([['jam mgon bla ma]]). In this case the name refers to [[Mipham Rinpoche]]. [RY]
*[[Jampal Shenyen]] ([['jam dpal bshes gnyen]]). A great Indian pandita who became the chief disciple of [[Garab Dorje]]. His sanskrit name is [[Manjushrimitra]]. [RY]
*[[Jamyang Khyentse Wangpo]] ([['jam dbyangs mkhyen brtse'i dbang po]]). (1820-1892). A great master of the last century and close friend, guru and disciple of [[Chokgyur Lingpa]]. [RY]
*[[Jigdrel Yeshe Dorje]] ([['jigs bral ye shes rdo rje]]). His Holiness [[Dudjom Rinpoche]]. [RY]
*[[Jina]] ([[rgyal ba]]). [[Victorious One]]. Same as a buddha; one who has conquered over the [[four maras]]. [RY]
*[[Jnana]] ([[ye shes]]). 'Wisdom,' original and unmistaken knowing, basic wakefulness. [RY]
*[[Jnanasattva]] ([[ye shes sems dpa']]). See '[[wisdom being]].' [RY]
*[[Jnanasutra]] ([[ye shes mdo]]). An Indian master in the Dzogchen lineage who was a disciple of [[Shri Singha]]. A close Dharma friend and later teacher of [[Vimalamitra]]. [RY]
*[[Ka-Nying Shedrup Ling Monastery]] ([[bka' snying bshad sgrub gling]]). Tulku Chokyi Nyima Rinpoche's monastery in Boudhanath, Nepal. The name means 'sanctuary for Kagyu and Nyingma teaching and practice.' [RY]
*[[Kalden Drendsey]] ([[skal ldan 'dren mdzad]]). One of the [[Twelve manifestations of Guru Rinpoche]]. [RY]
*[[Kama]] ([[bka' ma]]). The [[Oral Lineage of the Nyingma School]], transmitted from master to student, of the body of teachings translated chiefly during the period of Guru Rinpoche's stay in Tibet. [RY]
*[[Kama and Terma]] ([[bka' ma, gter ma]]). See [[Kama and Terma]] individually. [RY]
*[[Kapala]] ([[thod pa]]). A [[skull cup]]. [RY]
*[[Karma Ngawang Samten Yeshe Gyamtso]] ([[karma ngag dbang bsam gtan ye shes rgya mtsho]]). He is also known as [[Ngaktrin Rinpoche]] or [[Samten Gyatso]], the root guru of [[Tulku Urgyen Rinpoche]]. [RY]
*[[Karma and disturbing emotions]] ([[las dang nyon mongs pa]]). These two comprise the [[truth of origin]]. [RY]
*[[Kaurava]]. Skt. One of the four subcontinents. [RY]
*[[Kaya]] ([[sku]]). 'Body' in the sense of a body or embodiment of numerous qualities. [RY]
*[[Kayas and wisdoms]] ([[sku dang ye shes]]). The [[four kayas and five wisdoms]]. [RY]
*[[Khakyab Dorje]] ([[mkha' khyab rdo rje]]). The [[fifteenth Karmapa]], one of the predicted lineage holders of Chokgyur Lingpa's termas. See '[[The History of the Karmapas]], [[Prajna Press]].' [RY]
*[[Khakyab Rangjung Dorje]] ([[mkha' khyab rang byung rdo rje]]). Same as [[Khakyab Dorje]]. [RY]
*[[Khatvanga]]. Skt. A tantric staff. [RY]
*[[Khenchen Bodhisattva]] ([[mkhan chen bo dhi sa tva]]). See [[Shantarakshita]]. [RY]
*[[Khenpo]] ([[mkhan po]]). A title for having completed the major course of studies of about ten years of the traditional branches of Buddhist philosophy, logic, vinaya and so forth. Can also mean abbot of a monastery or the [[preceptor]] from whom one receives ordination. [RY]
*[[Khenpo Karma Ratna Wangchuk]] ([[mkhan po ka rma rat na dbang phyug]]). See [[Karmey Khenpo Rinchen Dargye]]. [RY]
*[[Khyentse]] (Wangpo I). Same as [[Jamyang Khyentse Wangpo]]. [RY]
*[[Khyentse Oser]] ([[mkhyen brtse'i 'od zer]]). Here the name refers to H.H. [[Dilgo Khyentse Rinpoche]]. [RY]
*[[Khyentse Wangpo]] ([[mkhyen brtse'i dbang po]]). Same as [[Jamyang Khyentse Wangpo]]. [RY]
*[[King and Demoness]] ([[rgyal srin]]). Names of two kinds of malevolent spirits. [RY]
*[[King and twenty-five subjects]] ([[rje 'bangs nyer lnga]]). [[King Trisong Deutsen]] and 24 or [[Twenty-five disciples of Guru Rinpoche]]. [RY]
*[[King Dza]] ([[rgyal po dzah]]). The recipient of the [[Mahayoga teachings]]. [RY]
*[[King Jah]] ([[rgyal po dzah]]). See [[King Dza]]. [RY]
*[[King of Mountains]] ([[ri yi rgyal po]]). Same as [[Mount Sumeru]]. [RY]
*[[Klesha]] ([[nyon mongs pa]]). '[[Disturbing emotion]].' Usually the [[five poisons]] known as attachment, anger, stupidity, pride and envy. [RY]
*[[Kleshas of the five poisons]] ([[dug lnga'i nyon mongs pa]]). See [[Five Poisons]]. [RY]
*[[Konchok Jungney]] ([[dkon mchog 'byung gnas]]). One of the [[Twenty-five disciples of Guru Rinpoche]]. [RY]
*[[Kriya]] ([[bya ba]]). The first of the [[three outer tantras]] which place emphasis on cleanliness, pure conduct etc. [RY]
*[[Kriya, Charya and Yoga tantras]] ([[bya rgyud spyod rgyud rnal 'byor rgyud]]). The [[three outer tantras]] among the [[nine vehicles]]. [RY]
*[[Kundu]] ([[kun 'dus]]). A tantric scripture. [RY]
*[[Kunkhyen Lama Dorje Siji Tsal]] ([[kun mkhyen bla ma rdo rje gzi brjid rtsal]]). Same as [[Jamyang Khyentse Wangpo]]. [RY]
*[[Kurava]]. Skt. One of the four subcontinents. [RY]
*[[Kyechok Tsulsang]] ([[skyes mchog tshul bzang]]). One of the [[Twelve manifestations of Guru Rinpoche]]. [RY]
*[[Kyepar Phakpey Rigdzin]] ([[khyad par 'phags pa'i rig 'dzin]]). One of the [[Twelve manifestations of Guru Rinpoche]]. [RY]

===L===
*[[Lake-born Guru]] ([[mtsho skyes bla ma]]). Same as Guru Rinpoche. [RY]
*[[Lake-born Vajra Holder]] ([[mtsho skyes rdo rje 'chang]]). Same as Guru Rinpoche. [RY]
*[[Lake-born Vajra]] ([[mtsho skyes rdo rje]]). One of the names of Guru Rinpoche. [RY]
*[[Lamenting Confession of Rudra]] ([[ru dra sme bshags]]). Extracted from the [[Immaculate Confession Tantra]]. [RY]
*[[Lamey Tukdrub Barchey Kunsel]] ([[bla ma'i thugs grub bar chad kun sel]]). The main cycle of terma teachings revealed by Chokgyur Lingpa. See '[[Barchey Kunsel]].' [RY]
*[[Land of Snow]] ([[gangs can gyi yul]]). Same as Tibet. [RY]
*[[Langdro Lotsawa]] ([[glang 'gro lo tsa ba]]). One of the [[twenty-five disciples of Guru Rinpoche]]. [RY]
*[[Later Translation Schools]] ([[phyi 'gyur]]). Same as [[Sarma]], the [[New Schools]]. [RY]
*[[Letter of Dispelling Sorrow]] ([[mya ngan bsal ba'i spring yig]]). A text of advices composed by [[Nagarjuna]]. [RY]
*[[Level of omniscience]] ([[thams cad mkhyen pa]]). Same as [[complete buddhahood]]. [RY]
*[[Liberation]] ([[thar pa]]). Emancipation from samsara. [RY]
*[[Liberation and omniscience]] ([[thar pa dang thams cad mkhyen pa]]). Refers to liberation from samsaric existence and the state of complete enlightenment. [RY]
*[[Life-power vidyadhara]] ([[tshe dbang rig 'dzin]]). The second of the [[four vidyadhara levels]]. [RY]
*[[Lineage Supplication]] ([[brgyud pa'i gsol 'debs]]). [RY]
*[[Lingpa]] ([[gling pa]]). A title usually appended to the name of a terton, revealer of concealed treasures. Literally, it means 'sanctuary' of peace and happiness for beings. [RY]
*[[Lodro Thaye]] ([[blo gros mtha' yas]]). Another name of [[Jamgon Kongtrul]]. [RY]
*[[Long lineage of Kama]] ([[ring brgyud bka' ma]]). See '[[Kama]].' [RY]
*[[Longchenpa]] ([[klong chen pa]]). Great Nyingma master and writer. [RY]
*[[Longing faith]] ([['dod pa'i dad pa]]). One of the [[three kinds of faith]]. The strong wish to attain enlightened qualities. [RY]
*[[Longsel]] ([[klong gsal]]). A Dzogchen tantra. [RY]
*[[Lord Nagarjuna]] ([[dgon po klu grub]]). See [[Nagarjuna]]. [RY]
*[[Lord of Death]] ([[gshin rje]]). A personification of impermanence and the unfailing law of cause and effect. [RY]
*[[Lord of the family]] ([[rigs bdag]]). The chief figure of the [[buddha family]]. [RY]
*[[Lotus Arrayed Realm of Akanishtha]] ([['og min pad ma bkod pa]]). See [[Akanishtha]]. [RY]
*[[Lotus crown]] ([[pad zhva]]). The crown worn by Guru Rinpoche. [RY]
*[[Lotus crown which liberates by sight]] ([[pad ma mthong grol]]). The crown worn by Guru Rinpoche. [RY]
*[[Lotus Holder]] ([[phyag na pad mo]]). Same as [[Avalokiteshvara]]. [RY]
