Rime'

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Calm and Insight, Quietude and Insight (shamatha vipashyana, zhi (gnas) lhag (mthong)). One-pointed concentrated meditation, and analytical meditation on Emptiness. [RY]

Camara. [RY]

Camphor-like is a name for the moon in Tibetan poetry. [MR-ShabkarNotes]

Candala (Skt). Outcaste. [RY]

capable preparatory stage (nyer bsdogs mi lcogs med) [LW1] [RY]

capable preparatory stage (nyer bsdogs mi lcogs med); definition of [LWx] [RY]

Capacity (thugs rje). In Dzogchen, one of the three aspects: essence, nature, and capacity; the natural expression of the indivisibility of emptiness and luminosity. [Bardo Guide 91] [RY]

Capacity (thugs rje). In the context of Dzogchen, one of the three aspects: essence, nature, and capacity. [RY] Capacity (thugs rje). In the context of Dzogchen, one of the three aspects: essence, nature, and compassion. Compassion here has a much deeper meaning than selfless kindness and the wish to alleviate the suffering of others. It is the natural expression of the indivisibility of emptiness and luminosity. [RY]

capacity. In Dzogchen, one of the three most basic principles: essence, nature, and capacity; the natural expression that is the indivisibility of emptiness and wakefulness. See also 'essence, nature and capacity.'[Primer] [RY]

Carefree Vagrant (yan pa blo bde) (?-1926?) The chief disciple and lineage holder of Mipham Rinpoche. Carefree Vagrant was the unconventional name Shechen Gyaltsab Pema Namgyal used for himself. He is one of His Holiness Dilgo Khyentse's root gurus. His collected works were recently published in India by His Holiness. [RY]

Carya-tantra (spyod rgyud). Second of the four levels of Tantra. [RY]

Categorized ultimate of concepts and words (rnam grangs pa mtshan ma tshig gi don dam). [RY] causal (rgyu'i) [LW1] [RY]

causal and resultant vehicles (rgyu 'bras kyi theg pa) [LW1] [RY]

causal and resultant vehicles (rgyu dang 'bras bu'i theg pa). The teachings of Hinayana and Mahayana that regard the practices of the path as the causes for attaining the fruition of liberation and enlightenment and the Vajrayana system of taking fruition as the path by regarding buddhahood as inherently present and the path as the act of uncovering the basic state. The great master Longchenpa defined them as follows: "The causal vehicles are so called because of accepting a sequence of cause and effect, asserting that buddhahood is attained by increasing the qualities of the nature of the sugata essence, which is merely present as a seed, through the circumstance of the two accumulations. The resultant vehicles are so called because of asserting that the basis for purification is the (sugata) essence endowed with qualities that are spontaneously present as a natural possession in sentient beings, just as the sun is endowed with rays of light; that the objects of purification are the temporary defilements of the eight collections (of consciousnesses), like the sky being (temporarily) obscured by clouds; and that one realizes the result of purification, the primordially present nature, by means of that which purifies, the paths of ripening and liberation. Besides this, there is no difference (between the two) in sequence or quality." [AL] [RY]

causal and resultant vehicles; difference between; expl. [LWx] [RY]