*[[Lotus King]] ([[pad ma rgyal po]]). Same as Guru Rinpoche. [RY]
*[[Lotus Light]] ([[pad ma 'od]]). The name of the palace in Guru Rinpoche's [[pure land]]. [RY]
*[[Lotus Net]] ([[pad ma drva ba]]). Same as [[Padmajala]], the pure land of Guru Rinpoche. [RY]
*[[Lotus-Born]] ([[pad ma 'byung gnas]]). Same as Guru Rinpoche. [RY]
*[[Luminosity]] ([['od gsal]]). Literally 'free from the darkness of unknowing and endowed with the ability to cognize.' The two aspects are '[[empty luminosity]],' like a clear open sky; and '[[manifest luminosity]],' such as five-colored lights, images, and so forth. Luminosity is the uncompounded nature present throughout all of samsara and nirvana. [RY]
*[[Luminous dharmakaya]] ([['od gsal chos kyi sku]]). [RY]
*[[Luminous Heart Essence]] ([['od gsal rdo rje snying po]]). Same as the [[Instruction Section of Dzogchen]]. [RY]
*[[Lung Anu Yoga]] ([[lung anu yoga]]). The second of the [[three inner tantras]] emphasizing the [[completion stage]]. [RY]
*[[Lungten Dorje]] ([[lung bstan rdo rje]]). Same as [[King Dza]]. [RY]

===M===
*[[Magical net]] ([[sgyu 'phrul drva ba]]), [[mayajala]]. A collective term for the manifestations of enlightenment to tame whoever needs in whichever way is necessary. In particular, it refers to the various divinities and vidyadharas who are manifestations of Guru Rinpoche. [RY]
*[[Magical net of emanations]] ([[sprul pa'i sgyu 'phrul drva ba]]). See [[Magical Net]]. [RY]
*[[Maha]] ([[rnal 'byor chen po]]). The first of the [[three inner tantras]]. See '[[Mahayoga]].' [RY]
*[[Maha Ati]] ([[rdzogs chen]]). The third of the [[three inner tantras]]. Same as '[[Dzogchen]].' [RY]
*[[Mahaguru Orgyen Totreng Tsal]] ([[ma ha gu ru o rgyan thod phreng rtsal]]). Same as Guru Rinpoche. [RY]
*[[Mahaguru Padma Totreng Tsal]] ([[ma ha gu ru pad ma thod phreng rtsal]]). Same as Guru Rinpoche. [RY]
*[[Mahaguru Padmakara]] ([[ma ha gu ru pad ma 'byung gnas]]). Same as Guru Rinpoche. [RY]
*[[Mahamudra Bindu]]. Skt. A tantric text. [RY]
*[[Mahayana]] ([[theg pa chen po]]). The vehicle of bodhisattvas striving for perfect enlightenment for the sake of all beings. For a detailed explanation, see Maitreya's [[Abhi-samayalamkara]]. [RY]
*[[Mahayoga]] ([[rnal 'byor chen po]]). The first of the '[[three inner tantras]].' It empasizes the [[development stage]]. [RY]
*[[Main part of practice]] ([[nyams len gyi dngos gzhi]]). Refers to the practice that follows the preliminaries: either [[yidam practice]] or, here, the actual practice of [[Mahamudra]] or [[Dzogchen]]. According to [[Jigmey Lingpa]], 'main part' literally means 'actual basis' in the sense that 'basis' means to have full intellectual comprehension of the practice and 'actual' means to have direct experience of its meaning. [RY]
*[[Male classes]] ([[pho rgyud]]). One of the [[three classes of dharma protectors]]. [RY]
*[[Mandala]] ([[dkyil 'khor]]). Literally means 'center and surrounding,' but should be understood according to context. Usually a deity along with its surrounding environment. [RY]
*[[Mandala circle]] ([[dkyil 'khor gyi 'khor lo]]). A gathering of deities as one mandala. [RY]
*[[Mandarava]]. Skt. Princess of [[Sahor]] and close disciple of Guru Rinpoche. [RY]
*[[Manifest dharmata]] ([[chos nyid mngon sum]]). The first of the [[four visions in Dzogchen practice]]. [RY]
*[[Manjugosha]] (Khyentse I). Same as [[Jamyang Khyentse Wangpo]]. [RY]
*[[Manjushri]] ([['jam dpal dbyangs]]). One of the [[eight main bodhisattvas]]. He is the personification of the perfection of [[transcendent knowledge]]. [RY]
*[[Manjushri Heruka]] ([['jam dpal khrag 'thung]]). Same as [[Yamantaka]]. One of the [[eight heruka sadhanas]]. [RY]
*[[Manjushri Kumara]] ([['jam dpal gzhon nu]]). The peaceful aspect of [[Manjushri]]. [RY]
*[[Manjushri Yamantaka]] ([['jam dpal gshin rje bshed]]). The wrathful aspect of [[Manjushri]]. One of the [[eight heruka sadhanas]]. [RY]
*[[Manjushrimitra]] ([['jam dpal bshes gnyen]]). An Indian master of the Dzogchen lineage and disciple of [[Garab Dorje]]. Same as [[Jampal Shenyen]]. [RY]
*[[Mantrayana]] ([[sngags kyi theg pa]]). Synonym for Secret Mantra or Vajrayana. [RY]
*[[Mantrika]] ([[sngags pa]]). A practitioner of Vajrayana. [RY]
*[[Maratika]]. The sacred place in eastern Nepal where Guru Rinpoche was blessed with immortal life by Buddha Amitayus. [RY]
*[[Marks and signs]] ([[mtshan dpe]]). The [[32 major]] and [[80 minor marks of excellence]] of a buddha. [RY]
*[[Mawey Senge]] ([[smra ba'i seng ge]]). [[Lion of Speech]]. One of the [[Twelve manifestations of Guru Rinpoche]]. He is Guru Rinpoche inseparable from [[Manjushri]]. [RY]
*[[Means and knowledge]] ([[thabs dang shes rab]]), [[prajna and upaya]]. Generally, Buddhahood is attained by uniting the two aspects of [[means and knowledge]], in Mahayana [[compassion and emptiness]] and in Vajrayana the stages of [[development and completion]]. *[[Melong Dorje]] ([[me long rdo rje]]). ([[1243-1303]]). A great Tibetan master in the [[Oral Lineage of the Nyingma School]]. [RY]
*[[Meru]] ([[ri rab]]). The mountain in the center of the world surrounded by [[four continents]] of which the southern in our known world, [[Jambudvipa]]. [RY]
*[[Mind and Space Sections]] ([[sems sde]]), ([[klong sde]]). The two first of the [[three sections of Dzogchen]]. [RY]
*[[Mind Lineage of the Victorious Ones]] ([[rgyal ba dgongs brgyud]]). The first of the [[three lineages of the Nyingma School]]. Usually, it refers to the transmission from Buddha Samantabhadra to Garab Dorje of teachings beyond words and symbols. [RY]
*[[Mind, Sign and Hearing Lineages]] ([[dgongs brda snyan brgyud]]). See [['three lineages]].' [RY]
*[[Mipham Rinpoche]] ([[mi pham rin po che]]). (1846-1912). Great Nyingma master and writer of the last century. [RY]
*[[Mirror-like wisdom]] ([[me long lta bu'i ye shes]]). One of the [[five wisdoms]]. The transmutation of anger. [RY]
*[[Mount Sumeru]] ([[ri yi mchog rab]]). See [[Mt. Sumeru]]. [RY]
*[[Mt. Sumeru]] ([[ri rab]]). The mountain in the center of the world surrounded by the [[four continents]]. [RY]
*[[Mudra of equanimity]] ([[mnyam bzhag gi phyag rgya]]). The hands placed in the gesture of meditation. [RY]
*[[Mudra of expounding the Dharma]] ([[chos 'chad pa'i phyag rgya]]). [RY]
*[[Muney Tsenpo]]. Son of [[King Trisong Deutsen]]. [RY]
*[[Murub Tsenpo]]. Son of King Trisong Deutsen. [RY]
*[[Mutri Tsenpo]]. Son of King Trisong Deutsen. [RY]
*[[Mysteries of body, speech and mind]] ([[sku gsung thugs kyi gsang ba]]). The [[vajra body, speech and mind]]. [RY]

===N===
*[[Nadi and prana]] ([[rtsa rlung]]). The [[channels and energies]]; as one term, they refer to the exercises of [[Anu Yoga]]. [RY]
*[[Nagarjuna]] ([[klu grub]]). An Indian master of philosophy. [RY]
*[[Nagi Gompa]] ([[na gi dgon pa]]). [[Tulku Urgyen Rinpoche]]'s hermitage near Kathmandu. [RY]
*[[Namkhai Nyingpo]] ([[nam mkha'i snying po]]). One of the [[Twenty-five disciples of Guru Rinpoche]]. [RY]
*[[Namo Guru]] ([[bla ma la phyag 'tshal lo]]). Homage to the master! [RY]
*[[Namo Guru Padmakaraya]]. Skt. Homage to Guru Rinpoche. [RY]
*[[Nampar Nangdze Vairotsana]] ([[rnam par snang mdzad bai ro tsa na]]). The great translator and disciple of both [[Shri Singha]] and Guru Rinpoche. [RY]
*[[Namshelma]] ([[gnam zhal ma]]). The [[Sky-faced One]]. The consort of [[Kalden Drendsey]]. [RY]
*[[Nangsi Silnon,]] ([[snang srid zil gnon]]). The name of Guru Rinpoche which means [[glorious subjugator of appearance and existence]]. [RY]
*[[Nangsi Silnon Tsal]] ([[snang srid zil gnon rtsal]]). Guru Rinpoche. [RY]
*[[Natural face]] ([[rang zhal]]). Same as the nature of mind. [RY]
*[[Natural nirmanakaya]] ([[rang bzhin sprul sku]]). The [[pure nirmanakaya realms]] manifested by the [[buddhas of the five families]], such as the realm of [[Sukhavati]]. [RY]
*[[New and Old Schools]] ([[gsar rnying]]). The [[New Schools]] are [[Kagyu]], [[Sakya]] and [[Gelug]]. The [[Old School]] refers to [[Nyingma]]. Although there were no new or old schools in India, these names are given to the early and later spread of the teachings in Tibet. Translations up to and including [[King Triral]] are called the [[Old School of Early Translations]] ([[snga 'gyur snying ma]]), and later ones are known as the [[New Schools of Later Translations]] ([[phyi 'gyur gsar ma]]). [[Lochen Rinchen Sangpo]] ([[lo chen rin chen bzang po]]). is regarded as the first translator of the [[New Mantra School]]. [RY]
*[[Ngamlok]] ([[rngam log]]). A tantra of [[Mahayoga]]. [RY]
*[[Ngayab Lingpa]] ([[rnga yab gling pa]]). Same as Guru Rinpoche. [RY]
*[[Ngondsok Gyalpo]] ([[mngon rdzogs rgyal po]]). A wrathful manifestation of [[Samantabhadra]]. [RY]
*[[Nihilism]] ([[chad lta]]). Literally, 'the [[view of discontinuance]].' The [[extreme view of nothingness]]: no rebirth or karmic effects, and the nonexistence of a mind after death. [RY]
*[[Nine Lineages]] ([[brgyud pa dgu]]). See '[[three lineages]]' and the '[[six lineages]].' [RY]
*[[Nine peaceful expressions]] ([[zhi ba'i nyams dgu]]). The [[nine qualities of the body, speech and mind of a peaceful deity]]. [RY]
*[[Nirmanakaya]] ([[sprul pa'i sku]]). The third of the [[three kayas]]. The aspect of enlightenment that tames and can be perceived by ordinary beings. [RY]
*[[Nirmanakaya of Uddiyana]] ([[o rgyan sprul pa'i sku]]). Same as Guru Rinpoche. [RY]
*[[Nirmanakaya Padmakara]] ([[sprul sku pad ma 'byung gnas]]). Same as Guru Rinpoche. [RY]
*[[Nirvana]] ([[mya ngan las 'das pa]]). The [[lesser nirvana]] refers to the liberation from cyclic existence attained by a Hinayana practitioner. When referring to a buddha, 'nirvana' is the [[great nondwelling state of enlightenment]] which falls neither into the extreme of samsaric existence nor into the passive state of cessation attained by an arhat. [RY]
*[[Noble and ordinary beings]] ([['phags pa dang so so skye bo]]). The noble or 'exalted' beings are those who have attained the [[path of seeing]], the third of the [[five paths]]. [RY]
*[[Noble and supreme tamer of beings]] ([['phags mchog 'gro 'dul]]). Same as [[Avalokiteshvara]]. [RY]
*[[Noble beings]] ([[skyes mchog]]). Refers to great masters, bodhisattvas or arhats, who have attained the path of seeing. [RY]
*[[Noble Land]] ([['phags yul]]). The land of India. [RY]
*[[Noble ones]] ([['phags pa]]). See noble beings. [RY]
*[[Norbu Trako]] ([[nor bu phra bkod]]). A Dzogchen tantra. [RY]
*[[Nupchen Sangye]] ([[bsnubs chen sangs rgyas]]). One of the [[Twenty-five disciples of Guru Rinpoche]]. [RY]
*[[Nyingma School]] ([[rnying ma]]). The teachings brought to Tibet and translated chiefly during the reign of [[King Trisong Deutsen]] and in the following period up to [[Rinchen Sangpo]]. [RY]

===O===
*[[Objects of accumulation]] ([[tshogs yul]]). Same as [[Field of Accumulation]]. [RY]
*[[Objects of refuge]] ([[skyabs yul]]). The [[Three Jewels]], [[three roots]] and [[three kayas]]. [RY]
*[[Obscuration]] ([[sgrib pa]]). The [[two veils]]: of [[veil disturbing emotions]] and [[veil of dualistic perception]] that cover one's buddha nature. [RY]
*[[Offering cloud of Samantabhadra]] ([[kun bzang mchod sprin]]). An infinite amount of imagined offerings as performed by the [[bodhisattva Samantabhadra]]. [RY]
*[[Offering mandala]] ([[mchod pa'i man dal]]). The mandala plate held in one's hand during the offerings. [RY]
*[[Old and New Schools]] ([[rnying ma, gsar ma]]). See [[New and Old Schools]]. [RY]
*[[Old School of the Early Translations]] ([[snga 'gyur rnying ma]]). The [[Nyingma School]]. [RY]
*[[Om svasti]]. Skt. An expression of [[auspiciousness]]. [RY]
*[[Omniscience]] ([[rnam mkhyen]]),]] ([[thams cad mkhyen pa]]). Same as [[complete enlightenment]] or [[buddhahood]]. [RY]
*[[Oral Instruction Lamrim Yeshe Nyingpo]] ([[zhal gdams lam rim ye shes snying po]]). The [[Wisdom Essence]], a most precious, concise and profound teaching by Guru Rinpoche which condenses the entire path. Praised by [[Jamyang Khyentse Wangpo]] as being more valuable than thirty yak loads of scriptures. Together with a commentary by [[Jamgon Kongtrul]], it comprises the last volume in both the [[Rinchen Terdzo]] and the [[Chokling Tersar]]. [RY]
*[[Orgyen]] ([[o rgyan]]). Same as Guru Rinpoche. [RY]
*[[Orgyen Chokgyur Dechen Lingpa]] ([[o rgyan mchog gyur bde chen gling pa]]). See Chokgyur Lingpa. [RY]
*[[Orgyen Chokgyur Lingpa]] ([[o rgyan mchog gyur gling pa]]). See Chokgyur Lingpa. [RY]
*[[Orgyen Drodul Chokgyur Dechen Shikpo Lingpa]] ([[o rgyan 'gro 'dul mchog gyur bde chen zhig po gling pa]]). The full name of [[Chokgyur Lingpa]]. [RY]
*[[Orgyen Padmakara]] ([[o rgyan pad ma ka ra]]). Same as Guru Rinpoche. [RY]
*[[Orgyen Rinpoche]] ([[o rgyan rin po che]]). Same as Guru Rinpoche. [RY]
*[[Orgyen Totreng Tsal]] ([[o rgyan thod phreng rtsal]]). The [[secret name of Guru Rinpoche]]. [RY]
*[[Orgyen Tsewang Chokdrup]] ([[o rgyan tshe dbang mchog grub]]). The name of [[Tulku Urgyen Rinpoche]]. [RY]
*[[Ornament of Jambudvipa]] ([['dzam gling gi rgyan]]). Same as '[[Dzamling Gyenchok]].' [RY]
*[[Outer and inner tantra sections]] ([[phyi nang gi rgyud sde]]). The three outer tantras are [[Kriya, Upa and Yoga]]. The three inner tantras are [[Maha, Anu and Ati]]. [RY]
*[[Outer obstacles]] ([[phyi'i bar chad]]). Sickness etc. [RY]
*[[Outer, inner and secret mandalas]] ([[phyi nang gsang gsum gyi man dal]]). [RY]
*[[Outer, inner and secret obstacles]]. See explanation of [[Barchey Kunsel]] above. [RY]

=== P ===
*[[Padma]] ([[pad ma]]). Same as Guru Rinpoche. [RY]
*[[Padma Do-ngak Lingpa]] ([[padma mdo sngags gling pa]]). The terton name of [[Jamyang Khyentse Wangpo]]. [RY]
*[[Padma Osel Do-ngak Lingpa]] ([[padma 'od gsal mdo sngags gling pa]]). The terton name of [[Jamyang Khyentse Wangpo]]. [RY]
*[[Padma Gargyi Wangpo]] ([[padma gar gyi dbang po]]). The name of [[Jamgon Kongtrul the first]]. [RY]
*[[Padma Garwang Lodro Thaye]] ([[padma gar dbang blo gros mtha' yas]]). The name of [[Jamgon Kongtrul the first]]. [RY]
*[[Padma Tennyi Yungdrung Lingpa]] ([[padma bstan gnyis g.yung drung gling pa]]). The [[terton name]] of[[ Jamgon Kongtrul Lodro Thaye]]. [RY]
*[[Padma Thongdrol]] ([[padma mthong grol]]). The [[crown that liberates]] when seen worn by Guru Rinpoche. [RY]
*[[Padma Totreng Tsal]] ([[padma thod phreng rtsal]]). The [[secret name]] of Guru Rinpoche. [RY]
*[[Padma Vajra]] ([[padma badzra]]). See [[Dechen Gyalpo]]. [RY]
*[[Padmajala]] ([[padma drva ba]]). The name of the [[pure land of Guru Rinpoche]]. [RY]
*[[Padmakara]] ([[padma 'byung gnas]]). '[[Lotus-born]].' Same as Guru Rinpoche. [RY]
*[[Padmakara Totreng tsal]] ([[padma ka ra thod phreng rtsal]]). Same as Guru Rinpoche. [RY]
*[[Padmasambhava]] ([[padma 'byung gnas]]). 'Originated from a Lotus.' Same as Guru Rinpoche. [RY]
*[[Pandita]] ([[mkhas pa]]). A learned master. Scholar, professor in Buddhist philosophy. [RY]
*[[Pandita of Yanglesho]] ([[yang le shod kyi pan di ta]]). One of the [[Twelve manifestations]]. [RY]
*[[Particular samayas]] ([[khyad par gyi dam tshig]]). [RY]
*[[Path of the two stages]] ([[rim gnyis kyi lam]]). The [[two stages of development and completion]] which are the [[means and knowledge]] ([[prajna and upaya]]) of Vajrayana practice. [RY]
*[[Paths]] ([[lam]]). The [[five paths]] of accumulation, of joining, of seeing, of cultivation and of no more learning. [RY]
*[[Paths and bhumis]] ([[sa lam]]). The [[five paths]] and the [[ten bodhisattva levels]]. [RY]
*[[Peaceful and wrathful ones]] ([[zhi khro]]). The [[42 peaceful]] and [[58 wrathful]] divinities. [RY]
*[[Pearl Garland Tantra]] ([[mu tig phreng ba'i rgyud]]). One of the [[Dzogchen tantras]]. [RY]
*[[Pema Jungney]] ([[pad ma 'byung gnas]]). One of the [[Twelve manifestations]]. [RY]
*[[Perfect buddhahood]] ([[rdzogs pa'i sangs rgyas]]). The extinction of all faults and obscurations and the perfection of all enlightened qualities. [RY]
*[[Phadampa]] ([[pha dam pa]]). An Indian mahasiddha who brought the [[Shijey]] ([[zhi byed]]) teachings to Tibet. [RY]
*[[Phenomena]] ([[chos]]), ([[snang ba]]). Anything that can be experienced, thought of or known. [RY]
*[[Power of remorse]] ([[sun 'byin pa'i stobs]]). [RY]
*[[Power of resolution]] ([[dam bca' ba'i stobs]]). [RY]
*[[Power of support]] ([[rten gyi stobs]]). [RY]
*[[Power of the applied antidote]] ([[gnyen po kun tu spyod pa'i stobs]]). [RY]
*[[Practice lineage]] ([[sgrub brgyud]]). The lineage of masters where the emphasis is on personal experience of the teachings as opposed to the scholastic lineage of expounding the scriptures]] ([[bshad brgyud]]). [RY]
*[[Practice mandala]] ([[sgrub pa'i man dal]]). The mandala plate placed on the shrine during offerings. [RY]
*[[Practice manuals for development and completion]] ([[bskyed rdzogs kyi las byang]]). Sadhana texts and liturgies of tantric practices. [RY]
*[[Prahevajra]] ([[dga' rab rdo rje]]). The human recipient of the Dzogchen teachings. See [[Garab Dorje]]. [RY]
*[[Prajna]] ([[shes rab]]). Knowledge or intelligence. In particular, the '[[knowledge of realizing egolessness]].' [RY]
*[[Prajnaparamita]] ([[shes rab kyi pha rol tu phyin pa]]). '[[Transcendent knowledge]].' The Mahayana teachings on insight into emptiness, transcending the fixation of subject, object and action. [RY]
*[[Prana]] ([[rlung]]). The 'winds' or energy-currents of the [[vajra body]]. [RY]
*[[Pratimoksha]] ([[so so thar pa]]). [[Individual Liberation]], the [[seven sets of precepts]] for lay and ordained persons according to the [[vinaya]]. [RY]
*[[Pratyekabuddha]] ([[rang sangs rgyas]]). A person who has reached perfection in the second Hinayana vehicle chiefly through contemplation on the [[twelve links of dependent origination]] in reverse order. [RY]
*[[Precious Buddha]] ([[sangs rgyas dkon mchog]]). The state of [[buddhahood]] endowed with the perfect benefit for self and others. [RY]
*[[Precious Dharma]] ([[chos dkon mchog]]). The truth consisting of [[statements and realization]]. [RY]
*[[Precious Master of Uddiyana]] ([[o rgyan gyi slob dpon rin po che]]). Same as Guru Rinpoche. [RY]
*[[Precious Ones]] ([[dkon mchog]]). Same as the [[Three Jewels]]. For further details of their qualities, see [[Buddha Nature]] by [[Thrangu Rinpoche]], Rangjung Yeshe Publications. [RY]
*[[Precious Sangha]] ([[dge 'dun dkon mchog]]). Noble and accomplished practitioners endowed with the [[virtues of knowledge and liberation]]. [RY]
*[[Preta]] ([[yi dvags]]). '[[Hungry ghost]].' One of the [[six classes of sentient beings]]. [RY]
*[[Primordial Protector]] ([[mdod ma'i mgon po]]). The originally enlightened one, the adi-buddha. Same as the [[dharmakaya buddha]], [[Samantabhadra]]. [RY]
*[[Primordial purity]] ([[ka dag]]). The basic nature of sentient beings which is originally untainted by defilement; beyond [[confusion and liberation]]. [RY]
*[[Prince brothers]] ([[rgyal mched]]). The three sons of [[King Trisong Deutsen]]: [[Muney Tsenpo]], [[Murub Tsenpo]] and [[Mutri Tsenpo]]. [RY]
*[[Prince Chokyi Lodro]] ([[rgyal sras chos kyi blo gros]]). The second son of [[King Trisong Deutsen]] who later incarnated as [[Chokgyur Lingpa]]. [RY]
*[[Prince Lhasey]] ([[lha sras]]). Same as Prince Chokyi Lodro. [RY]
*[[Prince Murub]] ([[lha sras mu rub]]). The second son of King Trisong Deutsen. [RY]
*[[Prince Yeshe Rolpa Tsal]] ([[lha sras rol pa rtsal]]). Same as [[Prince Chokyi Lodro]]. [RY]
*[[Profound lineage of pure visions]] ([[zab mo dag snang gi brgyud pa]]). See [[Pure Vision]]. [RY]
*[[Profound Path]] ([[zab lam]]). Here the name of a text. [RY]
*[[Prophesied Transmission]] ([[bka' bab lung bstan]]). One of the [[six or nine lineages of the Nyingma School]]. [RY]
*[[Protector Amitayus Boundless Life]] ([[mgon po tshe dpag med]]). [RY]
*[[Pure vision]] ([[dag snang]]). The transmission within the pure experience of a master from another enlightened being. One of the [[six or nine lineages of the Nyingma School]]. [RY]
*[[Purifying the obscurations]] ([[sgrib sbyong]]). The spiritual practices of clearing away what obscures the sugatagarbha, for example, the meditation and recitation of Vajrasattva according to the '[[special preliminaries]].' [RY]

===R===
*[[Raksha rosary]] ([[rak sha phreng ba]]). A mala made of a certain dried fruit. [RY]
*[[Raksha Totreng]] ([[rak sha thod phreng]]). One of the [[Twelve manifestations]]. [RY]
*[[Rangshar Tantra]] ([[rang shar gyi rgyud]]). One of the Dzogchen tantras. [RY]
*[[Rasa Trulnang]] ([[ra sa 'phrul snang]]). A famous temple in Lhasa built by [[King Songtsen Gampo]]. [RY]
*[[Ratna Shri]] ([[dkon mchog dpal sgron]]). The daughter of Chokgyur Lingpa. [RY]
*[[Recitation dagger]] ([[bsnyen phur]]). [RY]
*[[Recitation stage]] ([[bzlas pa'i rim pa]]). The part of sadhana practice which covers mantra recitation. [RY]
*[[Red Rock Dense Tamarisk Forest]] ([[brag dmar 'om bus gtibs pa'i tshal]]). The location of the [[temple complex of Samye]]. [RY]
*[[Refuge]] ([[skyabs 'gro]]). Placing one's confidence in the [[Precious Ones]], the Three Jewels. [RY]
*[[Representations of body, speech and mind]] ([[sku gsung thugs rten]]). For example: statues, scriptures and stupas. [RY]
*[[Rikdu Root Tantra]] ([[rigs 'dus rtsa rgyud]]). [RY]
*[[Ripening and liberation]] ([[smin grol]]). Ripening through empowerment and liberation through oral instructions. [RY]
*[[Ripening empowerments]] ([[smin byed kyi dbang]]). The Vajrayana empowerments which ripens one's being with the capacity to realize the [[four kayas]]. [RY]
*[[Root and branch samayas]] ([[rtsa ba dang yan lag gi dam tshig]]). [RY]
*[[Root and subsidiary guidance texts]] ([[gzhung khrid dang yan lag]]). [RY]
*[[Root of siddhis]] ([[dngos grub kyi rtsa ba]]). The yidam among the three roots. [RY]
*[[Rudra]] ([[ru dra]]). The demon of ego-clinging. [RY]
*[[Rudra Confession]] ([[ru dra sme bshags]]). A confession included in the [[Immaculate Confession Tantra]] ([[dri med bshags rgyud]]). [RY]
*[[Rupakaya]] ([[gzugs kyi sku]]). 'Form body.' A collective term for both [[sambhogakaya]] and [[nirmanakaya]]. [RY]

=== S ===
*[[Sadhana]] ([[sgrub thabs]]). 'Means of accomplishment.' Tantric liturgy and procedure for practice usually emphasizing the development stage. [RY]
*[[Saha World]] ([[mi mjed kyi 'jig rten]]). Our known [[world system]]; the '[[World of Endurance]].' Saha can also means 'Undivided' because the [[karmas and kleshas]], causes and effects, are not separately divided or differentiated. [RY]
*[[Samadhi]] ([[ting nge 'dzin]]). 'Adhering to the continuity or evenness.' Usually translated as concentration or meditative absorption. [RY]
*[[Samantabhadra]] ([[kun tu bzang po]]). The 'Ever-excellent One.' 1). The primordial dharmakaya buddha. 2. The [[bodhisattva Samantabhadra]] used as the example for the perfection of increasing an offering infinitely. [RY]
*[[Samantabhadra offering cloud]] ([[kun bzang mchod sprin]]). An immense cloud of offering as emanated by the bodhisattva Samantabhadra. [RY]
*[[Samaya]] ([[dam tshig]]). The sacred pledge, precepts or commitment of Vajrayana practice. Many details exists, but the samayas essentially consist of outwardly, maintaining harmonious relationship with the vajra master and one's Dharma friends and, inwardly, not straying from the continuity of the practice. [RY]
*[[Samaya being]] ([[dam tshig sems dpa']]), ([[dam tshig pa]]). The deity visualized by oneself. [RY]
*[[Samaya beings and wisdom beings]] ([[dam ye]]), ([[dam tshig pa dang ye shes pa]]). The deity visualized by oneself and the intrinsic deity abiding in [[dharmadhatu]]. [RY]
*[[Samaya perverters]] ([[dam sri]]). A certain malevolent spirit. [RY]
*[[Samayasattva]] ([[dam tshig sems dpa']]). See '[[samaya being]].' [RY]
*[[Sambhogakaya]] ([[longs spyod rdzogs pa'i sku]]). The '[[body of perfect enjoyment]].' Of the [[five kayas of fruition]], this is the semi-manifest form of the buddhas endowed with the '[[five perfections]]' of [[perfect teacher]], retinue, place, teaching and time which is perceptible only to bodhisattvas on the ten bhumis. [RY]
*[[Sambhogakaya attire]] ([[longs spyod rdzogs pa'i chas]]). The [[five silken garments]] and the [[eight jewel ornaments]]. [RY]
*[[Sambhogakaya Great Compassionate One]] ([[longs sku thugs rje chen po]]). Same as [[Avalokiteshvara]]. [RY]
*[[Sampa Lhundrup]] ([[bsam pa lhun grub]]). A supplication to Guru Rinpoche as well as a terma of [[Chokgyur Lingpa]]. [RY]
*[[Samsara]] ([['khor ba]]). 'Cyclic existence,' 'vicious circle' or 'round' of births and deaths. The state of ordinary sentient beings fettered by ignorance and dualistic perception, karma and disturbing emotions. [RY]
*[[Samsara and nirvana]] ([['khor 'das]]). Pure and impure phenomena. [RY]
*[[Samten Gyamtso]] ([[bsam gtan rgya mtsho]]). The [[root guru]] of Tulku Urgyen Rinpoche. [RY]
*[[Samten Gyamtso Namkha Drimey]] ([[bsam gtan rgya mtsho nam mkha' dri med]]). See [[Samten Gyatso]]. [RY]
*[[Samye]] ([[bsam yas]]). The temple built by [[King Trisong Deutsen]] and consecrated by Guru Rinpoche It is situated in Central Tibet close to [[Lhasa]]. [RY]
*[[Samye Chimphu]] ([[bsam yas chims phu]]). A mountain retreat situated above the temple of [[Samye]]. [RY]
*[[Sang-ngak Rinpoche]] ([[gsang sngags rin po che]]). The brother of [[Samten Gyatso]]. [RY]
*[[Sangdog Palri]] ([[zangs mdog dpal ri]]). The [[Glorious Copper-colored Mountain]], the pure land of Guru Rinpoche situated on the south-western continent of [[Chamara]] ([[rnga g.yab]]). [RY]
*[[Sangha]] ([[dge 'dun]]). The community of practitioners. When taking refuge in the [[Noble Sangha]], it means those who have achieved the [[path of seeing]] among the [[five paths]] and therefore are liberated from samsara. [RY]
*[[Sangye Yeshe]] ([[sangs rgyas ye shes]]). See [[Nubchen Sangye Yeshe]]. [RY]
*[[Sanskrit]] ([[legs sbyar gyi skad]]). The language of ancient India. [RY]
*[[Sarma]] ([[gsar ma]]). See the [[New Schools]]. [RY]
*[[Secret empowerment]] ([[gsang ba'i dbang]]). The second of the [[four empowerments]]. [RY]
*[[Secret Mantra of the greater vehicle]] ([[theg pa chen po'i gsang sngags]]). Vajrayana when regarded as a part of Mahayana. Mantra in this context means supreme, excellent or praiseworthy. [RY]
*[[Secret or innermost obstacles]] ([[gsang ba'i bar chad]]). The habitual tendency for grasping and fixation. [RY]
*[[Seed-samadhi]] ([[rgyu'i ting nge 'dzin]]). The third of the [[three samadhis]]. [RY]
*[[Self-entity]] ([[rang bzhin]]). An inherently existent and independent entity of the [[individual self or]] of phenomena. [RY]
*[[Self-existing wisdom]] ([[rang byung ye shes]]). Basic wakefulness that is independent of intellectual constructs. [RY]
*[[Sense bases]] ([[skye mched]]), [[ayatana]]. The five senses and their five objects as well as the [[mental faculty]] and [[mental objects]]. [RY]
*[[Seven kinds of vows of the pratimoksha]] ([[so so thar pa'i ris bdun]]). [[Seven sets of vows for ordained monks and nuns]] as well as for lay people. [RY]
*[[Seven noble riches]] ([['phags pa'i nor bdun]]). The richness of faith, discipline, diligence, modesty, learning, generosity and intelligence. [RY]
*[[Seven qualities of a high rebirth]] ([[mtho ris yon tan bdun]]). Noble family, beautiful bodily form, long life-span, no illness, good fortune, abundant wealth and great intelligence. [RY]
*[[Seven royal possessions]] ([[rgyal srid sna bdun]]). The precious wheel, jewel, minister, horse, elephant, queen and general. [RY]
*[[Seven transmissions]] ([[bka' babs bdun]]). Canonical lineage, reveled treasure, rediscovered treasure, mind treasure, recollection, pure vision and hearing lineage. [RY]
*[[Shakyamuni]] ([[sha kya thub pa]]). Buddha Shakyamuni, our historical buddha. [RY]
*[[Shantarakshita]] ([[zhi ba 'tsho]]). The Indian pandita and abbot of Samye who ordained the first Tibetan monks. [RY]
*[[Shantideva]] ([[zhi ba lha]]). A great learned and realized Indian master. [RY]
*[[Sheldam Nyingjang Yishin Norbu]] ([[zhal gdams snying byang yid bzhin nor bu]]). The [[Wishfulfilling Jewel Essence Manual of Oral Instruction]], the major text among the collection of treasures belonging to [[Lamey Tukdrub Barchey Kunsel]]. It is the first volume in the New Delhi edition of the [[New Treasures of Chokgyur Lingpa]] ([[mchog gling gter gsar]]). [RY]
*[[Short lineage of Terma]] ([[nye brgyud gter ma]]). The Dharma treasures concealed chiefly by Guru Rinpoche to be discovered in the future by a [[terton]], a [[treasure revealer]]. [RY]
*[[Shravaka]] ([[nyan thos]]). 'Hearer' or 'listener.' The practitioners of the the [[First Turning of the Wheel of the Dharma]] on the [[four noble truths]]. [RY]
*[[Shri Dipam]] ([[dpal sgron]]). The daughter of Chokgyur Lingpa. [RY]
*[[Shri Guhyagarbha]] ([[dpal gsang ba snying po]]). An important [[]]Nyingma tantra. [RY]
*[[Shri Heruka]] ([[dpal chen he ru ka]]). The wrathful form of Buddha Vairochana. [RY]
*[[Shri Singha]]. Skt. One of the masters in the lineage of [[Mahasandhi]] or [[Dzogchen]] who was a disciple of [[Manjushrimitra]] and also the root guru of Padmasambhava. [RY]
*[[Shri Vajrasattva]] ([[dpal ldan rdo rje sems dpa']]). [RY]
*[[Shrine mandala]] ([[rten gyi man dal]]). The mandala plate placed on the shrine during offerings. [RY]
*[[Siddha]] ([[grub thob]]). 'Accomplished one.' Someone who has attained siddhi; an accomplished master. [RY]
*[[Siddhi rastu]]. "May it be accomplished!" [RY]
*[[Siddhis]] ([[dngos grub]]). The supreme and ''common accomplishments]]. The [[supreme siddhi]] is the accomplishment of complete enlightenment. The [[common siddhis]] are usually eight types of miraculous powers. [RY]
*[[Sign Lineage of the Vidyadharas]] ([[rig 'dzin brda brgyud]]). The second of the [[three lineages]]. [RY]
*[[Six classes of beings]] ([['gro ba rigs drug]]). Gods, demi-gods, human beings, animals, hungry ghosts, and hell beings. [RY]
*[[Six great qualities]] ([[che ba drug]]). The [[sixfold greatness of the Early Translations]]: The sponsor who invited, the place of translation, the translators, the panditas, the offering gifts and the translated teachings. [RY]
*[[Six Lineage Traditions]] ([[brgyud pa'i bka' srol drug]]). The buddha's mind lineage, the vidyadhara's sign lineage, the oral lineage of great masters, the dakini's entrustment lineage, the empowered aspiration lineage, the yellow parchment lineage. There are other alternative lists. See Tulku Thondrup's [[Hidden Teachings of Tibet]], Wisdom Publications. [RY]
*[[Six lineages]] ([[brgyud pa drug]]). See [[Six Lineage Traditions]]. [RY]
*[[Six Ornaments and the Two Supreme Ones]] ([[rgyan drug mchog gnyis]]). The six ornaments are [[Nagarjuna]], [[Aryadeva]], [[Asanga]], [[Dignaga]], [[Vasubhandu]] and [[Dharmakirti]]. The two supreme ones are [[Shakyaprabha]] and [[Gunaprabha]]. [RY]
*[[Six sense perceptions]] ([[tshogs drug gi snang ba]]). The experiences of sights, sounds, smells, tastes, textures and mental objects. [RY]
*[[Six Syllables]] ([[yi ge drug pa]]). The mantra of [[Avalokiteshvara]]: Om Mani Padma Hung. [RY]
*[[Six tantra sections]] ([[rgyud sde drug]]). The [[three outer tantras]] of [[Kriya, Upa and Yoga]] and the [[three inner tantras]] of [[Maha, Anu and Ati]]. [RY]
*[[Six Vajra Lines]] ([[rdo rje tshig rkang drug]]). The supplication to Guru Rinpoche called [[Dusum Sangye]]. [RY]
*[[Six worlds]] ([['jig rten drug]]). The realms of the six classes of beings. [RY]
*[[Sixteen arhants]] ([[gnas brtan bcu drug]]). Also known as the [[Sixteen Sthaviras]]. [RY]
*[[Sky-faced One]] ([[gnam zhal ma]]). The consort of [[Kalden Drendsey]]. [RY]
*[[Slayer of Demons]] ([[bdud kyi bshed chen]]). One of the [[Twelve manifestations of Guru Rinpoche]]. Same as [[Dukyi Shechen]]. [RY]
*[[So Zur Nub Nyang]] ([[so zur bsnubs nyag]]). Great masters in the [[Nyingma lineage]]. [RY]
*[[Special preliminaries]] ([[thun min gyi sngon 'gro]]). The refuge, bodhichitta, Vajrasattva mantra, [[mandala offering]] and [[guru yoga]]. For further details see '[[Torch of Certainty]],' Shambhala Publications. [RY]
*[[Spiritual life-force]] ([[thugs srog]]). The [[seed syllable]] usually in the heart center of the deity. [RY]
*[[Spontaneous Fulfillment of Wishes]] ([[bsam pa lhun grub]]). A supplication to Guru Rinpoche. [RY]
*[[Stages of development and completion]] ([[bskyed rdzogs kyi rim pa]]). The two main aspects of Vajrayana practice. [RY]
*[[Stainless Sutra]] ([[dri ma med pa'i mdo]]). [RY]
*[[Statements and realization]] ([[lung rtogs]]). The authoritative scriptures and the realization of the Dharma in the minds of noble beings. [RY]
*[[Style of the Trikaya Jewel]] ([[sku gsum nor bu'i lugs]]). The manner of visualization in which the root guru is regarded as the embodiment of the three kayas. [RY]
*[[Subsidiary empowerments]] ([[yan lag gi dbang]]). [RY]
*[[Suchness]] ([[de bzhin nyid]]). Synonym for emptiness or the 'nature of things,' [[dharmata]], it can also be used to describe the [[unity of dependent origination and emptiness]]. [RY]
*[[Suchness samadhi]] ([[de bzhin nyid kyi ting nge 'dzin]]). The first of the [[three samadhis]]. [RY]
*[[Suffering of change]] ([['gyur ba'i sdug bsngal]]). 'That which is pleasant when arising and remaining but painful when ceasing.' Mainly the suffering of the [[three higher realms]]. [RY]
*[[Suffering upon suffering]] ([[sdug bsngal gyi sdug bsngal]]). 'That which is painful when arising and remaining but pleasant when ceasing.' Mainly the suffering of the [[three lower realms]]. [RY]
*[[Sugata]] ([[bde bar gshegs pa]]). 'Blissfully gone.' Same as a buddha. [RY]
*[[Sugatagarbha]] ([[bde gshegs snying po]]). Another word for [[buddha nature]], the enlightened essence inherent in sentient beings. [RY]
*[[Sukha Dharma]] ([[bde chen chos sgron]]). The consort of [[Chokgyur Lingpa]]. [RY]
*[[Sumeru]] ([[ri rab]]). The mountain in the center of the [[four continents]]. [RY]
*[[Summit of existence]] ([[srid pa'i rtse mo]]). The highest of the [[four formless realms]]. [RY]
*[[Support for the Accumulations]] ([[tshogs rten]]). Same as the [[objects of refuge]]. [RY]
*[[Supreme and common siddhis]] ([[mchog dang thun mong gi dngos grub]]). Enlightenment and mundane accomplishments. [RY]
*[[Supreme Mountain]] ([[ri mchog]]). Same as [[Sumeru]]. [RY]
*[[Supreme siddhi]] ([[mchog gi dngos grub]]). The state of [[complete enlightenment]]. [RY]
*[[Supreme siddhi of Mahamudra]] ([[phyag rgya chen po mchog gi dngos grub]]). See [[supreme siddhi]]. [RY]
*[[Supreme vidyadhara]] ([[rig 'dzin mchog]]). See [[vidyadhara]]. [RY]
*[[Sutra]] ([[mdo]]). Discourse or teaching by the Buddha. Also refers to all the [[causal teachings]] that take the cause as whole the path. [RY]
*[[Sutra and Mantra]] ([[mdo dang sngags]]). Sutra refers to the teachings of both Hinayana and Mahayana. Mantra refers to Vajrayana. [RY]
*[[Sutra of One Hundred Karmas]] ([[mdo sde las brgya pa]]). [RY]
*[[Sutra on Blossoming in the Direction of the Great Liberation]] ([[thar pa chen po'i phyogs tu rgyas pa'i mdo]]). [RY]
*[[Sutra on the Recollection of the Three Jewels]] ([[dkon mchog rjes dran gyi mdo]]). [RY]
*[[Sutra Requested by Wisdom Ocean ]] ([[ye shes rgya mtsho zhus pa'i mdo]]). [RY]
*[[Sutralamkara]] ([[mdo sde rgyan]]). One of the [[five works of Maitreya]]. [RY]
*[[Svabhavikakaya]] ([[ngo bo nyid kyi sku]]). The '[[essence body]].' Sometimes counted as the fourth kaya, the unity of the first three. [RY]

===T===
*[[Tantra]] ([[rgyud]]). The Vajrayana teachings given by the Buddha in his sambhogakaya form. Literally 'continuity,' tantra means the buddha nature, the '[[tantra of the expressed meaning]].' Generally the extraordinary tantric scriptures that are exalted above the sutras, the '[[tantra of the expressing words]].' Can also refer to all the [[resultant teachings]] that take the result as the path as a whole. [RY]
*[[Tantra and Sadhana Section]] ([[rgyud sde dang sgrub sde]]). The [[two aspects of Mahayoga]]. [RY]
*[[Tantras, statements and instructions]] ([[rgyud lung man ngag]]). Refer to the teachings of [[Mahayoga, Anuyoga and Ati Yoga]] respectively. [RY]
*[[Tantric samayas of the vidyadharas]] ([[rig 'dzin sngags kyi dam tshig]]). The commitments of a Vajrayana practitioner. [RY]
*[[Tantric sections]] ([[rgyud sde]]). The four or six sections of tantras. [RY]
*[[Tantrika Dorje Dudjom]] ([[sngags pa rdo rje bdud 'joms]]). See [[Dorje Dudjom]]. [RY]
*[[Tathagata]] ([[de bzhin gshegs pa]]). '[[Thus-gone]].' Same as a fully enlightened buddha. [RY]
*[[Ten bhumis]] ([[sa bcu]]). The [[ten bodhisattva levels]]: The Joyous, the Stainless, the Radiant, the Brilliant, the Hard to Conquer, the Realized, the Reaching Far, the Unshakable, the Good Intelligence, and the Cloud of Dharma. [RY]
*[[Ten glorious ornaments]] ([[dpal gyi chas bcu]]). Ornaments worn by a [[wrathful buddha]]. [RY]
*[[Ten riches]] ([['byor ba bcu]]). The [[five riches from others]] are: a buddha appears, teaches the Dharma, the teachings remain, there are followers, and there are teachers with the kindness to teach. The [[five riches from oneself]] are: To be a human being, born in a central country, having the physical and mental faculties intact, not having a perverted livelihood, and having trust in the Three Jewels. [RY]
*[[Tennyi Yungdrung Lingpa]] ([[bstan gnyis g.yung drung gling pa]]). The [[terton name]] of [[Jamgon Kongtrul the first]]. [RY]
*[[Terchen Chokgyur Lingpa]] ([[gter chen mchog gyur gling pa]]). The great treasure revealer Chokgyur Lingpa. See [[Orgyen Tobgyal Rinpoche]]'s book: [[The Life and Teaching of Chokgyur Lingpa]], Rangjung Yeshe Publications. [RY]
*[[Terma]] ([[gter ma]]). The transmission through [[concealed treasures]] hidden, mainly by Guru Rinpoche and [[Yeshe Tsogyal]] for the benefit of future disciples. [RY]
*[[Terma root text Sheldam Nyingjang Yishin Norbu]] ([[gter gzhung zhal gdams snying byang yid bzhin nor bu]]). See [[Sheldam Nyingjang Yishin Norbu]]. [RY]
*[[Tersey Choktrul Rinpoche]] ([[gter sras mchog sprul rin po che]]). A great lama and brother of [[Samten Gyatso]]. [RY]
*[[Talgyur]] ([[thal 'gyur]]). An important Dzogchen tantra. [RY]
*[[Thirty-two major marks]] ([[mtshan gsum bcu so gnyis]]). The perfect marks of a buddha. [RY]
*[[Totreng Tsal]] ([[thod phreng rtsal]]). The [[secret name]] of Guru Rinpoche and also the long Guru Rinpoche mantra in the context of [[Tukdrub Trinley Nyingpo]]. [RY]
*[[Three Dharma robes]] ([[chos gos gsum]]). [RY]
*[[Three excellencies]] ([[dam pa gsum]]). The [[excellent beginning of bodhichitta]], the [[excellent main part of nonconceptualization]] and the [[excellent conclusion of dedicating the merit]]. [RY]
*[[Three Family Lords]] ([[rigs gsum mgon po]]). [[Avalokiteshvara]], [[Manjushri]] and [[Vajrapani]]. [RY]
*[[Three Great Tertons]] ([[gter chen gsum]]). [[Jamyang Khyentse Wangpo]], [[Jamgon Kongtrul]] and [[Chokgyur Lingpa]]. [RY]
*[[Three inner tantras]] ([[nang rgyud sde gsum]]). [[Maha, Anu, and Ati Yoga]]. [RY]
*[[Three Jewels]] ([[dkon mchog gsum]]). The [[Precious Buddha]], the [[Precious Dharma]] and the [[Precious Sangha]]. [RY]
*[[Three kayas]] ([[sku gsum]]). [[Dharmakaya, sambhogakaya and nirmanakaya]]. The three kayas as ground are '[[essence, nature, and capacity]],' as path they are '[[bliss, clarity and nonthought]],' and as fruition they are the '[[three kayas of buddhahood]].' [RY]
*[[Three mysteries]] ([[gsang ba gsum]]). The [[vajra body, speech and mind]]. [RY]
*[[Three poisons]] ([[dug gsum]]). Attachment, anger and stupidity. [RY]
*[[Three Precious Ones]] ([[dkon mchog gsum]]). The Precious Buddha, Dharma and Sangha. [RY]
*[[Three realms]] ([[khams gsum]]). The [[realms of desire, form and formlessness]]. [RY]
*[[Three Roots]] ([[rtsa ba gsum]]). [[Guru, Yidam and Dakini]]. The Guru is the root of blessings, the Yidam of accomplishment, and the Dakini of activity. [RY]
*[[Three samadhis]] ([[ting nge 'dzin gsum]]). The samadhi of suchness, of illumination and of the seed-syllable. [RY]
*[[Three secrets]] ([[gsang ba gsum]]). Same as the [[three mysteries]]. [RY]
*[[Three sections]] ([[sde gsum]]). The three divisions of Dzogchen: [[Mind Section]], [[Space Section]] and [[Instruction Section]]. Also the name of an important terma of Chokgyur Lingpa. [RY]
*[[Three sufferings]] ([[sdug bsngal gsum]]). The [[suffering upon suffering]], the [[suffering of change]], and the [[all-pervasive suffering of formations]]. [RY]
*[[Three trainings]] ([[bslab pa gsum]]). The [[training of discipline]], [[training of samadhi]] and [[training of discriminating knowledge]]. [RY]
*[[Three transmissions of the teachings]] ([[bka'i brgyud pa gsum]]). [[Buddhas' mind transmission]], [[vidyadharas' sign transmission]] and [[great masters' oral transmission]]. [RY]
*[[Three vehicles]] ([[theg pa gsum]]). [[Hinayana, Mahayana and Vajrayana]]. [RY]
*[[Three vows]] ([[sdom pa gsum]]). The [[Hinayana vows of individual liberation]], the [[Mahayana trainings of the bodhisattva]] and the [[Vajrayana samayas of the vidyadhara]]. [RY]
*[[Three worlds]] ([['jig rten gsum]]). The three spheres of gods, humans and nagas. [RY]
*[[Three Yogas of Continual Practice]] ([[khyer so gsum gyi rnal 'byor]]). Perceiving appearances as deities and pure lands, sounds as mantra and thoughts as wisdom. [RY]
*[[Threefold Excellence]] ([[dam pa gsum]]). The excellent beginning of bodhicitta, the excellent main part of nonconceptualization and the excellent conclusion of dedication. Also called the [[three excellencies]]. [RY]
*[[Threefold faith]] ([[dad pa gsum]]). Admiring, yearning and trusting faith. [RY]
*[[Tilopa]]. Skt. Indian [[mahasiddha]], the guru of [[Naropa]], father of the [[Kagyu lineage]]. [RY]
*[[Ting O Barma]] ([[mthing 'od 'bar ma]]). The consort of [[Raksha Totreng]]. [RY]
*[[Traktung Pawo]] ([[khrag 'thung dpa' bo]]). The name of [[Do Khyentse Yeshe Dorje]]. [RY]
*[[Translator from Langdro]] ([[lang gro lo tsa ba]]). One of the [[Twenty-five disciples of Guru Rinpoche]]. [RY]
*[[Transmission of the four rivers of Secret Mantra]] ([[gsang sngags chu bo bzhi'i bka' babs]]). Tantra, vajra master, life and awareness. [RY]
*[[Treasure lords]] ([[gter bdag]]). The guardians of the [[terma teachings]]. [RY]
*[[Treasure revealer]] ([[gter ston]]). The master who reveals a [[terma teaching]]. [RY]
*[[Trikaya Guru]] ([[sku gsum bla ma]]). Literally, the master of the three bodies; the master who is the embodiment of [[dharmakaya, sambhogakaya and nirmanakaya]]. In the context [[Lamey Tukdrub Barchey Kunsel]], it can also refer to the [[gurus of the three kayas]], i.e. [[Amitabha]] as the dharmakaya, Avalokiteshvara as the sambhogakaya and [[Padmakara]] as the nirmanakaya. [RY]
*[[Trinley Drodul Tsal]] ([[phrin las 'gro 'dul rtsal]]). Another name of Chokgyur Lingpa [RY]
*[[Trinley Nyingpo]] ([[phrin las snying po]]). The Essence Practice. The short version of the guru sadhana of Barchey Kunsel. [RY]
*[[Tripitaka]] ([[sde snod gsum]]). The [[three collections]] of teachings; [[vinaya, sutra and abhidharma]]. [RY]
*[[Trisong Deutsen]] ([[khri srong de'u btsan]]). (790-844). The king of Tibet who invited Guru Rinpoche. [RY]
*[[True meaning]] ([[nges don]]). The [[definitive meaning]] as opposed to the [[expedient meaning]] or relative meaning. [RY]
*[[Truly high]] ([[mngon mtho]]). The [[three higher realms]] of humans, demigods and gods. [RY]
*[[Tsa-lung]] ([[rtsa rlung]]). Nadi and prana, the [[channels and energies]]. [RY]
*[[Tsangsar Ngaktrin Lama]] ([[gtsang gsar ngag phrin bla ma]]). Son of Chokgyur Lingpa's daughter and root guru of Tulku Urgyen Rinpoche, also known as [[Samten Gyamtso]]. [RY]
*[[Tsewang Chokdrub Palbar]] ([[tshe dbang mchog grub dpal 'bar]]). The name of [[Tulku Urgyen Rinpoche]]. [RY]
*[[Tsewang Drakpa]] ([[tshe dbang grags pa]]). Son of Chokgyur Lingpa. [RY]
*[[Tsewang Norbu]] ([[tshe dbang nor bu]]). Son of Chokgyur Lingpa. [RY]
*[[Tsogyal]] ([[mtsho rgyal]]). [[Khandro Yeshe Tsogyal]], the close disciple of Guru Rinpoche who compiled the major part of his teachings. [RY]
*[[Tulku]] ([[sprul sku]]). Literally, '[[apparitional body]].' Can refer to an incarnated bodhisattva who works for the welfare of sentient beings, or to the nirmanakaya manifested by a buddha. [RY]
*[[Tulku Urgyen Rinpoche]] ([[sprul sku u rgyan rin po che]]). A contemporary master of the Kagyu and Nyingma lineages, who lives at [[Nagi Gompa]] in Nepal. [RY]
*[[Tulku Urgyen Tsewang Chokdrup Rinpoche]] ([[sprul sku u rgyan tshe dbang mchog grub rin po che]]). The long name of Tulku Urgyen Rinpoche. [RY]
*[[Twelve main aspects]] ([[gtso bo bcu gnyis]]). They are also called 'the [[twelve manifestations]]']] ([[rnam 'phrul bcu gnyis]]). They are twelve different forms of Guru Rinpoche as a '[[magical net of emanations]] to tame beings according to their needs. Inner cycle: 1. rgyal ba'i gdung 'dzin: east. 2. smra ba'i seng ge south: 3. skyes mchog tshul bzang: west. 4. bdud kyi gshed chen: north. Outer cycle: 5. 'dzam gling rgyan mchog: east. 6. padma 'byung gnas: south. 7. khyad par 'phags pa'i rig 'dzin: west. 8. rdzu 'phrul mthu chen: north. Intermediate directions: 9. rig 'dzin rdo rje drag rtsal: south east. 10. skal ldan 'dren mdzad: south west. 11. raksha thod phreng: north west. Twelve. bde chen rgyal po: north east [RY]
*[[Twelve manifestations]] ([[rnam 'phrul bcu gnyis]]). See Twelve main aspects. [RY]
*[[Twelve qualities]] ([[yan lag bcu gnyis]]). The [[Twelve aspects of the Excellent Speech of the Buddha]]. [RY]
*[[Twenty-one Adepts]] ([[mkhas pa nyer gcig]]). Masters of the [[Mind Section]] and [[Space Section]] of Dzogchen [RY]
*[[Two accumulations]] ([[tshogs gnyis]]). The [[accumulations of merit and of wisdom]]. [RY]
*[[Two kayas]] ([[sku gnyis]]). Dharmakaya realized for the benefit of self and [[rupakaya]] manifested for the welfare of others. [RY]
*[[Two profound stages]] ([[zab mo'i rim pa gnyis]]). The [[development stage]] and [[completion stage]]. [RY]
*[[Two stages]] ([[rim gnyis]]). The [[development stage]] and [[completion stage]]. [RY]
*[[Two supreme shravakas]] ([[nyan thos mchog gnyis]]). [[Shariputra]] and [[Maudgalaputra]] Two close disciples of [[Buddha Shakyamuni]]. [RY]

===U - Z===
*[[Uddiyana]] ([[u rgyan]]), ([[o rgyan]]). The country to the north-west of ancient India where Guru Rinpoche was born on a lotus flower. [RY]
*[[Udumvara]]. Skt. 'Especially eminent' or 'supremely exalted.' This flower is said to appear and bloom only accompanying the appearance of a fully enlightened buddha. [RY]
*[[Unexcelled enlightenment]] ([[bla na med pa'i byang chub]]). [[Complete and perfect buddhahood]]. [RY]
*[[Unified level of Vajradhara]] ([[zung 'jug rdo rje 'chang gi go 'phang]]). Synonymous to the state of [[complete enlightenment]]. The [[unity of kaya and wisdom]] in which [[kaya]] ([[sku]]) is [[emptiness endowed with all the supreme aspects and wisdom]] ([[ye shes]]) is the mind of [[unchanging great bliss]]. [RY]
*[[Universal ruler]] ([['khor lo sgyur ba'i rgyal po]]). [RY]
*[[Upa]] ([[gnyis ka]]). The second of the three outer tantras. [RY]
*[[Upachamara]]. Skt. One of the [[eight subcontinents]]. [RY]
*[[Urgyen Tsewang Chokdrub]] ([[u rgyan tshe dbang mchog grub]]). The name of [[Tulku Urgyen Rinpoche]]. [RY]
*[[Uttara-Kuru]]. Skt. One of the [[four continents]]. [RY]
*[[Uttara-mantrina]]. Skt. One of the [[eight subcontinents]]. [RY]
*[[Vairotsana]] ([[rnam par snang mdzad]]). The great translator at the time of [[King Trisong Deutsen]]. [RY]
*[[Vajra]] ([[rdo rje]]). Literally, 'diamond,' 'king of stones.' As an adjective it means indestructible, invincible, firm etc. There is the [[ultimate vajra of emptiness]], the [[conventional vajra of material substance]] with attributes, and the apparent symbolic or labelled vajra of the name. [RY]
*[[Vajra Arrayed Palace of Guhyamantra]] ([[gsang sngags rdo rje bkod pa'i pho brang]]). The residence of Chokgyur Lingpa. [RY]
*[[Vajra consort]] ([[rdo rje'i gzungs ma]]). A spiritual attendant in Vajrayana practice. [RY]
*[[Vajra Guru mantra]] ([[badzra gu ru sngags]]). Om Ah Hung Vajra Guru Padma Siddhi Hung. [RY]
*[[Vajra Kumara]] ([[rdo rje gzhon nu]]). Same as [[Vajra Kilaya]]/ [[Dorje Phurba]]. [RY]
*[[Vajra master]] ([[rdo rje slob dpon]]). A tantric master who is adept in the rituals and meaning of vajrayana. The master from whom one receives tantric teachings. [RY]
*[[Vajra Verse Supplication]] ([[rdo rje tshig gi gsol 'debs]]). Same as Dusum Sangye. [RY]
*[[Vajra-holder of Uddiyana]] ([[o rgyan rdo rje 'chang]]). Same as Guru Rinpoche. [RY]
*[[Vajradhara]] ([[rdo rje 'chang]]). The [[dharmakaya buddha]] of the [[Sarma Schools]]. Can also refer to one's personal teacher of Vajrayana. [RY]
*[[Vajradhara of Uddiyana]] ([[o rgyan rdo rje 'chang]]). One of the names of Guru Rinpoche. [RY]
*[[Vajradhatu mandala]] ([[rdo rje dbyings kyi dkyil 'khor]]). An important sadhana of [[Mahayoga]]. [RY]
*[[Vajrapani]] ([[phyag na rdo rje]]). One of the [[eight great bodhisattvas]]. [RY]
*[[Vajrasattva]] ([[rdo rje sems dpa']]). A [[sambhogakaya buddha]] who embodies all the [[five families]]. He is also a major source of purification practices. [RY]
*[[Vajrasattva of Great Bliss]] ([[rdor sems bde ba chen po]]). Another name for [[Vajrasattva]]. [RY]
*[[Vajratopa]] ([[rdo rje snyems ma]]). The consort of Vajrasattva. [RY]
*[[Vajrayana]] ([[rdo rje theg pa]]). The '[[vajra vehicle]].' The practices of taking the result as the path. Same as '[[Secret Mantra]].' [RY]
*[[Varahi]] ([[phag mo]]). [[Vajra Varahi]]/ [[Dorje Phagmo]]. An important female yidam/ dakini. [RY]
*[[Vase empowerment]] ([[bum pa'i dbang]]). The first of the [[four empowerments]]. [RY]
*[[Vehicle]] ([[theg pa]]). The practice of a set of teachings which 'carries' one to the level of fruition. [RY]
*[[Victorious One]] ([[rgyal ba]]). Same as Buddha Shakyamuni. [RY]
*[[Victorious ones and their sons]] ([[rgyal ba sras bcas]]). Same as buddhas and bodhisattvas. [RY]
*[[Videha]]. Skt. One of the [[eight subcontinents]]. [RY]
*[[Vidyadhara]] ([[rig 'dzin]]). '[[Knowledge-holder]],' holder]] ([[dhara]]) or bearer of knowledge [[vidya]] mantra. A master on one of the four stages on the tantric path of Mahayoga, the [[four vidyadhara levels]]: 'fully matured,' 'life-mastery,' 'great seal,' and 'spontaneously accomplished'; ([[rnam smin]]), ([[tshe dbang]]), ([[phyag chen]]), ([[lhun grub]]). [RY]
*[[Vidyadhara Padmakara]] ([[rig 'dzin pad ma 'byung gnas]]). Same as Guru Rinpoche. [RY]
*[[Vima]]. Skt. Short for [[Vimalamitra]]. [RY]
*[[Vimalamitra]] ([[dri med bshes gnyen]]). A Dzogchen master who was invited to Tibet by [[King Trisong Deutsen]]. One of the three main forefathers of the Dzogchen teachings, especially [[Nyingtig]], in Tibet. [RY]
*[[Vinaya]] ([['dul ba]]). 'Discipline.' One of the three parts of the [[Tripitaka]]. [RY]
*[[Vowels and consonants]] ([[dbyangs gsal]],]] [[ali kali]]. The Sanskrit alphabet of 16 vowels and 30 consonants. [RY]
*[[Wangchok Dorje]] ([[dbang mchog rdo rje]]). A son of Chokgyur Lingpa. [RY]
*[[Wealth gods]] ([[nor lha]]). [RY]
*[[White princess]] ([[lha lcam dkar mo]]). Same as [[Mandarava]]. [RY]
*[[Wisdom being]] ([[ye shes sems dpa', ye shes pa]]). The real deity abiding in [[dharmadhatu]]. [RY]
*[[Wisdom of equality]] ([[mnyam nyid ye shes]]). One of the [[five wisdoms]]. The transmutation of pride. [RY]
*[[Wisdom-knowledge empowerment]] ([[shes rab ye shes kyi dbang]]). The third of the [[four empowerments]]. [RY]
*[[Wishgranting cow]] ([['dod 'jo'i ba]]). [RY]
*[[Wishfulfilling gem]] ([[yid bzhin nor bu]]). [RY]
*[[Wishfulfilling tree]] ([[dpag bsam gyi shing]]). [RY]
*[[Written Lineage of Yellow Parchment]] ([[shog ser tshig brgyud]]). One of the [[six or nine lineages of the Nyingma School]]. The teachings written down on yellow parchment and concealed as terma for later discovery and propagation. [RY]
*[[Yama]] ([[gshin rje]]). The [[Lord of Death]]. [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]
*[[Yangdag Heruka]] ([[yang dag he ru ka]]). / [[Vishuddha Heruka]]. One of the [[Eight Sadhana Teachings]]. The wrathful deity of [[vajra mind]]. [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 Tsogyal]] ([[ye shes mtsho rgyal]]). The close female disciple of Guru Rinpoche and compiler of his teachings. [RY]
*[[Yidam]] ([[yi dam]]). A [[personal deity]] and the [[root of accomplishment]] among the [[three roots]]. [RY]
*[[Yoga]] ([[rnal 'byor]]). The third of the [[three outer tantras]]: [[Kriya, Upa and Yoga]]. [RY]
*[[Yogin]] ([[rnal 'byor pa]]). Tantric practitioner. [RY]
*[[Yudra Nyingpo]] One of the [[Twenty-five disciples of Guru Rinpoche]]. He was also one of the main lineage holders of the translator [[Vairotsana]]. [RY]

[[Category:Glossary]]